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

Kitab Yoèl lan Pasamuwan Advent Dina Kapitu Laodikia — Nomer Rong Puluh Pitu

Number Twenty-Seven

Nomer Kaping Rong Puluh Pitu

Author

Jeff Pippenger

Published

January 14, 2026

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We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.

Kula sami nyathet kayekten-kayekten ingkang sapunika dipunbikak déning Singa saking taler Yehuda. Kula sami nyelarasaken kayekten-kayekten punika kanthi tertib supados saged ngrembag piwucalipun Yoèl, ingkang déning Pétrus dipunmangertosi minangka piwucaling udan pungkasan ing kitab Para Rasul. Kula sami nyedhaki kayekten-kayekten ingkang sapunika saweg lumampah tumuju kaleksananipun, minangka kayekten-kayekten ingkang ngrampungaken pamisahan pungkasan antawisipun kalih golongan ingkang tansah kawehakaken nalika satunggaling kayekten panggènan pangujian dipunbikak. Kula ugi ngrembag kayekten-kayekten ingkang sampun dipunbikak punika, boten namung minangka tembung-tembungipun malaékat kaping tiga ingkang misahaken, nanging ugi minangka tembung-tembung ingkang ngrampungaken panyegelan tumrap satus patang dasa sekawan èwu. Malaékat kaping tiga punika bebarengan ngresiki saha nyucekaken.

Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.

Wiwit Juli 2023, Sang Singa saking taler Yehuda sampun saya mbikak sethithik-sethithik kayekten-kayekten ingkang gegayutan kaliyan garis njawi lan garis batin wonten ing sajarahing para umat Allah ingkang kasisa. Saiki kita badhe mbikak Kitab Matius, kanthi ancas mangertos peranipun Pétrus. Pétrus punika pralambang sesambetan prajanjianipun Kristus kaliyan pangantèn putri Kristen kagunganipun—pasamuwan ingkang badhe dipunbangun déning Panjenenganipun ing sadhuwuring Watu Karang. Pétrus nglambangaken pangantèn putri Kristen ingkang kapisan lan ugi ingkang pungkasan. Pétrus dipunwujudaken dados pralambang punika piyambak wonten ing ayat tengah saking bab sewelas lan rong likur Kitab Matius, lan bab-bab punika minangka bab tengah saking garis-garis sejajar Purwaning Dumadi lan Wahyu, wiwit bab sewelas dumugi rong likur. Pétrus nglambangaken sèwu sekawan atus patang puluh sekawan wonten ing dinten-dinten wekasan, lan wonten ing perangan punika, piyambakipun dumunung wonten ing Kaisaréa Filipi, inggih punika Panium saking Daniel 11:13–15.

Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.

Pétrus ana ing Panium, lan Panjenengané uga dumunung ing dina Pentakosta, ana ing kamar ing dhuwur ing jam katelu, banjur ing Padaleman Suci ing jam kasanga. Nem jam iku nggambarake jangka wektu nalika satus patang puluh papat ewu iku dipasèli sadurungé tekane hukum Minggu. Penyaliban Kristus uga wiwit ing jam katelu lan Panjenengané séda ing jam kasanga, kang nuntun marang patangen, sing miwiti mangsa Pentakosta sing rampung karo Pétrus ing Pentakosta ing jam katelu lan jam kasanga. Nalika Kersaning Ilahi ngutus Injil marang para bangsa liya, Kornélius ngutus wong kanggo nimbali Pétrus ing jam kasanga. Jam katelu uga nggambarake kurban esuk lan jam kasanga kurban soré.

The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.

Mangsa nem jam mau dilambangaké déning mangsa patemon kémah ing Exeter lan kuciwa gedhé tanggal 22 Oktober 1844. Ing Kitab Para Rasul, Pétrus digambaraké rawuh menyang kasawijèn karo wong-wong liyané sing mbentuk cacah satus patang puluh papat éwu ing pungkasan bab kapisan, nalika Yudas diganti déning Matias. Cacahing mau banjur wus kacukupi. Ana sawijining majuing urutan tartamtu sing ditandhani ing crita mau.

Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.

Pétrus kapisan wonten ing kamar inggil, lan salajengipun wonten ing Padaleman Suci. Nalika piyambakipun wonten ing kamar inggil punika jam katelu, lan ing Padaleman Suci punika jam kasanga. Panyawangan ing jam katelu nuwuhaken baptisan tumrap tigang ewu jiwa.

> Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.

> Banjur wong-wong kang kanthi bungah nampani pangandikané padha kabaptis; lan ing dina iku uga ana watara telung ewu jiwa kang katambahan marang wong-wong mau. Kisah Para Rasul 2:41.

From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.

Wiwit saka panomeran ing pungkasaning pasal kapisan, nganti tekan ing Pedalemané Allah ing jam kaping sanga, mangsa iku nggambarake panyegelan tumrap wong satus patang puluh papat èwu.

The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.

Satus patang puluh papat ewu iku bakal ngaturake pawarta bab pambeneran marga saka pracaya, yaiku pawartaning malaékat katelu sajatiné. Pambeneran iku pakaryaning Allah anggoné ngasoraké kamulyaning manungsa nganti dadi lebu, kaya dene Sister White kanthi trep sanget sampun nyatet.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.

> “Apa ta pambeneran awit saka pracaya? Iku pakaryané Gusti Allah anggoné ngasoraké kamulyaning manungsa nganti dadi lebu, lan nindakaké tumrap manungsa apa kang ora kuwasa ditindakaké déning dhèwèké kanggo awaké dhéwé. Nalika manungsa ndeleng kasunyatan yèn dhèwèké piyambak iku ora ana apa-apané, wong-wong mau kasawisaké supaya kasandhangani kabenerané Kristus. Nalika wong-wong mau wiwit memuji lan ngluhuraké Gusti Allah sadina muput, mula sarana ndeleng Panjenengané mau wong-wong mau saya kaowahaké dadi gambar kang padha. Apa ta lair anyar iku? Iku pambukak marang manungsa bab kaanané dhéwé kang sanyatané, yèn ing sajroning awaké dhéwé, dhèwèké iku tanpa rega. Piwulang-piwulang iki durung tau kok sinaoni. Dhuh, muga-muga kowé bisa nyadhari regané jiwaning manungsa.” Manuscript Releases, volume 20, 117.

An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.

Salah satunggaling tuladha saka piwulang bab pambeneran kados dene dipratélakakaké déning golongan satus patang puluh papat ewu punika inggih punika Gideon, ingkang dados manungsa prajanjian, awit asmanipun dipunowahi dados Yerubaal. Piwulangipun Gideon kapérang saking tumindakipun nempataken obor ingkang murub wonten ing salebeting bêjana lemah, lajeng ngremuk bêjana punika, ngunèkakên kalasangka, sarta nguwuh, “pedhangé Sang Yehuwah lan Gideon.” Pedhangipun Gideon punika ugi pedhangipun Sang Yehuwah, awit pedhang punika Sabdanipun Allah, ingkang dados pamanunggaling kaallahan kaliyan kamanungsan. Piwulang punika dipunlambangakên déning kalasangka lan panguwuhipun, nalika piyambakipun mecah bêjana punika. Bêjana punika inggih kamanungsan, ingkang kedah dipunremuk, utawi dipunandhapakên ngantos dados lebu, supados kamulyaning pepadhanging Allah saged sumorot medal.

Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.

Sadurungé martakaké pesen kasebut, Gidéon nglumpukaké 300 wong lumantar sawijining prosès panyobaan. Nalika prosès iku rampung, Gidéon nduwèni telung atus wong. 300 iku prasepuluhan saka telung éwu ing Pentakosta. Wong-wong mau nglambangaké wadyabala sing diangkat ing Ezekiel telung puluh pitu, kang lumebu ing prejanjian langgeng.

> So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.

> Mulané aku medhar wangsit kaya kang dipréntahaké marang aku, lan napas mau lumebu ing wong-wong mau, banjur padha urip lan ngadeg jejeg ana ing sikilé, dadi sawijining wadyabala kang gedhé banget. Banjur Panjenengané ngandika marang aku, Hé anaking manungsa, balung-balung iki iku sakabèhé brayat Israèl; lah wong-wong mau padha kandha: Balung-balung kita wis garing, lan pangarep-arep kita wis sirna; kita wis katetepaké pinisah kanggo bagéan kita dhéwé. Yehezkiel 37:10, 11.

The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.

Bani Israèl katumpes amarga pamecahan-pamecahané, lan Yéhezkièl badhé nedahaké kados pundi pérangan-pérangan Yéhuda lan Éfraim ingkang sampun kapisah punika badhé dados satunggal bangsa. Balatentara punika kaanggotakaken déning kalih teken ingkang sampun pisah, nanging kasawijèkaké dados satunggal teken nalika sami lumebet ing prajanjian kaliyan Gusti Allah.

> Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

> Kajaba iku Aku bakal nganakaké prejanjian katentreman karo wong-wong mau; iku bakal dadi prejanjian langgeng karo wong-wong mau; lan Aku bakal mapanaké wong-wong mau, lan ngakehaké wong-wong mau, lan bakal netepaké pasucene-Ku ana ing satengahé wong-wong mau ing salawas-lawasé. Tarub-Ku uga bakal ana bebarengan karo wong-wong mau: iya, Aku bakal dadi Gusti Allahé wong-wong mau, lan wong-wong mau bakal dadi umat-Ku. Lan para bangsa liya bakal sumurup yèn Aku, Pangéran, kang nyucekaké Israèl, nalika pasucene-Ku ana ing satengahé wong-wong mau ing salawas-lawasé. Yehezkiel 37:26–28.

The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.

“para bangsa liya bakal padha sumurup manawa Sang Yehuwah” nyucekaké Israèl, nalika Panjenengané nempataké pasucèné ana ing satengahé wong-wong mau. Gumandhèngé pasucèné Allah karo umaté Allah nggambaraké gumandhèngé padalemaning manungsa karo padalemaning ilahi, lan nalika iku kelakon, 300 umat setya kagungané Allah padha kapatèni, lan jagad iki mung bisa dipèngeti lumantar nyumurupi sawijining umat kang disucekaké sajroning krisis angger-angger Minggu.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Pakaryané Roh Suci iku kanggo ngyakinaké jagad bab dosa, bab kabeneran, lan bab paukuman. Jagad mung bisa diélingaké lumantar ndeleng wong-wong sing pracaya marang kayektèn kasucekaké déning kayektèn, tumindak miturut asas-asas kang luhur lan suci, lan kanthi pangertèn kang dhuwur lan mulya nuduhaké garis pamisah antarané wong-wong sing netepi pepakoné Allah lan wong-wong sing ngidak-idak pepakon mau ana ing sangisoré sikilé. Pangruwaté Roh mratandhani cethané béda antarané wong-wong sing nduwèni segelé Allah lan wong-wong sing netepi dina palerenan palsu. Nalika pacoban iku teka, bakal katon kanthi cetha apa tandhané kéwan iku. Ya iku netepi dina Minggu. Wong-wong sing sawisé krungu kayektèn isih terus nganggep dina iki suci, iku nggawa tandha-tangané manungsa dosa, kang nyangka arep ngowahi wektu lan pepakon.” Bible Training School, December 1, 1903.

God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.

Padalemané Allah kagandhèng karo pasamuwané nalika pasamuwan iku owah saka pasamuwan kang perang dadi pasamuwan kang menang. Prajanjian kang kasebut déning Yéhezkièl kaandharaké gegayutan karo kagandhèngé loro kayu kang banjur dadi siji bangsa.

> Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,

> Sira kandhanana marang wong-wong mau, Mangkene pangandikaning Pangéran Allah: Lah, Ingsun bakal ngasta tekening Yusuf, kang ana ing tangané Éfraim, sarta taler-talering Israèl, para kancané, lan Ingsun bakal nggabungaké iku karo dheweke, yaiku karo tekening Yéhuda, lan ndadèkaké siji teken, lan bakal dadi siji ana ing tanganingSun. Lan teken-teken kang sira tulisi iku bakal ana ing tanganmu ana ing ngarepé mripaté wong-wong mau. Lan sira kandhanana marang wong-wong mau,

> Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.

> Mangkene pangandikané Pangéran Allah: Lah, Aku bakal njupuk bani Israèl saka ing antarané para bangsa liya, menyang endi waé wong-wong mau wus padha lunga, lan Aku bakal nglumpukaké wong-wong mau saka saben sisih, sarta nggawa wong-wong mau menyang nagarané dhéwé: Lan Aku bakal ndadèkaké wong-wong mau dadi siji bangsa ana ing tanah, ing sadhuwuré pagunungan Israèl; lan siji ratu bakal dadi ratu tumrap wong-wong mau kabèh: lan wong-wong mau ora bakal dadi rong bangsa manèh, lan ora bakal kapérang dadi rong karajan manèh babar pisan: Uga wong-wong mau ora bakal najisaké awaké dhéwé manèh nganggo brahala-brahalané, utawa nganggo barang-barangé kang nistha, utawa nganggo samubarang kaluputané: nanging Aku bakal nylametaké wong-wong mau saka sakehé papan padunungané, ing kono wong-wong mau wus padha gawé dosa, lan Aku bakal nucèkaké wong-wong mau: mangkono wong-wong mau bakal dadi umaté-Ku, lan Aku bakal dadi Allahé. Ezekièl 37:19–23.

The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.

