The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-One

The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

Tilu panungtungan panggenapan Mésianik anu aya dina Kitab Mateus ngaidéntifikasi tilu unsur waymark hukum Minggu; paburencayna umat Allah dina hukum Minggu, sakumaha dilambangkeun ku paburencayna kawanan leutik dina 22 Oktober 1844 jeung paburencayna para murid dina waktu salib. Duanana paburencay éta sajajar jeung hukum Minggu. Patalina jeung Galiléa, anu mangrupa lambang hiji titik balik nubuat, jalma-jalma anu geus aya dina poék nepi ka hukum Minggu baris disaur kaluar tina poék. Jalma-jalma éta nyaéta domba Allah nu séjén, para pagawé jam kasabelas anu dihudangkeun kana perkara pasaliaan Sabat nalika maranéhna disaur kaluar ti Babul. Sauran maranéhna kaluar ti Babul téh mangrupa fase kadua pangadilan, anu dimimitian di imah Allah, tuluy dina hukum Minggu nyanghareupan jalma-jalma anu aya di luar Yérusalém.

The Tenth Messianic Waymark is The Sunday law Scattering

Panandaan Mesianik nu Kasapuluh nyaéta Panyebaran Hukum Minggu

But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

Tapi sakabéh ieu kajadian supaya kitab-kitab para nabi tergenepan. Tuluy sakabéh murid ninggalkeun Anjeunna, tuluy maruragan. Mateus 26:56.

Prediction

Ramalan

Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

Hudang, eh pedang, ngalawan ka pangangon Kami, jeung ngalawan ka éta lalaki anu jadi sasama Kami, saur PANGERAN semesta alam: teunggeul pangangonna, sarta domba-dombana bakal paburencay; jeung Kami bakal ngabalikkeun panangan Kami ka nu leutik-leutik. Zakaria 13:7.

“We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

“Urang bakal pas pisan paburencay dina mangsa anu teu lila deui, jeung naon anu kudu urang lakukeun, kudu dipigawé gancang.” Fundamentals of Christian Education, 535.

“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.

“Wayahna bakal datang nalika urang bakal dipisahkeun sarta sumebar, sarta masing-masing urang kudu nangtung tanpa kaistiméwaan pikeun ngahiji dina pasamoan jeung jalma-jalma anu saiman anu sarua berhargana; jeung kumaha aranjeun bisa nangtung iwal lamun Allah aya di sisi aranjeun, sarta aranjeun nyaho yén Anjeunna nuju mingpin jeung nungtun aranjeun?” Review and Herald, 25 Maret 1890.

The Eleventh Messianic Waymark is the Calling of the Gentiles

Titimangsa Mésiás ka-Sawelas nyaéta Panggero ka Bangsa-Bangsa Lian

That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

Sangkan tergenepan naon anu parantos diucapkeun ku Nabi Yesaya, kieu pokna, “Tanah Sebulon jeung tanah Naftali, di sisi jalan laut, peuntas Yordan, Galilea wewengkon bangsa-bangsa séjén; umat anu calik dina poék geus ningali cahaya anu agung; jeung pikeun maranéhna anu calik di daérah jeung kalangkang pati, cahaya geus mancorong.” Mateus 4:14–16.

Prediction

Ramalan

Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

Sanajan kitu, moal aya deui poék kandel saperti dina mangsa kasangsaraan dirina, nalika baheula Anjeunna ngan saukur ngahina tanah Sebulon jeung tanah Naftali; tapi saterusna Anjeunna ngahukum dirina leuwih beurat di sisi jalan laut, peuntaseun Yordan, di Galilea bangsa-bangsa. Jalma-jalma anu leumpang dina poék geus nenjo hiji caang anu agung; anu cicing di tanah kalangkang pati, ka maranéhna cahaya geus mancarkeun. Yesaya 9:1, 2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

Nalika hukum Minggu ditetepkeun, hujan ahir bakal dicurahkeun tanpa ukuran, sarta bangsa-bangsa kapir bakal ningali cahaya anu agung. Panganiayaan bakal nyebarkeun jalma-jalma satia sarta nyebarkeun ieu amanat.

“‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

“‘Aranjeunna bakal nyerenkeun maraneh ka majelis-majelis, … enya, sarta maraneh bakal dibawa ka hareupeun para gubernur jeung raja-raja ku sabab Kami, pikeun jadi kasaksian ka maranéhna jeung ka bangsa-bangsa sanés.’ Mateus 10:17, 18, R. V. Panganiayaan bakal nyebarkeun caang. Para palayan Kristus bakal dibawa ka hareupeun jalma-jalma agung dunya, anu, upama henteu ku jalan kieu, meureun moal kungsi ngadéngé Injil. Kaleresan geus disalahgambarkeun ka jalma-jalma ieu. Maranéhna geus ngadéngé tuduhan-tuduhan palsu ngeunaan iman para murid Kristus. Mindeng hiji-hijina jalan pikeun maranéhna nyaho tabiat sajatina nyaéta ku kasaksian jalma-jalma anu dibawa ka pangadilan ku sabab imanna. Dina pamariksaan, maranéhna dipiharep pikeun ngajawab, sarta para hakimna pikeun ngaregepkeun kasaksian anu ditepikeun. Kurnia Allah bakal dipaparin ka para palayan-Na pikeun nyanghareupan kaayaan darurat éta. ‘Bakal dipaparin ka maraneh,’ saur Yesus, ‘dina jam anu sarua naon anu kudu ku maraneh diucapkeun. Sabab lain maraneh anu nyarita, tapi Roh Rama maraneh anu nyarita di jero maraneh.’ Sakumaha Roh Allah nyaangan pikiran para palayan-Na, kaleresan bakal ditepikeun dina kakawasaan jeung kahadéan ilahina. Jalma-jalma anu nampik kaleresan bakal nangtung pikeun nuduh jeung nindes para murid. Tapi dina kaayaan rugi jeung sangsara, malah nepi ka maot, anak-anak Gusti kudu nembongkeun kalemahan hate tina Tuladan ilahi maranéhna. Ku kituna bakal katempo bédana antara alat-alat Sétan jeung para wakil Kristus. Jurusalamet bakal diangkat luhur di hareupeun para pamingpin jeung rahayat.”

“The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

Para murid can dipaparin ku kawani jeung katabahan para syahid nepi ka waktu rahmat kitu diperlukeun. Dina mangsa harita jangji Juru Salamet téh kacumponan. Nalika Petrus jeung Yohanes mere kasaksian di hareupeun majelis Sanhedrin, jalma-jalma “heran; sarta maranehna nyaho yen maranehna geus kungsi jeung Yesus.” Rasul 4:13. Ngeunaan Stefanus ditulis yen “sakur anu linggih di majelis, bari neuteup pageuh ka anjeunna, ningali beungeutna siga beungeut malaikat.” Jalma-jalma “teu sanggup ngalawan hikmah jeung Roh anu ku Anjeunna anjeunna nyarita.” Rasul 6:15, 10. Jeung Paulus, nalika nulis ngeunaan pangadilanna sorangan di pangadilan para Kaisar, nyebutkeun, “Dina waktu pembelaan kahiji kuring teu aya saurang ogé anu nangtung ngabéla kuring, tapi sakabéh maranehna ninggalkeun kuring…. Tapi Gusti nangtung di gigir kuring, sarta nguatkeun kuring; supaya ku jalan kuring ieu amanat téh bisa diproklamasikeun sapinuhna, sarta supaya sakumna bangsa-bangsa lain bisa ngadéngé: jeung kuring dileupaskeun tina sungut singa.” 2 Timoteus 4:16, 17, R. V.

