When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

Nalika “pepadhang kanggo mangsa iku diparingaké,” pepadhang iku salah siji “ditampa” utawa “ditolak.” Pamisahan sing kalakon nalika pepadhang iku diparingaké iku minangka pakaryané Injil langgeng, kang nyakup ora mung panyegelan umaté Gusti Allah, nanging uga pamisahan antarané gandum lan suket awon. Proses pangujian lan pamisahan pungkasan wiwit ing 9/11, nalika pitakon profetik takon, “suwéné pira?” lan wangsulan profetiké yaiku, “nganti angger-angger dina Minggu.” Sebutan pungkasan tumrap pralambang “suwéné pira” kapanggih ana ing segel kaping lima ing kitab Wahyu.

And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

Lan nalika Panjenengané sampun mbikak segel ingkang kaping gangsal, aku nyumurupi ing ngandhap misbyah jiwanipun para tiyang ingkang sampun kapatèni awit saking pangandikanipun Allah lan awit saking paseksèn ingkang dipunugemi déning para tiyang mau; lan para jiwa mau sesambat kalawan swanten ingkang sora, pangandikanipun: Ngantos pundi dangu malih, dhuh Gusti, ingkang suci lan leres, Paduka dereng ngukumi lan males getih kawula dhateng tiyang-tiyang ingkang manggen ing bumi?

And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

Lan marang saben wong saka wong-wong mau diparingi jubah putih; lan marang wong-wong mau kapangandikakaké, supaya padha ngaso dhisik sawatara mangsa manèh, nganti para kancanipun ing pangabekti uga para saduluripun, kang bakal dipatèni kaya wong-wong mau, wis kacumponan cacahe. Wahyu 6:9–11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Ilham nempatake wangsulan tumrap pitakonan “nganti pira suwéné” kang ditakokaké déning “nyawané wong-wong sing wis dipatèni” ana ing mangsa ngarep, nalika golongan kapindho para martir kapausan wis kabentuk. Iku diwiwiti nalika angger-angger dina Minggu, lan marga saka iku Sister White netepaké Wahyu pasal wolulas minangka kasampurnané golongan kapindho para martir. Ana loro “swara” ing limang ayat kapisan; swara kapisan nandhani 9/11, lan swara kapindho nimbali para priya lan wanita metu saka Babil ing wektu angger-angger dina Minggu. Sister White netepaké pralambang “nganti pira suwéné” ing segel kalima bebarengan karo limang ayat kapisan saka Wahyu wolulas kanggo nggambarake 9/11 nganti tekan angger-angger dina Minggu. Pusaté dudu marang pamisahan lan panyegelan umaté Gusti Allah, nanging marang pangadilan tumrap kapausan amarga matèni para martir ing sajarah jaman kapungkur lan para martir sajroning krisis angger-angger dina Minggu kang mbentuk golongan kapindho para martir kapausan.

“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

“Nalika segel kaping lima kabukak, Yohanes Sang Panerang ing sajroning wahyu mirsa ing sangisoring mesbèh pasamuwan wong-wong kang wus dipatèni marga saka Sabdaning Allah lan paseksèné Gusti Yesus Kristus. Sawisé iku banjur kadadosan pemandhangan-pemandhangan kang kaandharaké ing Wahyu pasal wolulas, nalika wong-wong kang setya lan temen katimbalan metu saka Babul. [Wahyu 18:1–5, dipunpetik.]” Manuscript Releases, jilid 20, 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

Ing wacana liyane nalika dhèwèké mènèhi tetenger para martir saka segel kalima lan golongan martir kapindho ing tembé mburi sing kawangun sajroning krisis angger-angger Minggu, dhèwèké ngandika yèn pemandhangan-pemandhangan iku “bakal dumadi ing satunggaling mangsa wektu ing tembé mburi.” Loro swara ing Wahyu wolulas makili “mangsa wektu ing tembé mburi” iku. Swara kapisan ing wiwitan nalika 9/11 lan swara kapindho nalika angger-angger Minggu.

“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

“‘Lan nalika Panjenengane wus mbikak meterai kang kaping lima, aku weruh ana ing sangisoring mesbah nyawa-nyawané wong-wong kang dipatèni marga saka pangandikané Gusti Allah lan marga saka paseksèn kang dicekel déning wong-wong mau: lan wong-wong mau padha sesambat kanthi swara sora, pangucapé, Nganti kapan, dhuh Pangéran, Kang Suci lan leres, Paduka durung ngadili lan males getih kawula marang wong-wong kang manggon ana ing bumi? Lan saben wong saka antara wong-wong mau diparingi jubah putih [Wong-wong mau dinyatakake resik lan suci]; lan marang wong-wong mau kapangandikakaké, supaya wong-wong mau ngaso dhisik satunggal mangsa sethithik manèh, nganti kanca-kanca abdining wong-wong mau lan para saduluré uga, kang bakal dipatèni kaya wong-wong mau, wis kacukupan’ [Wahyu 6:9–11]. Ing kéné katampilaké marang Yokanan pemandhangan-pemandhangan kang dudu kasunyatan ing wekdal iku, nanging bab-bab kang bakal kelakon ana ing satunggaling mangsa ing tembé.”