Tongkate Éfraim lan tongkate Yéhuda iku loro panyebaran sajrone 2520 taun tumrap Éfraim lan Yéhuda sing tekan pungkasané, saben-saben ing taun 1798 lan tanggal 22 Oktober 1844. Wong-wong mau banjur dadi siji bangsa, yaiku Israèl rohani modhèren, ing tanggal 22 Oktober 1844, nalika pakaryan ngresiki umaté Panjenengané, utawa pasamuwan suci-Né, wiwit katindakake. Sajarah iku nglambangaké sajarahé wong sèket patang ewu patang atus patang puluh papat sing bakal dipurgasi lan dipurnakaké (diresiki) déning Utusan Prajanjian sing dumadakan rawuh menyang Padalemané ing wektu hukum Minggu. Nalika pangresikan iku kasampurnakaké, sakdurungé banget hukum Minggu, pasamuwan kang menang bakal nduwèni ratu ing dhuwuré, lan ratu iku yaiku Dawud, sing wiwit mrentah nalika umuré telung puluh taun. Iku Dawud sing padha, sing ing Matius bab siji, dadi turunan kaping patbelas wiwit Abraham. Iki nandhani paseksi katelu bab Dawud ing wektu hukum Minggu. Bala perang kang gagah prakosa sing diwangun saka loro tongkat iku dipimpin déning Raja Dawud, nalika pasamuwan dipurifikasi saka alang-alang.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> Lan Dawud, abdi-Ku, bakal dadi raja tumrap wong-wong mau; lan kabeh bakal nduwèni siji pangon: wong-wong mau uga bakal lumaku ana ing paukuman-Ku, lan netepi pranatan-pranatan-Ku, sarta nindakake iku. Lan wong-wong mau bakal manggon ana ing tanah kang wus Dakparingaké marang Yakub, abdi-Ku, ing ngendi para leluhurmu wus padha manggon; lan wong-wong mau bakal manggon ana ing kono, ya iku wong-wong mau, lan anak-anaké, lan turuné anak-anaké ing salawas-lawasé: lan Dawud, abdi-Ku, bakal dadi pangerané wong-wong mau ing selawas-lawasé. Yehezkiel 37:24, 25.

That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.

Tentara iku uga para imam miturut 1 Pétrus bab loro, kang yuswané telung puluh taun nalika wiwit nglakoni paladosané.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Kowé uga, kaya watu-watu kang urip, padha kabangun dadi omah rohani, dadi imamat kang suci, kanggo nyaosaké kurban-kurban rohani, kang kaanggep karsa déning Allah lumantar Gusti Yésus Kristus. 1 Petrus 2:5.

Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.

Para imam mau uga dilambangaké déning telung atus pangkotbah Millerit sing njupuk telung atus bagan 1843 kang wis diterbitaké, lan nggunakaké bagan-bagan iku kanggo nggawa pawarta marang generasiné.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Sawisé sawetara rembugan ngenani prakara iku, kanthi swara sarujuk tanpa ana sing mbantah diputusaké supaya telung atus bagan kang padha kaya iki dicithak nganggo lithografi, lan prakara iku enggal kalaksanan. Bagan-bagan mau diarani ‘bagan ‘43.’ Iki minangka sawijining Konferènsi kang penting banget.” The Autobiography of Joseph Bates, 263.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> “Saiki sajarah kita nuduhaké yèn ana atusan wong sing mulang saka bagan-bagan kronologis sing padha karo sing digunakaké déning William Miller, kabèh padha sajinis. Nalika semana, kasatunggalan piwulang iku kabèh ana ing siji tema, yaiku rawuhipun Gusti Yésus ing wektu tartamtu, taun 1844.” Joseph Bates, Early SDA Pamphlets, 17.

The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.

Para juru warta Millerite sing cacahé 300 mau ngrampungaké pakaryané sajroning sajarahé malaékat kapisan, lan inspirasi maringi pirsa marang kita yèn malaékat kapisan iku nglambangaké malaékat katelu. Miturut Joseph Bates, wong-wong mau “all of one stamp.” Gidéon ndhawuhi wadya balané sing cacahé telung atus supaya nindakaké kaya kang ditindakaké déning dhèwèké. Para juru warta Millerite sing cacahé 300, kang dilambangaké déning wadya balané Gidéon sing cacahé telung atus, kudu dipapanaké sajajar ana ing 9/11, ing kono pesen kapisan diwènèhi kakuwatan lan wiwitaning panggodhèan diwiwiti.

> Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

> Banjur Yerubaal, yaiku Gideon, lan sakèhé bangsa sing ana bebarengan karo dhèwèké, tangi ésuk-ésuk lan masang kémah ing sacedhaké sumur Harod; mula wadyabala Midian ana ing sisih loré wong-wong mau, ing sacedhaké gunung Moreh, ana ing lebak. Lan Pangéran ngandika marang Gideon, “Bangsa sing ana bebarengan karo kowé iku kakehan banget kanggo Aku masrahaké wong Midian menyang tangané, supaya Israèl aja nganti gumunggung nglawan Aku, karo kandha, ‘Tanganku dhéwé kang wis nylametaké aku.’ Saiki mulané lungaa, wartakna ing pangrungué bangsa iku, mangkéné, ‘Sapa waé sing wedi lan giris, balia lan enggal mangkata saka gunung Gilead.’” Banjur ana wong saka bangsa iku sing bali, cacahe rong puluh loro èwu; lan sing kari sepuluh èwu. Lan Pangéran ngandika marang Gideon, “Bangsa iki isih kakehan banget; tuntunen mudhun menyang banyu, lan ana ing kono Aku bakal nyoba wong-wong iku kanggo kowé; temah bakal kelakon mangkéné: wong sing dakkandhakaké marang kowé, ‘Iki bakal lunga bebarengan karo kowé,’ wong iku sing bakal lunga bebarengan karo kowé; lan wong sing dakkandhakaké marang kowé, ‘Iki ora bakal lunga bebarengan karo kowé,’ wong iku ora kena lunga.”

> So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.

> Mulané dhèwèké nuntun rakyat iku tumuju ing banyu; lan Pangéran ngandika marang Gideon, Saben wong sing nglacap banyu nganggo ilaté, kaya asu nglacap, iku kudu kokpisahaké piyambak; mangkono uga saben wong sing tumungkul kanggo ngombé. Lan cacahé wong-wong sing nglacap, karo ngangkat tangané menyang cangkemé, ana telung atus wong; nanging sakèhé wong liyané padha tumungkul kanggo ngombé banyu. Hakim-hakim 7:1–6.

Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.

Asmane Gideon diowahi dadi Yerubaal, tegesé “padudon karo Baal.” Gideon tegesé “sing nebang,” lan Yohanes Pambaptis ndèkèk kapak ana ing oyod wit. Yohanes minangka pralambang William Miller, utusan malaékat kapisan, lan ing kono Gideon mapan. Gideon iku Miller, Éliah alfa, ing sajarah telung malaékat.

The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.

Wong Midian iku mungsuh saka sisih lor, lan padha masang kémah ana ing sacedhaké gunung Moreh, déné Gideon ana ing sacedhaké sumur Harod, tegesé wedi lan kengerian. 9/11 ngenalaké terorisme, lan pekabaran kang kapisan iku sawijining sesambat supaya wedi marang Gusti Allah. Gideon ana ing 9/11, ing sumur Harod (terorisme), lan mungsuh saka sisih lor ana ing lebak sacedhaké gunung Moreh, kang tegesé udan wiwitan. Ing 9/11, panyipraté udan pungkasan, kang iku udan wiwitan, wiwit tumiba saka gunung Moreh. Sawisé ujian kang kapisan saka loro ujian, wong cacah rong puluh loro éwu dikongkon mulih saka gunung Gilead. Gilead tegesé tandha dalan, lan tandha dalan ing ngendi wong rong puluh loro éwu iku dikongkon mulih yaiku kuciwa kang kapisan tanggal 19 April 1844 utawa 18 Juli 2020. Rong puluh loro nandhani tandha dalan kuciwa kang kapisan, padha kaya angka 22 nandhani dina nalika kuciwa gedhé dumugi ing tanggal 22 Oktober 1844.

The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.

