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# The Hidden History of Verse Forty - Number Seven

Sajarah Sing Kapendem saka Ayat Patang Puluh — Angka Pitu

Eleven and Twenty-Two

Sewelas lan Rong Puluh Loro

Author

Jeff Pippenger

Published

April 4, 2026

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Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.

Daniel pasal sewelas ayat nembelas lan ayat rong puluh loro kalorone cocog karo undhang-undhang Minggu sing bakal enggal rawuh. Kawujudan ayat sepuluh ing taun 1989 nuntun marang Perang Ukraina ing taun 2014, kaya dene diwakili déning kawujudan perang Raphia saka ayat sewelas ing taun 217 SM. Ayat sewelas nganti ayat nembelas uga padha karo ayat sewelas nganti ayat rong puluh loro; mulane, sajarah sing kasamar saka ayat patang puluh, kaya dene diwakili ing ayat sewelas nganti nembelas, uga diwakili minangka sajarah ayat sewelas nganti rong puluh loro. Sajarah sing kasamar saka ayat patang puluh diwakili déning ayat sewelas nganti rong puluh loro.

## Chapters Eleven through Twenty-two

Bab Sebelas nganti Rong Puluh Loro

That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.

Sajarah kang kaumpet iku uga diwakili ana ing pasal sewelas nganti rong puluh loro saka Purwaning Dumadi, Matius, Wahyu, lan The Desire of Ages. Papat seksi saka pasal “sewelas nganti rong puluh loro” mau selaras karo sajarah kang kaumpet, amarga sajarah kang kaumpet iku yaiku ayat sewelas nganti rong puluh loro ing Daniel sewelas. Pusēre papat seksi mau tansah ngenali pratandha prejanjian, diwiwiti saka prejanjian pati kang diwakili déning Nimrod ing pasal sewelas Purwaning Dumadi lan dipungkasi karo sundelé Roma ing pasal pitulas kitab Wahyu.

## Seventeen

Pitung Welas

With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.

Kajaba Matius, para saksi papat mau ngenali pasal pitulas minangka titik tengah saka mangsa wektu sing digambarake déning wong-wong mau. Angka pitulas uga kapanggih kaping telu ing telung ramalan rong atus sèket taun sing diwiwiti ing 457 SM, 64, lan 1776. Loro saka garis-garis wektu mau, (sing kapisan lan sing pungkasan) nandhani sawijining titik tengah nalika garis kapisan saka 457 SM rampung ing 207 SM lan garis pungkasan saka 1776 rampung ing 2026. 207 SM ana ing antarane perang Raphia lan Panium, lan 2026 iku mangsa tengah jabatan présidhèn pungkasan saka Amerika Sarékat.

Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.

Ing sajroning telung garis wektu rong atus seket taun, Ptolemaios mrentah pitulas taun. Ana pitulas taun ing antarane 313 lan 330 ing garis Nero lan ana pitulas taun ing antarane perang Raphia ing 217 SM lan perang Panium ing 200 SM. Telu saka papat seksi ing pasal sewelas nganti rong puluh loro nandhani titik tengahé sing pas ana ing pasal pitulas. Mulané, sajarah sing kasingid ana ing ayat patang puluh kaawakili ing ayat sewelas nganti rong puluh loro ing pasal sing padha, lan papat seksi saka pasal sewelas nganti rong puluh loro selaras karo ayat-ayat iku mau. Kawujudan saben-saben saka telung wangsit 250 taun mau selaras karo sajarah sing padha iku. Titik tengah ditekanaké minangka tetenger dalan, lan mligi ditandhani minangka pralambang prejanjian lan meterai umat Allah.

## Daniel Twelve

Daniel Rolas

Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.

Ayat pitu, sewelas, lan rolas saka Daniel pasal rolas ngenali mangsa pungkasan panyegelané wong satus patang puluh papat ewu. Ayat pitu ngenali tanggal 31 Dhésèmber 2023, ayat rolas ngenali tanggal 18 Juli 2020. Panyebaran ing ayat pitu sing rampung ing tanggal 31 Dhésèmber 2023, kang wis diwiwiti ing tanggal 18 Juli 2020, dipralambangaké ana ing alfa lan omega saka telung ayat wektu kenabian sing dumunung ing Daniel rolas. Ayat tengah saka 1.290 taun ngenali sajarah saka 1989 nganti ukum Minggu sing bakal enggal teka minangka 30, lan banjur 1.260 nganti pungkasaning mangsa pituwasing manungsa. Telung puluh taun makili umuré kalungguhan imam saka wong satus patang puluh papat ewu, lan 1.260 taun ngetipifikasi patang puluh loro sasi simbolis saka Wahyu telulas.