“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

“Wahyu 8:1–4 dipunpetik.” Manuscript Releases, jilid 20, 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

Suster White nggayutaké kasampurnaning pambentukan golongan martir kapindho karo mangsa ngarep, lan ing pethikan liyané piyambakipun nyebut Wahyu 18:1–5, ingkang mratélakaké swara siji ing telung ayat kapisan lan swara liyané ing ayat kaping papat lan kaping lima. Swara kapisan nandhani 9/11 nalika gedhong-gedhong ageng ing New York ambruk, lan swara kapindho iku hukum Minggu nalika pepanthaning Allah ingkang sanès katimbalan metu saka Babilon. Ing pethikan kapindho piyambakipun ngarujuk marang Wahyu pasal wolu lan papat ayat kapisan, ingkang mratélakaké kabukakipun meterai kapitu, nalika areng-areng saka mesbèh kacemplungaké menyang bumi, ingkang selaras karo Pentakosta, nalika geni tumurun saka swarga lan madhangi para murid, kados déné rolas watu kagunganipun Élia dipadhangi, lan kados ingkang kaambaraken déning ilat-ilat geni ing dhateng para murid.

How Long? Zechariah & John

Nganti Suwene? Zakharia lan Yohanes

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

Suwene apa minangka pralambang kenabian tumrap mangsa wektu wiwit saka 9/11 nganti tekan angger-angger Minggu, kang wis dipratandhakaké ana ing carita Gunung Karmel, sajarah para Millerit wiwit taun 1840 nganti 1844, sajarah Musa wiwit wewelak kaping wolu nganti kaping sepuluh, paseksiné para martir saka meterai kaping lima, lan ana ing Zakharia pitakon iki kaaturaké, “suwene apa” nganti Gusti Allah maringi sih-rahmat marang Yerusalem kang wis ana ing Babilon sajrone pitung puluh taun.

Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

Mulané malaékat Pangéran mangsuli lan ngandika, “Dhuh Pangéraning sarwa kawula, nganti kapan Paduka boten nresnani Yerusalem lan kutha-kutha ing Yehuda, kang wus Paduka muringi sajroning pitung puluh taun punika?”

And the Lord answered the angel that talked with me with good words and comfortable words.

Lan Pangéran mangsuli malaékat kang guneman karo aku nganggo tembung-tembung kang becik lan tembung-tembung panglipur.

So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

Mulané malaékat kang rembugan karo aku ngandika marang aku, “Swarakna, pangandikané mengkéné: Pangéran sarwa dumadi ngandika mangkéné: Aku cemburu banget marang Yérusalèm lan marang Sion kanthi rasa cemburu kang gedhé. Lan Aku banget nesu marang bangsa-bangsa kapir kang urip tentrem; awit Aku namung nesu sethithik, nanging wong-wong mau malah nambah kasangsarané. Mulané mangkéné pangandikané Pangéran: Aku wus bali menyang Yérusalèm kanthi sih-rahmat; padaleman-Ku bakal kabangun ana ing kono, mangkono pangandikané Pangéran sarwa dumadi, lan tali ukur bakal diulur ana ing Yérusalèm. Swarako maneh, pangandikané mengkéné: Pangéran sarwa dumadi ngandika mangkéné: Kutha-kutha-Ku marga saka kamakmuran isih bakal sumebar; lan Pangéran isih bakal nglipur Sion, lan isih bakal milih Yérusalèm.” Zakharia 1:12–17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

Suster White kanthi langsung nyelarasaké “pitung puluh taun” ing Zakharia, nalika Israel kuna harfiah dadi ing pangawulan Babil harfiah, karo sewu rong atus sawidak taun wiwit taun 538 nganti 1798, nalika Israel rohani (wong-wong Kristen) dadi ing pangawulan Babil rohani (Katulik Roma).

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Pasamuwané Allah ing bumi temenan padha ana ing panangkaran sajroning mangsa dawa panganiaya tanpa kendhat iki, padha kaya anake Israèl kang katahan dadi tawanan ing Babilon sajroning mangsa pambuwangan.” Prophets and Kings, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

Ing taun 1798, ing pungkasaning rolas atus nem puluh taun, pesen kang kapisan saka telung pesen sing dipralambangaké minangka para malaékat ing Wahyu patbelas rawuh. Pesen kang kapindho rawuh ing tanggal 19 April 1844, lan kang katelu ing tanggal 22 Oktober 1844. Sajarah kang dilambangaké déning pitakon, “suwéné pira,” iku wiwit saka 9/11 nganti tekan undhang-undhang Minggu, lan mangsa wektu iku dipatipèkaké ing wiwitaning Adventisme sajroning gerakan Millerit, saka 11 Agustus 1840 nganti tekan 22 Oktober 1844. Mangsa iku kagambar kanthi pralambang déning Yokanan Sang Panerat Wahyu ing bab sepuluh, nalika Yokanan mangan kitab cilik kang legi ana ing cangkeme, nanging banjur dadi pait ing wetengé.

And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

Lan swara kang dakrungu saka swarga mau ngandika marang aku maneh, mangkene: Lungaa, jupuken kitab cilik kang kabukak ana ing astaning malaékat kang ngadeg ana ing sadhuwuring segara lan ing sadhuwuring bumi. Tumuli aku marani malaékat mau lan matur marang panjenengané: Kawula nyuwun kitab cilik punika. Lan panjenengané ngandika marang aku: Jupuken, lan panganen nganti entèk; iku bakal ndadèkaké wetengmu pait, nanging ana ing cangkemmu bakal legi kaya madu. Banjur kitab cilik mau dakjupuk saka astaning malaékat mau lan dakpangan nganti entèk; lan ana ing cangkemku legi kaya madu; nanging sawisé dakpangan, wetengku dadi pait.

