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

Kitab Yoèl lan Pasamuwan Advent Dina Kapitu Laodikia - Nomer Rong Puluh Lima

Number Twenty-Five

Nomer Rong Puluh Lima

Author

Jeff Pippenger

Published

January 11, 2026

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The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.

Kitab Yoèl ngadhepi kapamimpinan gréja Advent Dina Kaping Pitu Laodikia kanthi paseksen ngenani pambrontakané sing saya ngrembaka sajroning patang turunan. Patang turunan iku uga digambarake ana ing Ézékiel bab wolu, ing ngendi wong lanang cacahé rong puluh lima saka turunan kaping papat iku sujud marang srengéngé. Ing taun 1901, 13 taun sawisé pambrontakan taun 1888, gréja Advent ngadegaké sawijining panitia kanggo mimpin gréja.

The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.

Komite Eksekutif Konferensi Umum ing wiwitan ditetepaké sajrone reorganisasi gedhé ing Sidang Konferensi Umum taun 1901, lan kapérang saka 25 anggota. Iki minangka pangrembakan sing wigati dibandhingaké karo komite sadurungé taun 1901, sing mung nduwèni 13 anggota. Cacahing anggota saya tambah sajrone pirang-pirang taun, nanging Gusti Yésus tansah nyandhakaké pungkasan karo wiwitan. Wiwitané ana 25 anggota, kanthi siji minangka pamimpin, sing sajajar karo sawijining giliran ing papan suci, kang kapérang saka 24 imam lan siji Imam Agung.

Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.

Yudas lan Sanhedrin iku loro lambang pambrontakan ing jamané Kristus. Sanhedrin nggambarake pasamuwan Advent Dina Kaping Pitu Laodikia. Kanthi meluné Sanhedrin ing panyaliban Kristus, katuduhake peran Adventisme ing krisis hukum Minggu. Sanhedrin—yaiku majelis agung Yahudi ing Yerusalem, kang kagawé saka para imam kepala, para pinituwa, lan para ahli Torèt, dipangarsani déning Imam Agung Kayafas—nindakake peran kang utama ing prastawa-prastawa kang nuntun marang pejahé Gusti Yesus.

After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.

Sawisé Gusti Yésus katangkep ing Getsemani (kang dirancang lumantar pangkhianatané Yudas), Panjenengané digawa ing wayah bengi menyang ngarsané Sanhedrin ing omahé Kayafas. Wong-wong mau ngupaya paseksi kanggo ngukum Panjenengané, kanthi ngatur para seksi kang nudhuh Panjenengané nindakaké pangéca marang Allah lan pambrontakan.

When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).

Nalika Kayafas langsung nyuwun marang Gusti Yesus apa Panjenengane iku Sang Mesias (utawa Putraning Allah), wangsulan Gusti Yesus kang negesake, “Kowé wis kandha mangkono,” ndadekake imam agung iku mratelakake, “Pangucap nyenyamah!” Para anggota Sanhedrin banjur ngukum Panjenengane minangka wong kang pantes dipateni. Amarga ora nduwèni wewenang miturut pamaréntahan Rum kanggo nindakaké ukuman pati, wong-wong mau masrahake Gusti Yesus marang Pontius Pilatus, gubernur Rum, kanthi nuduh Panjenengane nindakaké makar supaya bisa olèh paukuman pati saka panguwasa Rum. Penyaliban kang satemene katindakaké déning para prajurit Rum miturut dhawuh Pilatus, nanging mung sawisé Pilatus ngalah marang meksa saka para imam kepala lan wong akèh (kang nuntut pati kanggo Gusti Yesus lan palepasané Barabas).

> “When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.

> “Nalika Kristus ana ing bumi iki, jagad luwih milih Barabas. Lan ing jaman saiki jagad lan gréja-gréja lagi nindakaké pilihan sing padha. Prastawa-prastawa pangrédhènan, panampikan, lan panyaliban Kristus wis dipragakaké manèh, lan bakal dipragakaké manèh ing tataran sing banget ageng. Wong-wong bakal kapenuhan sipat-sipaté mungsuh, lan lumantar iku panyasaté bakal nduwèni kakuwatan gedhé. Miturut ukuran padhang ditampik, miturut iku uga bakal ana salah paham lan ora mangertèni. Wong-wong sing nampik Kristus lan milih Barabas padha makarya ana ing sangisoré pangapusan sing ngrusak. Panyalawékan lan paseksèn goroh bakal thukul nganti dadi pambrontakan kang cetha. Manawa mripat ala, sakabèhé badan bakal kapenuhan pepeteng. Wong-wong sing masrahaké katresnané marang pimpinan sapa waé kajaba Kristus bakal nemu yèn awak, nyawa, lan rohé, ana ing sangisoré pangwasané kasengsem sing banget ngéram-éram, nganti ing sangisoré dayané jiwa-jiwa mbalik saka ngrungokaké kayektèn supaya pracaya marang goroh. Wong-wong kuwi kejiret lan ketangkep, lan lumantar saben tumindaké padha sesambat, Wènèhana Barabas marang aku kabèh, nanging salibna Kristus.”

> “Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.

