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

Kitab Yoèl lan Pasamuwan Advent Dina Kaping Pitu Laodikia - Nomer Pitu

Number Seven

Nomer Pitu

Author

Jeff Pippenger

Published

December 9, 2025

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In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.

Ing sawetara artikel kapisan, kita wis nglebetake pethikan saka The Desire of Ages kang ngrembag babagan Kristus nalika marakaké pasemon bab kebon anggur marang wong-wong Yahudi kang remen mbantah. Pasemon tetembungan bab kebon anggur iku uga minangka kidungé Musa lan Sang Cempe, kang dinyanyèkaké déning wong satus patang puluh papat ewu; lan ilham maringi katrangan marang kita yèn sawijining “kidung” ing ramalan iku nggambarake sawijining “pengalaman.” Wong satus patang puluh papat ewu ngetutaké Sang Cempe menyang ngendi waé Panjenengané tindak, mulané wong-wong mau bakal lumaku ngliwati pengalaman kang padha kaya kang dialami déning Kristus lan Musa. Kristus minangka omega saka sajarah kenabian Israèl kuna, lan Musa minangka alpha saka sajarah kenabian Israèl kuna; loro-loroné urip ing jaman-jaman kang sajajar nalika umat prajanjian sadurungé lagi diliwati lan nalika umat prajanjian anyar lagi dipilih. Wong satus patang puluh papat ewu ngidungaké kidungé Musa lan Sang Cempe kanthi ngalami sawijining sajarah nalika umat prajanjian sadurungé lagi diliwati—nalika Gusti lumebet ing prajanjian karo umat prajanjian Panjenengané kang pungkasan.

Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.

Miturut pralambang kenabian, nalika Kristus ngaturaken pasemon punika, prekawis punika sajajar kaliyan Pétrus nalika ngandharaken marang tiyang-tiyang Yahudi ing Pentakosta ingkang remen padudon. Ing krisis pungkasan, Gusti Yesus nalika ngaturaken pasemon punika marang tiyang-tiyang Yahudi ingkang remen padudon, nggambaraken tiyang-tiyang ingkang sami ngidungaken kidung bab pakebonan anggur marang para wong mendem saking Éfraim. Pétrus ngaturaken kidung ingkang sami ing Pentakosta, namung piyambakipun ngidungaken punika kanthi larasipun Yoèl. Kidung bab pakebonan anggur punika inggih punika kidung babagan umat prejanjian rumiyin ingkang dipunpegat nalika ing wekdal ingkang sami umat prejanjian enggal dipunrabi dening Gusti. Para prawan ingkang nandhang kuciwa lan mlebet ing mangsa ngentosi sami ngantos-antos perkawinan punika, lan kasampurnaning panggenapanipun inggih punika bilih piyambakipun sami ngantos-antos pemeterayaning satus patang puluh papat ewu.

The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”

Kitab Yoèl diwiwiti kanthi bab kapisan kang njlentrehake kepriye kebon angguré Allah wis dirusak déning para wong kang ngombé anggur lan ombèn-ombèn kang atos, sing saka cangkeme “anggur anyar” wis katetepaké kaputus. Sanalika Gusti Yésus mratélakaké marang wong-wong Yahudi yèn karajané bakal kapundhut saka wong-wong mau lan kaparingaké marang golongan para panggarap kebon anggur kang bakal ngasilaké woh-wohan sejati saka kebon anggur mau, Gusti Yésus banjur ngalihaké pangandika lan nyebut watu pojok ing Padaleman Suci kang wis disisihaké, nanging kang wus katetepaké bakal dadi watu pucuking bangunan. Wiwitané bakal kaulang manèh ing wekasané, lan nalika kayektèn iki dipratélakaké, prakara iku kagambaraké minangka “nggumunaké.”

The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.

“Pranatan panyebutan kapisan” ing Sabdaning Allah maringi weruh marang kita bilih, amarga Yoèl wiwitanipun ngandharaken karusakaning kebon anggur, prakawis punika dados pokok utami saking paseksènipun. Yoèl boten piyambakan, awit saben nabi ageng miwiti paseksènipun kanthi ngrembag dosa-dosa lan kaanané Israèl ingkang kasasar.

In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Ing Yesaya pasal selikur wolu, para “wong panyenyamah kang mrentah” ing “Yerusalem” digambarake minangka “wong mendem saka Efraim,” lan minangka “makutha kasombongan.” “Makutha” nggambarake kapamimpinan, lan “kasombongan” nggambarake sipat satanis.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.

Para wong mendem iku dipadhakaké mungsuh karo sisané (“residue”), kang dadi “makutha” kamulyané Gusti Allah; awit sajroning udan pungkasan, Pangéran ngedegaké “karajan kamulyan”-Nya, kaya dene dipralambangaké déning Panjenengané nalika ngedegaké “karajan sih-rahmat” ana ing salib. Karajan sih-rahmat ana ing salib iku dadi pralambang tumrap karajan kamulyan ana ing hukum Minggu.

The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”

Udan pungkasan wiwit ing 9/11 nalika panyegelan tumrap satus patang puluh papat ewu lan pangadilan tumrap wong urip uga wiwit. Ing wektu panyegelan, panyiraman Roh Suci wiwit ing 9/11, nalika Gusti Yesus ngembusaké sawetara tetes. Iku minangka dhasar, lan panyiraman Roh Suci ing Pasemon Tengah Wengi iku minangka watu pucuk. “Ajaib” iku pralambang tumrap mangsa panyiraman Roh wiwit saka “9/11 nganti tekan undhang-undhang Minggu.”

The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.

Simbolisme “makutha” minangka pralambang kapemimpinan, sing sejajar nanging kosok baline, kaandharake ing cariyos Yesaya rong puluh wolu, nalika para wong mendem sing mrentah Yerusalem dipunliwati, lan kapemimpinan pasamuwaning Allah diparingake marang para turahan. Prastawa iki nggambarake pasemon bab pakebonan anggur. Makuthane wong mendem iku dicopot, lan satus patang puluh papat ewu banjur dadi makutha kang makili Kratoné Kristus. Yesaya mulang kayekten kang padha ing bab rong puluh loro nalika Shebna kabucal menyang nagara adoh lan diganti dening Eliakim. Apa iku para wong mendem ing Éfraim utawa Shebna ing bab rong puluh loro, kaloroné padha makili kapemimpinan umating Allah miturut prejanjian lawas kang dipunliwati.

Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.