“The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

“Abdi-abdi Kristus henteu meunang nyiapkeun ucapan nu geus ditangtukeun pikeun ditepikeun nalika maranéhna dibawa ka pangadilan. Persiapan maranéhna kudu dilaksanakeun unggal poé ku cara ngumpulkeun jeung ngajénan bebeneran-bebeneran mulya tina firman Allah, sarta ku jalan doa nguatkeun iman maranéhna. Nalika maranéhna dibawa kana pangadilan, Roh Suci bakal ngingetkeun ka maranéhna kana bebeneran-bebeneran anu saéstuna diperlukeun.” The Desire of Ages, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Pangadilan dimimitian ku kulawarga Allah dina 9/11 sarta réngsé dina hukum poé Minggu, nalika éta pangadilan tuluy pindah ka domba-domba Allah nu séjén di luar kulawarga Allah.

The Twelfth Messianic Waymark is Judgment to the Gentiles

Tanda Jalan Mesianik anu ka-dua welas nyaéta Pangadilan ka Bangsa-bangsa Kafir

That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

Supaya kajadian naon anu geus diucapkeun ku Nabi Yesaya, saurna, “Tingal abdi Kami, anu geus Kami pilih; anu dipikanyaah ku Kami, anu dipikaresep pisan ku jiwa Kami. Roh Kami bakal Kami pasangkeun ka Anjeunna, sarta Anjeunna bakal ngawartakeun pangadilan ka bangsa-bangsa sanés. Anjeunna moal pasea, moal ngagorowok; jeung moal aya jelema anu ngadéngé sora-Na di jalan-jalan. Rebung anu remuk moal dipatahkeun ku Anjeunna, jeung sumbu anu keur nyilebung moal dipareuman ku Anjeunna, nepi ka Anjeunna ngaluarkeun pangadilan nepi ka meunangna. Jeung dina jenengan-Na bangsa-bangsa sanés bakal ngandel.” Mateus 12:17–21.

Prediction

Ramalan

Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

Tingal abdi, hamba Kami anu ku Kami tancebkeun; nu pinilih Kami, anu dipikaridho ku jiwa Kami; Kami geus nempatkeun Roh Kami ka anjeunna; anjeunna baris ngaluarkeun pangadilan ka bangsa-bangsa kapir. Anjeunna moal ngagorowok, moal ngangkat sora, atawa ngajadikeun sorana kadéngé di jalan. Tangkal hinis anu remuk moal dipatahna ku anjeunna, jeung sumbu anu keur ngaluarkeun haseup moal dipareumna ku anjeunna; anjeunna baris ngaluarkeun pangadilan kana bebeneran. Anjeunna moal lemah atawa putus asa, nepi ka anjeunna netepkeun pangadilan di bumi; jeung pulo-pulo bakal ngadagoan kana hukumna. Yesaya 42:1–4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Panutupan pangadilan pikeun kulawarga Allah dimimitian dina bulan Juli 2023, waktu hiji sora kadéngé di jalan-jalan tempat Musa jeung Elia ngagolér paéh dina hiji lebak pinuh ku tulang-tulang garing nu paéh. Nalika sora éta kadéngé, pangadilan mimiti nutup pikeun kulawarga Allah, tuluy maju ka arah pangadilan pikeun bangsa-bangsa kapir. Aya dua welas panggenapan Mésianis dina kitab Mateus anu nandaan patokan-patokan utama dina gerakan réformasi saratus opat puluh opat rébu. Dua welas patokan éta dilambangkeun ku Al-Masih. 1989; 1996; 9/11, 2001; 18 Juli 2020; Juli 2023; 2024; Seruan Tengah Peuting, pamisahan imam-imam jeung hukum Minggu, kabéh téh diidéntifikasi, kalawan 9/11 miboga hiji saksi internal jeung eksternal sarta hukum Minggu miboga hiji saksi internal ngeunaan paburencayna, tuluy dua saksi ngeunaan mangsa pangadilan para pagawé jam kasabelas. Salapan patokan tina gerakan réformasi saratus opat puluh opat rébu anu sacara langsung diidéntifikasi dina kitab Mateus.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

Mateus téh alfa tina Perjangjian Anyar, jeung Wahyu téh omega-na. Mateus mangrupa hiji karya agung nubuat anu hartina geus disegel nepi ka poé-poé panungtungan. Ieu ngandung dua welas pasal omega, anu saluyu jeung alfa tina Kajadian pasal sabelas nepi ka dua puluh dua. Salaku alfa pikeun Wahyu, ieu sajajar jeung hubungan anu diilhamkeun antara Daniel jeung Wahyu. Naon anu geus diungkabkeun tina kitab Daniel jeung Wahyu ngeunaan hubungan kenabian maranéhna, bakal luyu ogé jeung hubungan Mateus jeung Wahyu. Naon anu geus dipaparin ka urang dina éta perkara bakal sarua jeung kieu:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

Dina kitab Mateus, garis nubuat anu sarua diteruskeun saperti dina kitab Wahyu.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Wahyu téh hiji kitab anu diségél, tapi sakaligus ogé hiji kitab anu geus dibuka. Eta nyatet kajadian-kajadian anu ajaib anu bakal lumangsung dina poé-poé panungtungan tina sajarah ieu bumi. Pangajaran-pangajaran dina ieu kitab téh tangtu, lain mistis jeung teu kahartikeun. Dina eta, jalur nubuat anu sarua diteruskeun saperti dina kitab Daniel. Sababaraha nubuat geus diulang ku Allah, ku kituna némbongkeun yén éta kudu dipasihan pentingna. Gusti henteu ngulang perkara-perkara anu teu pati gedé akibatna.” Manuscript Releases, jilid 9, 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Kitab Mateus ngangkat “jalur nubuatan anu sarua” jeung Wahyu sarta Daniel, sarta éta dihontal kana kasampurnaan dina kitab Wahyu, sabab kecap “pelengkap” hartina kasampurnaan.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Dina Wahyu sakabéh kitab dina Alkitab patepung jeung ditungtungan. Ieu teh panutup tina kitab Daniel. Nu hiji nyaéta nubuatan; nu hiji deui nyaéta wahyu. Kitab anu diségel téh lain Wahyu, tapi éta bagian tina nubuatan Daniel anu patalina jeung poé-poé panungtungan. Malaikat maréntahkeun, ‘Tapi maneh, eh Daniel, tutup kecap-kecap éta, sarta segel éta kitab, nepi ka mangsa ahir.’ Daniel 12:4.” The Acts of the Apostles, 585.