> “Malah saiki kaputusan iki lagi ditindakake. Pemandhangan-pemandhangan kang kalakon ana ing kayu salib saiki lagi diulang maneh. Ing pasamuwan-pasamuwan kang wis nyimpang saka kayekten lan kabeneran, lagi kababar apa kang bisa lan bakal ditindakake déning kodrat manungsa manawa katresnané Allah ora dadi asas kang tetep dumunung ana ing jiwa. Kita ora prelu kaget marang apa waé kang bisa kelakon saiki. Kita ora prelu gumun marang perkembangan apa waé saka kengerian. Wong-wong kang ngidak-idak angger-anggeré Allah nganggo sikil-sikil najisé, nduwèni roh kang padha karo rohé wong-wong kang ngina lan ngulungaké Gusti Yésus. Tanpa rasa getun ing batin nurani, wong-wong mau bakal nindakaké pakaryané bapakné, yaiku Iblis. Wong-wong mau bakal takon pitakon kang metu saka lambé Yudas kang khianat, Apa kang bakal kokparingaké marang aku manawa aku ngulungaké marang kowé Yésus Kristus? Malah saiki Kristus lagi diulungaké ana ing pribadiné para suci Panjenengané.” Review and Herald, January 30, 1900.

If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.

Yèn pancèn pérangan iku tegesé kaya sing diucapaké, mula wong-wong sing lagi katitèn minangka “milih Barabas,” ora bakal bisa mangertèni apa sing diwulangaké déning pérangan iku. Wong-wong kuwi yaiku wong-wong ing 2 Tesalonika sing nampa kasasaran kang rosa, amarga padha ora tresna marang kayektèn. Dhèwèké ngandika bab wong-wong sing milih Barabas, “Wong-wong sing maringaké katresnané marang pimpinan sapa waé saliyané Kristus bakal nemu yèn awak, jiwa, lan rohé ana ing sangisoré pangwasané pepénginan sing ngganthèng ati kanthi mangkono, saéngga ing sangisoré pangwasané nyawa-nyawa padha mingset saka ngrungokaké kayektèn supaya pracaya marang goroh.” Wong-wong sing milih Barabas ana ing sangisoré pangwasané Sétan sadurungé tandha dalan salib lan angger-angger dina Minggu. Ing kaanan kaya mangkono, ora mungkin wong-wong mau bisa mangertèni apa sing diwulangaké déning pérangan iku. Mulané wong-wong mau bakal ngusulaké yèn, “Kahanan nalika Sister White nulis tembung-tembung iki iku kanggo sajarah kang mligi iku, dudu kanggo saiki.” Mbok menawa wong-wong mau bakal kandha, “Dhèwèké lagi ngandharaké bab Kristen kanthi sipat umum, lan iki ora lumaku kanthi langsung marang Advent Hari Ketujuh.” Omong kosong.

Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.

Mesthi waé, kaanan sajarah nalika Sister White nyerat tembung-tembung mau sajatiné minangka sawijining katrangan tumrap sajarah pribadiné dhéwé, nanging kaya déné tumrap Yokanan ing Kitab Wahyu, nalika sawijining nabi dipréntah supaya nulis, dhèwèké dipréntah supaya nulis “samubarang kang wus kokdeleng, lan samubarang kang ana, lan samubarang kang bakal kelakon sawisé iki.” Nalika sawijining nabi nyathet samubarang kang ana, ing wektu sing padha dhèwèké uga nyathet samubarang kang bakal ana.

The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.

Kapemimpinan Adventisme dipunlambangaken déning wong cacah 25 ing Yéhezkièl, ingkang ugi sacara profetik salaras kaliyan wong cacah 250 ingkang ngadeg bebarengan kaliyan Korah, Datan, lan Abiram. Kanthi wigati ingkang sami, para pambrontak taun 1888 lan General Conference Minneapolis dipunidentifikasi déning Sister White minangka mbalèni pambrontakanipun Korah, Datan, lan Abiram. Sister White kanthi langsung mulang bilih nalika malaékat saking Wahyu wolulas tumurun lan madhangi bumi kanthi kamulyanipun, udan pungkasan wiwit kawiwitan.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Udan pungkasan bakal tumiba marang umaté Gusti Allah. Ana malaékat kang kuwasa bakal mudhun saka swarga, lan saklumahing bumi bakal kasinari déning kamulyané.” Review and Herald, 21 April 1891.

Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.

Ibu White kanthi cetha mulang bilih malaékat ing Wahyu wolulas tumedhak nalika Konferènsi Umum taun 1888 lumantar pekabarané A. T. Jones lan E. J. Waggoner. Nalika piyambakipun wonten ing Konferènsi punika, piyambakipun ngantos kaungkuli déning pambrontakan mau saéngga mutusaké ngemasi barang-barangé lan nilar, nanging satunggaling malaékat ngandika dhateng piyambakipun bilih piyambakipun kedah tetep lan nyathet sajarah punika, awit punika minangka pangulanganing pambrontakané Korah. Kadospundi sababipun malaékat punika kersa supados prakawis mau kacathet, menawi boten kanggé paseksi ing dinten-dinten wekasan? Menawi punika satunggaling paseksi kanggé dinten-dinten wekasan, punapa teges sanèsipun, kajawi greja Advent Dina-Kaping Pitu Laodikia badhé mlampah ing tapak tilasé Sanhedrin sajroning krisis undhang-undhang Minggu, lan mliginipun sajarah ingkang nuntun dhateng prakawis punika.

The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.

