I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Aku wis tekan ing titik sajroning pambuka marang kitab Yoel iki kanggo kanthi ringkes ngringkes sawetara pokok saka wolung artikel kapisan lan nedahaké apa sing kudu kita antisipasi saka kitab Yoel saiki déné kita miwiti ngrembug kitab iki kanthi luwih langsung, lan banjur mesthi waé, apa sesambungané iku karo perang-perang ing Raphia lan Panium ing Daniel 11:11–16?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Kula sampun maringi panekanan dhateng kidunging pakebonan anggur, awit “pengalaman” dipunlambangaken kanthi “kidung” sacara profètis. Punika salah satunggaling ciri saking golongan sèwu sèket sekawan ewu nalika sami ngidungaken kidungipun Musa lan Sang Cempé, ingkang namung dados cara Yohanes kanggé makili kidunging pakebonan angguripun Yesaya. Saben nabi ageng miwiti kitabipun kanthi paukuman tumrap Israèl marga saking pambrontakanipun, utawi saged ugi dipunwastani bilih saben nabi ageng rumiyin ngidungaken kidunging pakebonan anggur. Kula ngugemi bilih kidunging pakebonan angguripun Yoèl wonten ing pasal kapisan punika salah satunggaling pambabar wahyu ingkang paling wigati bab kidunging pakebonan anggur. Kula boten saged mastèkaken punapa kula leres utawi boten, nanging sababipun kula gadhah kayakinan punika inggih amargi gegandhèngan-gègandhèngan profètis ingkang dipunlambangaken sacara simbolis wonten ing kitab Yoèl katingal dados satunggaling kunci, utawi mbok bilih satunggaling poros kanggé sawetawis jeruji. Paseksènipun Yoèl boten namung nyambung kaliyan garis-garis sejajar sanèsipun, nanging ugi katingal netepaken satunggaling titik acuan, mliginipun lumantar pralambang pakebonan anggur ingkang kasirnakaken wonten ing pasal kapisan, lan kalih pasal salajengipun ingkang nandhesaken gambar kéwan galak minangka mangsa panggodhèn wonten ing Amérika Sarékat lan ugi gambar kéwan galak minangka mangsa panggodhèn kanggé donya. Lan kabèh punika katata wonten ing konteks satunggaling pakebonan anggur, lan satunggaling pakebonan anggur dèrèng dados pakebonan anggur ingkang gesang—manawi boten pikantuk jawah.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Kita uga wus maringi penekanan marang mangsa kenabian sing dipralambangaké déning simbol “suwéné pira?” Aku krasa perlu ngélingaké kita marang asas sing sadurungé wis ditetepaké iki bab “suwéné pira?” supaya maringi penekanan marang “watu pucuk” sing biyèn wis ana, lan uga dadi dhasar lan watu pojok. Pangrembakan pungkasan sing pepak saka piwulang Kidung Tengah Wengi sing saiki lagi lumaku iku yaiku “watu pucuk.” Adhedhasar dhasar-dhasar mau, watu pucuk iku dadi permata-permatané Miller sing sumunar ping sapuluh luwih padhang tinimbang nalika wiwitan.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Adhedhasar “pakaryan-pakaryan Ajaib”-Nya Gusti Allah, watu pucak punika dumadi nalika umat-Nya ngalami perpindahan saking pengalaman Laodikia dhateng pengalaman Filadelfia, inggih punika nalika umat wau dados kaping 8 ingkang asalipun saking 7, lan ugi nalika piyambakipun ngalami perpindahan saking gréja militant dhateng gréja triumphant. Perpindahan punika inggih punika watu pucak. Perpindahan punika kalampahan nalika umat Gusti Allah mireng lan ningali pesen “watu pucak,” lan punika dados prakawis ingkang nggumunaken wonten ing mripatipun. Pesen watu pucak punika puncakipun, awit pesen punika ngempalaken sedaya kayekten simbolis babagan “watu pucak” dados satunggal. Pesen “pitu kaping” punika dados watu dhasaripun Miller, lan punika kedah dados watu pucak Millerite. Pentakosta punika dados watu pucak tumrap mangsa Pentakosta, kados dene Panguwuh Wengi Tengahan dados watu pucak gerakan Millerite saking malaékat kapisan lan kapindho.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Minangka pucak utawa watu panutup saka mangsa 46 taun nalika Kristus yasa padaleman Millerit saka malaékat kapisan lan kapindho, watu panutup iku kudu dadi watu dhasar tumrap pakaryané Kristus ing yasa padalemané wong satus patang puluh papat ewu. Watu dhasar mau dipasang ing taun 1844 minangka pepadhang kanggo madhangi dalan menyang swarga, lan marga saka iku umat Allah ing pungkasaning jagad kudu bali marang “dalan-dalan lawas” supaya padha nemu katentreman. Manawa lan nalika padha bali marang sajarah para pelopor Millerit, padha bakal nemu yèn piweling Tangis Tengah Wengi iku minangka pucaking sajarah dhasar. Tangis Tengah Wengi iku minangka pratandha kawujudan saka kamurnaning Roh Suci sing kawutahaké. Nalika sawijining nyawa bali marang “dalan-dalan lawas” lan nemu “pepadhang padhang” kang dipasang ing wiwitan utawa titik dhasar saka dalan iku, dhèwèké nemu Tangis Tengah Wengi, kang déning Yeremia dipracaya minangka “katentreman.”