Pangujian sabanjuré yaiku pangujian banyu, kang digambarake ing sajarah Millerite déning patemon kémah ing Exeter, ing ngendi ana loro kémah kang magepokan karo banyu, mula makili loro golongan para panyembah. Exeter tegesé “bèntèng ing sadhuwuré banyu,” lan kémah sijiné dienggoni déning para prawan bodho saka Watertown. Exeter makili pangujian banyu déning Gideon, nanging dudu banyuné piyambak kang dadi pokok utama, nanging cara kang dipigunakaké kanggo ngombé banyu mau. Siji golongan keleren banget nganti ora bisa tetep lumaku nalika nyauk banyu mau, lan golongan sijiné terus maju lumaku. Siji golongan yaiku golongan kang kesel lan keleren, kang dilambangaké déning Lea minangka kosokbaliné Rakhel, kang minangka lelungan kang becik.

The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.

Paladosan Future for America iku Gideon ing wektu 9/11, nalika sing kapisan saka rong panggaweyan bakal nyucekake sawijining golongan gedhé saka pasukané Gideon. Terorisme 9/11 nandhani sumur Harod minangka panggonan wedi lan gumeter, lan gunung Moreh nandhani wiwitaning udan pungkasan. Sawijining pamisahan kelakon ing tanggal 18 Juli 2020 nalika wong cacahé rong puluh loro èwu padha lunga, mangkono nandhani tekane wektu tundha kanthi angka rong puluh loro. Telung atus wongé Gideon iku wong-wong kang lolos saka panggaweyan kapindho, yaiku panggaweyan ngenani metodologi udan pungkasan kaya kang katetepaké ing Yesaya rong puluh wolu.

Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.

Pétrus ana ing Panium uga ing Pentakosta. Pentakosta iku hukum Minggu, lan Daniel pasal sewelas ayat nembelas uga hukum Minggu. Ayat telulas nganti limalas saka Daniel pasal sewelas iku Panium, lan ayat-ayat iku makili sajarah kenabian lahiriah kang nuntun marang hukum Minggu, dene Pétrus ing Para Rasul, ing jam katelu lan jam kasanga, makili sajarah kenabian batiniah kang nuntun marang hukum Minggu. Garis lahiriah iku ngenali sajarah kang nuntun marang tandha kéwan iku, lan garis batiniah ngenali sajarah panyegelané wong satus patang puluh papat éwu. Amarga Pétrus dadi pralambang kang banget wigati ing sajarah lahiriah lan batiniah kang saiki lagi ana ing proses kaleksanan, katon pantes manawa Pétrus diselehaké ing sajroning konteks kenabian kang lumaku ing sangisoré maos lumrahing Kitab Suci.

The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?

Rolas ramalan Mesianik kang ditandhani minangka kasampurnakaké ana ing kitab Matius nggambarake sajarahé wong satus patang puluh papat ewu. “wektu pungkasan” nandhani wiwitané sawijining gerakan pambaruan, lan kaya dene lairé Harun lan Musa nandhani “wektu pungkasan” ing garis Musa, yaiku alfa saka Kristus, mangkono uga lairé Yohanes, lan seduluré, yaiku Yesus, nandhani “wektu pungkasan” ing taun 1989. Apa pantes nimbang rolas ramalan Mesianik iku dadi luwih narik kawigatèn nalika dipasangaké ing konteks kanthi ngangkat pitakon liyané. Kitab Alkitab apa manèh kang nandhani kasampurnan Mesianik nganti akèh kaya kang kapanggih ana ing Matius?

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Pakaryaning Allah ing bumi ngetingalake, saka jaman tumeka jaman, sawijining kamiripan kang nggumunake ing saben reformasi gedhe utawa gerakan agama. Prinsip-prinsip tumindake Allah marang manungsa tansah padha. Gerakan-gerakan wigati ing jaman saiki nduwèni padanané ing gerakan-gerakan ing jaman biyèn, lan pengalaman pasamuwan ing jaman-jaman kapungkur ngandhut piwulang kang gedhé regané tumrap jaman kita dhéwé.” The Great Controversy, 343.

Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,

Saben gerakan reformasi nduwèni titik wiwitan, kang ing kitab Daniel diarani minangka “wektu pungkasan.” Wektu pungkasan ing gerakan reformasi Kristus yaiku miyosé Panjenengané, kang dadi pralambang tumrap 1798 lan 1989,

## The First Messianic Waymark—1989

Tenger Pratandha Mesianik Kapisan—1989

> And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.

> Wangsulané marang Panjenengané, “Ana ing Bètléhèm, tanah Yudéa; awit kaya mangkéné kang wus katulis déning nabi: ‘Lan kowé, Bètléhèm, ing tanah Yéhuda, babar pisan dudu kang paling cilik ana ing antarané para pangéran Yéhuda; awit saka ing kowé bakal miyos sawiji Panguwasa, kang bakal ngengon umatingSun Israèl.’” Matius 2:5, 6.

## Prediction

Ramalan

> But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.

> Nanging sira, Bètléhèm Éfrata, sanadyan sira iku cilik ana ing antarané éwonan wong Yéhuda, nanging saka ing sira bakal medal marang Aku Panjenengané kang bakal dadi panguwasa ing Israèl; kang asal-usulé wus wiwit jaman kuna, wiwit kalanggengan. Mikha 5:2.

1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.

Taun 1989 iku wektu wekasan tumrap gerakan malaekat katelu. Iku dumadi 126 taun sawisé pambrontakan taun 1863, lan dipralambangaké déning Ronald Reagan lan George Bush senior. Wektu wekasan ing sajarah Musa yaiku lairé Harun lan Musa, mangkono uga wektu wekasan ing sajarah Kristus yaiku lairé Yohanes Pembaptis lan Kristus. Nalika kitab Daniel kabukak segelé, kaya déné ing taun 1989, ana tambahing kawruh. Tambahing kawruh mau nuntun marang tandha dalan kapindho, yaiku ngenali wektu nalika sawijining pekabaran pangujian kawangun saka kawruh sing wis kabukak segelé.

Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.

Saben gerakan réformatif nandhani sawijining titik nalika pekabaran mau diformalaké lan sawisé iku dadi sawijining pekabaran pangujian. Sang Kristus tansah nerangaké pangujian iku luwih dhisik sadurungé ndadèkaké para priya lan para wanita tanggung jawab marang pangujian kasebut. Adam lan Hawa wis diparingi pawartos luwih dhisik bab asil-asil sing bakal kelakon menawa padha ora manut, lan Gusti Allah ora tau owah.

> And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.

> Lan Pangéran Allah paring dhawuh marang manungsa iku, ngandika, Saka sakehing wit ana ing taman iki kowé kena mangan kanthi bébas; nanging saka wit kawruh bab becik lan ala iku, aja kowé mangan wohé; awit ing dina kowé mangan saka wit iku, mesthi kowé bakal mati. Purwaning Dumadi 2:16, 17.

William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.