The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Pauls’ dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.

Ramalan kaping pindho ngenani 30 sing diterusaké déning sèwu rong atus suwidak taun iku minangka pralambang ramalan prajanjian kaping pindho saka Abraham lan Paulus, yaiku 400 lan 430 taun. Titik tengah saka telung ayat wektu ing Daniel rolas nggambaraké pambrontakan saka aksara kaping telulas, nalika uga nekanaké prajanjian lan panyegelan tumrap satus patang puluh papat èwu. Telung ayat iku uga salaras karo sajarah kang kapêndhem, lan nambahi sawijining paseksi manèh tumrap penekanan yèn titik tengah iku minangka pralambang saka prajanjian.

## Spring and Fall

Mangsa Semi lan Gugur

With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.

Kanthi sadaya garis punika, kita kedah nyakup tigang seksi saking pésta semi lan gugur ingkang kapanggih wonten ing Imamat kalih dosa tigang, ingkang dipasaraké lan dipun-gabung kaliyan mangsa Pentakosta wonten ing sajarah salib. Ing ngriku, babipun inggih punika kalih dosa tigang, ingkang dados pralambang pakaryan panebusan Kristus. Bab punika kapérang saking patang dosa sekawan ayat, kanthi pralambang makili 22 Oktober 1844. Tanggal 22 Oktober makili 22 dinten wonten ing wulan Oktober, kawiwitan saking dinten kapisan lan kapungkasi wonten ing dinten kaping kalih dosa kalih, mekaten ndhèrèk pratandha aksara Ibrani. Wulan Oktober dados wulan kaping sedasa, lan menawi dipunpingaken kaliyan dinten kaping kalih dosa kalih, asilipun 220.

In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.

Ing tanggalan Ibrani, dina kaping sapuluh ing sasi kapitu iku Dina Pangruwatan Dosa, lan sapuluh ping pitu iku pitung puluh, minangka pralambang wekdal pangadilan sih-rahmat. Rong ewu telung atus taun iku rampung ing taun 1844 nalika malaékat katelu rawuh, kaya sing dipralambangaké déning dekret katelu kang miwiti mangsa iku. Ana pitung puluh minggu sing wis katetepaké minangka wekdal pangadilan sih-rahmat kang nalika semana diparingaké marang Israèl harfiah kuna ing wiwitaning 2.300 dina, lan ing pungkasaning dina-dina iku, mangsa pangadilan sih-rahmat tumrap Israèl rohani modhèren diwakili déning dina kaping sapuluh ing sasi kapitu, kang padha karo pitung puluh. Tanggal 22 Oktober 1844 mratandhani kanthi pralambang dhawuh Minggu kang bakal enggal rawuh, lan ana ing kono pitung puluh taun pralambang wekdal pangadilan sih-rahmat tumrap Adventisme Dina Kapitu rampung, kaya dene tumrap wong-wong Yahudi nalika Stéfanus dirajam nganggo watu.

1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.

1844 makili sawijining periode nalika ana loro malaekat teka, sing kapindho nalika kuciwa kapisan lan sing katelu nalika kuciwa gedhé. “44” makili sawijining piweling rangkep loro, kaya sing digambarake déning ayat kaping patang puluh papat saka Daniel sewelas bab ngenani pawarta saka wetan lan saka lor. Imamat selikur telu dumadi saka patang puluh papat ayat sing mbagi pésta-pésta suci dadi mangsa semi lan mangsa gugur. Patang puluh papat ayat kasebut makili sawijining piweling rangkep loro. Kaloro mangsa kasebut diwakili déning rong puluh loro ayat saben-sabené, mula loro-loroné, yaiku pésta-pésta mangsa semi lan mangsa gugur, makili rong puluh loro aksara ing tanggalan Ibrani. Nalika loro seksi sing dumadi saka rong puluh loro ayat kasebut digandhengake bebarengan karo mangsa Pentakosta, iku ngasilake sawijining kerangka telung langkah.

The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.

Lelangkah kapisan iku minangka sawijining pratandha dalan kang kawangun saka telung pérangan kang banjur katut déning limang dina, kaya dene pratandha dalan kang pungkasan saka telu pratandha dalan mau. Pratandha dalan kang ana ing tengah iku yaiku telung puluh dina piwulang adu pasuryan déning Kristus marang wong-wong kang lagi kaurapi dadi imam kanggo paladosan ana ing pasamuwan kang menang. Imamat rong puluh telu selaras karo sajarah kang kasimpen ing ayat patang puluh.