Matthew, Daniel and Revelation are the same book.

Mateus, Daniel, jeung Wahyu téh hiji kitab anu sarua.

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Kitab Daniel jeung Wahyu téh hiji. Nu hiji mangrupa nubuat, nu hiji deui mangrupa wahyu; nu hiji kitab anu disegel, nu hiji deui kitab anu dibuka. Yohanes ngadangu rahasia-rahasia anu diucapkeun ku guludug-guludug éta, tapi anjeunna diparéntahkeun ulah nulis éta.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

Katingalina penting nyéépkeun waktu pikeun nempatkeun kitab Mateus dina kontéksna, anu tiasa nekenkeun harti profétis ngeunaan Petrus keur aya di Kaisarea Filipi saméméh kuring ngabalikeun deui panalungtikan ieu ka kitab Yoél. Kuring baris nyobian nyarikeun pangamatan kuring ngeunaan kitab Mateus dina usaha ngajentrekeun gedéna harti profétis Petrus di Kaisarea Filipi, nyaéta Panium dina Daniel 11:13–15.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

Kitab Mateus disusun dumasar kana tilu garis nubuat anu béda-béda. Garis kahiji nya éta sapuluh pasal kahiji; garis kadua nya éta dua welas pasal salajengna anu dituturkeun ku garis katilu anu diwangun ku genep pasal. Sapuluh pasal kahiji ngagambarkeun malaikat kahiji dina Wahyu opat belas, dua welas pasal salajengna ngagambarkeun malaikat kadua dina Wahyu opat belas, sarta genep pasal panungtungan ngagambarkeun malaikat katilu dina Wahyu opat belas. Kuring can acan ngabuktikeun ieu paniténan kalawan écés, tapi éta bisa kalaksanakeun kalayan gampang. Saméméh urang ngalakukeun éta, kuring hayang neraskeun ngaguratkeun sababaraha gurat anu leuwih lega dina kanvas, nya éta kitab Mateus.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

Garis kadua tina pasal sabelas nepi ka dua puluh dua dilambangkeun ku malaikat kadua, sarta malaikat kadua salawasna nandakeun panggandaan, sabab Babul geus rubuh, geus rubuh. Pasal sabelas nepi ka dua puluh dua dina Kajadian ngécéskeun jangji éta tuluy perjangjian Allah anu tilu léngkah jeung hiji umat pilihan ngalangkungan karuhun Abram. Ayat anu pangtengahna tina dua welas pasal éta nétélakeun “sunat” minangka tanda perjangjian, sarta éta diteguhkeun dina léngkah kadua tina tilu léngkah. Ayat anu pangtengahna tina garis perjangjian sajajar dina Mateus nyaéta waktu ngaran Simon Barjona dirobah jadi Petrus.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

Jeung Kami nyarita deui ka maneh: yén maneh téh Petrus, jeung di luhur batu ieu Kami baris ngadegkeun jamaah Kami; jeung panto-panto naraka moal bisa ngelehkeun éta. Mateus 16:18.

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Ngaran Pétrus ngawakilan saratus opat puluh opat rébu, sarta anjeunna ngawakilan golongan anu ngadasarkeun iman maranéhna kana ngadéngé pesen Kristus. Henteu saukur pesen ngeunaan Yesus, tapi pesen anu ku Yesus sorangan diidentifikasi minangka anu geus dipasihkeun ka Pétrus ku Gusti sorangan.

He saith unto them, But whom say ye that I am?

Mangka saur-Na ka maranéhna, “Ari ceuk maranéh, Kami téh saha?”

And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,

Jeung Simon Petrus ngawaler sarta ngalahir, “Anjeun téh Al-Masih, Putra Allah anu hirup.” Jeung Isa ngawaler sarta ngadawuh ka anjeunna,

Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

Bagja maneh, Simon Barjona; sabab lain daging jeung getih anu ngungkabkeun éta ka maneh, tapi Rama Kami anu aya di sawarga. Mateus 16:15–17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

Iman Petrus didasarkeun kana kanyataan yén Yesus janten Kristus—Mésias. Ngaran Petrus dirobah, sakumaha Abram ogé dirobah pikeun nandaan hiji hubungan perjangjian, sarta niléy ngaranna sarua jeung 144.000, jeung dina ayat éta pisan, pasualan agung diidéntifikasi minangka hiji Batu Karang anu jadi pondasi hiji garéja, anu bakal unggul ngalawan garéja-garéja naraka. Saratus opat puluh opat rébu téh mangrupa manifestasi ahir tina hiji umat perjangjian anu kapilih, sarta Petrus ngawakilan golongan éta.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

Petrus ogé dina waktos anu sarua ngawakilan garéja Kristen anu kahiji, garéja para murid, sabab éta téh sajarah tempat Kristus neundeun dasar Garéja-Na. Kristus téh dasar, sarta Anjeunna ogé batu puncak, jeung Petrus téh lambang pangantén Kristen anu kahiji jeung pangantén Kristen anu panungtung. Ku sabab éta, Petrus téh sakaligus lambang alfa jeung omega dina hiji ayat.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

Ayat éta mangrupa ayat puseur tina dua belas pasal anu ngalambangkeun amanat malaikat kadua, sarta Petrus “ngagandakeun” dirina minangka pangantén kahiji jeung pangantén panungtung. Pangantén panungtung bakal aya dina peperangan ngalawan sinagoga Iblis, sarta pangantén panungtung bakal diwangun ku dua golongan. Hiji golongan, saratus opat puluh opat rébu, sedengkeun golongan séjén nyaéta jalma réa anu gede. Jalma réa anu gede dilambangkeun ku Smirna, sarta saratus opat puluh opat rébu ku Filadelfia.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Nu sarébu opat puluh opat rébu téh jalma-jalma Filadelfia, sarta robahna ngaran Petrus dina ayat dalapan welas ngagambarkeun pemeteraian nu sarébu opat puluh opat rébu. Anjeunna téh lambang jalma-jalma anu dipetérai, sarta dina éta ayat, nyaéta ayat puseur pisan tina dua welas pasal perjangjian, anjeunna sajajar jeung ayat puseur pisan dina dua welas pasal Kitab Kajadian, tempat sunat diidentifikasi minangka tanda. Wahyu pasal sabelas nepi ka dua puluh dua nyayagikeun garis katilu pikeun dua welas pasal kasaksian perjangjian, sarta ayat puseur tina dua welas pasal éta ngaidentifikasi perkawinan palacur dina Wahyu tujuh welas jeung raja-raja bumi.