Zakaria nandhesake Mlebu Kanthi Kamulyan, kang uga minangka Sesambat Tengah Wengi, lan ayat-ayat sabanjure sarujuk karo Yesaya kanthi nandhesake umat Allah minangka makutha.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

> Padha bungaha banget, he putri Sion; soraka, he putri Yerusalem: lah, Rajamu rawuh marang kowe; Panjenengane iku adil lan kagungan kaslametan; andhap-asor, lan nunggang kuldi, ya iku anak kuldi, anak saka kuldi wadon. Lan Aku bakal nyingkirake kreta perang saka Éfraim, lan jaran saka Yerusalem, lan panah perang bakal dipateni; lan Panjenengane bakal ngandika tentrem marang para bangsa: lan panguwasane bakal saka segara tekan segara, lan saka bengawan tekan ing pungkasaning bumi.

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

> Dene sira uga, srana getihing prajanjianira, Ingsun wus nglilani para tawananira metu saka sumur kang ora ana banyune.

> Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.

> Padha balia marang papan pangungsèn kang santosa, hé para tawanan pangarep-arep; ya ing dina iki uga Ingsun martakaké yèn Ingsun bakal mbales kaping pindho marang kowé; nalikané Ingsun wis mbengkongaké Yehuda kanggo Ingsun, ngisèni busur karo Efraim, lan nglairaké putra-putramu, hé Sion, nglawan putra-putramu, hé Yunani, sarta ndadèkaké kowé kaya pedhangé wong gagah prakosa.

> And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.

> Lan Sang Yehuwah bakal katingal ana ing sadhuwuré wong-wong mau, lan panahé bakal melesat kaya kilat; lan Sang Pangéran Yehuwah bakal muniaké kalasangka, lan bakal tindak kanthi prahara saka kidul. Sang Yehuwah Gustiné bala tentara bakal ngreksa wong-wong mau; lan wong-wong mau bakal mangan nganti entek, lan nelukaké nganggo watu umban; lan wong-wong mau bakal ngombé, lan rame kaya wong kang kena anggur; lan bakal kebak kaya bokor-bokor, lan kaya pojok-pojok mézbah. Lan Sang Yehuwah, Allahé wong-wong mau, bakal nylametaké wong-wong mau ing dina iku kaya pepanthané umaté dhéwé; amarga wong-wong mau bakal kaya watu-watu makutha, kaangkat kaya panji-panji ana ing tanahé. Awit sepira gedhéné kasaenanipun, lan sepira gedhéné kaéndahanipun! Gandum bakal ndadèkaké para nom-noman bungah, lan anggur anyar para prawan. Zakharia 9:9–17.

Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.

Ayat kaping sewelas (9/11) ngandika, “Minangka tumrap sira uga, marga saka getih prajanjianira, Ingsun wus ngluwari para tawananira saka jugangan kang ora ana banyune.” Sang Kristus netepake prajanjian karo wong akeh sajrone saminggu, lan minggu iku diwiwiti nalika Panjenengane dibaptis. Sajrone telung taun setengah Kristus lumampah ana ing satengahe manungsa, lan ing mangsa panutuping telung taun setengah iku Kristus netepi ramalané Zakhariah kang nandhani mlebet kanthi kamenangané Sang Mesias menyang Yerusalem. Panguwuh Tengah Wengi miwiti sawijining mangsa kang nuntun marang séda, panguburan, lan wunguné Kristus. Baptisané Kristus nglambangaké séda, panguburan, lan wunguné Panjenengane, mulane wiwitan lan pungkasaning mangsa telung taun setengah iku padha.

Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.

Baptisan Kristus minangka pralambang 9/11, lan 9/11 nandhani wiwitaning sawijining mangsa kang rampung ing hukum Minggu. Ing 9/11 udan pungkasan wiwit mreteli, lan ing hukum Minggu iku kasokaké tanpa ukuran, kaya dipralambangaké déning Kristus nalika Panjenengané ngambusaké marang para sakabat sawatara tetes udan sadurungé kasokané ing Pentakosta.

Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”

Zakharia 9:11 selaras karo 9/11 lan uga Klawan Tengah Wengi kang ndadèkaké tumuju marang hukum Minggu. Ing wektu 9/11, pekabaran Laodikia rawuh minangka bebener saiki, kaya déné wis kelakon ing taun 1856 lan 1888. Pekabaran Laodikia diparingaké marang wong-wong kang ora sumurup yèn dhèwèké wis mati. Wong-wong mau ana ing “sumur” tanpa pekabaran udan pungkasan, awit sumuré ora ana banyuné. Manawa Laodikia gelem nanggapi ketukan ing atiné, Gusti bakal ngangkat wong-wong mau metu saka sumur mau, awit nganti mangsa kasempatan sih-rahmat katutup ing wektu hukum Minggu, dhèwèké iku “para tawanan pangarep-arep.”

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.

> Dene tumrap sira uga, marga saka getihing prajanjianira, Ingsun wus ngluwari para tawananira saka guwa sing ora ana banyune. Balikana menyang benteng pangayoman, he para tawananing pangarep-arep; ing dina iki uga Ingsun mratelakake, yèn Ingsun bakal mbalèkaké marang sira ping pindho. Zakharia 9:11, 12.

9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.

9/11 maringi kakuwatan marang pekabaran sing rawuh ing taun 1989. Pekabaran iku yaiku pekabaran malaékat katelu, nanging ing struktur lan istilah gerakan reformasi Millerit, taun 1989 nandhani rawuhipun malaékat kapisan. Pekabaran malaékat kapisan diparingi kakuwatan ing tanggal 11 Agustus 1840 lumantar kasampurnaning sawijining ramalan ngenani Islam, lan iku nedahaké manawa rawuhipun malaékat katelu ing taun 1989 bakal diparingi kakuwatan lumantar kasampurnaning sawijining ramalan ngenani Islam.

When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.

Nalika ramalan ngenani Islam dikukuhaké tanggal 11 Agustus 1840, malaékat ing Wahyu pasal sepuluh tumedhak, mula nggambaraké kanthi pralambang tumedhaké malaékat ing Wahyu pasal wolulas ing 9/11. Panguwosan malaékat kapisan ing 1840, lan panguwosan malaékat kapindho ing 1844, loro-loroné padha nggambaraké kanthi pralambang panguwosan malaékat katelu ing 9/11. Tanggal 18 Juli 2020 iku rawuhipun malaékat kapindho, kaya kang dipralambangaké déning kuciwa kapisané para Millerit tanggal 19 April 1844. Sajarah saka loro panguwosan malaékat kapisan lan kapindho ing sajarahé para Millerit, lan uga sajarah panguwosan malaékat katelu ing 9/11, maringi paseksi tumrap panguwosané piwulang Midnite Cry kang rawuh ing Juli 2023.

The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.