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Wong-wong iku nduwèni pepadhang padhang kang dipasang ana ing mburiné ing wiwitan dalan iku, kang miturut pangandikané malaékat marang aku diarani ‘panguwuh ing tengah wengi.’ Pepadhang iki madhangi sadawaning dalan iku kabèh, lan maringi pepadhang tumrap sikilé, supaya padha ora kesandhung.

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

“Manawa wong-wong mau tetep nitèni Yésus, kang ana pas ana ing ngarepé, nuntun wong-wong mau menyang kutha iku, wong-wong mau slamet. Nanging ora suwé banjur ana sawatara kang dadi kesel, lan kandha yèn kutha iku isih adoh banget, lan wong-wong mau ngarep-arep wis mesthiné sadurungé wis mlebu ing kono. Banjur Yésus nguwataké atiné wong-wong mau kanthi ngangkat lengené tengen kang mulya, lan saka lengené iku metu pepadhang kang ngibar-ngibar ing ndhuwur golongan advent, lan wong-wong mau padha surak, ‘Alleluia!’ Liyané kanthi sembrana nyélaki pepadhang kang ana ing mburiné wong-wong mau, lan kandha yèn dudu Allah kang wis nuntun wong-wong mau tekan adoh kaya mangkono. Pepadhang ing mburiné wong-wong mau banjur mati, nganti sikilé wong-wong mau kasiram pepeteng kang sampurna, lan wong-wong mau kesandhung lan kelangan pandelengan marang tenger lan marang Yésus, banjur padha tiba saka dalan mudhun menyang donya peteng lan ala kang ana ing ngisor.” Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Watu pucuking sajarah kaum Millerit iku dadi watu dhasar tumrap sajarahé wong satus patang puluh papat ewu. Wiwit wiwitané telung malaékat ing taun 1798 nganti pasamuwan kang menang kaangkat jumeneng minangka kasampurnaning panggenepan panyucèning pasucèn ing wektu ukum dina Minggu, dalané padhang kapadhangi déning piweling Panguwuh Tengah Wengi, awit pasemon iku nyariosaké bab Adventisme, lan kepriyé Gusti Allah ngadegaké sawijining umat supaya kanthi sampurna nggambaraké watakipun nalika mangsa sih-rahmat tumrap manungsa ditutup sajroning krisis ukum dina Minggu.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Ing dalan iku, Gusti Yesus lumampah mimpin, lan Panjenengane tetep madhangi dalan mau kanthi ngangkat lengen tengen-Mu kang mulya. Mulane ana pepadhang padhang ing wiwitaning dalan lan pepadhang padhang kang nuntun tumuju pungkasaning dalan. Gusti Yesus minangka Alfa lan Omega nggambarake pungkasan kanthi wiwitan, saéngga pepadhang ing loro pucuking dalan iku yaiku piweling saka Midnait Krai.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Malaékat kang kapisan rawuh ing taun 1798 lan ngumumaké bilih jam pangadilané wis rawuh, “Ngandika … jam pangadilané wus teka.” Jam pangadilan rawuh ing taun 1798 lan nalika iku wiwit, palakraman antarané Kristus lan pengantèn putri-Nya kang anyar—Adventisme Millerit Filadelfia—wiwit kalakon. Kristus badhé palakrama ing tanggal 22 Oktober 1844 lan wiwit taun 1798 nganti 1844 pengantèn putri mau disantosakaké. Pengantèn putri iku Filadelfia, awit ora ana paukuman tumrap pengantèn putri Kristus, amarga dhèwèké nyawisaké awaké dhéwé—dhèwèké suci. Pangumuman bab pangadilan iku minangka pangumuman bab palakraman ing wiwitan taun 1798 kang tumeka ing pungkasané ing taun 1844.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Pepadhang dhasar lan pepadhang watu pucuk kanggo gerakan Millerite yaiku pawarta kang ngumumaké palakraman—pawarta babagan Panguwuh Tengah Wengi. Panguwuh Tengah Wengi iku dadi dhasar lan watu pucuk saka sajarahé malaékat kapisan lan malaékat kapindho, uga sajarah Millerite; lan watu pucuk sajarah Millerite iku dadi watu dhasar sajarahé wong satus patang puluh papat ewu, sarta uga dadi watu pucuké. Pangwangunan Padaleman Suci rampung nalika watu pucuk dipasang, lan pakaryan masang watu pungkasan “nggumunaké” iku wiwit ing Juli 2023.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Ana manéka warna panujaning ramalan kang bakal dadi watu pucuk, nanging watu pucuk uga nggambarake puncaking sawijining piwulang. Pentakosta iku watu pucuking piwulang mangsa Pentakosta, kaya dene pepadhang “pitung ping” kang rawuh lumantar pena Hiram Edson ing taun 1856 iku dadi watu pucuk kang sineja tumrap piwulangé Miller, awit kayektèn dhasar kang kapisan ditemokaké déning Miller yaiku “pitung ping.” Ing taun 1856, nampik pepadhang anyar saka kayektèn watu pucuk padha karo milih mati ing ara-ara samuné Laodikia, kaya déné Israel kuna wis nindakaké sajroning patang puluh taun. Iki nandhani Juli 2023 minangka 1856, titik balik saka Filadelfia marang Laodikia ing sajarah Millerit lan pambalikan saka Laodikia marang Filadelfia ing sajarahé wong satus patang puluh papat éwu. Kristus ora miyosaké bebrayan karo wanita kang najis ing taun 1844, amarga nalika iku dhèwèké kalebu Filadelfia, lan Panjenengané bakal miyosaké bebrayan karo pangantèn wadon saka Filadelfia nalika hukum Minggu. Nanging luwih dhisik, dhèwèké kudu nyawisaké awaké piyambak. Apa kowé wis siyap?

Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

Aja padha wedi, he pepanthan cilik; awit iku dadi karsaning Rama panjenengan kang becik kanggo maringake Kratoné marang kowe. Lukas 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

Ing tanggal 22 Oktober 1844, Gusti nikah kaliyan penganten putri ingkang sampun Panjenenganipun damel siyap supados ndherek Panjenenganipun mlebet ing sajarahing malaékat katelu, saha sadaya ingkang dipunlambangaken déning malaékat katelu; nanging ing taun 1863 sajarahing malaékat katelu punika dipunseret mlebet ing ara-ara samun Laodikia. Sajarah saking taun 1844 dumugi 1863 punika makili mangsa malaékat katelu, kanthi mekaten maringi sawijining gambaran bab para prawan bodho ing sajroning mangsa panyegelanipun satus patang dasa sekawan ewu. Para prawan punika gandum lan suket racun ingkang saweg dipunpisahaken déning pawartos-pawartos ingkang dipuntypifikasi déning para malaékat—awit para malaékat punika ingkang nindakaken pakaryan pamisahan.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. 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 engross the whole mind, the whole attention.’” Early Writings, 119.

“Banjur aku weruh malaekat katelu. Malaekat kang ngancani aku ngandika, ‘Ngeri pakaryané. Nggegirisi misiné. Panjenengané iku malaekat sing bakal misahaké gandum saka alang-alang, lan masèhi meterai, utawa mbundheli, gandum iku kanggo lumbung swarga. Prekara-prekara iki kuduné ngrebut sakabèhé pikiran, sakabèhé kawigatosan.’” Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Pesen telu malaékat ing Wahyu patbelas iku pesen udan pungkasan kang misahaké lan ngiket loro golongan.

“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 ing pengalaman pasamuwan. Panjenengané nyumurupi kahanan, bebaya, pasulayan, lan kawilujengan pungkasané umat Allah. Panjenengané nyerat pawartos-pawartos panutup kang bakal matengaké panèn bumi, manawa dadi berkas-berkas kanggo lumbung swarga, utawa dadi iketan-iketan kayu kanggo geni karusakan. Perkara-perkara kang gedhé banget wigatiné kababar marang panjenengané, mligi kanggo pasamuwan kang pungkasan, supaya wong-wong kang bakal mratobat saka kaluputan marang kayekten kaparingan piwulang bab bebaya lan pasulayan kang ana ing ngarepé. Ora ana siji waé kang perlu manggon ana ing pepeteng bab apa kang bakal tumeka marang bumi.” The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

Iku yaiku “tembung-tembung kayekten” kang ing generasi iki dadi “peparing pungkasan kang bakal matengaké panèn,” lan kang misahaké rong golongan iku. Pakaryan iku uga pakaryané “wong sing nggawa sikat rereget” saka impèné Miller.

“‘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.

“‘Piranti pengayak ana ing astanipun, lan Panjenenganipun bakal ngresiki tenan papan pangiridènipun, sarta nglumpukake gandumipun menyang lumbung.’ Matius 3:12. Iki kalebu salah satunggaling mangsa panyucèn. Lumantar pangandikaning kayektèn, damèn dipisahake saka gandum. Amarga padha kakehan kasombongan lan kabeneran dhéwé nganti ora gelem nampani panyelakan, kakehan tresna marang donya nganti ora gelem nampa urip andhap-asor, akèh wong banjur nyingkur saka Gusti Yesus. Akeh wong isih nindakaké prakara kang padha nganti sapréné. Jiwa-jiwa saiki lagi diuji, kaya para murid mau diuji ing papan pangibadah ing Kapernaum. Nalika kayektèn digawa nganti ngambah ing ati, padha weruh yèn uripé ora salaras karo karsané Allah. Padha weruh preluné owah-owahan kang tuntas ana ing awake dhéwé; nanging padha ora gelem nindakake pakaryan kang nyélaki dhiri. Mulané padha nesu nalika dosa-dosané kababar. Padha lunga kanthi rasa kasandhung, kaya para murid kang ninggal Gusti Yesus, karo nggrundel, ‘Iki pangandika kang abot; sapa kang bisa ngrungokake?’” The Desire of Ages, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Miwiti saka pepeteng kuciwa gedhé taun 1844, pratandha-pratandha dalan lan kadadéan-kadadéan nganti tekan taun 1863 makili sajarah 9/11 nganti marang ukum Minggu. Kowe takon, yagéné 1844 iku 9/11?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Tulisan-tulisan Sister White cetha manawa malaékat katelu rawuh ing tanggal 22 Oktober 1844, nanging uga rawuh ing taun 1888 kang nggambarake 9/11. Sing luwih wigati, kabèh para nabi misahake sejarah 9/11 nganti tekan hukum Minggu, mula iki dudu paseksen saka loro utawa telu, nanging paseksen manunggal saka saben seksi saka Sabdaning Allah manawa 9/11 nganti hukum Minggu iku mangsa nalika “the effect of every vision” kaleksanan.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Sajarah rawuhipun lan pungkasanipun malaékat katelu punika wiwit taun 1844 dumugi 1863 lan nggambaraken jaman pakaryan-pakaryan Allah ingkang nggumunaken saking 9/11 dumugi dhawuh Minggu. Sajarah punika ugi katuduhaken déning 1840 dumugi 1844, lan ing garis punika 1840 punika alpha lan 1844 punika omega. Ing garis 1844 dumugi 1863, 1844 punika alpha lan 1863 punika omega. 1844 punika kalih-kalihipun alpha lan omega.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Salib iku selaras karo 1844, lan Sang Alfa lan Omega wus netesaké rahé ing salib. Wiwit 9/11 (1840) kita nemokaké yèn Wahyu pasal sepuluh ngaturaké sajarah kang diwiwiti nalika Yohanes mangan kitab cilik iku ing taun 1840, banjur kuciwané ana ing wetengé ing taun 1844. Mangan iku wiwitané; weteng nandhakaké pungkasané. Ayat pungkasan saka pasal sepuluh nglambangaké sajarah iku diulang manèh ana ing sajarahé wong satus patang puluh papat èwu.