And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

Jeung éta sato galak anu kungsi aya, tapi ayeuna teu aya, nya éta sorangan anu ka dalapan, jeung asalna ti nu tujuh, sarta maranehna bakal asup kana karuksakan. Wahyu 17:11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Ayat ieu patali jeung ngidentipikasi ragragna panungtungan Babul anu agung, sarta ragragna Babel anu kahiji aya dina pasal kahiji tina garis perjangjian dua belas pasal dina Kitab Kajadian. Petrus ngawakilan saratus opat puluh opat rébu dina ayat puseur, anu sajajar jeung ayat puseur dina Kitab Kajadian. Dina ayat puseur Wahyu, ragragna Babul anu agung mawa carita Nimrod, nu moro agung ti Babel, ka kacindekan.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Ayat-ayat puseur tina unggal tilu galur nubuat ieu nangtukeun boh meterai Allah boh tanda sato galak. Perjangjian pati Babilonia nu dimimitian dina Kajadian ngahontal tungtungna dina Wahyu. Ku kituna, éta nempatkeun hiji awal jeung hiji tungtung kana sakabéh tilu galur, nalika éta dihijikeun, garis demi garis. Tempat Petrus dipaké minangka lambang tina pasalia agung antara Batu Karang jeung panto-panto Naraka nyaéta amanat malaikat kadua, sabab amanat malaikat kadua nyaéta: Babilon geus rubuh (Nimrod), geus rubuh (palacur Roma). Galur kadua dina tilu galur Mateus nyaéta amanat malaikat kadua, sabab éta nangtukeun dua kali rubuhna Babilon. Éta nampilkeun hiji perkawinan palsu pas dina tempat perkawinan nu sajati disampurnakeun, dina hukum Minggu. Éta ngagambarkeun angka “8” minangka palsuanna umat Allah, anu mangrupa dalapan nu sajati. Kapausan ogé digambarkeun keur ngapalusuan Allah, sabab éta kungsi aya, jeung can aya, sarta bakal naék. Éta naék pas dina tempat panji-panji naék—nyaéta hukum Minggu.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

Dina Mateus aya dua belas pangeusiannana Mésianik, sarta dina Perjangjian Heubeul aya antara tilu ratus nepi ka lima ratus nubuat ngeunaan Mésias. Mateus ngandung dua belas pangeusian anu diidéntifikasi sacara langsung, jauh ngaleuwihan salah sahiji tina tilu injil séjénna. Dua belas pangeusian éta saluyu jeung salapan tetengger anu béda dina gerakan réformatorisna saratus opat puluh opat rébu. Salapan ngalambangkeun kasampurnaan, sabab teu aya angka saluareun “salapan,” ku sabab unggal bilangan séjén sanggeus “salapan” ngan ngagunakeun salapan angka tina hiji nepi ka salapan, jeung nol. Salapan téh kapinuhan. Tina éta salapan tetengger, aya dua anu miboga leuwih ti hiji pangeusian dina Mateus. 9/11 miboga dua, jeung hukum Minggu miboga tilu.

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

Wanci ahir dina taun 1989, pamekaran resmi talatah dina taun 1996, tuluy 9/11, tuluy kuciwa tanggal 18 Juli 2020, tuluy sora di padang gurun dina bulan Juli 2023, anu ngarah kana kabangkitan taun 2024, anu ngarah kana Panyaur Tengah Peuting, tuluy pamisahan para imam, anu ngahontal puncakna dina hukum Minggu. Salapan waymarks, hiji anu miboga dua saksi jeung hiji anu miboga tilu saksi; 9/11 miboga dua, sarta hukum Minggu tilu. Ieu hartina yén dina garis reformasi saratus opat puluh opat rébu, dua saksi 9/11 nepi ka tilu saksi hukum Minggu—nandaan mangsa pamegelan saratus opat puluh opat rébu. Dua belas waymarks saluyu jeung unggal gerakan reformasi, sarta ku kituna maranéhna nekenkeun jeung ngaidéntifikasi mangsa pamegelan saratus opat puluh opat rébu ti 9/11 nepi ka hukum Minggu.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

Ku kituna, éta nangtukeun dua saksi dina 9/11, jeung tilu saksi dina hukum Minggu. Dua saksi dina 9/11 téh nyaéta warta malaikat kadua, ari tilu saksi dina hukum Minggu téh nyaéta warta malaikat katilu. Ku sabab éta, garis anu dihasilkeun ku panggenapan-panggenapan Mateus kana nubuat-nubuat Mesianik ngasingkeun jeung ngagedékeun mangsa pamaséan, bari nangtukeun malaikat kadua minangka alfa tina sajarah mangsa pamaséan, jeung malaikat katilu minangka omega. Ieu hartina mangsa pamaséan dibatesan ku angka dua jeung angka tilu, sahingga nempatkeun dua puluh tilu, hiji lambang panebusan—ngalingkupan sakabéh sajarah pamaséan.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

Dina kitab Mateus aya tilu garis nubuatan, anu ngalambangkeun malaikat kahiji, kadua, jeung katilu masing-masing, sarta yén dua belas pasal dina garis kadua Mateus ngalambangkeun perjangjian jeung saratus opat puluh opat rébu, sabab éta mangrupa omega tina perjangjian alpha Kajadian jeung Abram. Ieu ogé hartina yén salaku malaikat kadua, nalika Petrus ngalambangkeun boh pangantén Kristen anu kahiji boh anu panungtung, kadobelan Petrus netepkeun sarat nubuatan ngeunaan kadobelan dina malaikat kadua. Dumasar kana tilu saksi, angka dua belas téh mangrupa tali anu ngabeungkeut tilu garis anu masing-masing diwangun ku dua belas pasal babarengan, ku kituna nalika urang manggihan deui hiji perlambangan séjén tina angka dua belas dina kitab Mateus, éta kudu saluyu jeung dua belas anu séjén dina kitab Mateus.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

Dua belas pasal dina Mateus, anu dimimitian ku angka simbolis sabelas jeung ditungtungan ku pasangan simbolisna, nyaéta angka dua puluh dua, saluyu jeung garis réformasi saratus opat puluh opat rébu anu diwakilan ku dua belas panggenapan Mesias, ku kituna nembongkeun “panggandaan” kadua dina garis malaikat kadua. Dua belas panggenapan Mesias, babarengan jeung dua belas pasal éta, mangrupakeun “panggandaan” malaikat kadua, tapi lamun dikalikeun éta ngawakilan 144.000. Petrus digandakeun, jeung angka dua belas ogé digandakeun. Panggandaan-panggandaan éta minuhan panggandaan Babel anu ragrag dua kali.