Masa panyegelan diwiwiti ing 9/11 lan rampung ing hukum Minggu. Masa iki diwiwiti nalika Kristus ngembusaké sawetara tetes udan pungkasan lan dipungkasi déning ilat-ilat geni sing nggawa sawijining warta marang jagad ing Pentakosta. Pétrus nandhakake Pentakosta minangka panggenapan saka Yoèl. Amarga mangkono kanyatané, prakara iku netepaké yèn ambegané Kristus uga minangka panggenapan saka Yoèl, awit mangsa Pentakosta nduwèni wiwitan lan pungkasan kang cetha sing nduduhaké yèn alpha uga iku omega. Ing dina wunguné Kristus, pisungsung woh kapisan gandum jelai dipersembahaké, lan sèket dina sawisé iku, ing Pentakosta, pisungsung woh kapisan gandum diangkat munggah. 9/11 minangka pralambang Seruan Tengah Wengi sing rawuh sawatara sadurungé lan nuntun marang hukum Minggu. Panggenapan sampurna saka pralambang Zakharia 9:9 tumrap Seruan Tengah Wengi iku dumunung sawisé Juli 2023.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Padha bungaha banget, he putri Sion; soraka, he putri Yerusalem: lah, Ratumu rawuh marang kowe: Panjenengane iku adil lan nggawa karahayon; andhap asor, nunggang kuldi, yaiku anak kuldi, anaké kuldi wadon. Zakharia 9:9.

So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.

Mangkono, Zakharia sarujuk karo simbolisasi Yesaya ngenani umat Allah minangka makutha, nanging dheweke nambahi manawa makutha iku uga panji nalika nyerat, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, lan Zakharia luwih lanjut nggemakaké kabungahan kang ana gandhèngané karo simbol-simbolé Yoel yaiku “corn” lan “new wine,” kanthi ngandika, “corn shall make the young men cheerful, and new wine the maids.” Nalika kita nyemak cathetan bab para wong mendem saka Efraim ing pasal wolulikur, gatèkna manawa iki yaiku pasal Kitab Suci kang nandhani “rest and the refreshing.” Iki salah siji saka pérangan utama ing Kitab Suci ngenani udan pungkasan, mula para wong mendem saka Efraim iki mesthi padha karo para wong mendem kang kasebut déning Yoel.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …

> Cilaka makutha kasombongan, para wong mendem saka Éfraim, kang kaendahan kaluhurané iku kembang kang lagi luntur, kang ana ing pucuking lebak-lebak subur duwèké wong-wong kang kalah déning anggur! Lah, Pangéran kagungan sawijining kang rosa lan santosa, kang kaya prahara ès lan badai kang ngrusak, kaya banjiring banyu gedhé kang nglimpah, bakal mbanting mudhun menyang bumi kanthi tangan. Makutha kasombongan, para wong mendem saka Éfraim, bakal diinjak-injak ing sangisoring sikil; lan kaendahan kaluhuran, kang ana ing pucuking lebak subur, bakal dadi kembang kang lagi luntur, lan kaya woh kang cepet mateng sadurungé mangsa panas; kang nalika wong kang ndeleng iku wus weruh, nalika isih ana ing tangane, enggal dipangané. Ing dina iku Pangéraning sarwa dumadi bakal dadi makutha kaluhuran lan makutha kaendahan tumrap turahaning umaté, lan dadi roh pangadilan tumrap wong kang lenggah ing paukuman, sarta dadi kekuwatan tumrap wong-wong kang mbalèkaké peperangan nganti tekan gapura. Nanging wong-wong iki uga padha klèru marga saka anggur, lan marga saka ombèn-ombèn kang kuwat padha kesasar; imam lan nabi padha klèru marga saka ombèn-ombèn kang kuwat, padha katelen déning anggur, padha kesasar marga saka ombèn-ombèn kang kuwat; padha klèru ana ing wahyu, padha kesandhung ana ing pangadilan. Awit sakehé méja kebak muntah lan rereged, nganti ora ana papan kang resik. …

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Padha menenga lan gumunana; padha sesambata lan sesambatana: dheweke padha mendem, nanging dudu amarga anggur; padha oleng, nanging dudu amarga omben-omben kang atos. Awit Sang Yehuwah wus ngetokake marang kowe roh turu kang jero, lan wus nutup mripatmu: para nabi lan para panguwasamu, para paningal wus Panjenengane tutupi. Lan sakehing wahyu dadi tumrap kowe kaya tembung-tembunge kitab kang kasegel, kang diwenehake wong marang wong kang sinau, kanthi kandha, Mangkene, mugi panjenengan maos punika: lan dheweke mangsuli, Aku ora bisa; awit kitab iku kasegel: Lan kitab iku diwenehake marang wong kang ora sinau, kanthi kandha, Mangkene, mugi panjenengan maos punika: lan dheweke mangsuli, Aku dudu wong sinau.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.

> Mulané Pangéran ngandika: “Amarga bangsa iki padha nyedhak marang Aku nganggo cangkemé, lan ngurmati Aku nganggo lambéné, nanging atiné wis dijauhake saka Aku, lan rasa wedi-é marang Aku mung diwulangaké déning pranatané manungsa; mulané, lah, Aku bakal nindakaké pakaryan kang nggumunaké ana ing tengah bangsa iki, iya pakaryan kang nggumunaké lan kaélokan; awit kawicaksanané para wong wicaksana bakal sirna, lan pangertèné para wong pinter bakal kasamunèkaké. Bilai tumrap wong-wong kang ngupaya banget kanggo ndhelikaké rembugané saka Pangéran, lan pakaryané ana ing pepeteng, sarta padha kandha, Sapa sing weruh marang kita? lan sapa sing mangertèni kita? Satemené, anggonmu mbalikké samubarang dadi kosok-balin bakal dianggep kaya lemahing tukang grabah; awit apa pantes gawéan kandha marang sing gawé, Dhèwèké ora gawé aku? utawa barang kang kawangun kandha marang sing mbangun, Dhèwèké ora duwe pangertèn?” Yesaya 28:1–8; 29:9–16.

The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:

Pangéran badhé nindakaké sawijining “pakaryan ingkang nggumunaké” ana ing antarané para wong mendem saking Éfraim nalika Panjenengané nyingkiraké kawicaksanan lan pangertosanipun, yaiku kalih unsur piyambak ingkang kaiket kaliyan mangertosi tambahing kawruh nalika sawijining pesen kenabian kasingsingaké. Inggih para wicaksana ingkang mangertos. Bagéyan saking “pakaryan ingkang nggumunaké” punika inggih nyingkiraké kawruh ingkang kasingsingaké déning Sang Singa saking taler Yéhuda saking pikiranipun para wong mendem saking Éfraim. Pamisahan antawisipun para wicaksana lan para duraka punika minangka bagéyan saking “pakaryan ingkang nggumunaké” kagunganipun Pangéran. Punika Injil langgeng. Sasampunipun Kristus nuntun para wong Yahudi ingkang remen mbantah lumantar pasemon bab pakebonan anggur lan kanthi mekaten njebak piyambakipun supados ngucapaken paukumanipun piyambak, Panjenengané lajeng ngaturaken satunggaling pitakenan saking Jabur 118:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Watu kang ditampik déning para tukang yasa wus dadi watu pucuking pojok. Iki iku pakaryaning Pangéran; iki nggumunaké ing mripat kita. Iki lah dina kang wus katetepaké déning Pangéran; kita bakal bungah lan suka cita ana ing jeroné. Jabur 118:22–24.