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

Lan aku njupuk kitab cilik mau saka tangané malaékat iku, banjur dakpangan nganti entek; lan ana ing cangkemku legi kaya madu, nanging sanalika sawisé dakpangan, wetengku dadi pait. Lan dhèwèké ngandika marang aku, Kowé kudu medhar wangsit manèh ana ing ngarepé akèh bangsa, lan para bangsa, lan basa-basa, lan para ratu. Wahyu 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Wahyu pasal sepuluh lan Habakuk pasal loro minangka rong pasal sing maringi paseksi tumrap mangsa sunnat taun 1840 nganti 1844. Sajarah saka 1844 nganti 1863 diwiwiti ing sawijining tenger pambates awujud kuciwa, banjur diterusaké kanthi panyebaran sing salajengipun katutulaké déning panglumpukan. Ing mangsa iku, sajarah sunnat saka rong lèmpèngé Habakuk rampung nalika lèmpèng kapindho dicithak ing taun 1849 lan diterbitaké ing manca nagari ing taun 1850. Mangsa lèmpèng-lèmpèngé Habakuk iku wiwit saka Mei 1842 nalika bagan 1843 diterbitaké, lan mangsa sunnat mau rampung ing papan pangwiwitané, yaiku kanthi diterbitaké salah siji saka rong lèmpèngé Habakuk. Bagan 1843 iku alfa, lan bagan 1850 iku omega.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

Ing taun 1856 Hiram Edson nyerat rerangkening artikel kang ngangkat pangerten William Miller babagan “pitung wekdal” menyang tataran anyar. Pakaryan Edson iku dadi omega saka pakaryan Miller, ngasta kayektèn dhasar Miller menyang kalenggahan minangka watu pucuk kang kaajab kanggo nguwatake umat Allah. Pepadhang Miller bab “pitung wekdal” iku alfa, lan pepadhang Edson bab “pitung wekdal” iku omega.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

Ing taun 1863, gerakan iku malih dadi pasamuwan sing ing pungkasan bakal nglairake sawijining gerakan saka badané dhéwé, kaya dene wong-wong Millerit metu saka golongan Protestan, lan kaya para murid metu saka agama Yahudi menyang Kristen, uga kaya Yosua lan Kaleb metu saka bangsa prajanjian lawas sing wus katemtokake bakal mati ana ing ara-ara samun.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

Ing sajarah sing padha iku, (1844 nganti 1863) sungu Republik saka kéwan bumi iku lagi ngliwati sawijining perjuangan sing sajajar, kang ing pungkasané njeblug dadi Perang Sipil, kang para sejarawan kabèh sarujuk yèn perang iku ngancik titik tengahé ing taun 1863 lumantar Proklamasi Emansipasi Lincoln. Lincoln nggambaraké présidhèn Republik sing kapisan, kang ngucap sumpah kalungguhan présidhèn sawisé présidhèn Demokrat sing paling ala ing sajarah nganti tekan wektu iku. Ing tembé, dhèwèké dipatèni. Kabèh ciri kenabian iki lan uga ciri-ciri liyané kaulang manèh ana ing présidhèn Republik sing pungkasan.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

Saka taun 1844 nganti 1863 kalebu sawijining pamecaran lan pangempalan. Taun 1863 makili hukum Minggu, mula pamecaran sing dumadi ing taun 1844 iku dadi siji-sijiné pamecaran nganti taun 1863, nalika para Advent Hari Ketujuh Laodikia dipamecar menyang ara-ara samuné Laodikia. Taun 1844 ngasilaké pamecaran lan taun 1863 uga ngasilaké pamecaran, mangkono menehi paseksi marang kasunyatan yèn sajarah iki minangka pralambang kenabian sing wis diidentifikasi, awit diwiwiti kanthi pamecaran alfa ing taun 1844 lan dipungkasi kanthi pamecaran omega ing taun 1863. Pamecaran kapisan teka ing tanggal 18 Juli 2020 lan pamecaran omega pungkasan kasampurnakaké ing wektu hukum Minggu.

