The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Four

We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.

Kita mungkasi artikel pungkasan kita kanthi nyritakake sekilas bab telung garis paseksèn kenabian kang sejajar, kang digambaraké déning pasal sewelas nganti rong puluh loro ing Purwaning Dumadi, kitab kapisan Prajanjian Lawas, Matius kitab kapisan Prajanjian Anyar, lan Wahyu kitab pungkasan saka Prajanjian Anyar lan uga saka sakabèhé Kitab Suci. Garis Purwaning Dumadi ngenali prejanjian karo Abram, garis Matius ngenali prejanjian karo pasamuwan Kristen, kanthi Pétrus minangka pralambang wiwitan lan pungkasané Israèl rohani modhèren. Ayat-ayat tengah saka loro garis iku ngenali meteraining Allah; tumrap Abram, iku yaiku “sunat,” lan tumrap Pétrus, iku yaiku owahing jenengé. Ayat tengah saka garis ing Wahyu yaiku pasal pitulas, ayat rolas.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.

Lan sungu sepuluh kang kokdeleng iku sepuluh ratu, kang durung nampani karajan; nanging padha nampani panguwasa minangka ratu sajrone sajam bebarengan karo kéwan iku. Wahyu 17:12.

Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.

Purwaning Dumadi lan Matius ngenali palakramaning Keallahan kaliyan kamanungsan, lan Wahyu ngenali palakramaning kéwan lan naga ing wektu paugeran Minggu. Katelun garis punika sami nunjuk dhateng paugeran Minggu, ing pundi satunggal golongan mratélakaken tandha kéwan, déné golongan satunggalipun malih mratélakaken segelipun Allah. Pepadhan palsu saking kéwan lan naga ing ayat kalih welas punika minangka panyebatan omega tumrap menaranipun Nimrod ing Purwaning Dumadi sewelas. Ing ngriku agami prajanjian palsu nampi paukumanipun, lan ing Wahyu pitulas sundal punika—inggih punika Babil ageng—dipun ukum. Nimrod punika alpha tumrap omega-nipun Vatikan, lan awit saking punika kapausan punika Babil ageng, omega tumrap Babelipun Nimrod ingkang dados alpha.

Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.

Sing wigati ing telung ayat tengah iki yaiku yèn paseksen kang kacakup ing saben titik tengahing garis iku sajatiné dumadi saka telung ayat.

This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

Iki prejanjian-Ku, kang kudu koktetepi, antarane Aku lan kowé lan turunmu sawisé kowé: saben bocah lanang ana ing antaramu kudu disunat. Kowé kudu nyunati daging kulupmu; lan iku bakal dadi pratandha saka prejanjian antarane Aku lan kowé. Lan sing yuswané wolung dina kudu disunat ana ing antaramu, saben bocah lanang sajroning turun-temurunmu, yaiku sing lair ing omahmu, utawa sing dituku nganggo dhuwit saka wong manca endi waé, kang dudu saka turunmu. Purwaning Dumadi 17:10–12.

And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

Gusti Yesus banjur mangsuli lan ngandika marang wong iku, Begja kowe, Simon Barjona: awit daging lan getih ora nduduhaké iku marang kowé, nanging Rama-Ku kang ana ing swarga. Lan Aku uga ngandika marang kowé, yèn kowé iku Pétrus, lan ing sadhuwuré watu karang iki Aku bakal mbangun pasamuwan-Ku; lan gapurané neraka ora bakal ngalahaké iku. Lan Aku bakal maringi kowé kunci-kunci Kratoning Swarga: lan apa waé kang kokiket ana ing bumi bakal kaiket ana ing swarga: lan apa waé kang kokuculi ana ing bumi bakal kauculi ana ing swarga. Matius 16:17–19.

And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.

Lan kéwan galak kang biyèn ana, nanging saiki ora ana, iya dhèwèké iku sing kaping woluné, lan asalé saka pitu iku, lan bakal lumebu ing karusakan. Lan sungu sepuluh kang kokdeleng iku ratu sepuluh, kang durung nampa karajan; nanging bakal nampa pangwasa dadi para ratu sajrone sajam bebarengan karo kéwan galak mau. Wong-wong iku padha saiyeg saeka praya, lan bakal masrahaké panguwasa lan kakuwatané marang kéwan galak mau. Wahyu 17:11–13.

The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.

Crita ngenani prajanjian palsu sing kawejwakake déning bata lan luluhé Nimrod, lan sistem pasamuwan lan nagara palsuné, sing kawejwakake déning menara lan kutha, nggambaraké sistem palsu saka gambar kéwan galak sing kawejwakake ana ing omega saka critané Nimrod. Ana telung garis, kanthi telung titik tengah saka telung ayat, kang kabèh padha neksèni bab prajanjian urip lan prajanjian pati. Satus patang puluh papat èwu iku yaiku kawolu sing sejati kang asalé saka pitu, lan kapapaan mung minangka barang palsu waé. Golongan Nimrod nduwèni kasatunggalan pikiran nalika bebrayané, sawijining barang palsu tumrap satus patang puluh papat èwu, sing kasatunggalaké karo pikirané Kristus. Kéwan galak palsu sing “wis ana, lan ora ana,” iku barang palsu saka Kristus sing wis ana, lan ana, lan bakal rawuh manèh. Ing ayat wolu, pangungkapan pepak saka barang palsu sing kawejwakake déning kapapaan iku diwedharaké.

The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

Kéwan galak sing kokdeleng iku biyèn ana, lan saiki ora ana; lan bakal munggah saka jurang tanpa dhasar, lan lumebu ing karusakan: lan wong-wong sing manggon ing bumi bakal gumun, yaiku wong-wong kang asmane ora katulis ana ing kitab kauripan wiwit madegé jagad, nalika padha ndeleng kéwan galak iku sing biyèn ana, lan saiki ora ana, nanging satemené ana. Wahyu 17:8.

Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.

Gusti Yesus punika Panjenenganipun ingkang sampun wonten, lan wonten, sarta taksih badhe rawuh; lan kapapan, ingkang kaping wolu saking pitu punika, punika kéwan ingkang “sampun wonten, lan boten wonten, nanging taksih wonten.” “Sakjam” ingkang dipunlambangaken déning bebrayaning naga lan kéwan punika nggambaraken sajarah wiwit saking angger-angger Minggu, nalika satus ewu ingkang dipunlambangaken déning Petrus lan Abram munggah dhateng swarga dados panji-panji, ing wekdal ingkang sami nalika kapapan munggah.

We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.

Kula sampun ngupadi ngrembag kitab Yoèl saking sudut pandang bilih Pétrus, wonten ing Pentakosta, ngenali pawartos Pentakosta ingkang dipunwartakakênipun minangka panggenapaning Yoèl. Ing tigang garis prajanjian ingkang saben-saben kapérang dados rolas bab, tigang ayat tengah saking saben garis ngrembag sajarah ingkang sami, lan Pétrus dipunwujudakên wonten ing sajarah punika minangka tiyang ingkang sesarengan kaliyan Yésus wonten ing Kaisaréa Filipi, inggih punika Panium, ingkang dados papan ing pundi jagad sapunika sampun wonten ing ambang ngraosakên punika. Wonten ing Panium, Pétrus ugi wonten ing Yérusalèm nalika kawutahan Pentakosta. Tigang garis rolas bab punika sami patemon wonten ing Panium lan Pentakosta nalika meterai Allah dipuntekanakên dhateng pangantèn putrinipun Kristus lan tandhaning kéwan dipuntekanakên dhateng pangantèn putrinipun Sétan. Kitab Yoèl ngenali swanten tangi wonten ing pasemon bab sepuluh prawan, nalika gréja Advent Hari Kaping Pitu Laodikia kasadharakên dhateng kasunyatan bilih piyambakipun kasasar.

The book of Joel is set within the context of four generations.

Kitab Yoèl dipapanaké ing sajroning konteks patang turun-temurun.

The word of the Lord that came to Joel the son of Pethuel.

Pangandikané Pangéran kang tumeka marang Yoèl, putrané Petuèl.

Hear this, ye old men, and give ear, all ye inhabitants of the land.

Rungokna iki, he para wong tuwa, lan gatèkna, he sakèhé para pandhudhuking nagara.

Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.

Apa iki wus tau kelakon ing jamanmu, utawa malah ing jaman para leluhurmu? Critakakna iki marang anak-anakmu, lan supaya anak-anakmu nyritakake marang anak-anake, lan anak-anake marang turun-temurun sabanjure. Sing kari saka pangrusak wit wis dipangan walang; lan sing kari saka walang wis dipangan ulat pangrusak; lan sing kari saka ulat pangrusak wis dipangan uler. Yoèl 1:1–4.

The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”

“Para wong tuwa” iku para pamimpin pasamuwan Advent Dina Kaping Pitu Laodikia sajrone wektu panyegelan tumrap wong satus patang puluh papat ewu, lan panyegelan iku kaleksanan sajrone kucuraning Roh Suci. “Para wong tuwa” iku dipratelakaké déning Yehezkiel minangka “para wong tuwa kuna.”

Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.

Panjenengané banjur ngandika marang aku, Hé anaking manungsa, apa sira wus weruh apa kang ditindakaké déning para pinituwa saka brayat Israèl ana ing pepeteng, saben wong ana ing kamar reca-citané dhéwé? awit padha muni: Pangéran ora ndeleng marang kita; Pangéran wus nilar bumi. Hezkiel 8:12.

Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.

Ilham cetha nyatakake bilih panyegelan ing Yehezkiel bab sanga punika sami kaliyan panyegelan ing Wahyu bab pitu. Uga cetha bilih “para wong tuwa” saking patang kaluputan nistha ing bab wolu, ingkang tansaya ngrembaka, dipunlambangaken déning cacah 25. Ronga puluh lima “wong tuwa” ingkang sakmesthinipun dados para pangreksa pepanthaning Allah, punika para priya ingkang sujud marang srengéngé. Para punika ingkang kapisan dipunadili. Ing konteks pasucèn ingkang dipuntinggal lan dipunsingkiri déning para punika, para punika nglambangaken kalih golongan saking rolas imam lan Imam Agung. Nalika angger-angger Minggu katindakaké, para punika sujud marang srengéngé lan nampi tandha kewan, kanthi janji sarujuk kaliyan naga, kewan, lan nabi palsu. Cacah 25 punika dipuntipèkakén déning 250 ing pambrontakané Korah, Datan, lan Abiram, ingkang nglambangaken pasawijèn rangkep tiga ingkang dipunsarengi déning 250 priya ingkang nyaosaken menyan. Tiga pangarsaning murtad punika pejah nalika bumi mbikak cangkemipun lan nguntal para punika.

And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

Musa banjur ngandika, “Liwat iki kowe bakal padha mangerteni manawa Pangeran wus ngutus aku nindakake sakehing pakaryan iki; awit aku ora nindakake iku saka karepku dhewe. Manawa wong-wong iki mati kaya pati lumrahe sakehing manungsa, utawa katempuh paukuman kaya paukuman lumrahe sakehing manungsa, iku ateges Pangeran ora ngutus aku. Nanging manawa Pangeran nindakaké sawijining prakara anyar, lan bumi mbukak cangkeme sarta nguntal wong-wong mau, bebarengan karo sakehing kang dadi kagungané, lan wong-wong mau tumurun isih urip menyang jero jugangan; iku kowe bakal padha mangerteni manawa wong-wong iki wus nesoni Pangeran.”

And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

Sawisé dhèwèké rampung ngandika sakèhé pangandika iki, dumadakan lemah ing sangisoré padha pecah; lan bumi mbukak cangkemé, banjur nelan wong-wong mau, dalem-dalemé, sakèhé wong sing dadi kagungané Korah, lan kabèh bandhané. Wong-wong mau, lan sakèhé sing dadi kagungané, padha tumurun isih urip menyang jugangan; banjur bumi nutup maneh ing sadhuwuré, lan padha sirna saka ing antarané pasamuwan.

And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.

Lan sakèhé Israèl sing ana ing sakiwa-tengené padha mlayu nalika krungu panguwuhé wong-wong mau; awit padha kandha: “Aja nganti bumi uga nguntal kita.” Lan ana geni metu saka Pangéran, banjur ngentèkaké wong loro atus sèket sing nyaosaké menyan. Bilangan 16:28–35.

The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.

Pambrontakan taun 1888 dipratandhani déning pambrontakané Korah, Dahan, Abiram, lan wong 250 sing nyaosaké menyan. Wong 250 mau wis mbangun pakempalan karo sawijining konfederasi telu-lapis sing tekan ing undhang-undhang Minggu nalika Amerika Sarékat, kéwan bumi iku, mbukak cangkemé lan ngandika kaya naga. Ing wektu iku, udan pungkasan kawutahaké tanpa ukuran, kaya déné wong 250 sing nyaosaké menyan padha ditumpes déning geni sing tumurun saka swarga. Wong 250 iku nglambangaké sawijining sistem agami palsu sing ditumpes sajroning kawutahan udan pungkasan ing wektu undhang-undhang Minggu. Bumi kang mbukak lan nelan Korah lan para sekuthoné iku, yaiku lindhu ing Wahyu sewelas, sing nandhakaké Amerika Sarékat mbukak cangkemé lan ngandika kaya naga. Nalika geni tumurun saka swarga marang wong 250 mau, iku dipratandhani minangka geni Élia ing Gunung Karmèl, nalika para nabi palsu mau padha dipatèni. Geni Élia ing Gunung Karmèl iku salaras karo undhang-undhang Minggu, mula geni kang tumiba marang wong 250 mau iku yaiku geni udan pungkasan ing wektu undhang-undhang Minggu.

The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”

Pethikan ing Kitab Wilangan kang ngrembag pambrontakané Korah, kanthi profètis salaras karo pambrontakan marang pawarta bab Tanah Prajanjian, kaya dene kang kaaturaké déning Yosua lan Kaleb. Pambrontakan mau nggambarake “dina provokasi” miturut Kitab Suci. Pethikan bab pambrontakané Korah ngandika, “ye shall understand that these men have provoked the Lord.”

It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.

Wong wicaksana iku sing mangerti, lan wong wicaksana kudu mangerti manawa sajarah pambrontakané Korah kudu dipasangaké marang pambrontakan tumrap pesen Yosua bab Tanah Prajanjian. Pambrontakan iku kalakon ing Kades, lan Kades uga pambrontakané Korah iku pambrontakan Adventisme Dina-Kaping-Pitu ing wektu angger-angger Minggu. Korah lan wong 250 sing nyaosaké menyan iku nglambangaké 25 wong sing sujud marang srengéngé ing Yehezkiel 8. Para wong tuwa jaman kuna ing Yehezkiel wolu makili kawirangan kang kaping papat saka patang kawirangan sing saya mundhak, kang ditindakaké ing Yerusalem, pralambangé pasamuwané Allah.

The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.

Pangawur-awur kang kapisan yaiku reca meri, kang kapindho yaiku kamar-kamar kang kasamaran, kang katelu yaiku nangisi Tammuz, banjur wong lanang 25 padha sujud marang srengéngé. Sawisé iku, pasal sanga ngenali wong-wong kang padha nggresah lan nangis marga saka pangawur-awur kang katuduhaké ana ing pasal wolu. Wong-wong kang nggresah lan nangis iku kapatènan meterai déning malaékat kang munggah saka sisih wétan. Malaékat iku utusan, lan nggambarake sawijining piwarta.

The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.

Pesen panyegelan saka wetan iku pesen saka angin wetan, yaiku pesen Islam. Sawisé satus patang puluh papat ewu iku kasesegel, para malaékat pangrusak wiwit nindakaké pakaryané, pas ana ing papan kang garis njabaing ramalan mulang yèn “murtad nasional banjur kasusul déning karusakan nasional.” Sadurungé paukuman katindakaké marang wong-wong kang dipralambangaké déning Korah, para pemberontak digawa metu saka Yérusalèm. Wong-wong duraka dicopot saka Yérusalèm, awit dudu wong mursid kang mlayu saka Yérusalèm.

Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

Salajengipun Roh ngangkat aku munggah lan nggawa aku menyang gapura sisih wétan ing padalemané Pangéran, kang tumuju mangétan; lah ing lawanging gapura iku ana wong rong puluh lima cacahé. Ing antarané wong-wong mau aku weruh Yaazania, anaké Azur, lan Pelatia, anaké Benaia, para panggedhéné bangsa iku.

Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

Panjenengané banjur ngandika marang aku, “He anaking manungsa, wong-wong iki iku wong-wong kang ngrancang piala lan menehi pitutur duraka ana ing kutha iki; kang padha ngucap, ‘Wektuné durung cedhak; ayo padha mbangun omah-omah; kutha iki iku panci, lan kita iki dagingé.’”

Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;

Mulané medhara nglawan wong-wong mau, medharana, hé anaking manungsa. Lan Rohé Pangéran tumiba marang aku, lan ngandika marang aku: Ngendikaa; Mangkéné pangandikané Pangéran;

Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

Mangkene anggonira padha ngandika, hé brayat Israel: awit Ingsun pirsa samubarang kang munggah ing sajroning pikiranira, saben-sabené. Kowé wus nambah wong-wong kang katumpes ana ing kutha iki, lan dalan-dalané wus kok isi karo wong-wong kang katumpes. Mulane mangkene pangandikané Pangéran Allah: Wong-wongmu kang katumpes, kang wis kok glethakaké ana ing tengahé, iku dagingé, lan kutha iki iku pawoné; nanging kowé bakal Ingsun irid metu saka tengahé. Kowé wedi marang pedhang; lan Ingsun bakal ndhatengaké pedhang marang kowé, mangkono pangandikané Pangéran Allah. Lan Ingsun bakal ngirid kowé metu saka tengahé, lan masrahaké kowé marang tangané wong-wong manca, lan ngukum kowé ana ing antaramu. Kowé bakal padha ambruk déning pedhang; Ingsun bakal ngadili kowé ana ing watesé Israel; lan kowé bakal sumurup yèn Ingsun iki Pangéran. Kutha iki ora bakal dadi pawonira, lan kowé uga ora bakal dadi daging ana ing tengahé; nanging Ingsun bakal ngadili kowé ana ing watesé Israel. Lan kowé bakal sumurup yèn Ingsun iki Pangéran; amarga kowé ora lumaku manut pranatan-pranataningSun, lan ora nglakoni paukuman-paukumaningSun, nanging malah tumindak manut tatacarané para bangsa kapir kang ana ing sakiwa-tengenira.

And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.

Lan nalika aku medhar wangsit, Pelatia biné Benaya mati. Banjur aku tumungkul sujud kanthi rai neng lemah, sarta sesambat nganggo swara sora, pangandikaku: Aduh, Pangéran Allah! Punapa Paduka badhé ndadosaken tumpes enteking turahaning Israèl? Yehezkiel 11:1–13.

Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.

Yerusalem diresiki nalika ana angger-angger Minggu, nalika gandum dipisahake saka ilalang. Wong-wong sing diwakili déning angka 25, utawa 250 wongé Korah, digawa menyang njaban, menyang “wates” Yerusalem kanggo mati. Angka 25 iku cacahé para imam sing ngladeni sajrone seminggu, lan nalika dilambangaké déning angka kaping sapuluh, yaiku 250, iku makili pasamuwan saindenging jagad, awit angka sepuluh iku lambang universal. Pasamuwan sing isih perang ditegesi minangka pasamuwan kang kapérang saka gandum lan ilalang, dene pasamuwan sing wis menang makili pasamuwan kang mung dumadi saka gandum waé.

“Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’

“Punapa Gusti Allah mboten gadhah pasamuwan ingkang gesang? Panjenenganipun gadhah satunggaling pasamuwan, nanging punika pasamuwan ingkang taksih perang, sanes pasamuwan ingkang sampun menang. Kita kraos prihatin bilih wonten anggota-anggota ingkang cacad, bilih wonten lalang wonten ing antawisipun gandum. Gusti Yesus ngandika: ‘Kratoning swarga dipunupamakaken kados satunggaling tiyang ingkang nyebaraken wiji ingkang sae wonten ing pategalanipun: nanging nalika tiyang-tiyang sami tilem, satrunipun rawuh lan nyebaraken lalang wonten ing antawisipun gandum, lajeng tindak…. Mila para abdi saking ingkang kagungan griya sami sowan lan matur dhateng piyambakipun, Gusti, menapa panjenengan mboten nyebaraken wiji ingkang sae wonten ing pategalan panjenengan? mila saking pundi lajeng wonten lalang? Panjenenganipun ngandika dhateng para abdi wau, Satunggaling satru sampun nindakaken punika. Para abdi wau matur dhateng piyambakipun, Menapa mila panjenengan ngersakaken supados kawula sami kesah lan nglumpukaken punika? Nanging panjenenganipun ngandika, Mboten; awit manawi kowé nglumpukaké lalang-lalang punika, kowé saged ugê ngabut gandum bebarengan kaliyan punika. Kèndelna kekalihipun tuwuh bebarengan ngantos mangsa panèn: lan ing wekdal panèn Aku badhé ngandika dhateng para juru panèn, Klumpukna dhisik lalang-lalang punika, lan talinen dados iketan-iketan kanggé dipunobong: nanging gandum punika klumpukna menyang lumbung-Ku.’”

“In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.

“Ing pasemon bab gandum lan lalang, kita mirsani sababé yagéné lalang ora kena dicabuti; supaya gandum aja nganti katut kecabut bebarengan karo lalang. Panemu lan pangadilan manungsa bakal ndadèkaké kaluputan-kaluputan gedhé. Nanging, katimbang kaluputan kuwi kelakon, lan saresmi siji waé godhong gandum kecabut saka oyodé, Sang Guru ngandika, ‘Ayo padha tuwuh bebarengan nganti mangsa panèn;’ banjur para malaékat bakal nglumpukaké lalang mau, kang bakal katetepaké kanggo karusakan. Sanadyan ing gréja-gréja kita, kang ngakoni pracaya marang kayektèn kang luwih majeng, ana wong-wong kang cacat lan klèru, kaya lalang ana ing antarané gandum, Gusti Allah iku sabar lan awèh kalonggaran. Panjenengané nyarujuki lan ngélingaké wong-wong kang klèru, nanging Panjenengané ora numpes wong-wong kang suwe sinau piwulang kang arep diwulangaké marang wong-wong mau; Panjenengané ora njabut lalang saka antarané gandum. Lalang lan gandum kudu tuwuh bebarengan nganti tekan mangsa panèn; nalika gandum wis tekan tuwuh lan perkembangané kang sampurna, lan marga saka wataké nalika wis mateng, gandum iku bakal kabédakaké kanthi cetha saka lalang.”

“The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.

“Pasamuwané Kristus ing bumi bakal ora sampurna, nanging Gusti Allah ora numpes pasamuwané marga saka kasampurnané kang kurang kuwi. Wis ana lan bakal ana wong-wong sing kapenuhan semangat nanging ora miturut kawruh, sing arep nyucekaké pasamuwan, lan nyabut suket ilalang saka ing satengahé gandum. Nanging Kristus wis maringi pepadhang kang mligi ngenani carané ngadhepi wong-wong sing kalepatan, lan wong-wong sing durung kabalèkaké ing pasamuwan. Ora kena ana tumindak kang dadakan, kebak semangat, lan kesusu saka para warga pasamuwan kanggo nyisihaké wong-wong sing miturut panemuné cacad wataké. Ilalang bakal katon ana ing antarané gandum; nanging nyabuti ilalang kuwi, kajaba miturut cara sing wis katetepaké déning Gusti Allah, bakal ndadèkaké karusakan luwih gedhé tinimbang yèn dibiarké waé. Nalika Gusti nglebetaké ing pasamuwan wong-wong sing satemené wis kabalèkaké, ing wektu sing padha Iblis uga nglebetaké wong-wong sing durung kabalèkaké menyang pasrawungané. Nalika Kristus nyebar wiji kang becik, Iblis nyebar ilalang. Ana rong pangaribawa sing sesanggaran kang tanpa kendhat tumindak marang para anggota pasamuwan. Pangaribawa siji nyambut gawé kanggo panyucekan pasamuwan, lan sijiné manèh kanggo ngrusak umaté Gusti Allah.” Testimonies to Ministers, 45, 46.

The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.