## Midpoints

Titik-tengah

The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:

Titik tengah saka runtutan Purwaning Dumadi bab sewelas nganti bab selikur loro iku ana ing bab pitulas, yaiku ing papan nalika langkah kapindho saka prajanjian telung-langkahé Abraham lan pratandha tetak kasunatan ditetepaké. Pusat pas saka kabèh ayat sing dumunung ing bab sewelas nganti selikur loro iku yaiku Purwaning Dumadi 17:22:

> But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.

> Nanging prejanjian-Ku bakal Daktetepake karo Ishak, kang bakal dilairake Sarah kanggo kowe ing wektu iki ing taun ngarep. Sawisé Panjenengané rampung ngandika karo Abraham, Gusti Allah minggah nilar dheweke. Purwaning Dumadi 17:22.

God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.

Gusti Allah wiwit ngandika marang Abraham ing ayat kapisan lan mungkasi pawicantenanipun ing ayat kaping selikur loro, mulane sakabèhé dialog bab prajanjian tetak punika katata ing sajroning konteks kenabian saking aksara Ibrani ingkang cacahipun selikur loro, déné tema saking selikur loro ayat punika inggih ritus tetak, ingkang kedah kalampahan ing dinten kaping wolu. Pusat utawi titik tengah saking pérangan Kitab Purwaning Dumadi punika inggih sesambetan prajanjianipun Gusti Allah kaliyan setunggal atus patangdasa sekawan ewu, kados ingkang kawewahan déning prajanjian tetakipun Abraham. Titik tengah saking larik bab-bab Kitab Purwaning Dumadi wiwit bab sewelas dumugi bab selikur loro inggih bab pitulas, lan titik tengah mutlak saking bab punika inggih ayat kaping selikur loro, nalika Gusti Allah mungkasi pawicantenanipun bab prajanjian kaliyan Abraham, saéngga nempataken titik tengah punika ing sajroning konteks aksara Ibrani ingkang cacahipun selikur loro. Titik tengah saking selikur loro ayat punika, mesthinipun, inggih ayat kaping sewelas.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Lan kowé kudu nyunati daging kulupmu; lan iku bakal dadi tandha prajanjian antaraning Aku lan kowé. Purwaning Dumadi 17:11.

The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.

Titik tengah saka patang pérangan ing pasal sewelas nganti rong puluh loro ing Kitab Suci nyakup telung ayat kanggo ngrampungaké pamikiran saka titik tengah kasebut.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> Iki prejanjian-Ku, kang kudu koktetepi, antaraning Aku lan kowé lan turunmu sawisé kowé: saben bocah lanang ing antaramu kudu disunat. Lan kowé kudu nyunat kuluping dagingmu; lan iku bakal dadi tengering prejanjian antaraning Aku lan kowé. Lan sing umuré wolung dina kudu disunat ing antaramu, saben bocah lanang ing sajroning turun-temurunmu, iya sing lair ana ing omahmu, utawa sing koktuku nganggo dhuwit saka wong manca, kang dudu saka turunmu. Purwaning Dumadi 17:10–12.

A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”

Token iku pratandha, kang nggambarake sawijining panji. Wacana iki nyariosaken bab panji, yaiku wong satus patang puluh papat ewu. Anak lanang iku kudu disunat nalika umuré wolung dina, kaya dene prejanjian Nuh ana gandhèngané karo wolung jiwa ing prau, mangkono migunakaké angka wolung kanggo nyambungaké prejanjian Nuh karo prejanjian Abraham. Wong-wong iku kudu dadi wong Filadelfia, amarga wong-wong mau kudu disunat, kang déning Paulus dipratélakaké minangka lambang panyaliban daging. Nalika daging kasalib, Kaallahané Kristus ana ing njero, lan gabungan iku dadi panji; awit kaya kang dipratélakaké déning Sister White, “Nalika wataké Kristus katuduhaké kanthi sampurna ing anak-anak-Né, Panjenengané bakal rawuh bali kanggo wong-wong mau.”

> “Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.

> “Watak manungsa iku rusak dening dosa, lan kanthi adil diprasetyani paukuman déning Allah kang suci. Nanging wis katetepaké panyedhiyan tumrap wong dosa kang mratobat, supaya lumantar pracaya marang pangruwating dosa déning Putraning Allah kang ontang-anting, dhèwèké bisa nampa pangapuraning dosa, oleh kabeneraké, nampa pangangkatan dadi anak ing kulawarga swarga, lan dadi ahli waris Kratoning Allah. Owahing budi pekerti katindakaké lumantar pakaryaning Roh Suci, kang makarya marang manungsa, nanduraké ing sajroning dhèwèké, manut karsa lan idinane supaya prakara iku katindakaké, sipat anyar. Citra Allah kawalèkaké marang nyawa, lan saben dina dhèwèké dikuwataké lan dianyari déning sih-rahmat, sarta saya suwe saya kasagedaké kanthi saya sampurna ngemupratakaké wataking Kristus ana ing kabeneran lan kasucèn sejati.