Pesené Jones lan Waggoner dipratélakaké minangka “pesen pambeneran déning pracaya, satemené,” “pesen Laodikia,” “pesen kabenerané Kristus” lan “pesené malaékat katelu.” Para pambrontak nentang pesen iku, lan uga nampik tuntunaning Roh Ramalan sarta para utusan kang kapilih ing pasamuwan iku. Sister White uga mulang yèn nalika gedhong-gedhong agung ing Kutha New York diruntuhaké déning sawijining tutul saka pangwasané Gusti Allah, mula Wahyu 18:1–3 bakal kaleksanan. Wiwit 9/11 para pimpinan pasamuwan Laodikia Advent Dina-Kaping Pitu wis mbalèni pambrontakané Korah, pambrontakané wong 25 jaman kuna, pambrontakan para pimpinan ing taun 1888, lan pambrontakané Sanhedrin ing mangsa tumuju marang salib. Wong 25 iku minangka sawijining pralambang kang nggambaraké sawijining kaimaman Lewi palsu.

A Levite was to 25 years old when he began to serve.

Sawijining wong Lewi kudu wis umur 25 taun nalika miwiti ngladeni.

> And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.

> Lan Pangeran ngandika marang Musa, mangkene: Iki kang kagungané wong-wong Lèwi: wiwit umur rong puluh lima taun munggah, padha lumebu kanggo nindakaké pangabdian ing pakaryan Tarub Pasewakan. Nanging wiwit umur sèket taun, padha mandheg saka pangabdian ing pakaryan iku, lan ora ngladèni menèh. Nanging padha kudu ngladèni bebarengan karo para saduluré ana ing Tarub Pasewakan, kanggo njaga tanggungané, nanging ora nindakaké pakaryan. Mangkono sira kudu nindakaké marang wong-wong Lèwi bab tanggungané. Wilangan 8:23–26.

A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.

Sawijining wong Lèwi miwiti pangibadané nalika yuswané rong puluh lima taun lan ngladosi sajroning rong puluh lima taun, nganti umuré seket. Utusaning Prejanjian ing Maleakhi telu lagi nresnani lan uga ngresiki para wong Lèwi nalika hukum Minggu, kaya dene Panjenengané nindakaké ing tanggal 22 Oktober 1844.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Lah, Ingsun bakal ngutus utusan-Ku, lan dhèwèké bakal nyawisaké dalan ana ing ngarsa-Ku; lan Pangéran, kang padha kokgolèki, bakal dumadakan rawuh menyang padalemané, yaiku utusaning prejanjian, kang padha koksenengi iku; lah, Panjenengané bakal rawuh, mangkono pangandikané Pangéraning sarwa dumadi.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Nanging sapa kang bisa tahan ing dina rawuhipun? lan sapa kang bakal tetep ngadeg nalika Panjenengané ngatingal? awit Panjenengané kados geni pandamel resik, lan kados sabunipun tukang ngumbah: Lan Panjenengané bakal lenggah kados pandamel resik lan panyucek salaka: lan Panjenengané bakal nyucek para putrané Lèwi, lan ngresiki wong-wong mau kados emas lan salaka, supaya padha nyaosaké pisungsung marang Pangéran kanthi kabeneran. Ing kono pisungsungé Yehuda lan Yerusalem bakal ndadosaké keparenging Pangéran, kados ing jaman rumiyin, lan kados ing taun-taun biyèn. Maleakhi 3:1–4.

The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.

Angka “25” minangka sawijining pralambang, ora mung makili wong Lewi kang setya, nanging uga wong Lewi palsu. Mulané, “25” minangka pralambang kang nandhani pamisahan rong golongan para panyembah, apa déné prawan kang wicaksana lan kang bodho, wedhus lan kambing, gandum lan iluk. Angka rong puluh lima iku minangka pralambang ora mung tumrap wong Lewi, nanging padha wigatiné uga minangka pralambang pamisahan (panyucèn) para wong Lewi. Pamisahan iku dumadi ing wektu ukum Minggu, lan iku minangka salah siji pokok utama ing Sabdané Gusti Allah kang sipaté nubuatan. Pancen trep manawa Matius bab rong puluh lima iku mung minangka lumakuning terus saka ramalané Gusti Yesus bab wekasaning jagad ing Matius bab rong puluh papat.

> And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.

> Sang Yesus banjur medal lan nilar Padaleman Suci; lan para sakabate padha sowan marang Panjenengane arep nuduhake marang Panjenengane bangunan-bangunan Padaleman Suci iku. Nanging Sang Yesus ngandika marang wong-wong mau, “Apa kowe ora ndeleng sakehe iku kabèh? Satemene Aku pitutur marang kowe: ing kene ora bakal kari watu siji waé tumumpang ing watu sijiné, kang ora bakal dirubuhaké.” Matius 24:1, 2.

When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.

Nalika Gusti Yesus tindak nilar Padalemané Allah, Panjenengané ora nate bali manèh. Ing ayat-ayat pungkasan bab kaping rong puluh telu, Gusti Yesus wis ngucapaké paukuman tumrap Sanhedrin, lan paukuman iku diandharaké minangka “wolung” bilai, mangkono iku dados pamalson tumrap wolung jiwa ing pethi Nuh, dina kaping wolu saka tetak, dina kaping wolu saka wunguné, wolung turunane Abraham 430 taun lan salajengipun. Angka “wolung” kang palsu iku cocog karo wong Lewi palsu.

> Verily I say unto you, All these things shall come upon this generation.

> Satemené Aku pitutur marang kowé: kabèh prekara iki bakal nekani generasi iki.

> O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.

> He Yerusalem, Yerusalem, kowe kang matèni para nabi, lan mbalang watu marang wong-wong kang diutus marang kowe, ping pira kerepé Aku kepéngin nglumpukaké anak-anakmu bebarengan, kaya pitik babon nglumpukaké anak-anaké ana ing sangisoring swiwiné, nanging kowé ora gelem! Lah, omahmu bakal ditinggal tumrap kowé dadi sepi lan suwung.