“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

“Wektu iku bakal teka nalika kita bakal kapisah lan kasebar, lan saben wong ing antarané kita bakal kudu ngadeg tanpa hak istiméwa kanggo sesrawungan karo wong-wong sing padha precayané kang aji; lan kepriyé kowe bisa ngadeg manawa Gusti Allah ora ana ing sisihmu, lan kowe ora mangerténi yèn Panjenengané nuntun lan mimpin kowé?” Review and Herald, 25 Maret 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Ora cukup manawa Gusti Allah ngadeg “ing sisihmu,” kowe uga kudu “ngreti manawa Panjenengane lagi nuntun lan nuntun dalanmu.” Kasunyatan iki dadi sawijining pokok pamedhar wangsit sing dilambangaké déning manéka warna ukara adhedhasar wektuné “sira bakal wanuh marang Pangéran.”

And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

Lan kowé bakal mangan kanthi lubèr, lan bakal wareg, lan bakal memuji asmané Pangéran Allahmu, kang wus tumindak nggumunaké marang kowé; lan umat-Ku ora bakal tau kawirangan. Lan kowé bakal ngerti yèn Ingsun ana ing satengahing Israèl, lan yèn Ingsun iki Pangéran Allahmu, lan ora ana liyané; lan umat-Ku ora bakal tau kawirangan. … Mangkono kowé bakal ngerti yèn Ingsun iki Pangéran Allahmu kang lenggah ing Sion, gunung-Ku kang suci; banjur Yérusalèm bakal dadi suci, lan wong manca ora bakal liwat ana ing kono menèh. Yoèl 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Nalika Yerusalem iku suci, dheweke iku pasamuwan kang menang, awit pasamuwan kang isih perang ditegesi minangka pasamuwan kang katata saka gandum lan ilalang; lan nalika “ora ana wong manca kang liwat” ing “Yerusalem” “maneh,” umating Allah “bakal padha sumurup” “yen Panjenengane iku nuntun lan mimpin.” Wong-wong mau padha sumurup, awit wong-wong mau iku para kang wis netepi pandonga “ping pitu,” kang kalebu ngakoni manawa Allah durung nuntun kowe nalika dadi wong Laodikia; nanging nalika owahmu dadi wong Filadelfia, kowe bakal sumurup “yen Panjenengane iku nuntun lan mimpin” lan manawa Allah ana “ing satengahing Israel.”

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

Panyebaran alfa (kuciwa) tanggal 19 April lan panyebaran omega (kuciwa) tanggal 22 Oktober dipunmangertosi lumantar terbitan resmi ingkang kapisan sasampunipun kuciwa ageng tanggal 22 Oktober. Penerbitan punika dados pratandha kenabian ing sajarah kaum Millerite lan sajarah kenabian Amerika Sarékat, mila prakawis kapisan ingkang dipunterbitaken kanthi resmi sasampunipun 1844 punika dados pratandha dalan tumrap sajarah punika, lan pratandha dalan punika nedahaken satunggaling panyebaran.

1847—The Remnant Scattered Abroad

1847—Sisa Umat Kang Kasebar ing Tanah-Tanah Liya

“A Word to the ‘Little Flock.’

“Sabda kanggo ‘Kumpulan Cilik.’”

“The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

“Artikel-artikel ing ngisor iki ditulis kanggo The Day-Dawn, kang wis diterbitaké ing Canandaigua, New York, déning O. R. L. Crosier. Nanging awit lembaran iku sapréné ora diterbitaké, lan awit kita ora ngerti apa bakal diterbitaké manèh, mula sawatara saka kita ing Maine nganggep luwih becik manawa artikel-artikel iku diwènèhaké ing wangun iki. Aku kepéngin narik kawigatèné ‘kawanan cilik’ marang prakara-prakara sing bakal kelakon ing bumi iki ing wektu sing cedhak banget....”

“The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

Pamaca mesthi wis nggatekake manawa telung komunikasi saka panulisane Ibu E. G. White kalebu ing A Word to the ‘Little Flock.’...

“The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

“Komunikasi kapindho saka Ibu White, kang kapacak ing kaca 14–18, iku sawijining cathetan bab wahyu kapisané kanthi irah-irahan, Kanggo Sisa Umat kang Kasebar ing Ngendi-endi. Iki ditulis tanggal 20 Desember 1845 minangka layang pribadi marang Enoch Jacobs, lan sepisanan diterbitaké déning sing nampa layang mau ing The Day-Star, 24 Januari 1846. Banjur ing tanggal 6 April 1846, iki dicithak manèh ing wangun brosur lembaran déning James White lan H. S. Gurney. Pranyatan iki, kaya dene kapacak ing A Word to the ‘Little Flock,’ kajaba owah-owahan panyuntingan kang alit lan tambahan rujukan Kitab Suci, padha pas karo cathetan pepak bab wahyu mau kaya dene nalika sepisanan dicithak.” James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

Taun 1844 nandhani rawuhipun satunggaling malaékat lan satunggaling kuciwa. Ing taun 1845 wahyu ingkang kapisan katulis, lan punika dipunterbitaken ing taun 1846. Wahyu ingkang kapisan punika katujokaké dhateng “sisa ingkang kasebar wonten ing manéka papan.” Kawula mamang bilih nabiyah enèm ingkang dereng palakrama punika, nalika piyambakipun nyerat wahyu kapisanipun, sumerep bilih satunggaling ciri kenabian saking “sisa” punika inggih menika bilih sisa punika, amargi kabutuhan kenabian, kedah “kasebar wonten ing manéka papan,” minangka salah satunggaling ciri saking satus patang dasa sekawan ewu. Ing taun 1846 kulawarga White palakrama, saéngga ngowahi nama wingking Ellen dados White. Ing taun ingkang sami kulawarga White miwiti ngreksa Sabat dinten kapitu. Ing taun 1846 prajanjian punika dipuntengeri sampun dipunrampungaken, palakrama kenabian ingkang wiwit ing taun 1844 punika kasampurnakaken ing taun 1846, lan ing taun 1847 terbitan resmi ingkang kapisan dipuncithak sarta dipunkintunakên lumantar pos.