Wong-wong duraka digawa metu saka njabaning Yerusalem supaya dibinasakaké. Wong-wong iku disingkiraké ing wektu panèn, yaiku uga wektu nalika gandum wis mateng, amarga ing wektu iku gandum diklumpukaké bebarengan minangka pisungsung ombak woh kawitan saka roti ombak Pentakosta loro. Panèn woh kawitan saka gandum iku minangka sawijining bab tartamtu ing ramalan Kitab Suci. Pamisahan antarane gandum lan ilalang ngrembug bab iki piyambak, lan akèh pasemon Kristus nandhani tenger dalan ramalan sing wigati banget iki.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Maneh, pasemon-pasemon iki mulang manawa ora bakal ana mangsa pangadilan sih-rahmat sawisé paukuman. Nalika pakaryan Injil wis rampung, sanalika banjur ana pamisahan antarané wong becik lan wong ala, lan nasib saben golongan katetepaké kanggo selawas-lawasé.” Christ’s Object Lessons, 123.

The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.

Sesajèn gandum iku yaiku wong satus patang puluh papat èwu, lan malaékat katelu misahaké gandum saka ilalang.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

“Sawisé kuwi aku banjur ndeleng malaékat katelu. Malaékat kang ndhereki aku ngandika, ‘Nggegirisi pangandikané, ngedab-edabi panggawéné. Dhèwèké iku malaékat kang bakal milah gandum saka ilalang, lan metérai utawa ngiket gandum iku kanggo lumbung swarga.’ Prekara-prekara iki kuduné nyakup kabèh pikiran, kabèh manahing panggatek. Aku banjur kaparingan pamedhar menèh bab kabutuhan yèn wong-wong sing pracaya yèn kita lagi nampa peparing pungkasaning sih-kadarman kudu kapisah saka wong-wong sing saben dina nampa utawa nyerep kasalahan anyar. Aku weruh yèn wong enom utawa wong tuwa padha waé ora kena rawuh ing pasamuwané wong-wong kang ana ing kasalahan lan pepeteng. Malaékat mau ngandika, ‘Pikiran aja nganti tetep manggon ana ing prekara-prekara sing ora ana paédahé.’” Manuscript Releases, volume 5, 425.

The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.

Malaékat katelu ngesahaké gandum lan uga misahaké gandum saka alang-alang. Malaékat katelu makili angger-angger Minggu, yaiku nalika 25 wong lanang, sing makili kapemimpinan gréja Advent Hari Ketujuh Laodikia, digawa metu saka Yerusalem lan diadili. Ing wektu iku gréja sing isih perang kaowahi dadi gréja sing menang.

“The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.

“Pakaryan iki bakal enggal rampung. Para anggota pasamuwan sing isih ana ing paprangan, kang kabukten setya, bakal dadi pasamuwan kang menang. Nalika nyawang maneh sajarah kita ing jaman kapungkur, sawisé ngliwati saben undhakan kamajuan nganti tekan kahanan kita saiki, aku bisa kandha, Pinujia Gusti Allah! Nalika aku ndeleng apa kang wis ditindakaké déning Gusti Allah, aku kapenuhan ing rasa gumun lan kapercayan marang Kristus minangka Pimpinan. Kita ora nduwèni apa-apa kang kudu diwedèni tumrap mangsa ngarep, kajaba manawa kita lali marang dalan kang wis dituntunaké déning Gusti, lan piwulang-panuntuné ana ing sajarah kita ing jaman kapungkur.” General Conference Bulletin, January 29, 1893.

The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.

Babagan nubuat ngenani pamisahan antarané alang-alang lan gandum iku minangka pokok utama ing wangsit Kitab Suci. Kristus ngresiki Padaleman Suci iku sawijining gambaran saka pakaryan iki; puncaké dumadi nalika ana ukum Minggu, awit kita nyumurupi manawa wong-wong kang bakal diadili digawa menyang tapel wates Yerusalem kanggo dipatèni.

“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

“Nalika Gusti Yesus miwiti pelayanan umum Panjenengané, Panjenengané nyucekaké Padaleman Suci saka panyawangan nistha kang sacrilegious. Ing antarané tumindak pungkasaning pelayanan Panjenengané ana panyucekan kaping pindho tumrap Padaleman Suci. Mangkono uga, ing pakaryan pungkasan kanggo pepéling marang jagad, ana rong panggilan kang béda kang katujokaké marang pasamuwan-pasamuwan. Pawarta malaékat kapindho iku, ‘Babil wis rubuh, wis rubuh, kutha gedhé iku, awit dhèwèké wis ndadèkaké sakehing bangsa ngombé anggur bebendu saka laku jina-ne’ (Wahyu 14:8). Lan ing sesambaté sora saka pawarta malaékat katelu, kadangu swara saka swarga ngandika, ‘Padha metua saka ing kono, hé umat-Ku, supaya kowé aja mèlu dadi pandhèrèking dosa-dosané, lan supaya kowé aja nampa wewelaké. Awit dosa-dosané wus tekan ing swarga, lan Gusti Allah wus ngengeti sakehing kaluputané’ (Wahyu 18:4, 5).” Selected Messages, buku 2, 118.

The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.

Pasamuwan gandum lan ilalang iku ana nganti tekan krisis hukum Minggu, nalika ilalang disingkiraké, dudu lumantar kakuwataning manungsa, nanging déning malaékat katelu—kang nglambangaké hukum Minggu, nanging uga pekabaraning udan pungkasan kang banjur ngrembaka dadi panguwuh sora. Ilalang iku sawijining unsur saka paseksèning ramalan, kaya déné gandum uga mangkono. Panyedhiyaning Allah tekan marang hukum Minggu, lan malaékat katelu nyucekaké Padaleman Suci kaping pindho. Panjenengané wus nyucekaké iku ing tanggal 22 Oktober 1844, lan panyucekan Padaleman Suci kaping pindho iku ya hukum Minggu.

The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”

Unsur-unsur njaba ing sajarah sing nuntun marang angger-angger Minggu iku minangka pérangan wigati saka paseksèn gréja kang menang, kaya déné alang-alang, gandum, lan pangiketaning loro golongan mau. Pesen-pesen pungkasan ing Kitab Wahyu iku yaiku pesené telu malaékat, lan pesen-pesen iku misahaké sarta ngiket loro golongan mau, nanging wigati kanggo dimangertèni manawa Sister White netepaké yèn “pesen-pesen pungkasan” mau “ngematengaké panèn.” Pesen pungkasan sing ngematengaké panèn iku udan pungkasan, lan iku geni sing ngiket wong 250 “kaya berkas-berkas kanggo geni karusakan.”

“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

“Marang Yohanes kabukak pemandhangan-pemandhangan kang jero lan nggegirisi minaté ngenani pengalaman pasamuwan. Panjenengané nyumurupi kaanan, bebaya, pasulayan, lan pambébasan pungkasané umat Allah. Panjenengané nyathet piwulang-piwulang panutup kang bakal ngematengaké panèning bumi, manawa dadi berkas-berkas kanggo lumbung swarga, utawa dadi ikatan-ikatan kanggo geni karusakan. Bab-bab kang wigati banget kaandharaké marang panjenengané, mligi kanggo pasamuwan ing jaman pungkasan, supaya wong-wong kang bakal mratobat saka kasalahan marang kayektèn padha kaparingi piwulang ngenani bebaya lan pasulayan kang ana ing ngarepé. Ora ana siji waé kang prelu tetep ana ing pepeteng ngenani apa kang bakal tumiba marang bumi.” The Great Controversy, 341.

His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.

Panjenengané ngresiki Padaleman Suci, uga kagambarake lumantar pakaryané wong sing nyekel sapu rereged, kang dipratelakake déning Yohanes Pembaptis minangka Panjenengané sing ndherek sawise palayanané. Panjenengané iku wong sing nyaponi metu sakehing rereged ing impèné Miller.

“The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.

“Gusti sampun cedhak badhé nedahaké prabédan ing antarané wong mursid lan wong duraka; awit ‘piranti panampiné wonten ing asta-Nipun, lan Panjenengané badhé ngresiki tenan papan pangirikan-Nipun, sarta nglumpukaké gandum-Nipun menyang ing lumbung-Nipun; nanging dami punika badhé diobong kalawan geni ingkang boten saged dipunpadamaken.’” Review and Herald, November 8, 1892.

Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:

Yesaya dipunrujuk déning Sister White nalika piyambakipun nedahaken bilih ing taun 1849 Gusti wis ngunjukaken asta-Nipun kaping kalih kanggé nglumpukaken turahan umat-Nipun, lan Yesaya saha Sister White sami nedahaken penglumpukan pungkasan saking sèket sekawan èwu kaping kalih atus?

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

Kutha iki ora bakal dadi dandangmu, lan kowé uga ora bakal dadi daging ana ing satengahé; nanging Aku bakal ngadili kowé ana ing tapel watesing Israèl. Yehezkiel 11:11.

In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.

Ing kitab Yoèl, “anggur anyar” iku dipunpedhot saking para pinituwa kuna ingkang kedah dados para pangreksa pasamuwan suci. Pesen Bab Wanci Tengah Wengi punika anggur anyaripun Yoèl, lan geni ingkang tumurun nalika ukum Minggu sampun dipratelakakên lumantar geni Pentekosta. Geni punika nglambangakên satunggaling pesen, inggih punika anggur anyar, nanging punika ugi pesen ingkang numpes kalih atus sèket tiyang ingkang nyaosakên menyan. Pasamuwan Advent Dina Kaping Pitu Laodikia rampung nalika ukum Minggu, awit ing wekdal punika geni dipunwutahakên tanpa ukuran lan numpes kalih atus sèket tiyang ingkang nyaosakên menyan; mila punika numpes sistem pangibadahipun.

If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”

Manawa gréja Advent Dina Kapitu tetep setya nalika hukum Minggu teka, kakuwatan lan kadigdayané pamaréntah Amérika Sarékat bakal nutup gréja mau. Manawa ora setya, gréja mau mung bakal ngowahi jenengé dadi gréja Advent Dina Kaping Sepisan, utawa dadi sawiji tiron sing banget cedhak karo iku. Apa bener apa ora bener, gréja Advent Dina Kapitu ora ngluwihi hukum Minggu. Paseksèn kenabian negesaké yèn Adventisme wis nampik pawartos bab lurung-lurung lawas nalika 9/11, lan lurung-lurung lawas iku nuntun menyang lawang sing katutup ing wektu hukum Minggu. Rong puluh lima wong iku dipratélakaké ana ing wacanané Yéhezkièl déning “Jaazaniah biné Azur, lan Pelatiah biné Benaya, para panggedhéing umat.”

Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.

Jeneng-jeneng mau ngakoni sipat-sipat umat Allah, nanging iku mung pangakon waé. Jaazaniah tegesé Allah miyarsa, lan dheweke iku putrané Azur, kang tegesé nulungi lan ngreksa. Sister White ngandika yèn wong 25 iku kuduné dadi para penjaga, kaya kang dilambangaké déning “Azur.” Putrané ngakoni yèn “miyarsa” marang Allah, nanging dheweke kalebu golongan kang sanadyan ndeleng, ora weruh, lan sanadyan krungu, ora ngrungu. Pelatiah tegesé dibebasaké déning Allah, lan bapaké “Benaiah,” tegesé Allah wis mbangun. Nalika Yehezkiel ngrampungaké pesen pepélingé, Pelatiah banjur mati.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.

Kutha iki ora bakal dadi panci panjenengan, lan kowe ora bakal dadi daging ing tengahe; nanging Aku bakal ngadili kowe ana ing tapel watesing Israel. Lan kowe bakal padha mangerteni manawa Aku iki Sang Yehuwah; awit kowe padha ora lumaku ana ing pranatan-pranataningSun, lan ora nindakake paukuman-paukumaningSun, nanging tumindak manut adat pakulinaning para bangsa kapir kang ana ing sakubenge kowe. Lan kadaden, nalika aku medhar wangsit, Pelatia bin Benaia mati. Banjur aku ambruk sujud nyungkem lemah, sarta sesambat kalawan swara sora, lan ngandika: Aduh, Gusti Allah! Punapa Paduka badhe ndadosaken tumpes tuntas tumrap turahing Israel? Ezekiel 11:11–13.

Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.

Pelatiah mati nalika Yèhezkièl nguwuh kanthi swara sora. Gandum mau mati ing dalan gedhé tanggal 18 Juli 2020 minangka panggenapaning Wahyu sewelas. Gandum iku Musa lan Élia, panulis kapisaning Sabdané Allah, lan janji bab Élia kang bakal teka iku minangka pratelan pungkasan ing Prajanjian Lawas. Alfa lan Omega dipatèni ing dalan gedhéné Sodom lan Mesir, nanging padha kawungokaké urip manèh ing taun 2024, kaya kang kawakilan ing Wahyu 11:11. Nalika padha mati, Sodom lan Mesir padha bungah. Yèhezkièl mapanaké patiné Pelatiah ing wektu para turahan nalika panjenengané ngandika, “Dhuh Pangéran Allah! punapa Paduka badhé ngentèkaké sakèhé para turahanipun Israèl?” Sodom iku pasamuwan Advent Hari Ketujuh ing wektu para turahan, miturut Yesaya.

Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

He para swarga, lan rungokna, he bumi; awit Pangeran wus ngandika: Aku wus ngopèni lan nggedhèkaké anak-anak, nanging padha mbrontak marang Aku. Lembu ngerti marang kang duwe, lan kuldi marang palunganing bendarane; nanging Israel ora wanuh, umatingSun ora nggatèkaké.

Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

Dhuh bangsa kang kebak dosa, umat kang kabotan piala, turunane para tumindak ala, para anak kang ngrusak: wus padha nyingkur Pangeran, wus padha nesokake Sang Suci Israèl nganti duka, wus padha mundur mblusuk. Yagéné kowé isih kudu kena paukuman manèh? Kowé bakal saya mbalela saya nemen: sakabèhé sirah lara, lan sakabèhé manah lesu. Wiwit tlapakan sikil tekan sirah ora ana kasampurnan babar pisan ana ing jeroné; kang ana mung tatu, welu, lan lara borok kang bosok: iku durung ditutup, durung dibebet, lan durung dilunakké nganggo lenga. Negaramu dadi sepi lan rusak, kutha-kuthamu kobong déning geni: tanahmu dipangan wong manca ana ing ngarepmu, lan dadi sepi lan rusak, kaya déné dirubuhaké déning wong manca. Lan putriné Sion kari kaya gubug ana ing pakebonan anggur, kaya gardhu ana ing pakebonan timun, kaya kutha kang kepung.

Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.

Manawa Pangéraning sarwa dumadi ora karsa nyésakké marang kita sakehing turah sing sithik banget, mesthiné kita wus dadi kaya Sodom, lan kita wus dadi padha karo Gomora. Padha rungokna pangandikané Pangéran, hé para pangwasa ing Sodom; padha gatèkna angger-anggering Allah kita, hé wong-wong ing Gomora. Yesaya 1:2–10.

Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.

Musa lan Élia dipatèni ana ing Sodom lan Mesir sajroning mangsa pasamuwan cilik sing kari. Mesir iku pralambang tata nagara sing wis rusak, lan Sodom iku pralambang tata pasamuwan sing wis rusak. Pelatya, anaké Benaya, mati ing mangsa angger-angger Minggu, sing déning Yesaya digandhèngaké karo dina panduka miturut Kitab Suci, yaiku salah siji: taun 1863, utawa angger-angger Minggu. Pelatya, anaké Benaya, nggambaraké sawijining palsu tumrap wong-wong sing satemené ngrungokaké Sabdaning Allah. Ing mangsané pasamuwan cilik sing kari, wong-wong sing diwakili déning Musa lan Élia dipatèni banjur diuripaké menèh. Kawunguné menèh iku diwiwiti kanthi swara ana ing ara-ara samun ing Juli 2023. Wiwit taun 2024, pamisahan pungkasan antarane gandum lan alang-alang wis lumaku.

At the Sunday law the Seventh-day Adventist church will know that they are lost.

Nalika hukum Minggu ditetepaké, gréja Advent Dina Kapitu bakal mangertèni yèn wong-wong mau wis kasasar.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.