> “The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.

> “Lenga ingkang sanget dipunbetahaken déning tiyang-tiyang ingkang dipungambaraken minangka para prawan gemblung punika, sanès bab ingkang saged dipunsèlèhaken namung wonten ing njawi. Piyambakipun kedah nglebetaken kayektèn punika dhateng papan suciing nyawa, supados kayektèn punika saged ngresiki, nyaring, lan nyucekaken. Inggih sanès tiori ingkang dipunbetahaken déning piyambakipun; nanging piwulang-piwulang suci saking Kitab Suci, ingkang sanès piwulang-piwulang ingkang boten mesthi lan kapisah-pisah, nanging kayektèn-kayektèn gesang, ingkang nyakup kapentingan langgeng ingkang mapan wonten ing Kristus. Wonten ing Panjenenganipun wonten tatanan pepak saking kayektèn ilahi. Kaslametaning nyawa, lumantar pracaya dhateng Kristus, punika dhasar lan cagaking kayektèn. Tiyang-tiyang ingkang nglampahi iman sejati dhateng Kristus nedahaken punika lumantar kasucèning watak, lumantar mituhu dhateng angger-anggeripun Allah. Piyambakipun mangertos bilih kayektèn kados wonten ing Gusti Yesus punika ngantos swarga lan nglimputi kalanggengan. Piyambakipun mangertos bilih wataking tiyang Kristen kedah nggambaraken wataking Kristus, lan kebak sih-rahmat lan kayektèn. Dhateng piyambakipun dipunparingaken lenga sih-rahmat, ingkang njagi pepadhang ingkang boten naté pejah. Roh Suci wonten ing manahing tiyang pitados damel piyambakipun sampurna wonten ing Kristus. Sanès pratandha ingkang cetha bilih satunggaling jaler utawi estri punika tiyang Kristen namung awit piyambakipun nedahaken raos ingkang jero nalika wonten ing kaanan ingkang nggegirisi. Tiyang ingkang kados Kristus gadhah unsur ingkang jero, mantep, lan lestantun wonten ing nyawanipun, nanging ugi gadhah raos bab kasèktanipun piyambak, lan boten kapilut tuwin kesasar déning Iblis, sarta boten dipundadosaken kumandel dhateng dhirinipun piyambak. Piyambakipun gadhah kawruh bab pangandikanipun Allah, lan mangertos bilih piyambakipun aman namung manawi nyèlèhaken astanipun wonten ing astanipun Yesus Kristus, lan nyekel Panjenenganipun kanthi teguh.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Watak kababar lumantar sawijining krisis. Nalika swara kang temen-temen nguwuhaké ing tengah wengi, ‘Lah, pangantèn lanang teka; metua padha nemoni Panjenengané,’ para prawan kang padha turu mau tangi saka sare, lan katon sapa waé kang wis nyawisaké dhiri kanggo prastawa iku. Loro-loroné kaget tanpa samesthiné, nanging sing siji wus siyaga kanggo kaanan darurat, déné sing sijiné katemokaké tanpa pepayadan. Watak kababar déning kahanan. Kaadaan darurat ngetokaké logam sejati saka watak. Sawijining bilai kang dumadakan lan ora kinira-kira, kadukaan merga kélangan, utawa krisis, sawijining lelara kang teka tanpa dinyana, utawa kasangsaran, sawijining prakara kang ndadèkaké jiwa adhep-adhepan karo pati, bakal ngetokaké kaanan batin sejati saka watak. Bakal kababar apa ana utawa ora ana pracaya sejati marang prasetyaning pangandika Allah. Bakal kababar apa jiwa iku disangga déning sih-rahmat, apa ana lenga ana ing wadhah bebarengan karo damar.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’