And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

Lan dhèwèké ngandika marang aku, “Kowé kudu medhar wangsit manèh ana ing ngarepé akèh bangsa, lan para umat, lan basa-basa, lan para ratu.” Wahyu 10:8–11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Sajarah kang dipratelakake déning Yohanes iku dilambangaké déning kitab kang dipangan, awit tumindak mangan iku nglambangaké para Millerit nalika padha mangertèni piwulang mau lan pengalamané sajroning martakaké piwulang iku. Mulané, nalika Yohanes sawisé sajarah iku dipratelakaké banjur langsung dipangandikani yèn dhèwèké kudu medhar wangsit maneh, medhar wangsit kang lagi ditegesi iku yaiku sajarah taun 1840 nganti 1844. Yohanes dipangandikani yèn sajarah Millerit wiwit taun 1840 nganti 1844 diulang manèh ing sajarah pungkasan Adventisme. Sanalika sawisé Yohanes dipangandikani yèn dhèwèké kudu medhar wangsit maneh, dhèwèké uga dipangandikani supaya ngukur Padaleman Suci.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

Lan kaparingake marang aku sawijining galah kang kaya teken; lan malaékat iku ngadeg, ngandika: Tangia, lan ukuren Padalemané Allah, lan mesbèh, lan wong-wong kang padha nyembah ana ing kono. Nanging plataran kang ana ing sanjabané Padalemané iku tinggalen, lan aja kok ukur; awit iku wis kaparingake marang para bangsa liya: lan kutha suci bakal padha diidak-idak sajrone patang puluh loro sasi. Wahyu 11:1, 2.

The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

Pakaryan sing dipasrahake marang Adventisme sawisé tanggal 22 Oktober 1844 digambarake déning Yohanes minangka ngukur utawa mbangun Pedalemané Allah, cocog karo prasetyaning kang kaandharake ing Zakharia manawa “sawijining tali ukur bakal diulur manèh marang Yerusalem”—awit Pangéran bakal “milih Yerusalem manèh.” Sajarah sing digambarake ing wiwitan Adventisme lumantar gerakan Filadelfia saka Adventisme Millerit kaulang maneh ing pungkasan Adventisme lumantar gerakan Filadelfia saka satus patang puluh papat èwu. Ing kuciwa gedhé tanggal 22 Oktober 1844, wiwit sawijining mangsa wektu, sing digambarake minangka “dina-dina swarané malaékat kapitu.”

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Nanging ing dina-dina swaraning malaékat kapitu, nalika panjenengané wiwit muni, wewadi Allah bakal kasampurnakaké, kaya kang wus dipratélakaké déning Panjenengané marang para abdiné, yaiku para nabi. Wahyu 10:7.

The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

Pawarta iku manis tumrap para Millerit nalika wangsit wektu Islam babagan bilai kapindho kaleksanan pas kaya kang wus dipredhiksi dening para Millerit sadurunge tanggal 11 Agustus 1840. Pawarta iku malih dadi pait ing weteng nalika kacekewan gedhé tanggal 22 Oktober 1844. Sanalika Yokanan rampung nggambarake sajarah taun 1840 nganti 1844, dhèwèké diparingi pawartos manawa dhèwèké kudu nindakaké bab kang padha mau (medhar wangsit) manèh. Banjur dhèwèké didhawuhi ngukur Yérusalèm, lan nalika dhèwèké nindakaké iku, dhèwèké lagi nyelarasaké awaké karo wangsité Zakharia bab Pangéran milih Yérusalèm. Wiwit tanggal 22 Oktober 1844 lan sapituruté, sajarah kenabian digambarake minangka “dina-dinaning swara malaékat kapitu.” “Dina-dina” pawarta (swara) malaékat kapitu (bilai katelu) iku makili sawatara mangsa nalika kaallahané Kristus bakal kagandhèng kanthi langgeng karo kamanungsané wong-wong kang bakal dadi satus patang puluh papat éwu. Pakaryan iku katundha déning pambrontakan taun 1863, lan ing 9/11 swaraning malaékat kapitu (bilai katelu) wiwit muni manèh.

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

Ing sajarah kang suci, Pangéran milih Yérusalèm kanggo nempataké asmané ana ing kana, lan “asmane” iku wataké Panjenengané. Yérusalèm lan Sion kasebut déning Zakharia nalika dhèwèké ngandika, “Aku cemburu tumrap Yérusalèm lan tumrap Sion kalawan cemburu kang gedhé,” lan sawisé iku, “Pangéran isih bakal nglipur Sion, lan isih bakal milih Yérusalèm.” Sion dilipur nalika nampani Roh Suci, yaiku “Sang Panglipur.” Panglipuré Roh Suci wiwit ing 9/11 selaras karo Kristus ngembus marang para murid sawisé Panjenengané tumurun saka pasrawungan karo Sang Rama sawisé wunguné saka séda. Kawujudan Roh Suci saya tambah gedhé banget ing Pentakosta. Mangsa iku diwiwiti kanthi pisungsung woh kawitan kang diuripaké menèh, lan dipungkasi kanthi pisungsung woh kawitan ing Pentakosta, nalika saklumahing jagad banjur krungu pawarta iku.

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.