Kutha iki ora bakal dadi pawonmu, lan kowé ora bakal dadi daging ana ing tengahé; nanging Aku bakal ngadili kowé ana ing tapel watesing Israèl. Lan kowé bakal padha sumurup yèn Aku iki Pangéran; awit kowé ora padha lumaku ana ing pranatan-pranataningSun, uga ora nindakaké paukuman-paukumaningSun, nanging wis tumindak manut marang tata-carané bangsa-bangsa kapir sing ana ing sakiwa-tengenmu. Lan kelakoné, nalika aku medhar wangsit, Pelatya bin Benaia mati. Hezkiel 11:11–13.

The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.

Patihe Pelatiah, kang jenenge ateges dipunluwari dening Allah, ing konteks punika ateges dipunserahaken dhateng pati, ing wektu ingkang sami nalika para buruh jam kaping sewelas dipunluwari saking tanganipun ratu lor wonten ing ayat kaping patang dasa siji saking Daniel pasal sewelas. Pelatiah dipunserahaken dhateng tanganipun ratu lor nalika undhang-undhang Minggu. Pelatiah, putranipun Benaiah, tegesipun “ingkang sampun kabangun déning Allah.” Ing titik piyambak nalika Allah sapisan malih mbangun padaleman suci, kanggé dipunangkat dados gréja ingkang menang nalika undhang-undhang Minggu, para ingkang dipunlambangaken déning Pelatiah dipunserahaken dhateng pati, awit tinimbang melu wonten ing pakaryan mbangun malih reruntuhan-reruntuhan kuna, malah sami mbangun kuburané Tobia kanggé awakipun piyambak. Pelatiah nggambaraken sirah dumugi driji sikilipun Yesaya, satunggaling badan ingkang kabotan dosa sakabehé. Badan punika yaiku gréja Advent Hari Ketujuh Laodikia ing pungkasan patang turun-temurun pambrontakan ingkang saya majeng, ingkang dipunwedharaken déning Yesaya minangka pambrontakan ingkang saya munggah nalika piyambakipun ngandika, “mbrontak saya tambah-tambah.” Ing prosès pangujian pungkasan ingkang kawiwitan taun 2024, gandum punika pejah salami tigang dinten satengah, lajeng wungu malih, lan ing wekdal punika piyambakipun badhé mangertos bilih Pangéran punika Allah.

Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

Mulané medhar wangsit lan kandhaa marang wong-wong mau, Mangkéné pangandikané Pangéran Allah; Lah, hé umat-Ku, Ingsun bakal mbukak kuburanmu, lan ndadèkaké kowé padha metu saka kuburanmu, sarta nggawa kowé mlebu ing tanah Israèl. Lan kowé bakal padha mangerténi yèn Ingsun iki Pangéran, nalika Ingsun wis mbukak kuburanmu, hé umat-Ku, lan ngentasaké kowé saka kuburanmu, sarta Ingsun bakal masang Roh-Ku ana ing kowé, lan kowé bakal urip, lan Ingsun bakal nempataké kowé ana ing tanahmu dhéwé: banjur kowé bakal padha mangerténi yèn Ingsun, Pangéran, wis ngandika mangkono, lan wis nindakaké iku, mangkono pangandikané Pangéran. Hezkiel 37:12–14.

The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.

Imamat palsu sing dipralambangaké déning 25 wong ing hukum Minggu, banjur bakal ngerti yèn Pangéran iku Allah. Gandum ngerti yèn Pangéran iku Allah ing taun 2024, lan alang-alang tangi marang kawruh iku ing wektu hukum Minggu, nalika wis kasep. Mangsa iku diwiwiti kanthi kubur lan wunguné wong mati lan dipungkasi kanthi kubur tanpa wunguné wong mati. Gandum ing wiwitan ngerti Allah, nalika Panjenengané netepi wunguné wong mati miturut Wahyu pasal sewelas, lan alang-alang ngerti ing lindhu hukum Minggu ing pasal kang padha. Ing antarané loro tenger dalan mau, proses pacoban saka udan pungkasan nggawa kalorone golongan mau marang kadewasan kanggo panèn.

Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.

Piwulangé Yoèl iku kidungé pakebonan anggur, nanging prakara kapisan kang diangkat yaiku apa manungsa bisa mangertèni dina-dina wekasan lumantar dina-dina biyèn. Para “wong tuwa” ing Yoèl ora bisa nindakaké mangkono, amarga nalika panggugah teka ing tengah wengi, wong-wong mau katumpes—kaludhakaké metu saka cangkemé Pangéran, pas ana ing panggonan kéwan bumi mbukak cangkemé kanggo ngandika, kang uga dadi panggonan kuldiné Balaam ngandika, lan panggonan bapaké Yohanes Pembaptis ngandika.

The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.

Paukuman tumrap “wong-wong tuwa kuna” iku adhedhasar pitakon apa iki wus kelakon ing jaman para leluhurmu? Wacana iki kabuka kanthi pangandika, “rungokna iki.” Banjur dipratelakake ana loro seksi, siji yaiku papat turunane manungsa lan sijine maneh papat jinising gegremetan. Sawisé iku padha diwangunké ing Pambengoking Tengah Wengi, nanging mung kanggo nemu yèn padha dipunliwati minangka umat prajanjian pilihané Allah. Dudu dipunliwati merga padha ora nduwèni anggur, nanging dipunliwati merga angguré salah. Ing pasemon bab sepuluh prawan, anggur anyaré Yoèl iku lenga.

Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.

Kaslametané disandhakaké ing syarat apa padha nampani “anggur anyar” saka piweling udan pungkasan. “Para wong tuwa lan para sepuh” uga digambaraké déning Yesaya minangka “para wong mendem saka Éfraim”, lan Éfraim ora kawakilan ing antarané wong-wong kang kaségel ing Wahyu pitu. Panjenengané diganti déning saduluré, Manasye. Iku angel golek ratu kang luwih duraka tinimbang Manasye, nanging piyambakipun nggantèni para wong mendem saka Éfraim.

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Golongan sing ora ngrasa susah marga saka kemundhuran rohanine dhewe, lan uga ora sesambat marga saka dosa-dosane wong liya, bakal katilar tanpa meterai Allah. Gusti maringi dhawuh marang para utusan-Nya, yaiku wong-wong kang nyekel gaman pangwagal ana ing tangane: ‘Padha tindakna nututi dheweke lumantar kutha, lan padha matenaa: mripatmu aja melasi, lan aja padha welas asih: padha patenana nganti tumpes, wong tuwa lan wong enom, prawan-pranawan, bocah-bocah cilik, lan para wanita: nanging aja nyedhak marang sapa bae kang ana tandhane; lan wiwitana ana ing pasucèn-Ku. Banjur padha miwiti saka wong-wong tuwa kang ana ing ngarepe Bait.’”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

“Ing kéné kita nyumurupi manawa pasamuwan—pasucèné Pangéran—yaiku kang kapisan ngrasakaké gebugan bebenduné Allah. Para wong tuwa, yaiku wong-wong kang wis diparingi pepadhang gedhé déning Allah lan kang wis ngadeg dadi para pengreksa kapentingan rohani umat, wis ngiyanati kapitadosané. Wong-wong mau wis njupuk pendirian manawa kita ora prelu ngarep-arep mujijat lan panyingkapan kakuwasané Allah kang cetha, kaya ing jaman-jaman biyèn. Jaman wis owah. Tembung-tembung iki nguwataké ora pracayané, lan padha ngandika: Pangéran ora bakal nindakaké kabecikan, lan uga ora bakal nindakaké piala. Panjenengané kakehan sih, mula ora bakal nekani umaté kanthi pangadilan. Mangkono ‘Tentrem lan karaharjan’ dadi panguwuhé wong-wong kang ora bakal ngangkat swarané kaya slompret manèh kanggo nduduhaké marang umaté Allah kaluputané lan marang turuné Yakub dosa-dosané. Asu-asu bisu kang ora gelem menggonggong iki, ya iku wong-wong kang ngrasaaké piwales adil saka Allah kang kasengsem. Wong lanang, prawan, lan bocah-bocah cilik kabèh padha tiwas bebarengan.