> “Mangsa-mangsa panggodhèn rawuh marang saben wong. Kados pundi tindak-tanduk kita nalika ana ing sangisoré pangriksan lan pambuktènipun Gusti Allah? Punapa damar kita padha mati? utawi taksih kita tetep njagi supados murub? Punapa kita sampun siyap ngadhepi saben kaanan darurat lumantar sesambetan kita kaliyan Panjenengané ingkang kebak sih-rahmat lan kayektèn? Gangsal prawan wicaksana boten saged maringi watakipun dhateng gangsal prawan bodho. Watak kedah kawangun déning kita minangka pribadi-pribadi piyambak. Watak boten saged dipindhahaké dhateng tiyang sanès, sanadyan sing gadhah karsa ngurbanaké dhiri. Kathah prakawis ingkang saged kita tindakaké tumrap siji lan sijiné salebeting sih-kawelasan taksih lumampah. Kita saged makili wataking Kristus. Kita saged maringi pepènget ingkang satuhu dhateng para tiyang ingkang klèru. Kita saged ngramut, ngreksa, sarta nyaruweki kalawan sakehing kasabaran lan piwulang, ndadèkaké piwulang-piwulang Kitab Suci ngantos dumugi ing manah. Kita saged maringi pangraos simpati ingkang medal saking manah. Kita saged ndedonga sesarengan lan tumrap siji lan sijiné. Lumantar gesang kanthi ngati-ati, lumantar njagi pacelathon ingkang suci, kita saged maringi tuladha bab kados pundi saprayoginipun tiyang Kristen; nanging boten wonten tiyang ingkang saged maringi cetakan watakipun piyambak dhateng tiyang sanès. Sumangga kita nggatèkaké kanthi temen kasunyatan bilih kita badhé kaslametaké, boten minangka golongan-golongan, nanging minangka pribadi-pribadi. Kita badhé diadili miturut watak ingkang sampun kita wangun. Mbebayani sanget menawi nglirwakaké nyawisaké jiwa tumrap kalanggengan, sarta nundha damel tentrem kaliyan Gusti Allah ngantos nalika sampun wonten ing ambang pejah. Lumantar tindak-tanduk gesang padintenan, lumantar roh ingkang kita pratélakaké, kita netepaké nasib langgeng kita. Sing setya ing prakawis ingkang alit, ugi setya ing prakawis ingkang ageng. Menawi kita sampun ndadosaké Kristus dados tuladha kita, menawi kita sampun lumampah lan makarya kados dene Panjenengané sampun maringi tuladha lumantar gesangipun piyambak, kita badhé saged ngadhepi prakawis-prakawis nggegirisi ingkang badhé tumiba ing pengalaman kita, lan ngandika saking manah, ‘Dudu karsaku, nanging karsanira ingkang kalampahan.’”

> “It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.

> “Ing mangsa pacoban, yaiku mangsa kang saiki kita uripi, kita kudu kanthi tentrem nyemak syarat-syarat kaslametan, lan urip miturut katemtuan-katemtuan kang katata ana ing pangandikaning Allah. Kita kudu ndhidhik lan nglatih dhiri kita, saben jam lan saben dina, lumantar tatatertib kang tliti, supaya nindakaké saben kuwajiban. Kita kudu dadi kenal marang Allah lan marang Gusti Yesus Kristus kang wis diutus déning Panjenengané. Ing saben pacoban, dadi hak istiméwa kita kanggo nyuwun marang Panjenengané kang wis ngandika, ‘Muga-muga wong iku nyekel kekuwatan-Ku, supaya anggoné rukun karo Aku; lan wong iku bakal rukun karo Aku.’ Gusti ngandika yèn Panjenengané luwih kersa maringi kita Roh Suci tinimbang para wong tuwa maringi roti marang anak-anaké. Mulané, ayo kita nduwèni lenga sih-rahmat ana ing wadhah kita bebarengan karo lampu-lampu kita, supaya kita aja ketemun ana ing antarané wong-wong kang kagambaraké minangka prawan-prawan bodho, kang ora siyap metu nyongsong pangantèn lanang.” Review and Herald, September 17, 1895.

The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.

Panji saka saratus patang puluh papat ewu, kang dilambangaké déning sunaté Abraham lan wolung jiwa ing dhuwur pethi, yaiku para prawan wicaksana ing pasemon iku, kang kanthi sampurna nggambarake wataké Kristus ing krisis sing enggal rawuh. Pancen wis trep manawa Sister White nutup pérangan iku kanthi nyebut Yesaya, awit iku sawijining wacana kang kanthi langsung ngrujuk marang mangsa panyegelané saratus patang puluh papat ewu.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.