> For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.

> Amarga Aku ngandika marang kowe: wiwit sapunika kowe ora bakal weruh Aku maneh, nganti kowe bakal ngandika: Rahayu Panjenengane kang rawuh ana ing asmaning Gusti. Matius 23:36–39.

Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.

Bab rong likur saka Injil Matius dipungkasi kanthi sawijining pralambang bab pangiketané para wong duraka dadi buntelan-buntelan, lan dipungkasi uga kanthi patemon pungkasan antarané Kristus lan para wong Yahudi kang seneng mbantah. Banjur ing bab 24 Panjenengané ninggal Pedalemané Allah kanggo pungkasan kaliné, mandheg saka pakaryan-pakaryané tumrap Israèl kuna. Bab iku dipungkasi ing panggonan kang padha karo wiwitané, yaiku kanthi pangucap manawa omahé wong-wong mau ditilar marang wong-wong mau ing kaanan suwung, lan apa kang diarani déning Panjenengané minangka griyané Sang Rama nalika Panjenengané wiwitané nyucèkaké Pedalemané Allah, saiki wus dadi omahé wong Yahudi kang suwung.

In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.

Ing pasal 24, Gusti Yesus badhé njawab pitaken-pitaken ngenani Padaleman Suci lan karusakané kang sampun nyedhak. Karusakan punika badhé kalampahan ing sajroning turun-temurun punika piyambak, yaiku satunggaling turun-temurun keturunan ula beludhak. Panjenengané nilar Padaleman Suci punika lan boten badhé wangsul malih, mila ramalan-ramalan ingkang Panjenengané aturaken punika ngrembag Israel kasukman, sanès Israel harfiah. Nalika Kristus nilar padaleman suci, yaiku gréja Advent Dina Kaping Pitu Laodikia, kados déné Panjenengané tindak dhateng Israel kuna, ing wekdal ingkang sami, padaleman suci manungsa saking satus patang puluh sekawan ewu badhé dipun-gandhengaken kaliyan Padaleman Suci Ilahi salawas-lawasé. Nalika Gusti Yesus nilar padaleman suci Israel kuna, Panjenengané pegatan kaliyan umat prajanjian-Nipun ingkang rumiyin salawas-lawasé.

Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.

Bab sewelas nganti bab rong puluh loro ing kitab Mateus iku minangka omega tumrap garis bab sewelas nganti rong puluh loro ing kitab Purwaning Dumadi. Nalika garis iku diwiwiti ing Purwaning Dumadi bab sewelas, iku uga nandhani wiwitan Babel lan prajanjianing pati saka Babel, kang nggayuh kasampurnan omegane ing Wahyu bab pitulas, ayat sewelas, yaiku ayat kang mapan ing tengah pas saka ayat-ayat kang nyusun bab sewelas nganti rong puluh loro. Bagéan tengah saka bab-bab sewelas nganti rong puluh loro ing Purwaning Dumadi, Mateus, lan Wahyu, saben-saben nekanaké panji utawa panji tandhingané. Ing Purwaning Dumadi iku tetak, ing Mateus iku Pétrus lan Watu kang dadi dhasar kang ing ndhuwuré Kristus bakal mbangun pasamuwan-Né, lan ing Wahyu iku kéwan palsu kang wus ana lan ana lan bakal munggah, kang iku kang kawolu, yaiku asalé saka kang pitu, lan kang banjur kawin karo naga.

Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.

Sewelas lan rolikur iku minangka pralambang sing nandhani pamedharing Ketuhanan karo kamanungsan, yaiku prakara kang piyambak dilambangake déning Kristus nalika Panjenengané nulis angger-anggeré ana ing ati lan pikiran kita. 11 lan 22 iku pralambang-pralambang prajanjiané wong satus patang puluh papat èwu. Ing Matius, pasal kaping telulikur, imamat palsu nampa wolung bilai; ing wektu sing padha, imamat sejati dilumuri. Para imam disucekake lawase pitung dina, lan ing dina kaping wolu padha wiwit ngladeni.

It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.

Ora kebeneran manawa pitung dina pengudusan para imam sing nuntun marang wiwitane paladenane ing dina kawolu diwiwiti ing Kitab Wilangan bab wolu ayat siji, amarga “81” iku sawijining pralambang para imam.

> And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …

> Sang Yehuwah banjur ngandika marang Musa, mangkene: Jupuken Harun lan para putrane bebarengan karo dheweke, lan sakebusan imam, lan lenga jebad, lan sapi lanang kanggo kurban pangruwating dosa, lan wedhus gèmbèl lanang loro, lan kranjang isi roti tanpa ragi; lan klumpukna sakehing pasamuwan ana ing lawanging Tarub Pasamuwan. Lan Musa nindakaké kaya kang didhawuhaké déning Sang Yehuwah marang dheweke; lan pasamuwan mau padha diklumpukaké ana ing lawanging Tarub Pasamuwan. Lan Musa ngandika marang pasamuwan, “Iki prakara kang didhawuhaké déning Sang Yehuwah supaya katindakaké.” …

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.