The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”

Pangéran badhé ngrampungaké “pakaryan kang nggumunaké lan kaélokan” marang para wong mabuk saka Éfraim, lan punika kalebet njabut kasanggupanipun kanggo ngaken bebener. “Watu pokok ing pojok” punika nggumunaké wonten ing mripatipun para wong ingkang gadhah “anggur anyar” miturut Yoèl.

The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.

Wong-wong kang mendem ora bisa maca kitab kang katutup segelé, manawa iku pamaréntahan kang digambaraké minangka “sinau” utawa wong awam kang digambaraké déning “ora sinau.” Ora mungkin wong-wong kang mendem bisa mangertèni kanthi bener paseksèn nabi saka Kitab Suci, kang digambaraké minangka “kitab kang katutup segelé.” Wong-wong kang mendem iku uga kaping pindho diarani minangka wong-wong kang “kesasar saka dalan.” Maneh, prakara iki kacathet ing Yesaya 28, sawijining pérangan utama Kitab Suci ngenani udan pungkasan, ing ngendi Yesaya nandhesaké “katentreman lan kasagaran” kang ora gelem dirungokaké déning wong-wong kang mendem. “Katentreman lan kasagaran” iku sawijining piwucal, awit prakara iku bisa dirungokaké.

That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.

Mabuk iku wis ndadèkaké para wong mendem metu saka dalané “dalan-dalan kuna” miturut Yeremia, yaiku “dalan” kang kudu dilakoni supaya bisa nemu udan pungkasan, kang déning Yeremia dipralambangaké minangka “pangasokan.” Panampikan marang piwulang bab udan pungkasan déning para wong mendem saka Éfraim iku dadi sawijining pokok pawartan tartamtu ing Sabdaning Allah. Wong-wong mau mendem amarga padha ora gelem bali marang sajarah dhasar kang nyawisaké pola cithak biru kanggo sajarahé wong satus patang puluh papat èwu, yaiku sajarah udan pungkasan.

The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.

“Pakaryan kaelokan” kang katindakaké marang para wong mendem ing Éfraim dumadi sajroning tumeteské udan pungkasan. Sajroning udan pungkasan ana sawijining piwulang pangujian kang ngasilaké rong golongan wong sing nyembah, kang kagambaraké déning “anggur” kang padha diunjuk. Wong duraka wis nampik ngedegaké panganggoné ramalan ing atas garis-garis sejarah suci, déné wong-wong kang nggunakaké metodhe “garis ing sandhuwuré garis” saka Yesaya wolulikur padha ngunjuk “anggur anyar.” Kamedemané wong duraka kababar ing ketidakmampuane mangertèni ramalan, lan kaanané sing wuta iku disebabaké déning ora gelem bali marang dalan-dalan lawas kang dhasar. Gusti Yesus ndhawuhi wong-wong Yahudi kang seneng mbantah kanthi takon apa padha tau maca bab watu kang ditampik, nanging banjur dadi watu pojok kang utama.

The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.

Watu kang dadi pucaking pojok makili manawa bebener kenabian, yaiku yèn dhasar utawa watu pojok mau diduplikasi ana ing watu pucak. Watu alfa uga dadi watu omega. Prinsip kenabian utama kang netepaké lan nyangga metodologi larik demi larik, (yaiku metodologi udan pungkasan) yaiku yèn wiwitaning sawiji prakara nggambarake pungkasaning prakara iku. Prinsip kenabian utama ing gerakan Millerit yaiku prinsip sedina kanggo setaun kang dikonfirmasi nalika malaékat ing Wahyu sepuluh mudhun. Prinsip kenabian utama ing gerakan satus patang puluh papat ewu yaiku yèn wiwitan nggambarake pungkasan, kang dikonfirmasi nalika malaékat ing Wahyu wolulas mudhun.

God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”

Sabdaning Allah sing asipat profetik iku rinci banget ing njlentrehake faktor-faktor sing magepokan karo udan pungkasan. Salah siji saka kasunyatan kasebut yaiku manawa para pemabuk Efraim ora saged mangerteni udan pungkasan, lan iki dipratandhani lumantar wong-wong Yahudi sing ngandharake marang Pétrus manawa para murid iku padha mendem. Prinsip utama saka metodologi kasebut dipacak kanthi langsung minangka Alfa lan Omega kanthi bola-bali ing sajroning Sabdaning Allah, nanging Sabda iku wis disegel tumrap wong-wong mau. Metodologi kasebut, paugeran profetik utama, lan pekabaran udan pungkasan iku sawetara saka tema-tema sing wis disucekake ing sawijining garis sajarah profetik kang dipratelakake minangka “pakaryan kang nggumunake.”

> Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.

> Maneh pangandikaning Sang Yehuwah Gustining sarwa tumitah tumeka marang aku, mangkene: Mangkene pangandikaning Sang Yehuwah Gustining sarwa tumitah: Aku cemburu marang Sion kalawan cemburu kang gedhe, lan Aku cemburu marang dheweke kalawan bebendu kang gedhe banget. Mangkene pangandikaning Sang Yehuwah: Aku wus bali marang Sion, lan bakal dedalem ana ing tengahing Yerusalem; lan Yerusalem bakal sinebut kutha kayekten; lan gununging Sang Yehuwah Gustining sarwa tumitah, gunung suci. Mangkene pangandikaning Sang Yehuwah Gustining sarwa tumitah: Isih bakal ana wong tuwa lan wanita tuwa padha manggon ana ing dalan-dalaning Yerusalem, saben wong nyekel teken ana ing tangane marga saka tuwané kang wis banget. Lan dalan-dalaning kutha bakal kebak bocah lanang lan bocah wadon kang padha dolanan ana ing dalan-dalané.

> Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.