William Miller “ngresmekake” piwulang panggujian saka malaekat kang kapisan ing taun 1831 nganti 1833. Pesen ngenani wong satus patang puluh papat ewu iku diresmekake ing taun 1996, lumantar diterbitake majalah Time of the End kang ngrembag enem ayat pungkasan saka Daniel pasal sewelas, kang wis kabukak segelé ing taun 1989. Ing taun iku uga diterbitake tulisan kanthi irah-irahan Prophetic Time Lines, lan ngetokake metodologi kang kaping rong puluh loro luwih kuwasa tinimbang paugeran-paugeran kang diadopsi déning William Miller. Paugeran-paugeran iku saiki dipaparaké ana ing terbitan Prophetic Keys. Paugeran-paugeran kang bakal dienggo déning sakehing wong kang martakaké pesen malaekat kang katelu iku yaiku paugerané Miller.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> “Wong-wong kang melu nyenyarake piwelingé malaékat katelu padha nliti Kitab Suci miturut paugeran kang padha karo sing ditindakaké déning Pastor Miller.” Review and Herald, 25 November 1884.

Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.

Aturan-aturan Miller iku alfa lan Kunci-kunci Kenabian iku omega. Mung siji-sijiné cara kanggo ngliwati sawijining pekabaran pangujian kenabian, yaiku nggunakaké metodologi pasinaon kang katuduhaké ana ing Sabdaning Allah. Pekabaran kang sejati ora bisa dipisahaké saka metodologi kang sejati kang netepaké pekabaran iku. Ing saben gerakan reformasi, pekabaran pangujian kanggo generasi iku dipratelakaké, lan iku nyakup metodologi kang bener minangka salah siji unsur saka tetenger dalan. Pekabaran Miller dhedhasar pambukaning kitab Daniel kang wis kawiyosan segelé. Pekabarané iku pekabarané Gideon, awit pekabaran iku uga ngasilaké sawijining wadya cacah telung atus.

> And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.

> Panjenengané banjur mbagi wong telung atus mau dadi telung pasukan, lan Panjenengané maringi saben wong slomprèt ana ing tangane, karo kendi-kendi kosong, lan damar ana ing sajroning kendi-kendi iku. Panjenengané banjur ngandika marang wong-wong mau, Delengen aku, lan tindakna mangkono uga: lan lah, manawa aku wis tekan ing sisih njabaning kémah, bakal kelakon mangkéné, kaya kang tak lakoni, iya kowe iya padha lakonana. Manawa aku muni slomprèt, aku lan kabèh wong kang ana bebarengan karo aku, kowe uga padha munia slomprèt ana ing saben sisihing sakèhé kémah, lan padha ngucapa, Pedhangé Pangéran, lan pedhangé Gideon. Para Hakim 7:16–18.

Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.

Piwucalé Miller iku “slomprèt”, lan “pedhang”. Nanging iku pedhangé Gidéon lan uga pedhangé Pangéran. Sabdané Pangéran dipunwedharaké ing taun 1611, lan 220 taun sawisé iku Miller nerbitaké piwucal malaékat kapisané. Declaration of Independence dipunwedharaké ing taun 1776, lan 220 taun sawisé iku, ing taun 1996, piwucal malaékat katelu dipunwedharaké. Piwucalé Miller iku piwucal batiniah malaékat kapisan tumrap umat Allah, kaya dene kagambar ing sesanti Kali Ulai, kang ngumumaké wiwitaning pangadilan. Piwucal malaékat katelu saka Future for America iku piwucal lahiriah tumrap umat Allah, kaya dene kagambar ing sesanti Kali Hiddekel, kang ngumumaké panutuping pangadilan.

The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?

Metodologi nabi kawakilan déning salah siji saka ramalan Mesianik kang diidentifikasi déning Matius minangka kang kasampurnakaké ana ing Kristus, lan kanthi mangkono nglambangaké taun 1831, kanthi “rama” makili putrané ing taun 1996. Loro seksi saka metodologi iku sawijining alfa lan omega, lan kanthi keterlibatan utusan manungsa, bebarengan iku netepaké sawijining sesambetan rama lan putra, yaiku sesambetan saka pawarta Élia miturut Maleakhi. Ati para rama dibalèkaké marang anak-anaké, lan kosok baliné. Paugeran-paugerané Miller kudu digandhèngaké karo paugeran-paugeran kang diwènèhi irah-irahan Kunci-Kunci Kenabian. Pepadhang anyar kudu dibangun ing ndhuwur pepadhang lawas. Wong-wong kang milih ora nggunakaké metodologi taun 1831 lan 1996 iku kena ipat-ipat. Siji golongan kena ipat-ipat, lan sijiné oleh berkah. Pilihané ana ing panjenengan?

## The Second Messianic Waymark —1996

Tenger Wektu Mesianik Kapindho —1996

> That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.

> Supaya kayektenan apa kang wis diucapaké déning nabi kelakon, kang ngandika: Aku bakal mbukak cangkem-Ku nganggo pasemon; Aku bakal nglairaké prakara-prakara kang wis kaedhelaké wiwit dhasaring jagad. Matius 13:35.

## Prediction

Ramalan

> I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.

> Aku bakal mbukak cangkemku nganggo pasemon; aku bakal ngucapake pangandika kang samar saka jaman biyèn. Jabur 78:2.

The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.

Tetembungan kang peteng; pasemon-pasemon kang “dipituturaké” déning Sang Singa saka taler Yehuda iku nglambangaké paparan kayekten satata garis demi garis, yaiku kayekten-kayekten kang wus kasêgel, utawa didhelikaké wiwit dhasaring jagad. Sawisé pawarta iku diprajakaké kanthi resmi, sawisé iku banjur kaparingi kakuwatan lumantar kasampurnaning pameca, kang nandhani wiwitaning mangsa pangruwating coba.

When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.

Nalika udan pungkasan wiwit nètyèki ing tanggal 11 September 2001, pambrontakan taun 1888 lan pambrontakané Korah kaulang manèh. Ing pambrontakan Minneapolis taun 1888 lan ing pambrontakané Korah, para utusan sing wis kapilih déning Gusti Allah ditampik bebarengan karo pekabaran sing digawa déning wong-wong mau. Bayi lan banyu adusé padha dibuwang bebarengan. Kabèh mau dibuwang adhedhasar anggepan yèn sakabèhé pasamuwan padha suciné karo wong-wong sing wis kapilih déning Gusti Allah. Para pambrontak ora bisa ndeleng Kaallahan ana ing para utusan manungsa mau. Sing bisa dideleng déning wong-wong mau mung awake dhéwé, yaiku kamanungsan sing tanpa Kaallahan, mulané wong-wong mau ngira yèn saben wong padha waé.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> Saiki Korah, anaké Izhar, anaké Kehat, anaké Lewi, sarta Datan lan Abiram, anak-anaké Eliab, lan On, anaké Pelet, turunané Ruben, njupuk wong-wong; lan padha nglawan Musa, bebarengan karo sawetara saka bani Israèl, yaiku rong atus sèket para pangéran pasamuwan, wong-wong kang misuwur ana ing satengahing pasamuwan, para priya kang kawentar asmane. Banjur padha nglumpuk bebarengan nglawan Musa lan Harun, lan padha matur marang wong loro mau: Kowé wis ngrebut panguwasa kakehan tumrap awakmu dhéwé, marga sakabèhé pasamuwan iku suci, saben wong ing antarané, lan Pangéran ana ing satengahé wong-wong mau; mulané yagéné kowé ngangkat awakmu dhéwé ngungkuli pasamuwané Pangéran? Wilangan 16:1–3.