> Lan kowe aja metu saka lawanging Tarub Pasewakan sajrone pitung dina, nganti dina-dina pengudusmu rampung; awit sajrone pitung dina Panjenengane bakal ngudusake kowe. Kaya kang wis ditindakake ing dina iki, mangkono Pangeran Yehuwah wus dhawuh supaya ditindakake, kanggo nganakake panebusan tumrap kowe. Mulane kowe kudu tetep ana ing lawanging Tarub Pasewakan rina lan wengi sajrone pitung dina, lan netepi pepakoning Pangeran Yehuwah, supaya kowe aja mati; awit mangkono dhawuhe kang katampa déning aku. Mangkono Harun lan para putrane nindakake sakehing prakara kang didhawuhake Pangeran Yehuwah lumantar tangane Musa. Lan kelakon ing dina kawolu, Musa nimbali Harun lan para putrane, uga para pinituwa Israèl; banjur ngandika marang Harun: Jupuken anak sapi lanang enom kanggo kurban pangruwating dosa, lan wedhus gèmbèl lanang kanggo kurban obongan, kang tanpa cacad, lan saosna ana ing ngarsane Pangeran Yehuwah. … Lan Musa ngandika: Iki prakara kang didhawuhake Pangeran Yehuwah supaya koktindakake; lan kamulyaning Pangeran Yehuwah bakal ngatingal marang kowe. … Banjur Harun ngacungake tangane tumuju marang bangsa mau lan mberkahi wong-wong mau, banjur tumurun sawuse nyaosake kurban pangruwating dosa, kurban obongan, lan kurban katentreman. Musa lan Harun banjur lumebu ing Tarub Pasewakan, lan metu maneh sarta mberkahi bangsa mau; lan kamulyaning Pangeran Yehuwah ngatingal marang sakehing bangsa. Banjur ana geni medal saka ngarsane Pangeran Yehuwah lan ngobong kurban obongan lan gajih ing sadhuwure mesbèh; nalika sakehing bangsa weruh iku, wong-wong mau padha surak-surak lan sujud tumungkul kanthi pasuryan tumelungkup. Imamat 8:1–5, 33–36; 9:1, 2, 6, 22–24.

Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.

Bab pinglikur telu ngenali wong-wong Lewi palsu sing kawehaké pratandha nalika wong-wong Lewi sejati dipasèni. Bab pinglikur loro saka Matius dipungkasi kanthi ora ana wong siji waé maneh sing takon marang Gusti Yesus, banjur ing bab pinglikur telu Panjenengané medharaké wolung bilai, kanthi ngenali manawa mangsa panggawéné Sanhedrin wis katutup, lan yèn paukuman eksekutif nalika iku wiwit katindakaké. Ing bab pinglikur papat, Panjenengané ngenali Padalemané Allah minangka omahé wong Yahudi. Wigati banget kanggo nyumurupi runtutan ing bab-bab mau.

Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.

Bab sewelas nganti rong puluh loro saka Matius nandhani rampunge panyegelan tumrap wong satus patang puluh papat ewu sajroning konteks prasetyane Allah karo umat pilihan. Simbolisme Palmoni ing alfa, bab sewelas, lan simbolisme Panjenengane ing omega, bab rong puluh loro, nambahi crita kang ana ing sajroning bab-bab iku.

Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.

Bab kaping selikur telu iku panebusan, yaiku panyawijiné Sang Ilahi karo kamanungsan, kaya kang kagambar déning angka selikur telu. Nanging bab iku nyritakaké paukuman eksekutif marang alang-alang, imam palsu, lan wong Lewi palsu. Saben imam iku wong Lewi, nanging ora saben wong Lewi iku imam. Ing antarané turun-turuné Lewi, mung garis getih Harun waé kang mumpuni kanggo kalenggahan imam. Kitab Suci negesaké yèn wong-wong Lewi wiwit ngladèni nalika umur rong puluh lima taun, nanging para putrané Kehat ngladèni nalika umur telung puluh taun.

> And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.

> Pangéran banjur ngandika marang Musa lan marang Harun, mangkéné: Cacaha para putrané Kohat saka antarané para putrané Lèwi, miturut kulawargané, miturut brayaté para leluhuré; wiwit umur telung puluh taun munggah nganti limang puluh taun, kabèh wong sing lumebu ing pasamuwaning para abdi, kanggo nindakake pakaryan ana ing Tarub Pasamuwan. Wilangan 4:1–3.

The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.

Angka “30” nggambarake para imam kang ana ing garis turuné Kohath, putrané Léwi, lan putrané Kohath yaiku Amram, kang dadi bapaké Harun. Léwi tegesé “kapandhet utawa kagandhèng karo Gusti Allah.” Kohath tegesé “kaimpun ngubengi rawuhipun.” Amram tegesé “umat kang kaluhuraké,” lan Harun tegesé “pambekta pepadhang utawa juru wèwèh kang kaluhuraké.” Kabèh iku bebarengan nglacak sawijining gerakan saka Segara Abang menyang Sinai, saéngga dadi pralambang prajanjian antarané Gusti Allah lan wong satus patang puluh papat éwu, kang dadi Padaleman Suci manungsa kang gumandhèng karo Padaleman Suci ilahi, nalika Kristus nguluraké astanipun kaping pindho kanggo nglumpukaké umat sisané menyang ing pasucèné, ing kana Panjenengané banjur ngangkat lan ngluhuraké wong-wong mau nalika padha dipadhangi bebarengan karo Imam Agung Swarga, kaya Panjenengané madhangi Sadrakh, Mésakh, lan Abednego.

The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.