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

Bab-bab sabelas nepi ka dua puluh dua ngawakilan malaikat kadua dina Wahyu opat welas. Sapuluh mangrupa lambang tina hiji pangujian, sarta nu kahiji tina tilu pangujian éta nya éta sapuluh bab kahiji tina Mateus. “Sapuluh” ngalambangkeun hiji pangujian. Ku sabab Mateus téh alfa kana omega-na Wahyu, bab kahiji tina salah sahiji éta buku dimimitian ku hiji wahyu ngeunaan Yesus Kristus. Dina bab kahiji, Yusup diuji dina hal percaya atawa henteu ka malaikat éta. Pasanganna nyaéta Zakaria, bapa Yohanes Pambaptis, anu henteu percaya sarta gagal dina pangujian anu sarua. Nu hiji narima kalahiran anu disayagikeun ku pangersa Allah, nu hiji deui ngaragukeun.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

Dina pasal dua Herodes sieun ku kalahiran hiji raja anyar, sarta Yusuf jeung Maryam ngungsi ka Mesir. Yohanes Pembaptis mawa ujian anu kahiji dina pasal tilu, hiji ujian anu kahiji anu ku Sister White diidéntifikasi minangka ujian hirup atawa paéh, sabab anjeunna nyerat yén “those who rejected the message of John could not be benefitted by Jesus.” Malaikat kahiji téh mangrupakeun amanat pangngetés anu nyaur ka manusa, saperti halna Yohanes, supaya sieun ka Allah, sabab waktuna pangadilan Allah geus datang. Ieu dilambangkeun ku Yohanes nalika anjeunna nanya, “who hath warned you to flee from the wrath to come?”

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

Saterusna dina pasal kaopat, Isa keur puasa salila opat puluh poé anu puncakna ngawengku tilu ujian anu béda, sabab tilu ujian éta salawasna digambarkeun dina pekabaran malaikat kahiji. Saterusna Isa mimiti ngadegkeun pondasi ku milih murid-murid-Na, sabab dina jaman Ezra jeung Nehemia pondasi Bait Allah diteundeun dina sajarah parentah kahiji, jeung dina jaman kaum Millerit, pondasi diteundeun dina sajarah malaikat kahiji. Pondasi éta nyaéta ucapan-ucapan bagja, dituturkeun ku mujijat-mujijat-Na anu ngarah kana diutusna dua welas murid nepi ka ahir pasal kasapuluh. Dua welas murid éta tuluy geus aya dina tempatna, sarta ilham netelakeun yén murid-murid téh mangrupa pondasi garéja Kristen. Dina pasal kasabelas pondasi-pongdasi éta geus réngsé.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

Dina pasal sabelas para murid keur ngalaksanakeun palayanan sorangan, sedengkeun Yesus nyalira, anu nandakeun aya pegatna anu écés antara pasal sapuluh jeung pasal sabelas. Pasal hiji nepi ka sapuluh mangrupa amanat malaikat kahiji, sarta éta réngsé nalika datangna malaikat kadua. Malaikat kadua ngahasilkeun hiji pamisahan, hiji paheulaan, saperti anu kajadian ka kaum Millerite jeung kaum Protestan. Pasal sapuluh ditungtungan ku Yesus misah ti para murid, sarta dina pasal sabelas Anjeunna nyalira.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

Bab sabelas nepi ka dua puluh dua ngawakilan malaikat anu kadua, nu ngantarkeun ka bab dua puluh tilu nepi ka dua puluh dalapan, minangka garis katilu tina malaikat katilu. Tangtu baé malaikat katilu sumping ka hukum Minggu, anu diwakilan ku Paska dina bab dua puluh genep nepi ka dua puluh dalapan. “23” téh lambang panebusan, sarta anu kahiji tina genep bab éta ngawakilan amanat malaikat kahiji, ari tilu bab panungtung ngawakilan amanat malaikat katilu. Dua bab di tengahna (24 & 25) ngawakilan malaikat kadua. Tilu bab panungtung ngandung “23” tanda-tanda husus anu saluyu jeung bab “23,” minangka malaikat kahiji atawa awalna, jeung bab dua puluh genep nepi ka dua puluh dalapan minangka anu katilu, kalawan “23” tanda. Bab 23 nyaéta malaikat kahiji, sarta dua bab satuluyna nyaéta malaikat kadua, jeung tilu bab panungtung nyaéta malaikat katilu.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Garis katilu dina Injil Mateus ngawakilan malaikat katilu, sarta éta kabagi jadi tilu léngkah. Pasal 23 mangrupa léngkah kahiji, jeung malaikat kahiji. Pasal 24 jeung 25 mangrupa léngkah kadua, jeung malaikat kadua. Pasal 26, 27, jeung 28 mangrupa léngkah katilu jeung malaikat katilu. Hiji pasal pikeun malaikat kahiji, dua pasal pikeun malaikat kadua, jeung tilu pasal pikeun malaikat katilu. Nu katilu, nyaéta Paska, anu ngawakilan salib, anu saterusna sajajar jeung hukum Minggu, ogé diwakilan ku Pentakosta.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

Pentakosta nyaéta angka 50, sarta 50 téh lambang Yobel. Dina Yobel aya taun kaopat puluh salapan, nyaéta ahir daur katujuh tina tujuh taun. Angka 49 ngaharéwos angka 50, tapi patalina langsung jeung éta. Garis katilu dina Mateus dimimitian ku pasal 23, tuluy diteruskeun ku dua pasal (24, 25) anu jumlahna jadi 49, pas saméméh malaikat katilu anu ngagambarkeun angka 50.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Mimiti runtuyan genep pasal éta nyaéta “23” sarta tungtungna ogé “23” waymarks, jeung jumlah anu kahasil tina nambahan pasal 26 jeung 27 sarta 28 sarua jeung “81,” anu mangrupakeun lambang para imam anu kakandung dina ayat-ayat anu kacida nandakeun curahan getih anu bakal dianggo ku Imam Agung Sawarga dina palayanan kaimaman agung-Na. Ku sabab kitu, judul pasal “81” dina The Desire of Ages dumasar kana Mateus 28.

“Chapter 81— ‘The Lord Is Risen’

“Bab 81— ‘Gusti parantos Gugah’”

“This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

“Bab ieu dumasar kana Mateus 28:2–4, 11–15.” The Desire of Ages, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

Angka “81” ngalambangkeun kalungguhan imam, sarta dina Imamat 8 ditepikeun tujuh poé pangbakti pikeun ngasahkeun para imam. Dina Bilangan pasal 8, ditepikeun panyucian urang Léwi. Dina 2 Babad, “81” imam ngalawan raja Uzia, sarta éta petikan sacara langsung nyumbang kana ngadegkeun amanat panyegelan saratus opat puluh opat rébu.

But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

Tapi nalika manéhna geus kuat, haténa jadi angkuh nepi ka mawa kana karuksakanana sorangan; sabab manéhna ngalanggar ka PANGERAN Allahna, sarta asup ka Bait PANGERAN pikeun ngaduruk menyan dina altar menyan. Jeung Azarya imam asup nuturkeun anjeunna, sarta babarengan jeung anjeunna aya dalapan puluh imam PANGERAN, anu mangrupa lalaki-lalaki perkasa. Maranéhna ngalawan ka Raja Uzia, sarta nyarita ka anjeunna, “Henteu pantes pikeun anjeun, Uzia, ngaduruk menyan ka PANGERAN, tapi éta mah pikeun para imam, putra-putra Harun, anu geus disucikeun pikeun ngaduruk menyan; geura kaluar ti tempat suci, sabab anjeun geus ngalampahkeun palanggaran; jeung éta moal jadi kahormatan pikeun anjeun ti PANGERAN Allah.”

Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

Tuluy Uzia bendu pisan, bari nyekel padupaan dina leungeunna rék ngaduruk menyan; sarta nalika manéhna keur bendu ka para imam, kusta ujug-ujug mucunghul dina tarangna di hareupeun para imam, di Bait PANGERAN, ti gigireun altar menyan. Jeung Azarya imam agung, jeung sakabéh imam, ningal ka manéhna, sarta tempo, manéhna geus kusta dina tarangna; tuluy maranéhna ngusir manéhna kaluar ti dinya; enya, manéhna sorangan ogé buru-buru kaluar, lantaran PANGERAN geus neunggeul manéhna. Jeung Raja Uzia jadi nu kusta nepi ka poé pupusna, sarta cicing di hiji imah nu papisah, lantaran manéhna kusta; sabab manéhna geus dipisahkeun ti Bait PANGERAN; jeung Yotam putrana ngawaskeun kulawarga karajaan, ngahakiman rahayat nagri. 2 Babad 26:16–21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

Dalapan puluh hiji minangka hiji lambang pakait jeung para imam anu ngalawan usaha Uzia pikeun ngahaturkeun kurban di tempat suci. Struktur nubuat dina petikan ngeunaan Uzia saluyu jeung struktur nubuat dina Daniel sabelas ayat sabelas jeung dua belas. Duanana petikan nunjuk kana hiji raja kidul, anu haténa kaangkat ku kameunangan-kameunangan militér, sarta utamana ku kameunangan anu kakara kahontal ngalawan hiji raja kalér. Nalika ayat sabelas tina Daniel sabelas kaeusi ku Ptolemaios dina perang Raphia, anjeunna, sakumaha ogé Uzia, narékahan pikeun ngahaturkeun kurban di tempat suci di Yerusalem, tapi ditolak ku para imam. Baris demi baris, dua saksi éta nangtukeun perang Ukraina anu geus ampir réngsé.

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

Bab dalapan puluh hiji tina The Desire of Ages, dumasar kana Mateus 28, sarta nuduhkeun Kristus naék ka sawarga pikeun ngawitan padamelan-Na minangka Imam Agung di sawarga.

Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

Ayeuna tina sagala hal anu geus urang carioskeun, ieu kasimpulanana: urang boga Imam Agung anu saperti kitu, anu linggih di beulah katuhu tahta Kaagungan di sawarga. Ibrani 8:1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

Angka “81” téh lambang para imam, sarta pasal 26, 27, 28; léngkah katilu tina garis katilu dina Mateus jumlahna jadi 81. Léngkah kadua jumlahna jadi 49, sarta léngkah kahiji nyaéta 23. Dalapan puluh hiji ngawakilan 80 imam jeung saurang Imam Agung dina kasaksian Uzziah. Dina tingkat ieu, 80 imam téh manusa, jeung Imam Agung téh Ilahi. 81 ngawakilan gabungan ka-Ilahi-an jeung kamanusaan. Angka hiji dina bilangan dalapan puluh hiji ngawakilan ka-Ilahi-an.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

Angka hiji dina angka sabelas ngalambangkeun kamanusaan jeung ogé Kadéwaan. Angka hiji dina angka dua puluh hiji ngalambangkeun Kadéwaan, ari dua puluh ngalambangkeun kamanusaan. Gabungan dua jeung hiji téh tiasa katingali dina para murid di jalan ka Emaus.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Kombinasi nu tilu jeung hiji téh kamanusaan jeung Kaallahan sakumaha dilambangkeun ku tungku seuneu Shadrach, Meshach, jeung Abednego.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

Gabungan opat jeung hiji nuduhkeun yén ngahijina Kaallahan jeung kamanusaan kalaksanakeun dina generasi kaopat.

The five and one combination identifies the five virgins waiting for the bridegroom.

Gabungan lima jeung hiji nandakeun lima parawan anu keur ngadagoan pangantén lalaki.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Kombinasi genep jeung hiji ngagambarkeun hubungan manusa jeung Sabat poe katujuh, anu Gusti ketuhananana nyaéta Kaallahan. Angka “genep” mangrupa lambang manusa, sedengkeun anu hiji téh Kristus.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Gabungan tujuh jeung hiji ngagambarkeun transisi garéja katujuh, nyaéta Laodikia, kana pangalaman Filadélfia.

81 is a symbol of the priests and their relation to the high priest.

81 mangrupakeun lambang para imam jeung hubungan maranéhna ka Imam Agung.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

Gabungan salapan jeung hiji nandakeun kasampurnaan. Kakandungan lumangsung salila salapan bulan. Aya 9 turunan nu mingpin ka Nuh, sarta salapan turunan sanggeus éta nu mingpin ka perjangjian. Isa masrahkeun nyawa-Na dina jam kasalapan. Gabungan salapan jeung hiji téh nandakeun réngséna pagawean nyégél umat-Na.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

Dina kontéks ieu, angka hiji téh mangrupa gabungan kamanusaan jeung Kaallahan; angka dua nyaéta Guru Ilahi, anu ngajarkeun ka umat manusa. Angka tilu nyaéta amanat tilu malaikat, nyaéta amanat anu diajarkeun ka maranéhna dina angka dua. Angka opat nandakeun generasi kaopat, ku kituna nangtukeun sajarah nubuat nalika lima parawan anu wijaksana dinyatakeun, sarta diciptakeun deui sakumaha dilambangkeun ku poé kagenep ciptaan. Saterusna, léngkah katujuh nandakeun peralihan ka Philadelphia jeung tatarucingan ngeunaan anu dalapan jadi tina anu tujuh. Dina waktos éta, perjangjian diréngsékeun sarta imam-imam “81” diangkat pikeun ngabéréskeun pagawean anu dilambangkeun ku angka salapan. Dina unggal léngkah, angka hiji nyaéta Singa ti kaom Yuda, anu ogé nyaéta Palmoni, Nu Maha Endah Panyacah Angka. 81 téh lambang para imam. Palmoni nyiptakeun sakabéh angka.

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

Angka sabelas ngagambarkeun satengah tina dua puluh dua, sarta duanana ngagambarkeun ngahijina Katuhanan jeung kamanusaan. Dina hiji artikel nu anyar, kuring nyelapkeun dua pernyataan anu nyangkem awal jeung ahir.