The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”

Pambrontakané Korah, 1888 lan 9/11 kagambaraké minangka panolakan kanggo nyerah marang pilihané Allah tumrap kapemimpinan sing wis kapilih, nalika nempataké kapercayan marang sawijining pangertèn palsu bab pasamuwané Allah. Yeremia nandhakaké gejala sing padha nalika para pambrontak mau ngaku, “padalemané Pangeran Yehuwah, padalemané Pangeran Yehuwah, iku iki.”

> The word that came to Jeremiah from the Lord, saying,

> Pangandikané Pangéran kang tumeka marang Yérémia, mangkéné pangandikané,

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Ngadega ana ing gapuraning padalemané Pangéran, lan waraosna ana ing kono pangandika iki, lan kandhaa, Rungokna pangandikané Pangéran, he para wong Yehuda kabèh, kang padha lumebu ing gapura-gapura iki kanggo nyembah marang Pangéran. Mangkéné pangandikané Pangéran semesta alam, Allahé Israèl: Padandanen lakumu lan pakaryanmu, temah Ingsun bakal marengaké kowé padha manggèn ana ing panggonan iki. Aja padha ngandel marang tembung-tembung goroh, kanthi kandha, Pedalemané Pangéran, Pedalemané Pangéran, Pedalemané Pangéran, iki kabèh.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.

> Amarga manawa sira temenan mbenerake lakumu lan tindak-tandukmu; manawa sira temenan nindakaké kaadilan antarané wong siji lan pepadhané; manawa sira ora nindhes wong manca, bocah yatim, lan randha, lan ora ngesokaké getih wong tanpa luput ana ing panggonan iki, uga ora lumaku ngetutaké allah-allah liyané nganti ndadèkaké cilakané awakmu dhéwé: mula Ingsun bakal marakaké sira padha manggon ana ing panggonan iki, ing tanah kang wus Dakparingaké marang para leluhurmu, langgeng-lawasé.

> Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.

> Lah, kowé padha kumandel marang tembung-tembung goroh, kang ora bisa marakaké paédah. Yeremia 7:1–8.

The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.

Tembung-tembung gorohé wong Yahudi ing jamané Yeremia, iku padha karo tembung-tembung gorohé Korah lan para pandhèrèké, para pambrontak taun 1888 lan mesthi waé, para pambrontak 9/11. Iku ya goroh-goroh sing dienggo ndhelik déning para wong mendem saka Éfraim ing Yesaya rong puluh wolu.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Mulane rungokna pangandikané Pangéran, hé wong-wong kang gumunggung lan ngece, kang mréntah bangsa iki kang ana ing Yérusalèm. Awit kowé wis padha ngandika, “Kita wis gawé prajanjian karo pati, lan karo jagading pati kita wis padha sarujuk; manawa pecut banjir kang nglimputi iku liwat, iku ora bakal tumeka marang kita; awit goroh wis kita dadèkaké pangungsèn kita, lan ing sangisoré kasunyatan palsu kita ndhelikaké awak kita.” Yesaya 28:14, 15.

It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.

Iku uga pepalang sing nggambarake ora anane katresnan marang Kayekten, kang ndadèkaké kesasar kang banget kuwat ing 2 Tesalonika.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11, 12.

> Lan awit saka iku Gusti Allah bakal ndhawahaké marang wong-wong mau panyasaran kang rosa, supaya padha pracaya marang goroh; supaya kabèh wong kang ora pracaya marang kayektèn, nanging seneng marang piala, padha kaukum paukuman. 2 Tesalonika 2:11, 12.

The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.

“Pangandikan goroh” iku nggambarake gagasan bodho manawa pasamuwan iku papaning karahayon tinemu, dudu ana ing para utusan pilihan lan pesen-pesen pilihan kang digawa déning wong-wong mau. Sesambungan antarané Allah lan manungsa kelakon lan tetep kajaga mung lumantar Pangandikané. Panjenengané iku Sang Sabda, lan ora ana wong siji waé kang bisa sowan marang Sang Rama kajaba lumantar Sang Sabda. Kristus katuduhake lumantar para utusan pilihané lan pesen kang kaaturaké déning wong-wong mau. Yèn pracaya liya saka mangkono, iku padha karo sengit marang Kayektèn lan pracaya marang goroh. Yeremia nyalahaké wong-wong Yahudi kang ngendelaké padaleman suci, kanthi ngélingaké wong-wong mau marang Silo, panggonan Pethi Prejanjiané Allah tau manggon wiwit mlebu ing Tanah Prajanjian.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Mulane Aku bakal nindakaké marang omah iki, kang kasebut nganggo asma-Ku, kang dadi kapitadosanmu, lan marang panggonan kang Dakparingaké marang kowé lan marang para leluhurmu, kaya kang wus Daklakoni marang Silo. Lan Aku bakal mbuwang kowé saka ing ngarsaning-Ku, kaya Aku wus mbuwang sakehé para sedulurmu, iya sakèhé turuné Éfraim. Mulane aja ndedonga kanggo bangsa iki, aja ngluhuraké panguwuh utawa pandonga kanggo wong-wong mau, lan aja nyuwun panyuwunan marang Aku kanggo wong-wong mau, awit Aku ora bakal miyarsakaké kowé. Yeremia 7:14–16.

Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!

Èli kang ala, lan anaké loro kang ala, Hofni lan Pinehas, padha sajajar lan cocog karo Korah, Datan, lan Abiram amarga nglilakaké murtad kang saya mundhak tuwuh nganti mangsa kasempataning sih-rahmat katutup, lan kateluné mati ing dina kang padha, kaya dene Korah, Datan, lan Abiram. Kabeh padha mati nalika hukum Minggu!

At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.

Ing pambrontakan Korah ing 9/11, lan pambrontakané Eli, pambrontakané wong Yahudi ing paseksèn Yeremia lan para pambrontak taun 1888, padha nolak lan mbalela marang pekabaran lan para utusan ing mangsa wektu iku. Mangsa wektu iku dipungkasi ana ing hukum Minggu sawisé rong pacoban. Pacoban kang kapisan yaiku wiwit saka 9/11 nganti 18 Juli 2020, lan pacoban kang kapindho yaiku panyucèn lan panyegelan kang dilambangaké déning pekabaran Tangising Tengah Wengi. Saka proses panyucèn iku, Gideon lan telung atus pandhèrèké disawisaké kanggo muniaké slomprèt-slomprèté, lan iku padha ditindakaké nalika Samuel diunggahaké ana ing hukum Minggu, yaiku nalika Pethi Prejanjian direbut déning wong Filistin. Banjur pasamuwan kang menang diangkat dadi panji.

That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.

Pasamuwan iku nduwèni sawijining ratu, aran Dawud, lan sawijining nabi kang dilambangaké déning Yehezkiel lan Samuel, nalika karubuhané Silo. Pasamuwan iku uga bakal nduwèni kalenggahan imam kang dilambangaké déning Yusuf. Mangsa pangujian undhang-undhang Minggu iku yaiku nalika geni saka Roh Suci kawutahaké tanpa ukuran, kaya kang dilambangaké déning segel kapitu. Geni iku numpes para wong kondhang kang mbalela bebarengan karo Korah, Datan, Abiram, Eli, Hofni, Pinehas, lan para pambrontak taun 1888.