Angka “30” nggambarake sawijining mangsa panyiyapan tumrap para imam, lan 25, minangka yuswaning wong Lewi, kudu ditrapake marang 30, larik ing sadhuwure larik, amarga saben imam iku wong Lewi, nanging ora saben wong Lewi iku imam. Telung puluh nggambarake mangsa panyiyapan kang diwiwiti ing taun 1989, ing wektu wekasan, lan iku rampung ing hukum Minggu ing Amérika Sarékat. Angka rong puluh lima, minangka pralambang wong-wong Lewi, uga dadi pralambang pamisahan ing antarane rong golongan, lan ing gegayutané karo para imam iku nandhani sawijining pamisahan. Rong puluh lima nandhani pamisahan wong-wong Lewi lan wong-wong Lewi palsu ing hukum Minggu, lan ing konteks para imam sejati lan wong-wong Lewi sejati iku uga ndadekake sawijining bédané, senadyan mangkono, dudu sawijining pamisahan kang sipaté negatif, kaya dene tumrap wong-wong Lewi palsu.

Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.

Kohat iku salah siji saka telung cabang utama wong Lewi (saliyané Gersyon lan Merari). Garis kaimaman asalé kanthi mligi lumantar Harun, turunane Kohat. Harun iku turunan Levi ing generasi kapapat, lan hak istiméwa kaimaman diwatesi mung marang turunane lanang ing garis Kohati iki. Wong Kohati kabèh minangka sakabèhé (kabèh turunan Kohat) nduwèni pakurmatan kanggo ngusung barang-barang kang paling suci, nanging mung garis Harun kang sajatiné kena nindakake kalungguhan kaimaman ana ing mesbèh lan ing pasucèn. Harun makili generasi kapapat kang padha karo “wong tuwa” ing Yoèl, utawa “para wong tuwa” ing Yehezkiel bab wolu, kang sujud marang srengéngé.

The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.

Sistem 24 giliran rotasi (divisi) tumrap para imam (lan kanthi cara kang padha tumrap para wong Lewi kang dudu imam ing pakaryan panyengkuyung kayata para pemusik lan para juru lawang) ditetepaké déning Raja Dawud. Dawud ngatur para turunane Harun dadi 24 giliran (divisi) kanggo ngladèni kanthi gantènan (1 Babad 24:1–19). Dawud, kanthi pitulungan para imam Zadok (saka garis Éléazar) lan Ahimelekh (saka garis Itamar), mbagi wong-wong mau dadi 24 golongan (16 saka kulawarga Éléazar kang luwih gedhé, 8 saka kulawarga Itamar). Undhian ditibakaké kanggo netepaké urutan paladosan.

Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”

Saben golongan ngladèni sajrone saminggu (wiwit dina Sabat nganti dina Sabat), kaping pindho saben taun, lan saliyané iku kabèh golongan padha ngladèni bebarengan nalika riyaya-riyaya gedhé (Paskah, Pentakosta, Tarub Suci). Mengkono uga Dawud nata wong-wong Lèwi sing dudu imam dadi 24 golongan kanggo musik, njaga gapura, lan sapituruté (1 Babad 23–26). Sistem iki ditindakaké ing sangisoré Suléman (2 Babad 8:14) lan terus lumaku tekan jaman Pedalemané Allah Kapindho. Zakharia, bapaké Yohanes Pembaptis, kalebu ing golongan Abia—Lukas 1:5; 1 Babad 24:10. Tatanan 24 golongan imam iku dipilih kanthi undhi, lan Zakharia kalebu ing golongan Abia, kang saka antarané rong puluh papat golongan iku makili golongan “kaping wolu.” Zakharia tegesé “Allah eling,” lan jeneng bapaké, Abia, tegesé “Allah iku bapakku.”

The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.

Sang Rama ing swarga kelingan marang prasetyanipun kanggo ngangkat sawijining juru pawarta sing bakal nyawisake dalan tumrap Sang Mesias. Nanging Zakhariah ugi selaras kaliyan angger-angger Minggu, awit ing mriku Sabat, dinten sing kudunipun tansah dipun emut dening manungsa, dados ujian pungkasan. Zakhariah makili sawijining imam, saking golongan Abia, yaiku golongan kaping “wolu”. Zakhariah boten pitados dhateng pawartosipun malaékat, sarta dipun damel bisu ngantos lairing putranipun, Yohanes. Nalika Yohanes lair, Zakhariah mlebet ing rembag babagan asmanipun Yohanes, lan lajeng piyambakipun ngandika. Pangandika nabi ngenani dinten-dinten pungkasan punika nalika Amérika Sarékat ngandika kados naga.

> And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.

> Lan kedaden, ing dina kaping wolu wong-wong padha teka arep nyunati bocah iku; lan padha nyebut dheweke Zakharia, manut asmane bapakne. Nanging ibune mangsuli lan ngandika, Ora mangkono; nanging dheweke bakal sinebut Yohanes. Lan padha matur marang dheweke, Ing antaraning sanak kadangmu ora ana siji waé sing sinebut kanthi jeneng iki. Banjur padha menehi tandha marang bapake, kepriyé kersane supaya bocah iku diarani. Lan dheweke njaluk papan tulis, banjur nulis mangkéné, Asmane Yohanes. Lan kabèh padha gumun. Lan sanalika iku uga cangkeme kabuka, ilate uwal, banjur dheweke ngandika lan memuji Gusti Allah. Lukas 1:59–64.

John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.