> Mangkéné pangandikané Pangéraning sarwa tumindak; Manawa prakara iku katon nggumunaké ana ing paningalé para sésa bangsa iki ing dina-dina iki, apa uga bakal nggumunaké ana ing paningal-Ku? mangkono pangandikané Pangéraning sarwa tumindak. Mangkéné pangandikané Pangéraning sarwa tumindak; Lah, Aku bakal nylametaké umat-Ku saka tanah wetan lan saka tanah kulon; lan Aku bakal ngirid wong-wong mau, lan wong-wong mau bakal manggon ana ing tengahé Yerusalem: lan wong-wong mau bakal dadi umat-Ku, lan Aku bakal dadi Allahé wong-wong mau, kanthi kayektèn lan kabeneran. Mangkéné pangandikané Pangéraning sarwa tumindak; Padakna tanganmu dadi rosa, hé kowé kang ing dina-dina iki krungu tembung-tembung iki lumantar cangkemé para nabi, kang ana ing dina nalika dhasaré padalemané Pangéraning sarwa tumindak kasèlèh, supaya Pedaleman Suci bisa katitahaké. Awit sadurungé dina-dina iki ora ana upah tumrap manungsa, lan uga ora ana upah tumrap kéwan; uga ora ana katentreman tumrap wong kang lunga metu utawa mlebu marga saka kasangsaran: awit Aku ndadèkaké kabèh wong, saben wong nglawan pepadhané. Nanging saiki Aku ora bakal tumindak marang sésané bangsa iki kaya ing dina-dina biyèn, mangkono pangandikané Pangéraning sarwa tumindak. Zakharia 8:1–11.

Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Zakharia ngandika, “Kuwatna tanganmu, hé kowé sing ing dina-dina iki padha krungu tembung-tembung iki lumantar cangkem para nabi, yaiku sing ana ing dina nalika dhasaring padalemané Pangéran sarwa dumadi dilebokaké, supaya Padaleman Suci bisa kabangun.” Kang nguwataké umaté Allah iku pesen bab dhasar kang dadi watu pucuk. Pesen iku yaiku yèn sajarah Millerit kaulang manèh ing sajarahé wong sèwu patang atus patang puluh papat ewu.

Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.

Kristus takon, “Manawa iku katon nggumunake ana ing paningale turahaning bangsa iki ing dina-dina iki, apa iya uga bakal katon nggumunake ana ing paningalku?” Pitakon iku nandhani jaman kenabian saka “pakaryan kang nggumunake” kagungane Allah, kang dadi pokok pawartos saben nabi, nanging uga nandhani wektu nalika gerakan Laodikia saka wong satus patang puluh papat ewu iku malih dadi gerakan Filadelfia saka wong satus patang puluh papat ewu. Iku titik sing padha karo wektu nalika wong-wong mau dicapet, lan titik sing padha nalika gerakan iku malih saka militant dadi triumphant, kang uga dadi panggonan nalika pakaryan nggabungake kaallahan lan kamanungsan ana ing antaraning golongan wong iki dipurnakaké nalika pasucèn sajatine karesiki. Iki bisa dimangertèni ana ing ayat-ayat, awit sajarah kenabian kang diwakili déning “pakaryan kang nggumunake”-Nya iku nggumunake ana ing paningale Allah lan ing paningale para turahan, lan mripat marang mripat iku pralambang manunggal. Manunggal kang dipralambangaké ing kéné nyariosaké bab pancegeling umaté Allah kang ngetutaké Sang Cempé menyang endi waé Panjenengané tindak, kang wis tekan ing sawijining titik nganti wong-wong mau milih mati tinimbang nglakoni dosa lan nyalahi pratélaning watak Kristus.

Micah identifies the foundational history of ancient Israel as “marvelous things.”

Mikha ngidentifikasi sajarah dhasar Israèl kuna minangka “prekara-prekara kaélokan.”

> According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.

> Miturut dina-dina nalika sira metu saka tanah Mesir, Ingsun bakal nduduhaké marang dhèwèké prakara-prakara kaélokan. Mikha 7:15.

The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.

“Pakaryan-pakaryan kang nggumunake” iku sajarah dhasar kang “nggumunake” amarga sajarah dhasar iku kaulang maneh ing sajarah pungkasan, kang dipralambangake déning watu pucuk. “Pakaryan-pakaryan kang nggumunake” iku sajarah kang diwiwiti déning watu pojok lan dipungkasi déning “watu pucuk.” “Pakaryan-pakaryan kang nggumunake”-Nya kawedhar ing sajarah Musa lan kaulang maneh ing sajarah Kristus. Musa iku watu pojok lan Kristus iku watu pucuk. Musa iku alfa lan Kristus iku omega miturut pralambang nabi.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.

> “Miwiti saka Musa, Alfa sejati saka sajarah Kitab Suci, Kristus nerangaké ing sakehé Kitab Suci prekara-prekara ngenani Panjenengané piyambak.” The Desire of Ages, 797.

Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.

Musa mulang, lan Pétrus migunakaké tembung-tembunge Musa ing Pentekosta kanggo negesaké yèn Musa minangka pralambang Kristus.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Nanging prakara-prakara iku, kang wus dipratandhakaké Allah sadurungé lumantar cangkeming sakehé para nabi-Né, yèn Sang Kristus bakal nandhang sangsara, iya mangkono wis katetepaké déning Panjenengané. Mulané padha mratobata lan padha mblenjana, supaya dosa-dosamu kapusak, nalika mangsa kasagaran rawuh saka ing ngarsané Gusti; sarta Panjenengané bakal ngutus Yesus Kristus, kang sadurungé wis diwartakaké marang kowé: Panjenengané iku kudu ditampani déning swarga nganti tekaning mangsa mulihaké samubarang kabèh, kang wus dipangandikakaké Allah lumantar cangkeming sakehé para nabi-Né kang suci wiwit wiwitaning jagad. Awit Musa temenan wus ngandika marang para leluhur: Gusti Allahmu bakal ngedegaké Nabi kanggo kowé saka antaraning sadulurmu, kaya aku; Panjenengané iku kudu kokrungokaké sajroning samubarang kabèh apa waé kang bakal dipangandikakaké marang kowé. Lan bakal kelakon, saben jiwa kang ora gelem ngrungokaké Nabi iku, bakal katumpes saka antaraning umat. Malah, sakehé para nabi wiwit Samuèl lan para kang tumuli sawisé panjenengané, samubarang kang wus ngandika, iya padha wus mratelakaké bab dina-dina iki. Lelakone Para Rasul 3:18–24.

Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.