That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!

Geni saka pangecoran Roh Suci iku piyambak dadi latar mburiné drama pasamuwan kang menang. Pasamuwan dipralambangaké déning raja Dawud, nabi Yehezkiel, lan Yusuf imam. Wong telu mau padha ngadeg ana ing geni kang nyirnakaké 250 wong misuwur, kaya dene geni Nebukadnezar nyirnakaké wong-wong sing mbuwang telu wong utama mau menyang pawon geni. Minangka pasamuwan kang menang, saklumahing jagad nyeksèni nalika wong-wong mau dibuwang menyang pawon geni kang murub, lan dumadakan, Putraning Allah ngetingal bebarengan karo nabi, imam, lan rajané pasamuwan—kang dipralambangaké déning Syadrakh, Mesakh, lan Abednego. Papat wong kang yuswané telung puluh taun ana ing pawon geni, mralambangaké kayektèn yèn Keallahan kang kagandhèng karo kamanungsan iku ora nindakaké dosa!

Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.

Korah, Datan lan Abiram, uga Eli, Hofni lan Pinehas, iku minangka palsoné pasamuwan sing menang, kang kawangun déning nabi, imam, lan ratu. Wong telu iku yaiku 300 wongé Gidéon, telung èwu jiwa ing Pentakosta, 300 juru martakaké Millerit, lan 300 bagan taun 1843, kang umuré telung puluh taun nalika angger-angger Minggu rawuh lan geni tumurun saka swarga. Ing jaman Élia, geni iku kanggo mbedakaké antarané nabi-nabi sejati lan nabi-nabi palsu. Geni sing tumurun ing Kitab Imamat ing dina “kawolu,” nalika Harun wiwit ngladosi, ngobong kurbané Harun, yaiku kurban ing Maleakhi telu, kang nyenengaké kaya ing taun-taun biyèn. Geni sing padha iku uga numpes wong-wong sing nyaosaké geni aneh utawa geni lumrah, kaya sing digambaraké déning Hofni lan Pinehas, para putrané Harun.

When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.

Nalika Gusti Allah netepake nabi sejati lumantar Élia, utawa imam sejati lumantar Harun, geni iku nuntun marang patiné para nabi palsu Baal, kang uga Hophni lan Pinehas. Hophni lan Pinehas iku para putrané Harun; padha iku generasi pungkasan saka umat prajanjian kang diluntahaké metu saka cangkemé Pangéran nalika hukum Minggu.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Iki dudu tembunge Sister White, nanging tembunge Pangéran, lan utusané wus maringaké iku marang aku supaya dakparingaké marang kowé. Gusti Allah nimbali kowé supaya aja manèh makarya nglawan karsané Panjenengané. Akeh piwulang wis kaparingaké gegayutan karo wong-wong sing ngakoni awaké wong Kristen, nanging sajatiné lagi ngetokaké sipat-sipaté Iblis, lan kanthi roh, tembung, lan tumindak, nglawan majuné kayektèn, sarta temtu lagi ngetutaké dalan sing Iblis tuntunakaké marang wong-wong mau. Ing kakethokaning atiné, wong-wong mau wis nyekel panguwasa sing babar pisan dudu kagungané, lan sing satemené ora kena ditindakaké déning wong-wong mau. Pangandikané Sang Guru Agung, ‘Aku bakal mbalèkaké, mbalèkaké, mbalèkaké.’ Wong-wong ing Battle Creek padha kandha, ‘Baité Pangéran, Baité Pangéran iku aku padha,’ nanging wong-wong mau migunakaké geni lumrah. Atiné wong-wong mau ora dilunakké lan ora ditundhukké déning sih-rahmaté Gusti Allah.” Manuscript Releases, volume 13, 222.

The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.

“geni lumrah” iku kang dipigunakaké déning putrané Harun nalika kaimaman wiwit diadegaké. Angka “81” iku minangka pralambang kaimaman, lan ing Imamat bab wolu, ayat siji, digambaraké pitu dina panyucèn lan pengudusan imam. Sandhangané dicopot lan diganti nganggo busanané Imam Agung Swarga, kaya kang kagambaraké ana ing wahyu Zakharia bab Yosua lan malaékat ing bab telu. Wong 300 ing Zakharia kaawakaké minangka “wong-wong kang dadi kaéraman,” awit wong-wong iku makili ing sajarah nalika Gusti Allah nyingkiraké kaluputané umaté, yaiku hukum Minggu, nalika pasamuwan diowahi saka kang militant dadi kang triumphant. Sawisé pitu dina pengudusan, wong-wong mau wiwit ngladosi ing dina kaping wolu.

> 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. Leviticus 8:33.

> Lan sira aja padha metu saka lawanging Tarub Pasamuwan sajrone pitung dina, nganti dina-dina pentahbisanira rampung; amarga pitung dina Panjenengane bakal maringi pentahbisan marang sira. Leviticus 8:33.

Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.

Dina kaping wolu iku minangka pralambang saka kang kaping wolu, yaiku kang asalé saka pitu, saka Laodikia kang malih dados Filadelfia, saka wolung nyawa ing prau Nuh, saka dina kaping wolu tetak, lan saka dina kaping wolu patangen. Dina iku yaiku angger-angger Minggu, nalika tatu pati kapausan dipulihaké, lan mulané sawisé wungu manèh dadi kang kaping wolu, yaiku kang asalé saka pitu.

> And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.

> Lan dumadiné, ing dina kaping wolu, Musa nimbali Harun lan anak-anaké, sarta para pinituwa Israèl. Imamat 9:1.

On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.

Ing dina kaping wolu, para imam wiwit ngladeni, nanging para putrané Harun ngaturaké “geni umum.” Adventisme ngakoni yèn wong-wong mau iku padalemané Pangéran, lan Sadulur White netepaké yèn pamangku kuwi iku geni umum. Ora mung kuwi sawijining goroh, nanging uga geni umum, kosok baliné geni suci. Geni suci iku pesen Pambengok Wengi Tengah, lan geni umum iku pesen tentrem lan katentreman palsu sing dipalsukaké, kang bakal dadi pesen pungkasan kang dipralambangaké déning asu-asu bisu sing ora gelem ngugemi swarané, lan ora maringi pesen pepéling. Ing bab sanga, Harun ngaturaké kurban, lan geni tumurun saka swarga sarta ngentèkaké kurban mau. Banjur anaké loro sing duraka mau ngaturaké geni umum, lan geni Allah ngentèkaké wong-wong mau.

> 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. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.

> Harun banjur ngacungaké astané marang wong akèh mau lan mberkahi wong-wong mau, banjur tumurun sawisé nyaosaké kurban pangruwating dosa, lan kurban obongan, sarta kurban karukunan. Musa lan Harun banjur lumebu ing Tarub Pasewakan, lan metu manèh, sarta mberkahi wong akèh mau; lan kamulyaning Pangéran ngatingal marang sakèhé wong akèh mau. Banjur metu geni saka ngarsané Pangéran, lan ngentèkaké kurban obongan lan gajih ana ing mesbèh; nalika sakèhé wong akèh mau weruh iku, wong-wong mau padha surak-surak lan sumungkem kanthi rai tumungkul ing lemah. Anadab lan Abihu, anak-anaké Harun, siji-sijiné njupuk pedupaané dhéwé, banjur nglebokaké geni ana ing kono, lan nyelehaké menyan ing sandhuwuré, sarta nyaosaké geni asing ana ing ngarsané Pangéran, kang ora dipréntahaké déning Panjenengané marang wong-wong mau. Banjur metu geni saka ngarsané Pangéran, lan ngentèkaké wong-wong mau, temahan padha mati ana ing ngarsané Pangéran. Imamat 9:22–10:2.