Sageda padha nglipur, sageda padha nglipur umat-Ku, mangkono pangandikane Allahmu. Padha gunemanen kanthi nglipur marang Yerusalem, lan sorakna marang dheweke, manawa wektu perjuangane wus katindakake, manawa kaluputane wus diapura: awit dheweke wus nampani saka astane Pangeran tikel pindho kanggo sakehing dosane. Yesaya 41:1, 2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

Satus patang puluh papat ewu iku disegel nalika “durakané diparingi pangapura.” Iki kalakon pas sadurungé undhang-undhang Minggu, nalika wong-wong mau kaunggahaké dadi pisungsung woh kawitan Pentakosta, bareng nampani pencurahan Roh Suci tanpa ukuran, kaya para murid kang dilambangaké déning Pentakosta. Panyipratan udan kang diwiwiti nalika 9/11 dadi pencurahan kang kebak nalika undhang-undhang Minggu. Ing sajarah iku, pisungsung woh kawitan saka 9/11 tumeka marang pisungsung woh kawitan nalika undhang-undhang Minggu, nalika satus patang puluh papat ewu disegel lan disawisaké minangka pisungsung kanggo kaunggahaké dadi panji wiwit undhang-undhang Minggu nganti pungkasaning mangsa sih-rahmat. Sajarah iku dilambangaké déning telung ayat kapisan saka Wahyu wolulas, kang ngumumaké rubuhipun Babul, yaiku pralambang Kitab Suci kang makili sawijining ‘pelipetan pindho.’

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

Lan sawisé samubarang iki aku weruh malaékat liyané mudhun saka swarga, kagungan panguwasa gedhé; lan bumi dadi pepadhang marga saka kamulyané. Lan dhèwèké nguwuh kanthi rosa nganggo swara banter, mangkéné: Babul gedhé wis rubuh, wis rubuh, lan wis dadi padununganing dhemit-dhemit, lan pakunjaraning saben roh najis, lan kurunganing saben manuk najis lan sengit. Awit sakehing bangsa wis ngombé anggur bebenduning laku jina-né, lan para ratu ing bumi wis padha laku jina karo dhèwèké, lan para sudagar ing bumi wis dadi sugih marga saka lubèring kasugihaning kanikmatané. Wahyu 18:1–3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

Ing salumahing Kitab Suci, panggandhenganing ukara utawa tembung kaping pindho nggambarake kasampurnaning kaleksanané rubuhipun Babilon ing jaman wekasan. Punika dados tengeripun Sang Alfa lan Omega, ingkang tansah njlentrehake wekasaning satunggal prakara lumantar wiwitaning prakara punika. Kalih rubuhipun Babilon dipralambangake déning Nimrod lan Belsyazar. Nimrod punika wiwitanipun Babilon, nalika taksih namung Babel. Rubuhipun Nimrod nggambarake rubuhipun Belsyazar, lan pawartosipun malaékat kaping kalih saha malaékat ing Wahyu wolulas punika bilih rubuhipun Nimrod ing wiwitanipun Babilon nggambarake rubuhipun Belsyazar ing wekasanipun, awit Sang Alfa lan Omega tansah njlentrehake wekasaning satunggal prakara lumantar wiwitaning prakara punika.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

Menarané Nimrod diruntuhaké minangka pralambang kejatuhané, lan dhèwèké mratipakké ambruké Menara Kembar ing 9/11. Kejatuhané Belsyazar ditandhani déning tulisan ing témbok, sing nandhani pungkasaning pamaréntahan Babil sajrone pitung puluh taun minangka karajan kapisan ing wangsit Kitab Suci, lan kanthi mangkono mratipakké kejatuhané Amerika Sarékat ing pungkasaning “pitung puluh taun, miturut dina-dinané siji ratu” kang simbolis ing Yesaya rong puluh telu, sing makili sajarahé Amerika Sarékat wiwit taun 1798 nganti tumeka marang hukum Minggu. Tulisané Belsyazar ing témbok iku makili wektu nalika témbok pamisahan antarané gréja lan nagara ambruk ing wektu hukum Minggu, yaiku titik pas nalika karajan kaping enem ing wangsit Kitab Suci rampung, kaya dene Belsyazar dipatèni ing wengi iku uga. Tulisan tangan ing témbok iku yaiku hukum kang katulis sing nggulingaké témbok pamisahan antarané gréja lan nagara ing Konstitusi.

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

“Sejarah” kang diwakili wiwit saka 9/11 nganti tumeka angger-angger dina Minggu lan sawisé iku nganti pungkasaning mangsa sih-rahmat tumrap manungsa sarta pitu pageblug pungkasan, iku sawijining jaman sajarah kang dilambangaké ana ing Sabdaning Allah lumantar penggandhaning ukara utawa tembung. Ing jaman iku Roh Suci kawutahaké, diwiwiti kanthi panyarèk sethithik wiwit saka 9/11 nganti tumeka angger-angger dina Minggu lan sawisé iku kanthi kawutahan kang kebak. Roh Suci wis dilambangaké déning Kristus minangka “Panglipur” kang, nalika Panjenengané rawuh, bakal nduduhaké sakehing prakara marang umaté Allah.

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

Nanging Sang Panglipur, yaiku Roh Suci, kang bakal diutus dening Sang Rama ana ing jeneng-Ku, Panjenengane bakal mulang marang kowe samubarang kabeh, lan ngélingaké kowe marang samubarang kabeh, apa waé kang wis Dakwedharaké marang kowe. Yohanes 14:26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

Roh Suci dipralambangaké marang satus patang puluh papat éwu lumantar “lenga emas,” kang uga yaiku “udan,” lan uga yaiku “Sang Panglipur.” Nalika dipratélakaké minangka “Sang Panglipur,” Roh Suci lagi mènèhi pratandha sawijining panyingkapan mirunggan saka Roh Suci.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

Umaté Gusti tansah kagungan Roh Suci manèh nalika wong-wong mau wis nyekapi sarat-sarat Injil, nanging ing wekdal-wekdal kabangunan suci sejati, “kados ing taun-taun rumiyin,” nalika wonten pepanggihan khusus saking Roh Suci tumrap badan korporat, Roh Suci dipunwedharaken dados Sang Panglipur. Ingkang langkung wigati, badan korporat punika nampi panggugahing pangéling-éling déning Sang Panglipur nalika Panjenengané “nggawa sakehing prakawis marang pangéling-élingé.” Punika netepaken bilih tiyang-tiyang ingkang melu ing pepanggihan punika kagungan pengalaman ingkang sejati, awit Roh Suci piyambak melu ing pakaryaning budi lan pikiranipun, awit Panjenengané maringi pangaribawa dhateng prosès mikir nalika Panjenengané nggawa “sakehing prakawis marang pangéling-élingmu.”