Musa minangka alfa lan Kristus minangka omega wis katetepake lumantar paseksi kapindho Petrus ngenani Musa nalika pametuning Pentakosta; lan kanthi mangkono Petrus nekanake lan nedahake manawa sawijining unsur utama saka pekabaran udan pungkasan (lan pasulayan kang diunggahake marang pekabaran iku) yaiku prinsip kenabian “alfa lan omega.” Prinsip iku minangka pasangane prinsip taun/dina tumrap wong satus patang puluh papat ewu ing sajarah Millerit. Prinsip “alfa lan omega” iku yaiku prinsip ‘dhasar dadi watu pucak,’ yaiku prinsip-prinsip ‘Musa lan Sang Cempen;’ lan mulane, lumantar ilham, diidentifikasi minangka salah siji saka ayat-ayat ing kidhung kebon anggur, kang uga dadi kidhung Musa lan Sang Cempen.

The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.

Wiwitan lan pungkasan sing diprayogakaké déning manéka warna garis kenabian iku nggambaraké sajarah ing ngendi Allah nggenepi “pakaryan-pakaryan kaélokan”-Nya, lan pepadhang sing katangèkaké saka pangertosan bab apa sing diprayogakaké déning pralambang “pakaryan-pakaryan kaélokan” iku sing ngowahi wong Laodikia dadi wong Filadelfia, saéngga dadi watu ing sawijining Padaleman Suci sing lagi dibangun, kaya dene padaleman Millerite kang dibangun sajroning 46 taun tumuju tanggal 22 Oktober 1844 nalika Pangéran ndhatengi Padaleman Suci-Nya kanthi dadakan.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> Yèn kowé pancèn wis ngrasakaké yèn Gusti iku kebak sih. Mulané sowana marang Panjenengané, yaiku Watu urip, kang satemené ditampik déning manungsa, nanging pinilih déning Allah lan aji; kowé uga, kaya watu-watu urip, lagi kadadèkaké omah kasukman, dadi kaimaman kang suci, supaya nyaosaké kurban-kurban kasukman, kang kacepeng déning Allah lumantar Gusti Yésus Kristus. Awit saka iku ana katulis ing Kitab Suci: Lah, Ingsun ndhasaraké ing Sion sawijining watu pojok kang utama, kang pinilih lan aji; lan sapa sing pracaya marang Panjenengané ora bakal kawirangan. Mulané tumrap kowé kang padha pracaya, Panjenengané iku aji; nanging tumrap wong-wong kang ora manut, watu kang ditampik déning para tukang yasa, watu iku uga kang dadi watu pojok kang utama, lan dadi watu sandhungan lan karang kang njalari kasandhung, yaiku tumrap wong-wong kang kesandhung marang pangandika, awit padha ora manut; marang mangkono iku uga padha wis katetepaké. Nanging kowé iku turun kang pinilih, kaimaman karajan, bangsa kang suci, umat kagungan piyambak, supaya kowé martakaké kaunggulan-kaunggulané Panjenengané, kang wis nimbali kowé metu saka pepeteng menyang pepadhang-Né kang ngédab-édabi; kang biyèn dudu umat, nanging saiki dadi umaté Allah; kang biyèn durung olèh kawelasan, nanging saiki wis olèh kawelasan. 1 Pétrus 2:3–10.

To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.

Dipunundang mlebet ing pepadhang-Nya ingkang ngédab-édabi punika nandhakaké kapan panggilan punika kaparingaké, awit tetenger dalan taun 1888, ingkang dipadakaké déning ilham kaliyan pambrontakan Korah wonten ing sajarah alfa Musa, nalika dipunbabar dhateng dinten-dinten pungkasan, dipunpadakaké kaliyan 9/11, nalika piwulang Laodikia rawuh bebarengan kaliyan malaékat kaping tiga miturut ilham. Wong-wong Laodikia wonten ing ramalan punika “wuta,” tegesipun bilih piyambakipun wonten ing pepeteng, lan panggilan supados medal saking pepeteng punika kawiwitan nalika piwulang Laodikia rawuh ing taun 1856, 1888, lan 9/11. Ing 9/11, “panggilan medal saking pepeteng” punika boten namung panggilan supados mangertos pepadhanging malaékat saking Wahyu wolulas, nanging ugi panggilan dhateng tiyang ingkang mirengaké supados mlebet ing sajarah punika piyambak, ing pundi “pakaryan-pakaryan ngédab-édabi” kagunganipun Gusti Allah badhé manggihaken kasampurnanipun ingkang sampurna.

It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.

Sajrone telung dasawarsa kapungkur wis bola-bali kabuktekake manawa pangerten profetik tumrap “Injil langgeng” iku sawijining sejarah ing ngendi ana sawijining kayekten profetik kang dibukak segelé, kang miwiti sawijining proses pangujian telung tataran, kanthi ana rong ciri pambédan ing sajroning telung panggawé uji mau. Rong panggawé uji kang kapisan béda sipaté tinimbang kang katelu, amarga kang katelu iku sawijining ujian pamungkas kang nedahake apa panjenengan wis lulus ing panggawé uji kapisan lan kapindho. Pambédan liyané ing Injil langgeng yaiku manawa panjenengan kudu lulus panggawé uji kang lagi lumaku supaya bisa melu ing panggawé uji sabanjuré.

The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.

Sajarah “pakaryan-pakaryan kaélokan” iku uga minangka sajarah ing ngendi “Injil langgeng” tekan pucaké, awit jam pangadilan sing diumumaké déning malaékat kang kapisan lan diidentifikasi minangka Injil langgeng nemu kaleksanané kang sampurna wiwit 9/11. Pangadilan sing dipèngetaké marang para Millerit iku yaiku 22 Oktober 1844 nalika lawang katutup ing pasemon para prawan sepuluh, mangkono iku dadi pralambanging hukum Minggu nalika lawang katutup manèh ing pasemon para prawan sepuluh. 9/11 ngumumaké yèn jam pangadilan eksekutifé Gusti Allah diwiwiti ing hukum Minggu, kaya déné para Millerit ngumumaké yèn jam pangadilan investigatif diwiwiti tanggal 22 Oktober 1844.

From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”

Saka 9/11 nganti tekan hukum Minggu iku sawijining mangsa wektu kang dipratelakake minangka “karya-karya kaelokaning Allah,” lan padha kaya watu dhasar kang dadi “sirahing pojok,” lan padha kaya “mangsa Pentakosta,” lan padha kaya “Habakuk bab loro,” lan minangka “wektu pemeteraian tumrap satus patang puluh papat ewu,” lan minangka “wektu panggodhane gambaring kéwan,” lan minangka “Injil langgeng,” lan minangka “sejarah suci wiwit 1840 nganti 1844,” lan minangka sajarahé “Wahyu bab sepuluh,” lan minangka “sejarah wiwit baptisané Kristus nganti tekan pejahé Panjenengané.”

The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.

Sajarah sing dipralambangaké ing sawijining fraktal lumantar baptisané diwiwiti mangsa 2520 dina sing pungkasané ing kayu salib. Baptisan Kristus mralambangaké séda, kakubur, lan wunguné Panjenengané, kang kapenuhan kanthi harfiah ing pungkasan 1260 dina.