“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

“Kadursilan-kadursilan kang ndadèkaké wong-wong setya padha nggresah lan nangis iku mung sapérangan sing bisa kawedhar déning mripat kang winates; nanging dosa-dosa sing luwih ala tanpa pepadhan, yaiku dosa-dosa kang nuwuhaké cemburuné Gusti Allah kang resik lan suci, padha ora kababar. Sang Panjlajahing ati kang Agung mirsa saben dosa kang katindakaké kanthi sesidheman déning para pandamel pialang. Wong-wong iki banjur rumangsa aman ana ing pangapusaning awaké dhéwé, lan awit saka kasabarané kang dawa, padha calathu yèn Pangéran ora mirsa, banjur tumindak kaya dene Panjenengané wus nilar bumi. Nanging Panjenengané bakal mbabar kemunafikané, lan bakal nduduhaké marang wong liya dosa-dosa kang sajatiné padha banget dijaga supaya tetep kasumputaké.”

“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

“Ora ana kaunggulan drajat, kamulyan, utawa kawicaksanan kadonyan, lan ora ana kalungguhan ing pakaryan suci, kang bakal njaga manungsa supaya ora ngurbanake asas nalika padha dipasrahake marang atiné dhéwé kang kebak cidra. Wong-wong kang wis dianggep pantes lan mursid kabukten dadi biang pambaléla, lan dadi tuladha ing rasa ora perduli sarta ing panyalahgunaan sih-rahmaté Allah. Lakuné kang ala iku ora bakal ditulungi manèh déning Panjenengané, lan ing paukumaning duka-Nya Panjenengané tumindak marang wong-wong mau tanpa welas asih.

“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

“Kanthi rasa sungkan Gusti narik ngarsanipun saka wong-wong sing wis diparingi pepadhang kang gedhé lan sing wis ngrasakaké kuwasaning pangandika nalika ngladosi wong liya. Biyèn wong-wong mau padha dadi para kawulanipun kang setya, kaparingan sih lumantar ngarsanipun lan pitedahipun; nanging banjur padha nyingkur saka Panjenenganipun lan nuntun wong liya marang kasalahan, mulané padha katiban bebendunipun Allah.” Testimonies, jilid 5, 211, 212.

Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”

Yoèl lagi ngandika marang para pimpinan gréja Advent Hari Ketujuh Laodikia nalika dhèwèké netepaké “wong-wong tuwa,” nanging Yoèl uga ngandika marang wong-wong sing ora sinau, kaya sing kasebut déning Yésaya minangka wong-wong sing dibédakaké saka wong-wong sing sinau. Yoèl ngandika marang para priya kuna sing sujud marang srengéngé ing Yéhezkiel pasal wolu, lan sing dadi wong-wong kapisan kang diadili ing pasal sanga. Dhèwèké uga ngarahaké pangandikané marang kaum awam gréja Advent Hari Ketujuh Laodikia nalika dhèwèké ngandika, “Rungokna iki, hé wong-wong tuwa, lan gatèkna, hé kabèh para pedununging nagara.”

The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.

Wong lanang cacah 25 ing pasal wolu dumunung ana ing hukum Minggu, ing kono padha sujud marang srengéngé kanthi gegeré mbalik marang papan suci. Wong-wong mau minangka sawijining “prasepuluhan” saka pambrontakané wong 250, kang ngadeg bebarengan karo Korah, Datan, lan Abiram. Wong lanang cacah 25 iku minangka lambang saka pambrontakan kang dibalèni manèh, miturut inspirasi ing taun 1888, kang dadi pralambang pambrontakaning para pimpinan gréja Advent Hari Ketujuh Laodikia ing 9/11, nganti tumeka marang hukum Minggu. Wong-wong mau makili sawijining “prasepuluhan” pambrontakan ing mangsa wektu kang padha, kang déning Yesaya ing pasal nem wong-wong wicaksana diidentifikasi minangka sawijining “prasepuluhan,” kang nduwèni isi ana ing njero.

Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.

Yoèl iku minangka pangumuman tumrap Adventisme, manawa mangsa probationé wis katutup amarga wong-wong mau wis ngisi tuwunging wektu probationérane nganti kebak déning dosa, lan kasampurnané iku digambaraké minangka lara wiwit saka sirah nganti driji sikil, kang nandhakaké yèn pawarta udan pungkasan wis kapatèn saka cangkemé. Yésaya njlentrehaké kasunyatan sing padha ana ing pasal kaping selikur sanga.

Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

Padha nggumunana kowe dhewe lan kaéramana; bengok-bengoka lan sesambata: padha mendem, nanging ora merga anggur; padha oleng, nanging ora merga omben-omben kang atos. Awit Pangéran wus ngesokaké marang kowe roh turu kang jero, lan wus mejemaké mripatmu; para nabi lan para penggedhemu, para paningal, wus ditutupi déning Panjenengané. Lan sakehé wahyu iku tumrap kowe dadi kaya tembung-tembung sajroning kitab kang kasegel, kang dipasrahaké wong marang wong kang pinter maca, karo matur: Coba wacanen iki, kawula aturi; lan dheweke matur: Aku ora bisa; awit iki kasegel. Lan kitab iku dipasrahaké marang wong kang ora pinter maca, karo matur: Coba wacanen iki, kawula aturi; lan dheweke matur: Aku ora pinter maca.

Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

Mulane Pangéran ngandika: Amarga bangsa iki nyedhaki Aku nganggo cangkemé, lan ngluhuraké Aku nganggo lambéné, nanging atiné wis diadohaké saka Aku, lan wedi-wediné marang Aku mung diwulangaké manut dhawuhé manungsa; mulané, lah, Aku bakal tumindak nindakaké pakaryan kang nggumunaké ana ing antarané bangsa iki, yaiku pakaryan kang nggumunaké lan kaélokan; awit kawicaksanané para wong wicaksana bakal sirna, lan pangertèné para wong pinter bakal kasamèkaké. Bilai tumrap wong-wong kang ngupaya ndhelikaké rembugané kanthi jero saka Pangéran, kang pakaryané katindakaké ana ing pepeteng, lan padha calathu: Sapa sing weruh marang kita? lan sapa sing ngerti marang kita? Satemené, pambalikanmu marang samubarang iku bakal dianggep kaya lempung ana ing tangané tukang grabah; sebab apa kang katitahaké bakal ngendika bab Panjenengané kang nitahaké: Panjenengané ora nitahaké aku? utawa apa kang kabentuk bakal ngendika bab Panjenengané kang mbentuk: Panjenengané ora duwe pangerten? Yesaya 29:9–16.

The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.

“Pangertosan” para wong wicaksana iku adhedhasar marang kabukane Sabda pamecahe Allah. Wong-wong kang wis dilatih ana ing lembaga-lembaga Adventisme kang rusak ora bisa maca kitab pamecahe, lan padha nuduh Allah ora nduwèni pangertosan. Nalika pamecahe iku kabuka, dheweke ora bisa mangertèni, mulane padha nuduh Allah minangka Panjenengane kang ora nduwèni pangertosan, lan kanthi mangkono padha mbalikke samubarang. Wong-wong Adventisme kang sinau lan kang ora sinau padha ora bisa mangertèni pamecahe kang kabuka pas sadurunge lawanging sih-rahmat katutup, lan kitab Yoèl mrentahaké “para wong tuwa” supaya ngrungokaké, nanging dheweke iku sawijining golongan kang sanadyan krungu, ora ngrungu, lan sanadyan ndeleng, ora ndeleng.

The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”

Inti sing sejati saka pambrontakané wong-wong mau kawewakaké ana ing ora bisané padha ngakoni Kristus minangka sing kawitan lan sing pungkasan. Iki minangka konteks saka pasal iku nalika pitakon iki diajokaké, “Apa iki wis kelakon ing jamanmu, utawa malah ing jamané para leluhurmu?”

Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.

Apa tau ana sawijining wektu ing sajarah para leluhurmu nalika sawiji umat kawejangun déning Sesambat Tengah Wengi, mung kanggo nemoni yèn wong-wong mau iku para prawan bodho? Para “wong tuwa” dipréntah supaya “tangi,” kaya déné para Millerit ing pasamuwan kémah Exeter ing taun 1844. Pasemon bab sepuluh prawan iku pasemon bab pengalaman umat Adventis sing kasampurnakaké nganti tekan saben rinciné ing sajarah Millerit, lan bakal kasampurnakaké manèh nganti tekan saben rinciné ing dina-dina wekasan. Ora bisané Adventisme Laodikia dina-kaping-pitu mangertèni yèn sajarah dhasar pasamuwané diulang manèh ing dina-dina wekasan, negesaké asas sunnat nabi sing dadi kunci kanggo mbukak pesen nabi. Iku ora mung pranatan Kitab Suci, nanging uga inti saka Wahyu bab wataké Gusti Yésus Kristus sing kabukak segelé sadurungé mangsa kasempatan rahmat katutup.

Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”

Yoèl takon, “Apa iki wis kelakon ing dina-dinamu, utawa malah ing dina-dinané para leluhurmu?” Utawa bisa uga ditakokaké, “Ing dina-dinané para leluhurmu, apa ana sawijining proses pangujian sing misahaké sawijining umat prajanjian anyar saka umat prajanjian lawas?” Ana, lan pamisahan iku katindakaké déning pesen kenabian sing ing pasemon iku dilambangaké minangka lenga. “Apa iki wis kelakon ing dina-dinamu utawa ing dina-dinané para leluhurmu” kanthi langsung nandhakaké yèn apa sing kelakon ing dina-dinané para leluhur mau yaiku sawijining tangi sawisé patang turun-temurun karusakan sing saya nggegirisi, kaya sing dilambangaké déning dhawuh supaya pesen iku diumumaké ngliwati patang generasi, lan déning patang gegremet karusakan sing saya nggegirisi. Yoèl iku pratélan paukuman marang sawijining gréja sing wis mbalela lan murtad nalika Panguwuh Tengah Wengi. Ora ana gréja ing sajarah suci sing tau ngadhepi pepadhang kang luwih gedhé tinimbang Gréja Masehi Advent Hari Ketujuh. Lambang tumrap jinis pambrontakan marang kayektèn iku dilambangaké déning “Kapernaum.”

We will continue in the next article.

Kita badhé nerusaké ing artikel sabanjuré.

“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

“Nalika ana ing Kapernaum, Gusti Yesus mapan ana ing sela-selaning lampahipun tindak-mulihipun, lan kutha punika lajeng kawentar minangka ‘kutha kagunganipun piyambak.’ Kutha punika mapan ing inggiring Seganten Galiléa, lan caket kaliyan tapel watesing ara-ara éndah Gennesaret, menawi boten leres-leres mapan wonten ing ngriku.” The Desire of Ages, 252.

“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

“Ing antarané para anaké Allah sing ngakuné dadi umaté Panjenengané, sathithik banget kasabaran kang wis katuduhaké, sapira akèh tembung-tembung pait kang wis kaucapaké, sapira akèh ukuman lan panyalahgunaan kang wis diucapaké marang wong-wong sing ora padha iman karo kita. Akèh wong wis ndeleng wong-wong saka gréja-gréja liyané minangka wong dosa gedhé, nanging Gusti ora ndeleng wong-wong mau mangkono. Wong-wong sing ndeleng mangkono marang para anggota gréja liya, prelu ngasoraké awaké dhéwé ana ing sangisoré tangané Allah kang kuwasa. Wong-wong sing padha dikukum déning wong-wong mau bisa waé mung nampa pepadhang sathithik, mung nduwèni kesempatan lan hak istiméwa kang ora akèh. Manawa wong-wong mau nampa pepadhang kaya sing wis ditampa déning akèh para anggota gréja kita, bisa waé anggoné maju luwih adoh banget, lan luwih becik anggoné makili iman marang donya. Bab wong-wong sing gumunggung merga pepadhangé, nanging malah gagal lumaku ing sajroning pepadhang iku, Kristus ngandika, ‘Nanging Aku pitutur marang kowé, Ing dina pangadilan bakal luwih entheng tumrap Tirus lan Sidon katimbang tumrap kowé. Lan kowé, Kapernaum [Seventh-day Adventists, sing wis nampa pepadhang gedhé], sing diluhuraké nganti tekan swarga [ing babagan hak istiméwa], bakal diuncalaké mudhun menyang naraka; awit menawa pakaryan-pakaryan agung sing wis katindakaké ana ing tengahmu mau katindakaké ana ing Sodom, mesthi kutha iku tetep lestari nganti dina iki. Nanging Aku pitutur marang kowé, yèn ing dina pangadilan bakal luwih entheng tumrap tanah Sodom katimbang tumrap kowé.’ Ing wektu iku Gusti Yésus mangsuli lan ngandika, ‘Aku ngluhuraké Paduka, dhuh Rama, Gustining langit lan bumi, awit Paduka wus ndhelikaké prakara-prakara iki saka wong-wong wicaksana lan pinter [miturut pamrayogané dhéwé], lan wus ngandharaké marang bayi-bayi.’”

“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

“‘Lan sapunika, marga sira wus nindakaké sakèhé pakaryan iki, mangkono pangandikané Pangeran, lan Aku wus ngandika marang sira, miyarsakaké wiwit ésuk banget lan terus ngandika, nanging sira ora gelem ngrungokaké; lan Aku wus nimbali sira, nanging sira ora mangsuli; mulané Aku bakal nindakaké marang omah iki, kang kasebut nganggo asma-Ku, kang dadi kapitadosanira, lan marang panggonan kang wus Dakparingaké marang sira lan para leluhuringira, kaya kang wis Daklakoni marang Shilo. Lan Aku bakal nguncalaké sira saka ing ngarsan-Ku, kaya Aku wus nguncalaké kabèh sedulurira, yaiku sakabèhé turuné Éfraim.’”

“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

“Gusti wis ngadegaké ing antarané kita lembaga-lembaga kang wigati banget, lan iku kabèh kudu diatur, dudu kaya lembaga-lembaga kadonyan diatur, nanging manut tatananing Allah. Kabèh iku kudu diatur kanthi mripat kang mung tumuju marang kamulyané, supaya kanthi samubarang cara jiwa-jiwa kang lagi nemoni karusakan bisa kaslametaké. Marang umat Allah paseksèn-paseksèné Roh wis rawuh, nanging akèh wong durung nggatèkaké pamèling, pepènget, lan pitutur.”

“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

“‘Saiki rungokna iki, hé bangsa kang gemblung lan tanpa pangreten; kang padha nduwé mripat, nanging ora weruh; kang padha nduwé kuping, nanging ora krungu: apa kowé padha ora wedi marang Aku, pangandikané Sang Yéhuwah? apa kowé padha ora gumeter ana ing ngarsaningsun, Aku kang wis netepaké wedhi dadi watesing segara lumantar pranatan langgeng, supaya segara iku ora bisa nglanggaré; lan senajan ombaké nggebrag lan mbrontak, tetep ora bisa ngalahaké; senajan gumuruh, tetep ora bisa nyabrang wates iku? Nanging bangsa iki nduwé ati kang mbrontak lan mbalela; padha mbrontak lan banjur lunga. Uga ora padha kandha ana ing atiné, Ayo saiki padha wedi marang Yéhuwah, Gusti Allah kita, kang maringi udan, yaiku udan wiwitan lan udan pungkasan, ing mangsané; Panjenengané ngreksa kanggo kita minggu-minggu panèn kang wis katetepaké. Pialamu wis nyingkiraké kabèh iki, lan dosa-dosamu wis nahan samubarang kang becik saka kowé.... Wong-wong mau ora ngadili prakara, prakarané bocah yatim, senajan mangkono padha lestari; lan haké wong miskin ora padha adili. Apa Aku ora bakal nekani wong-wong mau marga saka kabèh iki? pangandikané Sang Yéhuwah; apa jiwaningsun ora bakal males marang bangsa kang kaya mangkéné iki?’”

“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

“Apa Gusti bakal kapeksa ngandika, ‘Sira aja ndedonga kanggo bangsa iki, lan aja ngluhurake pamegap lan pandonga kanggo wong-wong mau, lan aja mralambangaké panyuwunan marang Aku: awit Aku ora bakal mireng marang sira’? ‘Mulané udan deres wis ditahan, lan ora ana udan pungkasan.... Apa wiwit wektu iki sira ora bakal sesambat marang Aku, Rama kawula, Paduka punika Panuntuning mangsa nonom kawula?’” Review and Herald, August 1, 1893.