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Pernyataan anu kahiji nétélakeun yén nalika Ellen White nampi titingalian-titingalian awalna ngeunaan Bait Suci, anjeunna dipintonkeun yén parentah Sabat katingalina leuwih caang tibatan parentah-parentah séjénna. Anjeunna ogé dipintonkeun yén dina poé-poé pamungkas “doktrin ngeunaan inkarnasi” dipaparin cahaya lemes. Sabat téh hiji cahaya dina awalna anu ngalambangkeun doktrin inkarnasi dina ahirna. Panyawijian antara Ketuhanan jeung kamanusaan nyaéta doktrin inkarnasi, sabab éta téh doktrin ngeunaan Kristus anu nyandak kana diri-Na daging manusa, sahingga méré conto yén Ketuhanan anu dihijikeun jeung kamanusaan henteu ngalakukeun dosa.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

Sabelas ditambah sabelas sarua jeung dua puluh dua, sarta angka sabelas ngamimitian unggal garis perjangjian anu dua belas bab, sarta unggal-unggalna ditutup ku dua puluh dua. Bab-bab ka-sabelas jeung ayat-ayat ka-sabelas dina Kitab Suci ngawakilan tanda-tanda jalan pikeun nu saratus opat puluh opat rébu.

2014

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Perang Ukraina dimimitian dina taun 2014, sarta éta mangrupa garis lahiriah tina mangsa panandaan pikeun saratus opat puluh opat rébu.

And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

Sareng raja kidul bakal kabengbat ku amarah, tuluy maju perang ngalawan anjeunna, nyaéta ngalawan raja kalér; sarta anjeunna bakal ngaluarkeun balad anu gedé kacida; nanging eta balad bakal dipasrahkeun kana leungeunna. Daniel 11:11.

July 18, 2020

18 Juli 2020

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Kakecewaan anu kahiji nyaéta nalika Isa lila indit pikeun ngahudangkeun Lasarus, mujijat pangluhurna sarta meterai Allah. Isa ngantosan opat poé saméméh ngahudangkeun deui Lasarus. Ayat dina Yohanes éta nandaan mujijat panungtungan tina tujuh mujijat anu sacara langsung diidéntifikasi dina Injil Yohanes. Anu kahiji nyaéta ngarobah cai jadi anggur. Aya cahaya anu gedé dina mertimbangkeun tujuh mujijat anu ngahontal puncakna dina Yohanes 11:11, sarta sakumna ahli teologi satuju yén dina Yohanes ngan aya tujuh mujijat, dumasar kana éta mujijat anu sacara langsung diidéntifikasi. Ku sabab éta, maranéhna henteu ngasupkeun kabangkitan Kristus minangka tanda anu kadalapan, sanajan éta téh mujijat, sarta kabangkitan-Na téh tanda tina perjangjian, ku kituna kabangkitan dina kitab Yohanes nyaéta mujijat anu kadalapan, nyaéta tina tujuh éta, sabab unggal tujuh mujijat saméméhna dilaksanakeun ku kakawasaan kabangkitan-Na.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

Anjeunna ngadawuh kitu; sarta sanggeus éta Anjeunna ngandika ka maranéhna, “Lazarus, sobat urang, keur saré; tapi Kami rek indit, supaya Kami ngahudangkeun anjeunna tina saréna.” Yohanes 11:11.

July, 2023

Juli, 2023

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

Dina bulan Juli 2023, sora di padang gurun mimiti nyerukeun hiji pesen anu mibanda Roh kahirupan.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

Jeung sanggeus tilu poé satengah, Roh kahirupan ti Allah asup ka maranéhna, tuluy maranéhna nangtung dina suku-sukuna; sarta kasieun anu kacida gedéna tumiba ka jalma-jalma anu ningali maranéhna. Wahyu 11:11.

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

Yohanes dilahirkeun dalapan poé saméméh hukum Minggu, sabab dina hukum Minggu éta bapana, Zakaria, nyarita. Ngaran Yohanes dirobah tina Zakaria jadi Yohanes dina hukum Minggu, nalika robahna ngaran éta nandakeun hiji hubungan perjangjian. Kalahiran éta ngalambangkeun kabangkitan jalma-jalma anu dipaéhan di jalan-jalan dina 18 Juli 2020.

Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

Saenyana Kami nyarita ka maraneh, di antara anu dilahirkeun ku awewe teu acan aya anu jumeneng leuwih agung ti Yohanes Pambaptis; sanajan kitu, anu pangleutikna di Karajaan Sawarga leuwih agung ti batan anjeunna. Mateus 11:11.

2024

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

Yesaya nangtukeun pangimpunan anu kadua, anu kacumponan dina taun 1849. Pangimpunan anu kadua dimimitian dina bulan Juli 2023, sarta réngsé nalika umat Allah disegel.

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. Isaiah 11:11.

Dina poe éta bakal kajadian, yén Pangeran bakal ngulinkeun panangan-Na deui pikeun kadua kalina guna ngarebut deui sésa umat-Na anu bakal kari, ti Asyur, ti Mesir, ti Patros, ti Kus, ti Elam, ti Sinear, ti Hamat, jeung ti pulo-pulo sagara. Yesaya 11:11.

Just Before the Sunday law

Pas Saméméh Hukum Minggu

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

Isa nembé ngaréngsékeun asupna anu pinuh ku kameunangan, ku kituna nandakeun peralihan ti Panyaur Tengah Peuting ka hukum Minggu; Anjeunna ngabogaan dua welas murid nyarengan Anjeunna, sabab maranéhna geus dipilih saméméh hukum Minggu.

And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

Yesus lebet ka Yerusalem, terus ka Bait Allah; sanggeus Anjeunna niténan sakur anu aya di dinya, sarta ku sabab geus sore, Anjeunna angkat ka Betania jeung anu dua belas. Markus 11:11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Nalika pamasangan segel ka saratus opat puluh opat rébu geus réngsé, pas saméméh hukum Minggu, ngahijina salaki, nyaéta Kaallahan, jeung pamajikan, nyaéta kamanusaan, geus sampurna, sarta duanana salalanggengna jadi hiji, sabab pangrujukan geus réngsé.

Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

Nanging, dina Gusti, lalaki téh lain tanpa awéwé, kitu deui awéwé téh lain tanpa lalaki. 1 Korinta 11:11.

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

Kalahiran mujijat Sarah, hiji kalahiran anu geus lila kabeurangan ti saprak pambrontakan taun 1863, kahontal nalika awéwé dina Wahyu dua belas ngalahirkeun anak kembar. Anak kahiji lahir dina Midnite Cry, sarta anak kadua dina hukum Minggu. Anak anu kaluar kadua, miboga benang beureum ngora anu ngagambarkeun tanda Rahab di Yérikho.

Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

Ku iman oge Sara sorangan nampi kakuatan pikeun ngandung turunan, sarta ngalahirkeun anak sanajan geus kaliwat yuswana, sabab anjeunna nganggap satia ka Anjeunna anu geus maparin jangji. Ibrani 11:11.

The Sunday law for Laodicea

Hukum Minggu pikeun Laodikia

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

Yermia netelakeun panghukuman ka garéja Advent Poé Katujuh Laodikea.

Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

Ku sabab kitu, kieu timbalan PANGERAN: “Mantenna, Kami rek ngadatangkeun cilaka ka maranéhna, anu moal bisa dipupus ku maranéhna; jeung sanajan maranéhna sasambat ka Kami, Kami moal ngadéngékeun maranéhna.” Yermia 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Yehezkiel satuju jeung panghukuman Yeremia ka Adventisme.