When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”

Nalika Roh Suci tumedhak ing baptisané Kristus, iku nggambarake tumedhaking malaékat ing Wahyu wolulas ing 9/11. Sakwisé 1260 dina profetik, prastawa-prastawa kang dilambangaké déning baptisan mau kawujud sacara harfiah ana ing salib. Sajarah wiwit saka baptisan nganti salib ngemot sawijining sajarah alfa simbolis kang kawujud sacara harfiah ing pungkasaning wektu mau. Sajarah alfa lan omega iku minangka fraktal saka sakabèhé sajarah umum. Sajarah wiwit saka baptisan nganti salib iku yaiku “pakaryan-pakaryané Allah kang nggumunaké,” lan sajarah mau uga kawakili déning “baptisané Kristus” lan uga déning “séda, kakubur, lan wunguné” Panjenengané sacara harfiah, mula uga déning “baptisané Israèl kuna ing Segara Abang,” lan uga déning “baptisané wolung jiwa sajroning sajarahé Nuh.” Kabèh mangsa iki makili sajarah “pakaryan-pakaryané kang nggumunaké.”

When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?

Bab prakara angka 8 minangka lambang kawunguné saka ing pati, kawula wolung nyawa ana ing prau iku kang dadi sebutan kapisan bab angka wolung minangka sawijining pralambang; lan miturut paugeran sebutan kapisan, sakabèhé rinciyan kenabian ana ing sebutan kapisan iku. Wolung nyawa iku padha pindhah saka bumi lawas menyang bumi anyar, apa ora mangkono?

Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.

Wolu jiwa mau urip ngliwati mangsaning udan, nanging kabeh wong kang nampik pesen pepeling bab udan iku mati, bener ta? Wolu jiwa “8” kang bakal mlebu ing bumi anyar, kang dipralambangaké lumantar sajarah pesen pepeling sing ditampik, lawang kang katutup, udan, lan bumi anyar, wis ngliwati owah-owahan dispensasi saka donya lawas menyang donya anyar.

The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”

Owah-owahan dispensasional kang nandhani wolung jiwa, yaiku satus patang puluh papat ewu, iku pindhah saka Laodikia menyang Filadelfia, kang uga minangka pindhah saka pasamuwan militant kang kadadosan saka gandum lan ilalang menyang pasamuwan triumphant kang kadadosan namung saka pisungsung gandum woh wiwitan kang diangkat munggah minangka pisungsung panji kanggo dideleng dening saindenging jagad, padha karo ndeleng prau siji-sijiné ana ing lumahing banyu kang gegelut. Wong-wong iku yaiku si 8 kang asalé saka si 7, lan sajarah panyabrangan bahtera lan panyabrangan Segara Abang loro-loroné padha dadi gambaran tumrap “pakaryan-pakaryan kaelokan”-Panjenengané.

Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.

Jiwa-jiwa mau yaiku wong-wong sing wis diuripaké menèh minangka panggeneping Wahyu 11:11. Wong-wong mau iku umat prajanjianing Allah, kang diwakili déning bapané, Abraham, sing ngemban tandha prajanjian lumantar sunat kang kudu kalakon ing dina kaping wolu.

All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.

Kabeh garis iki makili mangsa wektu sing padha, lan mangsa wektu iku diwiwiti saka dhasaring 9/11 lan dipungkasi ing angger-angger dina Minggu. 9/11 iku watu dhasar, lan angger-angger dina Minggu iku watu pucak. Ing sajarah pambangunan maneh Yerusalem ing jaman Nehemia lan Ezra, dhasar iku rampung sajrone sajarah dhawuh kapisan, lan Padalemané dhéwé wis rampung adoh sadurungé dhawuh katelu. Ing sajarah Millerite, dhasar-dhasar iku ditetepaké ing Mei 1842 nalika bagan 1843 diterbitaké. Padaleman Millerite mesthiné mbutuhaké patang puluh enem taun kanggo diadegaké, wiwit 1798 nganti 1844. Sadurungé 22 Oktober 1844, Padaleman Millerite wis rampung, lan watu pucaké yaiku Panguwuh Tengah Wengi. Nalika Panguwuh Tengah Wengi rampung ing 22 Oktober 1844, alpha lan dhawuh katelu taun 457 BC wis ketemu padanané ing omega taun 1844. 457 BC minangka alpha tumrap 2300 taun, lan 1844 minangka omega. Ing siji tataran kalorone padha, amarga dhawuh utawa malaékat iku padha-padha pesen, lan kalorone padha dadi pralambang tumrap angger-angger dina Minggu, ing ngendi bakal ana dhawuh lan ing ngendi pesen malaékat katelu ngrembaka dadi panguwuh sora.

From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”

Saka taun 457 SM nganti 408 SM, patang puluh sanga taun diidentifikasi déning Daniel minangka mangsa nalika bangsa Yahudi bakal ngrampungaké pambangunan, “dalan bakal dibangun manèh, lan témbok uga, sanajan ing mangsa kang rekasa.”

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Mulané padha sumurupa lan padha mangertia, yèn wiwit metu dhawuh supaya Yérusalèm dipulihaké lan dibangun manèh nganti tekan Sang Mesias, Sang Pangeran, bakal ana pitung minggu lan suwidak loro minggu; dalan-dalané bakal dibangun manèh, lan témboké uga, sanajan ing mangsa-mangsa kang kebak karibedan. Daniel 9:25.

457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.

457 SM lan 1844 iku alfa lan omega tumrap ramalan 2300 taun. Kalorone padha dadi pralambang paugeran Minggu, amarga minangka alfa lan omega, kalorone iku padha, lan kuciwane taun 1844 diselaraské déning ilham karo kuciwané salib. Manawa taun 1844 dadi pralambang salib, lan pancèn mangkono, mula pasangane minangka alfa (457 SM) uga mangkono. Taun 1844 nganti 1863 nggambaraké proses panggodhèné malaékat katelu. Proses panggodhèn iku dipralambangaké déning 49 taun ing antarané paugeran katelu, paugeran Minggu, lan rampungé pakaryan dalan lan témbok kang kelakon ing mangsa kasangsaran.

457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.