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Memori manungsa sesarengan karo unsur-unsur liyané, kayata pangadilan, kapinteran, nalar, lan nurani, mbentuk sipat luhur manungsa, sing déning rasul Paulus sinebut “pikiran.” Sipat luhur iku bisa dadi pikiran kadagingan utawa pikirané Kristus.

Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

Amarga pikiran kadagingan iku memungsuhan marang Gusti Allah; sabab pikiran iku ora tundhuk marang angger-anggering Allah, malah pancèn ora bisa. Rum 8:7.

For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

Awit sapa ta kang wus wanuh marang pikirané Gusti, nganti bisa mulang Panjenengané? Nanging kita nduwèni pikirané Kristus. 1 Korinta 2:16.

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Kodrat sing luwih asor, utawa daging, kawangun saka sistem saraf, emosi, lan hormonal sing gegandhengan karo pancaindriya, kang dadi “dalan-dalaning jiwa.” Kodrat sing luwih luhur dirancang kanggo mrentah marang kodrat sing luwih asor, lan mulane digambarake minangka benteng; lan benteng iku terus-terusan diserang déning pancaindriya (kodrat sing luwih asor), lan serangan-serangan mau ditindakake marang benteng liwat dalan-dalan sing nuju mlebu menyang benteng. Ing sajroning benteng kodrat sing luwih luhur ana sawijining pusat komando, utawa apa sing déning Sister White sinebut sitadhel. Sitadhel iku yaiku Papan Maha Suci ing pasucèn, kang kapérang dadi rong pérangan dhasar. Plataran iku yaiku daging, utawa kodrat sing luwih asor, lan kanggo mlebu menyang plataran utawa uga kanggo mindhahaké getih menyang Papan Suci, dibutuhake lumebu liwat sawijining gorden utawa kudhung. Plataran iku diwatesi ing loro pucuke déning kudhung-kudhung.

By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

lumantar dalan anyar lan dalan kang urip, kang wis Panjenengané sucèkaké kanggo kita, lumantar tabir, yaiku sarirané piyambak. Ibrani 10:20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

Papan suci kapérang dadi rong pérangan; pelataran lan papan suci. Papan suci iku banjur kapérang manèh dadi rong pérangan, kaya kodrat sing luwih luhur. Kodrat sing luwih luhur iku kapérang dadi rong wewengkon. Salah siji saka wewengkon mau dilambangaké minangka Papan Suci, lan sijiné minangka Papan Mahasuci. Papan Suci nglambangaké kagiyatan pikiran sing perlu supaya manungsa bisa lumaku, nanging Papan Mahasuci iku wewengkon panggonané Gusti Allah lan manungsa pepanggihan. Papan Mahasuci iku ruangé dhamparé Gusti Allah, lan wong-wong sing wis diowahi lungguh ana ing papan-papan swarga bebarengan karo Kristus.

And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

Lan Panjenengané wus ngunggahaké kita bebarengan, sarta nduduhaké kita lungguh bebarengan ana ing papan-papan swarga ana ing Kristus Yésus. Efesus 2:6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

Ayat punika kapendhet saking satunggaling pérangan wacana ing pundi sawetawis ayat sadèrèngipun, nanging temenan taksih wonten ing alur pamanggih ingkang sami, Gusti Yésus lenggah wonten ing papan-papan swarga, kados mekaten ugi umat kagunganipun.

Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

Kang katindakaké ana ing Kristus, nalika Panjenengané wunguaké Panjenengané saka ing antarané wong mati, lan nglenggahaké Panjenengané ana ing tengené dhéwé ing papan-papan kaswargan. Efesus 1:20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

Kristus lan umaté lenggah bebarengan ana ing Papan Mahasuci. Kristus wus kawungokaké saka ing pati, banjur lenggah ana ing papan-papan swarga, lan umaté padha kawungokaké munggah sarta dilungguhake ana ing kamar dhampar ing Papan Mahasuci. Paulus nerangaké yèn wong-wong kang diunggahaké ana ing ayat kaping enem iku wis kawungokaké saka dosa ana ing ayat sadurungé.

Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.

Sanadyan nalika kita mati ana ing dosa, Panjenengané wus nguripaké kita bebarengan karo Kristus, (awit saka sih-rahmat kowé padha kawilujengaké), lan wus ngwungokaké kita bebarengan, sarta ndadèkaké kita padha lungguh bebarengan ana ing papan-papan kaswargan ana ing Kristus Yesus. Efesus 1:5, 6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

Kasampurnaning pangenèpaning wacana saka Epesus iku yaiku wong loro saksi ing Wahyu pasal sewelas, kang sawisé ditangèkaké saka ing pati banjur kaangkat menyang swarga minangka panji—nanging uga supaya padha lenggah ana ing papan-papan kaswargan. Ing Papan Mahasuci, wong loro saksi iku makili kamanungsan ana ing ngarsané Gusti Allah piyambak, lan pambenerané supaya padha lenggah ana ing kono iku yaiku pratandha kang saben wong duwé. Pratandha iku yaiku meterainé Gusti Allah, lan meterainé Gusti Allah iku nglambangaké yèn manungsa wis dadi satunggal karo kaallahan, lan meterai iku dilambangaké déning kasunyatan yèn Sang Panglipur, yaiku Sang Roh Suci, manggon ana ing sajroning Papan Mahasuci saka kodrat luhur ‘wong-wong mau’. Papan Mahasuci iku yaiku ruang dhamparé Gusti Allah, papan ing ngendi kaallahan lan kamanungsan kasawijèkaké, lan iku makili padalemaning manungsa kang kodrat luhuré nyakup sawijining Papan Mahasuci, ing ngendi kaallahan lan kamanungsan padha lenggah bebarengan.