May, 1850

Mei, 1850

“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

“PARA PAMACAK INGKANG KASIH—Tujuan kula wonten ing ulasan punika sampun dados nglairaken kalepatan lumantar pepadhanging kayekten suci....”

“In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

“Ing sajroning ngaturaké karya alit punika dhateng pepanthan ingkang sumebar, kawula sampun netepi kuwajiban kawula dhateng piyambakipun, ing bab punika, lan mugi Gusti Allah nambahi berkahipun. Amin.” James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Publikasi déning James White ngenali yèn para pamirsané isih dadi pepanthan sing kasebar, nanging uga minangka pambélaan tumrap Sabat dina kapitu. Iki minangka pekabaran malaékat katelu nalika isih ing tataran wiwitané, miturut pangerten Adventisme Millerit babagan Sabat lan malaékat katelu. Iki diterbitaké ing taun sing padha nalika bagan 1850 diterbitaké, lan bebarengan loro-loroné makili pambangunaké wadya-balané Pangéran kanggo krisis hukum Minggu sing saya nyedhak. Gusti Yésus tansah nggambaraké wekasan nganggo wiwitan, lan wong-wong sing ngaturaké pekabaran ing taun 1844 kanthi nggunakaké bagan 1843, iku dadi pralambang tumrap wong-wong sing bakal ngaturaké pekabaran kanthi nggunakaké bagan 1850. Ing wiwitané mangsa rong méjané Habakuk, wong-wong padha martakaké pekabaran kanggo jamané kanthi gegandhèngan karo méjané Habakuk, lan ing taun 1850 James White ngaturaké pekabaran malaékat katelu bebarengan karo bagan 1850. Bagan iku digawé déning Sadulur Nichols ing kurun wektu taun 1849, sawijining mangsa nalika James lan Ellen White manggon bebarengan karo Sadulur Nichols. James White kagandhèng kanthi langsung karo panggawéné bagan 1850, lan ing taun iku dhèwèké wiwit martakaké pekabaran malaékat katelu.

“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

“23 September, [1850] Gusti nduduhaké marang aku yèn Panjenengané wus ngluwihi tangané kaping pindho kanggo mulihaké turahaning umat-É, lan yèn sakehing upaya kudu dilipatgandhakaké ing mangsa panglumpukan iki. Ing mangsa panyebaran, Israèl wus katempuh lan katatas; nanging saiki, ing mangsa panglumpukan, Allah bakal marasaké lan mbebat umat-É. Ing mangsa panyebaran, upaya-upaya kang ditindakaké kanggo nyebaraké kayektèn mung nduwèni pangaruh sethithik, mung ngasilaké sethithik utawa ora ana apa-apané; nanging ing mangsa panglumpukan, nalika Allah wus ngulungaké tangan-É kanggo nglumpukaké umat-É, upaya-upaya kanggo nyebaraké kayektèn bakal ngasilaké pengaruh kaya kang wis dimaksudaké. Kabèh wong kudu manunggal lan sregep ing pakaryan iki. Aku weruh yèn dadi prakara kang ngisin-isini tumrap sapa waé manawa nyebut mangsa panyebaran minangka tuladha kanggo nuntun kita saiki ing mangsa panglumpukan; awit manawa Allah ora nindakaké luwih akèh kanggo kita saiki tinimbang kang Panjenengané tindakaké nalika semana, Israèl ora bakal tau kalumpukaké. Kayektèn iku sarat kabutuhané kanggo kababar lumantar sawijining surat kabar, padha preluné kaya diwartakaké.” Review and Herald, 1 November 1850.

“The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

“Pamawas bilih Gusti ‘sampun nguluraken asta-Nya kaping kalih kanggo mulihaken turahing umat-Nya,’ ing kaca 74, namung ngacu dhateng manunggaling lan kakiyatan ingkang naté wonten ing antawisipun para tiyang ingkang ngantos-antos rawuhipun Sang Kristus, sarta dhateng kasunyatan bilih Panjenenganipun sampun wiwit manunggalaken lan ngadegaken malih umat-Nya.” Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Suster White ing Early Writings lagi maringi komentar tumrap pethikan saka Review and Herald gegayutan karo panganggoné tembung-tembung nabi Yesaya nalika panjenengané ngandika, “Gusti paring pratélan marang aku yèn Panjenengané wus nguluraké asta-Nya kaping pindho kanggo ngrebut bali turahing umat-Nya.” Panjenengané nguluraké asta-Nya ing taun 1850. Nalika Panjenengané nglumpukaké umat mau mlebu ing Papan Mahasuci ing tanggal 22 Oktober 1844, iku dumadi ing pungkasaning panyebaran wiwit 677 SM nganti 22 Oktober 1844. Yehuda literal sing manggon ana ing tanah kamulyan literal wis kasebar sajroning 2520 taun selaras karo “pitung mangsa” ing Imamat 26 ing taun 677 SM. Ing pungkasaning 2520 taun, Israel rohani diklumpukaké ing tanggal 22 Oktober 1844 lan sawisé iku wong-wong mau enggal kasebar, lan panyebaran iku rampung nalika Gusti nguluraké asta-Nya kaping pindho. Panjenengané nglumpukaké wong-wong mau kaping pindho ing pethikan mau kanggo nglaksanani rong prekara: kanggo “mbebat umat-Nya” lan kanggo “ngangkat munggah” umat-Nya.