> Ing dina iku padha tembangna tumrap dheweke: Kebon anggur anggur abang. Aku, Pangeran Yehuwah, njaga iku; saben wayah Aku bakal nyirami; supaya aja ana sing ngrusak iku, Aku bakal njaga iku rina lan wengi. Bebendu ora ana ing Aku; sapa kang bakal masang eri lan grumbulan eri nglawan Aku ana ing perang? Aku bakal nerobos ing antarane mau, Aku bakal ngobong mau bebarengan. Utawa supaya dheweke nyekel kakuwatan-Ku, supaya bisa gawé tentrem karo Aku; lan dheweke bakal gawé tentrem karo Aku. Panjenengane bakal ndadèkaké wong-wong kang asalé saka Yakub njupuk oyod; Israèl bakal mekar lan metu pucuké, lan ngebaki salumahing jagad karo woh. Apa Panjenengane wis nggebag dheweke kaya Panjenengane nggebag wong-wong sing nggebag dheweke? utawa apa dheweke dipatèni miturut patènan wong-wong sing dipatèni déning dheweke? Kanthi ukuran, nalika iku metu tuwuh, Paduka bakal ngadhepi iku; Panjenengane nahan angin kasaré ing dinané angin wetan. Mulané, kanthi iki pialaning Yakub bakal karesiki; lan iki kabèh wohé kanggo nyingkiraké dosané; nalika dheweke ndadèkaké kabèh watu mesbèh kaya watu kapur kang digebugi nganti pecah-pecah, wit-witan pangurbanan lan reca-reca ora bakal ngadeg manèh. Nanging kutha kang santosa bakal dadi sepi, lan papan padunungan bakal ditilar lan katinggal kaya ara-ara samun; ana ing kono pedhèt bakal mangan, ana ing kono uga bakal mapan, lan bakal ngentèkaké pang-pangé. Nalika pang-pangé wis garing, iku bakal dipathoki; para wanita teka lan ngobong iku; awit iku sawijining bangsa kang tanpa pangerten; mulané Panjenengane kang nitahaké wong-wong mau ora bakal ngasihani wong-wong mau, lan Panjenengane kang mbentuk wong-wong mau ora bakal maringi sih marang wong-wong mau. Yesaya 27:2–11.

In the “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.

Ing “dina angin wetan,” nalika kaluputané Yakub lagi diresiki, lan golongan liyané saka “umat kang tanpa pangerten” lagi diklumpukake lan diobong, iku yaiku wektu panyegelané satus patang puluh papat ewu. Ing mangsa iku, sapa waé sing kepéngin gawe katentreman karo Kristus bisa nindakaké mangkono, nanging obah-obahan pungkasan iku lumaku kanthi cepet.

The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.

Para imam kudu wis umur telung puluh taun nalika wiwit ngladèni, lan wong satus patang puluh papat èwu iku para imam karajané Pétrus sing mbabaraké prajanjian anyar karo Gusti Allah ing dina-dina pungkasan.

> 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 1:5.

> Kowé uga, kaya watu-watu urip, padha katata dadi omah kasukman, dadi imam-imam suci, supaya nyaosaké kurban-kurban kasukman, kang katampa dening Allah lumantar Gusti Yesus Kristus. 1 Petrus 1:5.

The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.

Para imam wis disiapake kanggo ngladosi sajrone upacara pengurapan wolung dina; mula, angka wolung iku minangka pralambang kaimaman kang katetepake lumantar pengurapan, kang ana ing sajroning pethi prajanjian.

## Aaron’s Rod

Gada Harun

The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.

Kaimaman kang katetepaké saka antarané wong satus patang puluh papat ewu kaawakili ana ing sajroning pethi prajanjian déning tekené Harun kang metu tunas. Nalika tekené Harun metu tunas, iku maringi pambédan antarané Harun lan teken-teken liyané saka taler-taler Israèl kang ora metu tunas. Ing Kitab Suci, udan iku kang njalari tanduran metu tunas.

All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.

Kabeh para nabi ngandharake bab dina-dina wekasan, mula teken keimamané Harun nggambarake pengurapané satus patang puluh papat èwu ing sawijining kaanan sing salaras karo Élia ana ing Karmèl lan kaum Millerit ing taun 1844. Iki ngrembug prakara nalika ana bédané sing cetha antarané piwulang udan pungkasan sing bener lan sing palsu. Pamisahan iku ditetepaké déning Yoèl nalika dheweke nandhani manawa “anggur anyar” kapatèn saka salah siji golongan. Golongan sing “anggur anyar”-é kapatèn saka cangkeme iku yaiku wong-wong mendemé Éfraim miturut Yesaya. Wong-wong mau uga yaiku wong-wong sing nyalahaké para murid minangka wong mendem ing dina Pentakosta, lan wong-wong mau iku para pambrontak taun 1888, sing ngetutaké para leluhuré, yaiku para pambrontak taun 1863. Kabeh garis ramalan mau salaras karo garis sing diandharaké déning Sister White minangka dumadi nalika jagad nyumurupi yèn Adventisme wis ngerti bab bal-balan geni ing Nashville kira-kira satus rong puluh lima taun suwéné lan ora ngandika apa-apa.