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

Pangruwating “Panglipur” iku minangka panyegelan tumrap satus patang puluh papat éwu, lan iku nandhani sawijining owah-owahan ing sajarah kaslametan, awit ing wektu iku pasamuwan owah saka pasamuwan kang lumawan dadi pasamuwan kang menang. Ing wektu iku, iku owah saka gerakan Laodikia saka satus patang puluh papat éwu menyang gerakan Filadelfia saka satus patang puluh papat éwu. Ing wektu iku, iku owah saka pengalaman pasamuwan kapitu menyang pengalaman pasamuwan kaping nem, lan pasamuwan kaping nem iku para Millerit. Salah sawijining ciri kenabian saka pasamuwan kaping nem, yaiku Filadelfia, kaya dene kapenuhan déning gerakan Millerit, yaiku yèn iku ora tau dadi sawijining pasamuwan. Iku mung minangka sawijining gerakan nganti tekan taun 1856 nalika kaloroné Whites negesaké gerakan iku minangka Laodikia. Pitung taun sawisé iku pasamuwan légal dibentuk.

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Owah-owahan kaslametan nalika ukum Minggu katipèkaké déning owah-owahan kaslametan nalika Pentakosta, kang nandhani pelantikané Kristus minangka Imam Agung.

“The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

“Pentakosta sing katumpahaké iku minangka pawartos saka Swarga yèn pengukuhan Juru Panebus wis kalaksanan. Miturut prasetyané, Panjenengané wis ngutus Roh Suci saka swarga marang para pandherekipun minangka pratandha yèn Panjenengané, minangka imam lan ratu, wis nampani sakèhé panguwasa ing swarga lan ing bumi, lan minangka Sang Kang Kadhapurani ngungkuli umaté.” Para Rasul, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Nalika udan pungkasan kaécèraké tanpa ukuran marang wong satus patang puluh papat èwu nalika hukum Minggu, iku bakal dadi “pawartosing Swarga” yèn pasamuwan kang isih perang wis rampung lan pasamuwan kang menang wis rawuh. Pentahbisan Kristus nalika Pentakosta ing pasucèn ing swarga, nggambaraké paminyakan wong satus patang puluh papat èwu nalika hukum Minggu.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

Pancuran “Pentakosta” sing nandhani manawa Kristus iku Panjenengané kang Kainut makili panyalebetan Panjenengané ing upacara pelantikan ing swarga, nanging Panjenengané uga wus kainut nalika baptisané. Baptisané (9/11) tumuju marang Pentakosta (angger-angger Minggu) uga diwakili manèh telung setengah taun sawisé baptisané liwat seda-Né sing nyata, kakubur, lan wunguné manèh (riyaya woh kawitan). Mulané, 9/11 diwakili nalika baptisané lan uga nalika wunguné manèh. Wunguné manèh sing simbolis lan wunguné manèh sing harfiah nandhani wiwitaning loro garis kenabian sing saben-saben pungkasane ana ing Pentakosta. Kaloro sajarah iku diwiwiti kanthi wunguné pisungsung woh kawitan.

But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

Nanging saiki Kristus wus kawungokaké saka ing antarane wong mati, lan dadi woh kawitan saka wong-wong kang wus padha tilem. Awit marga saka manungsa pati teka, marga saka manungsa uga tekané patangen saka wong mati. Amarga kaya ing Adam kabèh wong padha mati, mangkono uga ana ing Kristus kabèh bakal padha diuripaké. Nanging saben wong manut urutané dhéwé-dhéwé: Kristus woh kawitan; sawisé iku wong-wong kang kagungané Kristus nalika rawuhé. 1 Korinta 15:20–23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

Kristus iku pisungsung woh kapisan nalika wunguné saka ing pati, kang nandhani wiwitané “mangsa Pentakosta,” kang dipungkasi déning pisungsung woh kapisan ing Pentakosta. Wunguné Kristus iku gandum jelai, lan gandum iku wong-wong kang “sabanjuré” “dadi kagungané Kristus ing rawuhé.” Wong-wong kang “sabanjuré” tumrap wunguné Kristus iku “wong-wong kang dadi kagungané Kristus ing rawuhé,” mula makili panglumpukan pungkasaning jiwa-jiwa kang setya ing wekasaning jagad, kaya dene diwakili déning telung ewu jiwa kang kaplumpukaké ing Pentakosta.