“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.

“Banjur aku weruh malaékat katelu. Malaékat sing ngancani aku ngandika, ‘Nggegirisi pangandikané, ngédab-édabi tugasé. Dhèwèké iku malaékat sing bakal milah gandum saka ilalang, lan nyégloni utawa ngiket gandum mau kanggo lumbung swarga.’ Prekara-prekara iki kuduné ngrebut sakabèhé pikiran, sakabèhé manungsa waé. Aku banjur dituduhaké menèh bab kabutuhan yèn wong-wong sing pracaya manawa kita lagi nampa peparing sih-rahmat pungkasan, kudu kapisah saka wong-wong sing saben dina nampani utawa nyerep kasalahan anyar. Aku weruh yèn wong enom utawa wong tuwa padha ora kena mèlu pasamuwané wong-wong sing ana ing kasalahan lan pepeteng. Malaékat mau ngandika, ‘Pikiran iku aja nganti terus mapan ana ing prekara-prekara sing ora ana paédahé.’” Manuscript Releases, jilid 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Panglumpuking kapindho sing diwiwiti ing taun 1850 nglambangaké panyegelan (pengiketan) umaté Allah nalika padha kaangkat “diajangaké” minangka panji. Taun 1850 nandhakaké nalika Pangéran nglumpukaké wong satus patang puluh papat ewu. Miturut kabutuhan profetik, sadurungé padha diklumpukaké, mesthi padha wis kasebar. Mulané, “telung dina setengah” ing Wahyu 11:11, kang nglambangaké 1260, yaiku separoné 2520 lan makili panyebaran sing ndhèrèk sawisé 18 Juli 2020. Wahyu 11:11 makili panglumpuking kapindho tumrap wong-wong sing bakal dadi wong satus patang puluh papat ewu lan panji sing kaangkat marang para bangsa, kaya kang katetepaké ing Yesaya 11:11!

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Lan ing dina iku bakal ana sawijining oyod saka Isai, kang bakal ngadeg dadi panji tumrap para bangsa; marang Panjenengané para bangsa liya bakal padha nggolèki; lan papan katentremané bakal mulya.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

Lan ing dina iku bakal kalakon, manawa Pangéran bakal ndhawahaké astané manèh kaping pindho kanggo mbalèkaké turahané umaté, kang isih kari, saka Asyur, lan saka Mesir, lan saka Pathros, lan saka Kus, lan saka Elam, lan saka Sinear, lan saka Hamat, lan saka pulo-pulo ing sagara.

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

Panjenengané bakal ngedegaké panji kanggo para bangsa, lan bakal nglumpukaké wong-wong buwangan saka Israèl, lan ngimpunakaké wong-wong Yéhuda sing kasebar saka patang pojoking bumi. Yesaya 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

Ing taun 1850, Pangéran nguluraké asta-Nya kaping pindho kanggo nglumpukaké umat sing nyawisaké pekabaran malaékat katelu gegandhèngan karo pekabaran Panguwuh Wengi Tengah, kaya sing digambarake déning rong papané Habakuk. Ing sasi Juli 2023, Pangéran nguluraké asta-Nya kaping pindho kanggo nglumpukaké umat sing nyawisaké pekabaran malaékat katelu gegandhèngan karo pekabaran Panguwuh Wengi Tengah, kaya sing digambarake déning rong papané Habakuk. Kaloroné, 1850 lan Juli 2023, nandhani panglumpukan “sisané umat-Nya” kaya sing kaandharaké déning Yésaya ing ayat 11 saka pasal 11. Ayat 11 kaapit déning ayat 10 lan 12, lan loro-loroné ayat mau nandhani pangunggahaning panji marang jagad.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Saben saka telung ayat iku nedahaké pratandha-panji, sanajan ayat ing tengah mratélakaké wong-wong mau minangka “sisa.” Sisa iku ing kana diklumpukaké kaping pindho, lan cacahé taler sing dadi asal panglumpukané ana wolu. “8” ora mung nggambaraké wong-wong ing pêtiné Nuh sing lumebu saka jagad lawas menyang jagad anyar tanpa ndeleng pati, nanging “8” uga nggambaraké wong-wong sing dadi pasamuwan kaping wolu kang asalé saka pitu. Loro seksi ing Wahyu 11:11 iku wong-wong sing wis diuripaké manèh. Angka “8” iku pralambang saka patangen, pralambang saka satus patang puluh papat èwu, pralambang baptisan, lan pralambang saka wong-wong sing ngalami pamindhahan saka Laodikia menyang Filadelfia lan dadi pratandha-panji para bangsa miturut Yesaya. Pangéran nguluraké asta Panjenengané kaping pindho ing taun 1850 nganti 1865 lan manèh ing Juli 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