## 8, Eighty and 81

8, Wolung puluh lan 81

The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.

Cacah telung puluh lan cacah wolu iku minangka pralambang kaimamaning satus patang puluh papat ewu, kang dadi panji ing dina-dina wekasan, kang nggambarake gegandhènganing Kadewatan lan kamanungsan. Cacah wolu iku prasepuluhaning cacah wolung puluh, yaiku cacah wolung puluh imam gagah prakosa kang bebarengan karo Imam Agung nglawan Raja Uzia, sing nyoba ngunjukaké menyan ana ing papan suci. Wolung puluh siji nggambarake Kadewatan kang kagandhèng karo kamanungsan sajroning konteks kaimamaning pasamuwan kang menang. Riwayat pambrontakané Uzia nyambungaké kaimaman wolung puluh siji iku ing sajroning krisis kang satemené selaras karo pambrontakané Ptolemeus sawisé perang Raphia. Kabèh para nabi nandhai dina-dina wekasan, mulané kaimamaning Kadewatan kang kagandhèng karo kamanungsan, yaiku kaimamaning pasamuwan kang menang kang dumadi saka wolung puluh imam manungsa lan siji Imam Agung Ilahi, katandhani ana ing sajarah kang diwiwiti ing taun 2014 nalika Perang Ukraina kawiwitan.

The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.

Bab tengah saka garis rolas pasal ing Purwaning Dumadi yaiku pasal pitulas. Ayat tengah saka garis rolas pasal iku yaiku ayat rong puluh loro. Ayat rong puluh loro nandhani sawijining pungkasan kang cetha saka sawijining pacelathon antarane Gusti Allah lan Abraham kang diwiwiti ing ayat siji, mula ngenali ayat rong puluh loro minangka pungkasan saka sawijining garis kenabian kang ngemban tandha astane rong puluh loro aksara abjad Ibrani. Ayat tengah saka garis rong puluh loro ayat iku yaiku ayat sewelas, kang ing gantine uga dadi tengah saka telung ayat kang nandhani panji saka wong satus patang puluh papat ewu. Mula, ayat sewelas iku dadi tengah saka telung ayat kang béda, lan ayat sewelas ngandhut kayektèn utama ora mung saka rong puluh loro ayat iku, nanging uga saka telung ayat kang dadi papan panggonane, mula ngenali ayat sewelas lan rong puluh loro minangka wiwitan lan pungkasan saka pamikiran utama. Mangkono, ayat sewelas nganti rong puluh loro ing pasal pitulas iku dadi tema utama saka pasal sewelas nganti rong puluh loro.

The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.

Pérangan tengahing pasal sewelas nganti rong puluh loro ing kitab Matius iku pasal nembelas.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.

> Panjenengané banjur dhawuh marang para sakabate, supaya aja padha nyritakake marang sapa waé manawa Panjenengané iku Yesus Sang Kristus. Matius 16:20.

As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.

Kaya dene ing titik tengah Purwaning Dumadi, ayat kaping rong puluh nandhani pungkasaning sawijining pacelathon tartamtu kang diwiwiti ing ayat kaping telulas nalika Kristus lan para sakabat rawuh ing Kaisarea Filipi.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Nalika Gusti Yesus rawuh ing tlatah Kaisarea Filipi, Panjenengane ndangu marang para sakabate, pangandikane, “Miturut tembunge wong, Aku, Putraning Manungsa iki, sapa?” Para sakabat banjur mangsuli, “Sawetara wong ngarani Panjenengan Yohanes Pembaptis; ana uga sing ngarani Elia; lan liyane maneh Yeremia, utawa salah siji nabi.” Panjenengane ngandika marang wong-wong mau, “Nanging miturut panemumu, Aku iki sapa?” Simon Petrus mangsuli lan matur, “Panjenengan iku Sang Kristus, Putraning Allah kang gesang.” Gusti Yesus banjur paring wangsulan marang dheweke, “Rahayu kowe, Simon Barjona, amarga dudu daging lan getih sing nyumurupi marang kowe bab iku, nanging Rama-Ku kang ana ing swarga. Lan Aku uga ngandika marang kowe, manawa kowe iku Petrus, lan ana ing sandhuwuring watu karang iki Aku bakal ngedegake pasamuwan-Ku; lan gapuraning neraka ora bakal bisa ngalahake iku. Lan Aku bakal maringi kowe kuncining Kratoning Swarga; lan apa wae kang kokiket ana ing bumi bakal kaiket ana ing swarga; lan apa wae kang kokuwalake ana ing bumi bakal kauwalake ana ing swarga.” Sawuse iku Panjenengane dhawuh kanthi temen marang para sakabate, supaya aja padha nyritakake marang sapa wae manawa Panjenengane iku Yesus Sang Kristus. Matius 16:13–20.