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Ayat punika ugi ngrembag bab kawungunipun malih kanthi tetimbangan pati. Pati wiwit saking Adam lan nempuh dhateng sadaya manungsa, nanging punika kalampahan “ing” “tatanan.” Ing kitab Para Rasul, Petrus nyerat bilih nalika kitab Yoel punika lajeng kalampahan, manungsa kedah nglajengaken dosanipun rumiyin dhateng pangadilan supados kasirnakaken, nalika wekdal kasarasan rawuh saking ngarsanipun Sang Panglipur. Kristus boten mirsani kitab-kitab pangadilan kanggé mbusak dosa ing wekdal punika, awit pangadilan taksih ngantos langkung saking wolulas atus taun malih ing tembe.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

Rujukan marang “saben wong manut urutane dhewe” diwiwiti saka Adam, lan kanthi mangkono nemtokake pangadilan tumrap para mati wiwit saka Adam terus nganti tekan mangsané pangayoman rawuh. Nalika udan pungkasan rawuh, pangadilan mau ngalih saka para mati marang wong-wong kang isih urip. Sajeroning kurun wektu kang diwakili déning ayat iku (wiwit saka wunguné Kristus nganti Pentakosta), saka woh kawitan jelai nganti woh kawitan gandum, udan lagi tumurun sajroning pangadilan tumrap wong-wong urip, lan nalika udan tumurun, pekabaran kang diwakili déning udan iku misahake gandum saka ilalang. Ing wektu angger-angger dina Minggu, kang yaiku Pentakosta, gandum wis ora campur manèh karo ilalang, lan pisungsung woh kawitan gandum kang awujud loro roti unjal-unjalan diangkat munggah. Proses panyucekan wiwit saka 9/11 nganti tekan angger-angger dina Minggu uga diwakili ing Maleakhi telu nalika Utusan Prajanjian nyucekake lan uga ngresiki para wong Lewi, lan Panjenengané nindakaké iku lumantar “geni.” “Geni” iku pralambang sawijining pekabaran kaya kang diwakili déning ilat-ilat geni ing dina Pentakosta. Ing sajarah kang lagi diprembakakake iki, pamisahan antarane rong golongan kang ngasilake sèket papat ewu kaping pindho, yaiku satus patang puluh papat ewu, kang dadi loro roti unjal-unjalan kang diwakili déning woh kawitan Pentakosta, kudu dipanggang temenan, awit wong-wong iku dadi siji-sijiné pisungsung kang ngemu pralambang dosa.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

Roti ombak loro iku ana raginé, lan ragi iku minangka pralambanging dosa. Ragi mau katumpes ana ing geni panggangan, kaya kang dipralambangaké déning geni panyaring saka Utusaning Prajanjian. Nabi Yesaya ing pasal kaping selikur mratélakaké sawijining pasulayan kang diwiwiti ing 9/11, kang déning dhèwèké kasebut “dina angin saka wetan.” Pérangan iku mulangaké yèn lumantar pasulayan mau dosa-dosané Israèl kaèstu. “Pasulayan” iku ana ing antarané pituduh udan pungkasan kang sajati lan kabèh pituduh udan pungkasan palsu liyané kang ana. Pituduh iku “geni,” lan “geni” iku kang dipigunakaké déning Utusaning Prajanjian kanggo nyucèkaké lan ngresiki. Pasulayan ngenani pituduh udan pungkasan mbusak ragi saka pisungsung gandum woh kapisan Pentakosta kang diangkat munggah nalika angger-angger dina Minggu. Wong satus patang puluh papat ewu iku pisungsung gandum woh kapisan Pentakosta, kang ngalahaké marga saka pambener déning rahé lan panyucekaning paseksèné; awit sanadyan Sabda iku kang nyucekaké, nanging mung nindakaké mangkono nalika sabda iku kaaturaké minangka sawijining pituduh. Panyajèn saka pituduh iku ndadèkaké wong satus patang puluh papat ewu bisa urip, lan panyajèn saka pituduh udan pungkasan palsu nuwuhaké pati.

And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

Lan wong-wong mau ngalahaké dhèwèké marga saka getihé Sang Cempené Allah, lan marga saka tembung paseksèné wong-wong mau; lan wong-wong mau ora nresnani nyawané nganti tekan pati. Wahyu 12:11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Sang satus patang puluh papat ewu ngetutaké Kristus ana ing kamenangan ngungkuli kaya Panjenengané wus ngungkuli, amarga kanthi profetik wong-wong mau ngetutaké Kristus.

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

Iki wong-wong sing ora karesikané dinodhai déning para wanita; awit wong-wong mau prawan. Iki wong-wong sing ndhèrèk Sang Cempé ing pundi waé Panjenengané tindak. Wong-wong iki wis ditebus saka ing antarané manungsa, dadi woh kawitan kagem Gusti Allah lan kagem Sang Cempé. Wahyu 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

Ing ayat papat saka Wahyu patbelas iki, satus patang puluh papat ewu iku diidentifikasi minangka “buah kawitan.” Wong-wong mau uga diidentifikasi minangka “prawan,” lan ilham wis ngandhani kita manawa pasemon bab sepuluh prawan ing Matius selikur gangsal nggambarake pengalaman umat Advent. Ora mung “prawan,” nanging uga ora “kacemaran déning wong wadon,” amarga proses pangujian lan pamisahan sing ngasilake satus patang puluh papat ewu iku ngasilake sawijining pamedhan antarane satus patang puluh papat ewu lan “kabèh” agama-agama palsu. “Iki” ngetutaké Sang Cempen menyang ngendi waé Panjenengané tindak, lan minangka pisungsung buah kawitan, wong-wong mau kudu ngetutaké Kristus ing pati-Né, panguburan-Né, lan wunguné saka ing pati.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

Ing Wahyu pasal sewelas, ayat sewelas, loro seksi sing bakal diangkat minangka panji dhisik dipatèni, banjur sajroning telung dina setengah padha diuripaké manèh minangka pisungsung woh kawitan, kaya déné Kristus. Pisungsung woh kawitan sing wis ana lan kang iya iku Kristus, nyakup kawutahaké getihing prejanjian supaya nebus wong-wong sing wis dadi bangkrut marga saka sawijining pengalaman Laodikia. Ing satunggal ayat, (ayat papat) kabèh ringkesan cekak iki ngenani manéka garis pepadhang sunnat sing ana gegayutané karo wong satus patang puluh papat èwu dipratélakaké. Lan prakara iku dipratélakaké ing Wahyu 144 déning asta Palmoni, Sang Juru-Itung kang nggumunaké. Pangloroan ing Kitab Suci nglambangaké sajarah udan pungkasan, lan udan pungkasan iku minangka papan lan wektu nalika Sang Panglipur kawutahaké marang umaté Allah.