Ing taun 2023, ana pepadhang anyar ngenani pitu mangsa, padha kaya kang wis ana ing taun 1856. Mangsa wiwit taun 1856 nganti taun 1863 iku nggambarake sajarahé wong satus patang puluh papat ewu nalika Gusti ngedegake umat turahané dadi sawijining wadyabala.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Yesaya 11:11 selaras kanthi sampurna karo Wahyu 11:11, lan iki uga selaras kanthi sampurna karo Daniel 11:11. Yesaya lan Yohanes nggambarake sawijining sajarah internal, dene Daniel nggambarake sawijining sajarah eksternal. Garis eksternal Daniel ing 11:11 lumaku sejajar karo garis internal Yohanes ing 11:11, lan Yesaya 11:11 nampilake panji saka garis internal, yaiku kang nimbali wedhus Allah liyane metu saka garis eksternal. Palmoni wis ngiket ayat-ayat iki bebarengan dadi sawijining gegandhèngan kang endah, sing mung bisa katindakake déning Panjenengané kang iku Pencipta samubarang.

We will continue these things in the next article.

Kita badhé nglajengaken prekawis-prekawis punika ing artikel salajengipun.

Dialogue with Artificial Information:

Dialog kaliyan Informasi Artifisial:

Does the math world find any significance in the number “11”?

Apa jagad matématika nemokaké makna apa waé kang wigati ing angka “11”?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Inggih, angka 11 ngemu sawatara bab wigati lan pinunjul sajatosipun ing babagan matématika (sanes namung amargi kalebet wilangan prima). Ing ngandhap punika inggih punika pokok-pokok utami ingkang asring dipunsebat déning para matématikawan lan para pamegat matématika:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 iku bilangan prima kaping lima, bilangan prima cilik dhéwé sing dumadi saka rong angka, lan bilangan prima kapisan sing minangka palindrom ing basis 10. “11” iku repunit cilik dhéwé (yaiku sawijining bilangan kang dumadi saka unit-unit sing diulang) kang minangka bilangan prima. Iku siji-sijiné bilangan prima rong angka sing loro angkané padha. 11, 22, 33, 44, lan sapanunggalané. Mung tumindak tumrap “11.” “11” iku eksponen prima Mersenne. Ekspansi desimal saka 1/11 = 0.090909… nduwèni periode ulangan mung 2, nanging 1/11 misuwur uga kanthi cara liyané: runtutan bilangan prima 11, 101, 1009, 10007, 100003, lan sapanunggalané, katon ana ing rembugan bab bilangan prima ing progresi aritmetika. Golongan dihedral kanthi ordo 22 (simetri-simetri saka sawijining 11-gon reguler) pinunjul amarga “11” iku bilangan prima cilik dhéwé kang kanggo iku golongan dihedral nduwèni struktur non-abelian tanpa pusat kang dadi prekara wigati ing téyori golongan. Ing fisika téoretis (téyori string / M-theory), jagad raya kerep dimodelaké ing 11 dimensi ruang-wektu, lan para fisikawan sarta matematikawan sing nyambut gawé ing babagan iku kerep nyebut katoné angka 11. “11” iku siji-sijiné bilangan prima palindromik kang nduwèni cacah angka genap (kabèh liyané sing nduwèni angka genap luwih saka 2 bisa kabagi déning 11 lan mulané komposit). Iki sawijining téoréma ing téyori bilangan rekreatif.

Bottom line:

Intine:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

Sanadyan “11” ora nduwèni status adiluhung kaya π, e, utawa rasio emas, angka iki bola-bali muncul minangka tuladha sing paling cilik utawa sing kapisan saka akèh gejala (prima repunit sing kapisan, siji-sijiné prima palindromik kanthi cacah digit genap, katon ing wiwitan ing akèh bukti lan conto bantahan, 11 dimensi ing M-theory, lan sapituruté). Mulané, ya—jagad matématika pancèn nganggep 11 minangka angka sing wigati.

“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

“Panjenengané kang maringi ilham marang Sabda iku piyambak minangka Penafsir Sabda sing sejati. Kristus njlentrehaké piwulang-piwulangé kanthi ngarahaké manah para pamiyarsané marang hukum-hukum alam sing prasaja, lan marang barang-barang kang wis lumrah, kang saben dina padha dideleng lan dicekel déning wong-wong mau. Mangkono Panjenengané nuntun pikirané saka kang alamiah marang kang rohaniah. Akeh wong ora bisa enggal nyekel tegesé pasemon-pasemoné; nanging nalika saben dina padha sesrawungan karo barang-barang kang déning Sang Guru Agung wis digandhèngaké karo kayektèn-kayektèn rohani, sawetara ana kang mangertèni piwulang-piwulanging kayektèn ilahi kang wus diprayogakaké déning Panjenengané supaya ngesanké ing atiné, lan wong-wong iki dadi yakin marang kayektèning tugas pangutusané sarta mratobat marang Injil.” Sabbath School Worker, December 1, 1909.

“Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

“Mangkono, nalika nuntun saka karajan alamiah menyang karajan rohaniah, pasemon-pasemoné Kristus dadi gegandhèngan ing ranté kayektèn kang nyawijèkaké manungsa karo Gusti Allah, lan bumi karo swarga.” Christ’s Object Lessons, 17.