## Raphia and Panium

Raphia lan Panium

Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.

Dudu mung perangan tengah ing Injilé Matius nggambaraké sawijining pacelathon lan pokok prekara sing béda, nanging kaya déné pralambang prajanjian saka paseksèn Purwaning Dumadi cocog karo perang ing Raphia, pacelathon ing Matius dumadi ing Kaisaréa Filipi, yaiku Panium. Panium ing ayat kaping limalas saka Daniel bab sewelas iku titik tengah saka runtutan rolas bab ing Matius, lan Raphia ing ayat kaping sewelas saka Daniel bab sewelas iku titik tengah saka runtutan rolas bab ing Purwaning Dumadi.

The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.

Rong atus sèket taun sing diwiwiti ing 457 SM rampung ing 207 SM, titik tengah antarané Raphia ing ayat sewelas lan Panium ing ayat limalas, yaiku papan pratandha tetak Abraham lan pangakuning Pétrus bab Sang Mesias padha ketemu. Ing garis kitab Matius, Pétrus lagi neksèni pangakoné marang pangenalané bab Kristus, Putraning Allah, nalika Panjenengané dibaptis.

Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.

Simon tegesé “wong kang ngrungokaké,” lan Barjona tegesé “putrané manuk dara.” Simon iku wong kang ngrungokaké pawarta bab baptisané Kristus, nalika Sang Roh Suci tumurun awujud manuk dara. Baptisané Kristus iku nglambangaké 11 Agustus 1840, nalika malaékat kang gagah prakasa saka Wahyu sepuluh tumurun. Malaékat kang padha iku uga tumurun ing 9/11. Pétrus makili wong-wong kang ngakoni 9/11 minangka pawarta panggulawenthah tumrap generasi saka satus patang puluh papat èwu.

Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.

Pétrus makili wong-wong sing migunakaké metodhologi garis ing sadhuwuring garis. Dhèwèké iku “putrané” manuk dara, mula minangka putra, kanthi simbolis dhèwèké makili generasi pungkasan. Pétrus iku lambang generasi pungkasan, lan kanthi penomoran simbolis saka jenengé dhèwèké makili satus patang puluh papat éwu. Pétrus makili generasi pungkasan sing ngrungokaké piwulang bab pangwasa nalika Kristus muncul ing garis kenabian. Pétrus ngenali piwulang sing ana gandhèngané karo baptisané Kristus, lan mulané Pétrus bisa ngenali Yésus minangka Kang Kang Dilumuri, yaiku Mesias ing basa Ibrani lan Kristus ing basa Yunani. Pétrus makili wong-wong sing mangertèni yèn malaékat saka Wahyu wolulas sing tumurun ing 9/11, uga wis tumurun ing 11 Agustus 1840. Pétrus makili wong-wong sing mangertèni 9/11 minangka tandha dalan sing mung bisa ditegakké déning paseksèn saka loro utawa telung garis.

Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.

Pengakené Pétrus iku yèn 9/11 nandhani tekane bilai katelu, yaiku pekabaran pangujian kanggo generasi pungkasan. Pengakon iku dadi papané owahing jeneng. Abraham ana ing Rafia lan Pétrus ana ing Panium, sakdurungé salib. Ing antarané Panium lan salib, Pétrus bakal ngunjungi Gunung Transfigurasi. Ana ing Panium Simon diowahi dadi Pétrus nalika dhèwèké ngaturaké pengakoné ngenani pekabaran pangujian kanggo generasiné. Kanggo wong satus patang puluh papat èwu, pekabaran pangujian iku yaiku Islam saka bilai katelu kang teka ing sajarah kenabian nalika 9/11.

The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.

Wiwitaning pangujian tumrap Adventisme diwiwiti nalika 9/11, lan ing pungkasaning pangujian Adventisme, pesen Islam saka bilai katelu nedahaké kapan lan ing ngendi asmane Simon diganti. Pesen kang dipunmangertosi déning Pétrus ing pungkasan, kang dipratandhani déning pesen 9/11 ing wiwitan, yaiku pesen kang sampun dibeneraké bab fireballs saka Nashville. Ing kono riyaya kalasangka tumeka bebarengan karo minggahing panji lan lawang kang katutup saka Dina Pangruwating Dosa.

We will continue these things in the next article.

Kita bakal nerusaké prekara-prekara iki ing artikel sabanjuré.

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