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

Endah banget ana ing sadhuwure pagunungan iku sikilé wong kang nggawa kabar becik, kang ngumumaké katentreman; kang nggawa kabar kabecikan, kang ngumumaké karahayon; kang ngandika marang Sion: Gustimu jumeneng mrentah! Para panjaganmu bakal ngangkat swara; bebarengan padha surak-surak: awit padha bakal weruh pasuryan lawan pasuryan, nalika Pangeran ngirid bali Sion. Padha njeblugna kabungahan, padha nembang bebarengan, hé reruntuhané Yérusalèm: awit Pangeran wis nglipur umaté, Panjenengané wis nebus Yérusalèm. Pangeran wis mbabar lengen suci-Né ana ing ngarepé sakehing bangsa; lan sakèhé pucuking bumi bakal weruh karahayoning Allah kita. Padha lunga, padha lunga, metua saka ing kono, aja ndemèk barang najis; metua saka ing satengahé dheweke; padha sucinen awakmu, kowé kang nggawa prabot-praboté Pangeran. Yesaya 52:7–11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

Sion H6726 iku padha karo H6725, kang ateges “rasa kanyatan kang cetha; sawijining tugu monumental utawa pilar panuntun: – pratandha, gelar, tenger dalan.” Sion iku lambang panji saka wong satus patang puluh papat ewu, lan ing pethikan iku wong-wong mau wis nampani udan pungkasan, awit padha wis ngumumaké lan ngaturaké kabar becik bab katentreman. Kang padha cethané karo kasunyatan iku, wong-wong mau padha ndeleng “pasuryan lawan pasuryan,” kang nglambangaké para sakabat ing Pentekosta, amarga sepuluh dina sadurungé Pentekosta nglambangaké sawijining mangsa panyawijèn. Pangéran “sampun,” (nglambangaké wekdal kapungkur) wis ngrampungaké telung prakara tumrap wong-wong kang nggawa kabar becik. Panjenengané sampun “nglipur umaté,” “nèbus Yerusalem,” lan “nglairaké lengen suci-Nya ana ing ngarepé sakehing bangsa.”

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

Panjenengané “nglipur” umaté nalika 9/11, minangka pratandha wiwitaning sawijining proses panggodhahan miturut Maleakhi pasal telu, kang pungkasané tekan ing angger-angger Minggu nalika Panjenengané ngangkat panji pisungsung woh kapisan, kaya kang kawejahana ing tembung “nyingkap lengené kang suci ana ing ngarsané sakehing bangsa.” Panjenengané nglipur, nebus, lan ngangkat munggah wong satus patang puluh papat ewu. Ing 9/11 Panjenengané nglipur lan miwiti proses panyucek, ing kono Panjenengané nebus umaté banjur ngangkat wong-wong mau dadi panji, utawa kaya kang diandika déning Maleakhi, “pisungsungé Yehuda lan Yerusalem bakal ndadosaké renaning panggalih” “kaya ing jaman biyèn.”

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

Panjenengané bakal lenggah kaya wong kang nglebur lan nyucekaké salaka; Panjenengané bakal nyucekaké para putrané Lewi, lan ngresiki wong-wong mau kaya emas lan salaka, supaya padha nyaosaké pisungsung marang Pangéran kalawan kabeneran. Sawisé mangkono, pisungsungé Yehuda lan Yerusalem bakal dadi renaning Pangéran, kaya ing jaman kuna lan kaya ing taun-taun biyèn. Maleakhi 3:3, 4.

We will bring our considerations of “how long” to a conclusion in the next article.

Kita badhé ngantosaken pungkasaning pertimbangan kita bab “ngantos pinten dangu” ing artikel salajengipun.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Ing tangané ana garuné, lan Panjenengané bakal ngresiki tenan papan panggilingané, sarta nglumpukaké gandumé menyang lumbung.’ Matius 3:12. Iki minangka salah siji saka wektu panyucèn. Lumantar pangandikaning kayektèn, damèn iku lagi dipisahaké saka gandum. Amarga banget gumunggung lan rumangsa bener dhéwé nganti ora gelem nampani panyaruwe, banget tresna marang donya nganti ora gelem nampa urip andhap-asor, akèh wong banjur nyingkur saka Gusti Yésus. Akèh wong isih nindakaké bab kang padha nganti saiki. Jiwa-jiwa diuji ing dina iki kaya para sakabat iku diuji ana ing papan pangibadah ing Kapernaum. Nalika kayektèn digawa tekan ing manah, wong-wong mau weruh manawa uripé ora salaras karo kersané Allah. Wong-wong mau weruh preluné owah-owahan kang sakabèhé ana ing dhiriné; nanging wong-wong mau ora gelem nanggung pakaryan kang mbutuhake panyélakan marang dhiri. Mulané wong-wong mau nesu nalika dosa-dosané kababar. Wong-wong mau banjur lunga kanthi rasa kaganggu, kaya para sakabat nalika ninggalaké Gusti Yésus, karo sesambat, ‘Pangandika iki angel; sapa kang bisa ngrungokaké?’” The Desire of Ages, 392.