457 SM dumugi 408 SM punika sajarah alfa saking 2300 taun ingkang nglambangaken sajarah omega wiwit 1844 dumugi 1863. Kalih sajarah punika nglambangaken sajarahipun golongan satus patang puluh sekawan ewu sasampunipun sami dipunsegel nalika paugeran Minggu dumugi mangsa wekdal pikajenganing manungsa katutup. Pakaryanipun golongan satus patang puluh sekawan ewu punika nyeluk para kakung lan para putri supados wangsul dhateng “dalan-dalan ingkang kuna,” ingkang dipungambaraken déning Yesaya minangka mbangun malih papan-papan reruntuhan ingkang kuna, lan ingkang dipunsebat déning Yeremia minangka dalan ingkang nuntun dhateng piwucal udan pungkasan. “Tembok” punika angger-anggeripun Allah, ingkang badhé dipunwakili déning golongan satus patang puluh sekawan ewu dhateng saindenging jagad dados panji. Punika badhé kalampahan ing mangsa kasangsaraning wekdal-wekdal angel saking bilai ingkang kaping tiga saking Islam, awit Islam punika ingkang ndadosaken bangsa-bangsa duka. Pakaryan punika lan mangsa wekdal ingkang angel punika terus lumampah dumugi Mikhael jumeneng.

So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.

Mulané, manawa panjenengan saged nyumurupi bilih 457 SM dumugi 408 SM punika satunggaling periode kenabian ingkang kawiwitan ing dhawuh kaping tiga lan dados pralambang satunggaling periode kenabian ingkang kawiwitan ing taun 1844 kanthi rawuhipun malaekat kaping tiga lan pungkasanipun ing taun 1863, mila panjenengan saged nyumurupi bilih sesambetanipun kaliyan wangsit 2300 taun, dados titik wiwitan utawi titik pungkasan, mratelakaken bilih piyambakipun punika alpha lan omega sajroning gegayutanipun kaliyan satunggal lan satunggalipun. Mangsa kasangsaranipun Nehemia nggambaraken mangsa kasangsaran ingkang nuntun dhateng lan nyakup Perang Sipil. Periode patang puluh sanga taun ing sajarah alpha makili periode 19 taun ing sajarah omega. Periode 19 taun punika ugi dipun pralambangaken déning 19 taun ing wiwitaning wangsit 65 taunipun Yesaya.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Amarga sirahing Siria iku Damsyik, lan sirahing Damsyik iku Rezin; lan sajrone nem puluh lima taun Efraim bakal diremuk, nganti ora dadi sawijining bangsa. Yesaya 7:8.

Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.

Yésaya ngaturaké wangsit punika ing taun 742 SM, lan 19 taun salajengipun, ing taun 723 SM, karajan sisih lor kabekta lumebet ing panawanan salaminipun 2520 taun, ingkang pungkasanipun dumugi taun 1798. Sangang welas taun wiwit 742 SM ngantos 723 SM punika salaras kaliyan sangang welas taun wiwit 1844 ngantos 1863, awit sangang welas taun ingkang kapisan punika minangka alfa saking wangsit punika, lan sangang welas taun ingkang pungkasan punika minangka omega. Ing sajarah sangang welas taun punika, ratu ala Ahaz kaparingan pasuryan déning Yésaya kanthi pawartos bab udan pungkasan, kados ingkang kagambaraken wonten ing ayat wolu minangka pawartos bab “pitung wektu.” Ahaz nampik pawartos punika, kados déné Adventisme Millerit Laodikia ing taun 1863 ugi nampik.

During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.

Sajeroning mangsa iku, imam agungé Ahaz niliki Asyur, nggawa bali rancangan candhi pagané wong-wong mau, lan Ahaz banjur dhawuh supaya iku diadegaké ing plataraning Padalemané Allah. Garis iki sajajar karo crita bab nabi sing ora manut, kang dipréntah supaya aja bali menyang Yehuda lumantar dalan kang padha karo dalan nalika rawuhé, nanging banjur iya bali lan katipu déning nabi palsu lan goroh; iki makili bali manèh marang metodologi Protestan sing murtad supaya ndhelik saka pangerten Millerit bab “pitung kaping” ing sawijining panggenapan klasik saka segawon kang mbalèni muntahé dhéwé.

This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”

Prastawa punika kalampahan nalika Perang Sipil antawis karajan sisih lor lan karajan sisih kidul wiwit kadadosan, saéngga dados pralambang Perang Sipil ing Amérika Sarékat nalika mangsa 19 taun punika kaulang. 742 SM dumugi 723 SM makili mangsa 19 taun saking 1844 dumugi 1863, ingkang makili mangsa saking undhang-undhang Minggu dumugi pamejanganing wekdal sih-kadarman. Sajarah 9/11 dumugi undhang-undhang Minggu punika sajarahing ujian arca kéwan galak wonten ing sajroning Amérika Sarékat, ingkang dipun-gandhakaken wonten ing ujian arca kéwan galak saindenging jagad ingkang kawiwitan nalika undhang-undhang Minggu. Awit saking punika, mangsa-mangsa 19 taun ingkang makili undhang-undhang Minggu dumugi pamejanganing wekdal sih-kadarman, ugi makili sajarah 9/11 dumugi undhang-undhang Minggu, inggih punika sajarah “karya-karya kaélokan”-Nya.

We will continue in the next article.

Kita badhé nerusaké wonten ing artikel salajengipun.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.

> Lan pangandikané Pangéran tumeka marang aku, pangandikané, Hé anaking manungsa, paribasan apa iku sing ana ing tanah Israèl, kang muni mangkéné: Dina-dina iku saya kalantur, lan saben wahyu ora kaleksanan? Mulané kandhaa marang wong-wong mau, Mengkéné pangandikané Gusti Allah: Aku bakal ndadèkaké paribasan iki mandheg, lan wong-wong ora bakal nggunakaké menèh minangka paribasan ing Israèl; nanging kandhaa marang wong-wong mau: Dina-dina iku wis cedhak, lan kaleksanané saben wahyu. Awit ing satengahé brayat Israèl ora bakal ana menèh wahyu kang muspra utawa tenung kang nglèmbana. Awit Aku iki Pangéran: Aku bakal ngandika, lan pangandika sing Dakkandhakaké iku bakal kaleksanan; ora bakal kalantur menèh; awit ing jamanmu, hé brayat kang mbaléla, Aku bakal ngandika tembung iku lan bakal nglakoni, pangandikané Gusti Allah.

> Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Maneh pangandikané Pangéran rawuh marang aku, mangkéné: Hé anaking manungsa, lah wong-wong saka brayat Israèl padha muni, “Wahyu kang didelengé iku tumraping dina-dina kang isih suwé tekané, lan dhèwèké medhar wangsit bab jaman-jaman kang isih adoh.” Mulané kandhaa marang wong-wong mau: Mangkéné pangandikané Pangéran Allah; Ora bakal ana manèh pangandikan-Ku kang katundha suwiné, nanging pangandika kang wus Sunucapaké iku bakal kalakon, mangkono pangandikané Pangéran Allah. Yehezkiel 12:21–28.

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