Yokanan Pambaptis iku kalebu golongan kawolu saka Abia, kaya dene bapake. Nalika tetakne Yokanan, ing dina kawolu asmane diganti. Yokanan Pambaptis nggambarake wong-wong kang dadi imam, saka generasi kaping papat, kang ana ing sesambetan prajanjian karo Gusti Allah, kang ngganti asmane (saka Laodikia dadi Filadelfia), lan nyegel wong-wong mau kanthi tandha prajanjian, nalika Amerika Serikat ngandika kaya naga.

We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.

Kita iku padalemaning Allah. Garis-garis kenabian kang nyariosaken bab padaleman iku ngandika marang para priya lan wanita minangka pribadi-pribadi, lan uga sacara bebarengan, awit pasamuwaning Allah uga minangka padaleman. Lan mesthi wae ana padaleman swarga, lan Kristus iku kang yasa padalemaning Pangeran. Panjenengané iku kang ndhasarake pondhasi lan masang watu pucak ing atasé padaleman. Ing babagan angka “25” minangka sawijining pralambang, angka 25 makili para wong Lewi, kang dipunresiki (dipunpisahake) saka para wong Lewi palsu ing Malakhi bab telu, lan kang uga dipunsucekake ing wacana kang padha. Ing Yehezkiel bab 40 tekan 48 dipungambarake sawijining padaleman pralambang kanthi rinci banget. Banyu panguripan metu saka padaleman iku lan ngebaki bumi.

> “Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.

> “Saestu nggumunake pakaryan kang dirancang déning Allah arep katindakaké lumantar para abdining Panjenengané, supaya asmané kaluhuraké. Allah ndadèkaké Yusuf dadi sumbering kauripan tumrap bangsa Mesir. Lumantar Yusuf kauripané bangsa kabèh mau kalestarekaké. Lumantar Daniel Allah nylametaké nyawané para wong wicaksana kabèh ing Babil. Lan pepangluwaran iku dadi piwulang lumantar pralambang; iku njlentrehaké marang wong-wong mau berkah rohani kang dipasrahaké marang wong-wong mau lumantar sesambungan karo Allah kang disembah déning Yusuf lan Daniel. Mangkono uga lumantar umat-Né ing jaman saiki Allah ngersakaké nglantaraké berkah marang jagad. Saben buruh kang ana ing sajroning atiné Kristus ngasta papan panggonan, saben wong kang bakal nglairaké katresnané marang jagad, iku dadi kanca nyambut damel bebarengan karo Allah kanggo berkahing manungsa. Nalika panjenengané nampi sih-rahmat saka Sang Juru Slamet kanggo diparingaké marang liyané, saka sakabèhé kawontenan uripé mili ombaking kauripan rohani. Kristus rawuh minangka Sang Tabib Agung kanggo marasaké tatu-tatu kang digawe déning dosa ing kulawarga manungsa; lan Roh-Né, kang makarya lumantar para abdining Panjenengané, maringi marang manungsa kang lara merga dosa lan nandhang sangsara sawijining kakuwatan marasaké kang agung, kang mujarab tumrap badan lan jiwa. ‘Ing dina iku,’ mangkono pangandikané Kitab Suci, ‘bakal ana sumber kabukak kanggo brayaté Dawud lan kanggo para pedunungé Yerusalem, amarga dosa lan amarga rereged.’ Zakharia 13:1. Banyu saka sumber iki ngandhut sipat-sipat pangobatan kang bakal marasaké lelara jasmani lan cacad rohani.”

> “From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.

> “Saka sumber iki mili kali gedhé sing katon ana ing wahyuné Yéhezkièl. ‘Banyu iki metu menyang tanah sisih wétan, banjur mili mudhun menyang ara-ara samun, lan mlebu ing segara; lan nalika wis digawa metu menyang segara, banyuné bakal dadi waras. Lan bakal kelakon, yèn samubarang kang urip, kang obah, ing ngendi waé kali-kali iku tekan, bakal urip…. Lan ana ing pinggir kali iku, ing sabrang kéné lan sabrang kana, bakal thukul sakehing wit kanggo pangan, kang godhongé ora bakal layu, lan wohé ora bakal entèk: saben sasi bakal ngetokaké woh anyar, amarga banyuné metu saka pasucèn; lan wohé bakal dadi pangan, lan godhongé kanggo tamba.’ Yéhezkièl 47:8–12.” Testimonies, jilid 6, 227.

Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.

Padalemané Yéhezkièl iku pralambang profetik kang kaluhurane banget, lan Yohanes kaparingan dhawuh ing Wahyu bab sewelas supaya ngukur padaleman, nanging platarané aja diukur. Nalika kita nindakaké prekara iku marang padalemané Yéhezkièl, kita nemu yèn loro angka kang paling pinunjul ing sajroning ukuran-ukuran padaleman iku nglambangaké kaimaman. 50 hasta iku angka kang paling pinunjul, lan diulang 11 kaping minangka dawa sakabèhé saben komplèks gapura (Yéhezkièl 40:15, 21, 25, 29, 33, 36, lsp.). 50 uga dipigunakaké tumrap dawa tartamtu saka témbok lan kamar-kamar (42:7–8). Iku netepaké jangkah lumebu gapura kanthi pepak saka ambang njaba tekan ambang njero.

25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.

25 hasta iku cetha minangka ukuran sing nomer loro paling pinunjul. Ukuran iki diulang kaping 10 minangka ambané lan jembaré kompleks gapura (Yehezkiel 40:13, 21, 25, 29, 30, 33, 36). Yen digandhengaké, 50 lan 25 mbentuk pola persegi panjang 50 ping 25 sing ajeg tumrap enem gapura utama. Pasangan 50 ping 25 iki ndominasi katrangan arsitektural bab gapura-gapura sing nuntun mlebu menyang pérangan njero. Ora ana pasangan ukuran liya sing diulang kanthi frekuensi sing sistematis kaya mangkono ana ing bangunan Padaleman Suci iku dhéwé.

Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).

Wong-wong Lewi lumebu ing palayanan aktif nalika umur 25 taun (Bilangan 8:24: “wiwit umur rong puluh lima taun munggah, dheweke padha mlebu kanggo nindakake palayanan”). Dheweke ngladeni nganti umur 50 taun (Bilangan 4:3, 39, 43; 8:25: “nganti umur sèket taun”). Iki maringi kanthi pas 25 taun palayanan aktif (50 – 25 = 25).

Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.

Mangkono, mangsa layanan wong Lewi sajrone 25 taun kasirat kanthi langsung ana ing ukuran 25 nganti 50 hasta sing nguwasani gapura-gapura lan struktur pasamuwan suci mau—yaiku papan ing ngendi para Lewi nindakaké pangibadah. Ukuran-ukuran utama Bait Suci ing kitab Ezekiel, yaiku bait pasamuwan kang menang lan umat satus patang puluh papat ewu, wis dirancang sacara arsitektural ing sajroning bait iku dhéwé, papan ing ngendi padha kudu ngladosi; PERSIS kaya dene patang puluh enem kromosom kabangun ing sajroning bait iku dhéwé, papan ing ngendi umaté Allah kudu ngladosi. Palmoni wis nempataké pratandha asmané ing bait manungsa saben pribadi lan ing bait badan bebarengan kang bakal dadi manten putriné.

We will continue these lines in the next article.

Kita badhé nerusaké garis-garis punika ing artikel salajengipun.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Wong-wong kang manggèn ing kalungguhan kang kebak tanggung jawab aja nganti kapracaya marang asas-asas kadonyan kang manut hawa-nepsu lan kebak kemewahan, awit padha ora bisa nanggung; lan sanadyan bisa, asas-asas kang sarupa karo Kristus ora bakal ngidinaké. Piwulang kang manéka warna prelu diwènèhaké. ‘Sapa kang bakal diwulang kawruh déning Panjenengané? lan sapa kang bakal diparingi mangertèn bab piwulang? yaiku wong-wong kang wis disapih saka susu, lan wis dipisah saka susu dhadha. Awit pepakon kudu ana ing sandhuwuring pepakon, pepakon ing sandhuwuring pepakon; garis ing sandhuwuring garis, garis ing sandhuwuring garis; ana sethithik ing kéné, lan ana sethithik ing kana.’ Mangkono pangandikané Pangéran kudu kanthi sabar digawa ana ing ngarsané anak-anak lan tansah katetepaké ana ing ngarepé, déning wong tuwa kang pracaya marang pangandikané Allah. ‘Awit nganggo lambe kang gagap lan nganggo basa liyané Panjenengané bakal ngandika marang bangsa iki. Marang wong-wong iku Panjenengané ngandika, Iki pangaso kang sarana kowé bisa maringi wong kang kesel supaya padha antuk pangaso; lan iki panggegaringaning jiwa: nanging padha ora gelem ngrungokaké. Mulané pangandikané Pangéran dadi tumrap wong-wong iku pepakon ing sandhuwuring pepakon, pepakon ing sandhuwuring pepakon; garis ing sandhuwuring garis, garis ing sandhuwuring garis; ana sethithik ing kéné, lan ana sethithik ing kana; supaya padha lunga, banjur tiba menginggil, lan remuk, lan katutuk, lan katangkep.’ Kénging punapa?—amarga padha ora nggatèkaké pangandikané Pangéran kang teka marang wong-wong iku.”

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Iki tegesé wong-wong sing durung nampa piwulang, nanging ngugemi kawicaksanané dhéwé, lan milih tumindak miturut pamanggihé dhéwé. Gusti maringi marang wong-wong iki sawijining pacoban, supaya padha milih apa bakal njupuk papané kanggo ngetutaké pitutur-Nya, utawa nampik lan tumindak miturut pamanggihé dhéwé, lan banjur Gusti bakal nglilakaké wong-wong mau marang asil kang mesthi. Ing sakehé dalan kita, ing sakehé pangibadah kita marang Gusti Allah, Panjenengané ngandika marang kita, ‘Wènèhana Aku atimu.’ Roh kang sumarah lan gelem diwulang iku kang dipéngini déning Gusti Allah. Sing maringi kaluhuran marang pandonga iku kasunyatan yèn pandonga kuwi kaembusaké saka ati kang katresnan lan manut.”

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “Gusti Allah nuntut prakara-prakara tartamtu saka umat-Nya; manawa padha kandha, Aku ora arep masrahaké atiku kanggo nindakaké prakara iki, Pangéran nglilani wong-wong mau nerusaké ing pangadilané dhewe sing disangkakaké wicaksana tanpa kawicaksanan swarga, nganti Kitab Suci iki [Yesaya 28:13] kaleksanan. Kowé aja kandha, Aku bakal nuruti pituduhé Pangéran mung tekan sawatara tataran sing cocog karo pangadilanku, banjur tetep nyekel gagasanmu dhéwé, kanthi nolak supaya dicithak manut sarupané Pangéran. Pitakon iki kuduné diajukaké, Punapa punika karsanipun Pangéran? dudu, Punapa punika pamanggih utawi pangadilanipun—–?” Testimonies to Ministers, 419.

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