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

Kota ieu moal janten kawah maraneh, jeung maraneh moal janten daging di tengahna; tapi Kami bakal ngahakiman maraneh di tapel wates Israil. Yehezkiel 11:11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Kalungsuranana Israil baheula salaku umat pasatujuan Allah ngawengku Allah ngagerakkeun umat pasatujuan anu baheula kana timburu ku lantaran naon anu maranéhna tampik jeung piceun. Ieu bakal diulang deui ka Adventisme dina mangsa hukum Minggu.

I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

Ku sabab eta, kuring nyebut kieu: naha maranéhna geus titajong supaya maranéhna ragrag? Muga-muga ulah kitu: sabalikna, ku lantaran kajatuhan maranéhna, kasalametan geus datang ka bangsa-bangsa lain, pikeun ngagerakkeun maranéhna kana timburu. Rum 11:11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

Adventisme, dumasar kana karya William Miller, anu ku maranéhna ditampik, tetep kénéh mangrupa gerakan anu ngadegkeun Bait Allah; tapi saperti halna jeung Suleman, anu ogé ngadegkeun Bait Allah, maranéhna geus ngalanggar perjangjian, sarta karajaan maranéhna bakal dicabut ti maranéhna, tuluy dipasrahkeun ka hiji umat anu bakal ngatur kebon anggur Allah sakumaha anu diparentahkeun ku Mantenna.

Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

Ku sabab éta PANGERAN nimbalan ka Suleman, “Ku margi ieu parantos dipigawé ku maneh, sarta maneh henteu ngajaga perjangjian Kami jeung katetepan-katetepan Kami, anu geus Kami parentahkeun ka maneh, tangtu Kami baris nyabik karajaan ti maneh, sarta bakal mikeunana ka abdi maneh.” 1 Raja-raja 11:11.

The Sunday law for Philadelphia

Hukum Minggu pikeun Filadelfia

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

Dina mangsa hukum Minggu, garéja anu unggul ditempatkeun ka tanahna sorangan, numutkeun para nabi, sarta tanah éta téh hiji tanah anu loba pisan ku talatah hujan panungtungan. Yérikho diwangun deui dina taun 1863, sarta dina mangsa hukum Minggu Yérikho runtuh.

But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

Tapi tanah anu ku maraneh rék diasupkeun pikeun dipiboga, nya éta tanah pagunungan jeung lebak, anu nginum cai tina hujan ti langit. Deuteronomy 11:11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Hiji kota téh hiji karajaan, jeung garéja anu jaya ngagambarkeun karajaan kamulyaan Kristus. Karajaan éta, nyaéta karajaan garéja anu jaya, dimimitian dina hukum Minggu, nalika garéja-Na diangkat sarta dimulyakeun leuwih luhur ti sakabéh gunung jeung pasir.

By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

Ku berkah jalma-jalma nu jujur, kota jadi luhur; tapi ku sungut jalma-jalma durhaka, eta diruntuhkeun. Siloka 11:11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

Dina jam kasalapan malaikat sumping ka Cornelious, maréntahkeun anjeunna supaya ngutus ka Petrus, ku kituna nandaan iraha Injil indit ka bangsa-bangsa sanés dina hukum Minggu. Nalika Petrus diparéntah ku Allah pikeun angkat, éta lumangsung dina kontéks hiji titingalian ngeunaan dahar sato-sato najis. Ieu kaeusi dina hukum Minggu. Jam kasalapan saluyu jeung jam kasalapan nalika Kristus pupus. Jam kasalapan ngawakilan ahir hiji mangsa anu dimimitian dina jam katilu, nalika Yesus disalib, teras pupus genep jam sanggeusna. Ieu mangrupa mangsa anu sarua jeung Petrus anu aya di rohangan luhur dina jam katilu, teras di Bait Allah dina jam kasalapan. Hiji jam kasalapan ditungtungan ku pupusna Kristus; dina jam kasalapan salajengna Petrus aya di Bait Allah ngawartakeun amanat Yoél. Pupusna Kristus ngeureunkeun hubungan perjangjian jeung Israél, sarta muka panto pikeun bangsa-bangsa sanés, anu diwakilan ku Cornelious.

And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

Jeung, ieu, harita kénéh aya tilu urang lalaki geus datang ka imah tempat kuring aya, diutus ti Kaisarea ka kuring. Rasul-rasul 11:11.

They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

Maranéhna bakal jadi kakeueung pikeun maranéh; maranéh ulah ngadahar dagingna, tapi bangkéna kudu dipikakeueung ku maranéh. Imamat 11:11.

We will continue this study in the next article.

Urang baris neruskeun ieu panalungtikan dina artikel salajengna.

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

“Kuring ngimpi yén Allah, ku panangan anu teu katingali, ngintunkeun ka kuring hiji peti leutik anu didamel kalayan éndah, panjangna kira-kira sapuluh inci jeung legana genep inci pasagi, dijieun tina kayu eboni jeung mutiara anu dipasang kalayan taliti. Dina peti éta aya konci anu ngagantel. Kuring geuwat nyandak éta konci sarta muka peti éta; tuluy, ku kaajab jeung kagét anu luar biasa, kuring manggihan yén éta pinuh ku sagala rupa jeung sagala ukuran permata, inten, batu-batu mulia, jeung artos emas sarta pérak tina rupa-rupa ukuran jeung niléy, anu disusun kalayan éndah dina tempatna masing-masing di jero peti éta; jeung ku susunan anu kitu, éta sadayana mancarkeun cahaya jeung kamulyaan anu tandinganana ngan panonpoé wungkul. …”

“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

“Kuring neuteup kana peti éta, tapi panon kuring kasilauan ku éta tetempoan. Maranéhna ngagurilap sapuluh kali leuwih mulya batan kamulyaan maranéhna baheula. Kuring nyangka yén maranéhna geus digosok ku keusik ku tapak suku jalma-jalma jahat anu geus ngaburak-barikeun jeung nincak maranéhna kana lebu. Maranéhna disusun dina tatanan anu éndah di jero peti éta, masing-masing dina tempatna, tanpa katémbong aya karungsingan ti jalma anu ngalungkeunana ka ditu. Kuring surak ku kabungahan anu kacida, sarta éta surak ngabangkitkeun kuring.” Early Writings, 81–83.

“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

“Aranjeun nganggap datangna Gusti téh kénéh jauh teuing. Kuring ningali yén hujan ahir téh bakal datang sakumaha [ngadadakna sakumaha] seruan tengah peuting, sarta kalayan kakuatan sapuluh kali lipet.” Spalding and Magan, 5.

And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

Jeung dina sagala hal hikmat jeung pangarti anu ku raja dipariksa ti maranéhna, anjeunna manggihan yén maranéhna sapuluh kali leuwih hadé batan sakabéh tukang sihir jeung ahli nujum anu aya di sakuliah karajaanana. Daniel 1:18–20.