The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.

Wong-wong ing Battle Creek iku Sanhedrin jaman saiki, kang ngendelake tatanan gréjané ngluwihi pitados marang piwelinging Sang Saksi Sejati marang Laodikia. Sang Saksi Sejati marang Laodikia iku Kristus, lan Panjenengané ora tau owah, lan wiwit biyèn Panjenengané tansah migunakaké wong-wong pilihané piyambak kanggo ngaturaké piweling mau marang sawijining umat kang lagi mratandhani sipat-sipaté Laodikia. Ora ana apa-apa kang anyar ing sangisoré srengéngé.

He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.

Panjenengané milih Musa, sing wis dilatih déning Gusti Allah piyambak sajrone patang puluh taun, padha kaya Gusti Yésus lan Yohanes, sepupuné, uga wis dilatih. Panjenengané milih Musa, Kristus, lan Yohanes minangka tuladha wong-wong sing dilatih ing njabaning sistem pendhidhikan formal. Nasarèt nggambaraké sawijining pralambang saka wong sing wis kapilih, kaya déné para wong anyar sing munggah; Jones lan Waggoner ing pambrontakan Minneapolis taun 1888. Nasarèt nggambaraké panggilan lan pentahbisan saka wong pilihan, nanging wong pilihan iku warga saka sawijining kutha sing diremehake.

> And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.

> Lan Nathanaèl ngandika marang Panjenengané, “Apa ana samubarang kang becik bisa metu saka Nazaret?” Filipus ngandika marang dhèwèké, “Mrenea lan delengen.” Yokanan 1:46.

The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.

Ilat kang gagap ing Yesaya 28 nggambarake wong-wong kang asalé saka Nazaret. Sawisé pesen Miller dipraformalisasi ing taun 1831, pesen iku diparengaké kakuwatan lumantar kasampurnané ramalan bilai kang kapindho, kang dadi pralambang tumrap kasampurnané sawijining ramalan bilai kang katelu ing 9/11. Ramalan Mesianik kang katelu bakal kita rembug ing artikel sabanjuré.

> “Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’

> “Telung bengi sadurunge kantor Review kobong, aku ana ing sajroning kasangsaran batin kang ora bisa katuduhake lumantar tembung. Aku ora bisa turu. Aku mlaku-mlaku ana ing kamar, ndedonga marang Gusti Allah supaya kersa ngasihi umate. Banjur aku kaya-kaya ana ing kantor Review bebarengan karo para wong kang nyekel pangurusan lembaga iku. Aku lagi ngupaya ngomong marang dheweke lan kanthi mangkono nulungi dheweke. Sawijining Pribadi kang kagungan panguwasa jumeneng lan ngandika, ‘Kowé padha ngucap, Pedalemané Pangéran, Pedalemané Pangéran iku kita; mulané, kita duwé wewenang nindakaké iki lan iku lan liyané manèh. Nanging pangandikané Gusti Allah nglarang akèh prakara kang kok usulaké arep ditindakaké.’ Nalika rawuhé kang kapisan, Kristus nucèkaké Padaleman Suci. Sadurungé rawuhé kang kapindho, Panjenengané bakal nucèkaké Padaleman Suci manèh. Panjenengané ana ing kana, lagi nucèkaké Padaleman Suci. Yagéné? Amarga pagawean dagang wis digawa mlebu, lan Gusti Allah wis dilalèkaké. Kanthi kesusu ing kéné lan kesusu ing kana lan kesusu ing panggonan liya, ora ana wektu kanggo mikiraké swarga. Prinsip-prinsip angger-anggeré Gusti Allah dipratélakaké, lan aku krungu pitakon diajokaké, ‘Sapira akèh saka angger-angger iku kang wis kok turuti?’ Banjur pangandika iki katuturaké, ‘Gusti Allah bakal nucèkaké lan nyucekaké Padalemané ana ing sajroning bebenduné.’”

> “In the visions of the night I saw a sword of fire hung out over Battle Creek.

> “Ing wahyu-wahyu ing wayah bengi aku nyumurupi pedhang geni kaulèkaké ana ing sadhuwuring Battle Creek.

> “Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.

> “Para sadulur, Gusti Allah saestu temen-temen tumindak marang kita. Aku kepengin kandha marang kowe, manawa sawisé pepènget sing diparingaké lumantar kobongan-kobongan iki para pamimpin umat kita isih terus waé, kaya sing wis dilakoni biyèn, ngluhuraké awaké dhéwé, Gusti Allah bakal njupuk nyawané sabanjuré. Satemené kaya Panjenengané gesang, Panjenengané bakal ngandika marang wong-wong mau nganggo basa sing mesthi ora bakal kélangan dimangertèni déning wong-wong mau.

> “God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.

> “Gusti Allah niteni kita kanggo mirsani apa kita gelem andhap-asor ana ing ngarsané kados bocah-bocah alit. Aku ngandika tembung-tembung punika sapunika, supaya kita saged sowan dhateng Panjenengané kanthi andhap-asor lan remuking manah, sarta mangertos punapa ingkang Panjenengané karsa saking kita.” Publishing Ministry, 170, 171.

> “The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.

> “Pesen kanggo jaman iki dudu, ‘Pedalemané Pangéran, pedalemané Pangéran, pedalemané Pangéran iku kita.’ Sapa sing ditampi déning Pangéran dadi piranti kanggo pakurmatan?—Yaiku wong-wong sing makarya bebarengan karo Kristus; wong-wong sing pracaya marang kayektèn, sing nglakoni kayektèn, sing martakaké kayektèn ing kabèh bab lan tegesé.” Review and Herald, 22 Oktober 1903.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Iki dudu tembunge Sister White, nanging tembunge Gusti, lan utusane Panjenengane wis maringake marang aku supaya dakparingake marang kowe. Gusti Allah nimbali kowe supaya aja maneh nyambut gawe nglawan maksude Panjenengane. Akeh piwulang kang kaparingake gegayutan karo wong-wong kang ngakoni awake dhewe wong Kristen, nalika sejatiné padha ngetokaké sipat-sipaté Iblis, lan kanthi roh, tembung, lan tumindak padha ngalang-alangi majuning kayektèn, lan temtu padha lumaku ing dalan kang dipandhegani déning Iblis. Ing katetepaning atiné, padha nyekel panguwasa kang babar pisan dudu haké, lan kang ora kena padha enggo. Pangandikané Sang Guru Agung, ‘Aku bakal mbalèkaké, mbalèkaké, mbalèkaké.’ Wong-wong ing Battle Creek padha ngucap, ‘Pedalemané Pangéran, Pedalemané Pangéran iku kita,’ nanging padha nggunakaké geni lumrah. Atiné ora dilunesaké lan ora ditundhukaké déning sih-rahmaté Gusti Allah.” Manuscript Releases, volume 13, 222.

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