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

Kitab Yoel lan Gréja Advent Dina Pitung Laodikia — Nomer Telung Puluh Siji

Number Thirty-One

Nomer Telung Puluh Siji

Author

Jeff Pippenger

Published

January 18, 2026

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

Telung panggenan pangeneping Mesianik pungkasan sing kapanggih ing sajroning Kitab Matius ngenali telung unsur saka waymark hukum Minggu; panyebaran umaté Allah nalika hukum Minggu, kaya dene diprelambangaké déning buyaring kawanan cilik ing tanggal 22 Oktober 1844 lan buyaring para murid nalika ing salib. Loro-loroné panyebaran iku selaras karo hukum Minggu. Gegandhèngan karo Galiléa, kang dadi pralambang sawijining titik balik kenabian, bangsa sing nganti tekan hukum Minggu wis ana ing pepeteng bakal katimbalan metu saka pepeteng. Wong-wong iku yaiku wedhus-wedhus liyané kagungané Allah, para buruh jam kaping sewelas sing diwèhaké pangrengkuh marang prakara pasulayan Sabat nalika padha katimbalan metu saka Babil. Timbalan wong-wong mau metu saka Babil iku minangka tahap kapindho saka pangadilan, kang diwiwiti ana ing brayaté Allah, banjur nalika hukum Minggu ngadhepi wong-wong sing ana ing sanjabaning Yerusalem.

## The Tenth Messianic Waymark is The Sunday law Scattering

Tetenger Mesianik kaping Sadasa iku Panyebaraning angger-angger Minggu.

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

> Nanging sakehe iki kelakon, supaya Kitab Suci para nabi kawujud. Banjur kabeh para sakabat ninggal Panjenengane, lan padha mlayu. Matius 26:56.

## Prediction

Ramalan

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

> Tangia, hé pedhang, marang Pangon-Ku, lan marang Wong sing dadi Kanca-Sarasan-Ku, mangkono pangandikané Pangéran sarwa dumadi: tabokena Pangon iku, temah wedhus-wedhusé bakal buyar; lan Aku bakal ngulèkaké astaningsun marang para alit. Zakharia 13:7.

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

> “Kita bakal kasebar banget sajroning wektu sing ora suwe, lan apa sing kita tindakake kudu ditindakake kanthi cepet.” Fundamentals of Christian Education, 535.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> “Bakal tumeka mangsané nalika kita bakal kapisah lan kasebar, lan saben wong ing antarané kita kudu ngadeg tanpa kaistiméwané pasamuwan bebarengan karo wong-wong sing padha nduwèni pracaya kang mulya kuwi; lan kepriyé kowé bisa ngadeg kajaba Allah ana ing sacedhakmu, lan kowé ngerti yèn Panjenengané nuntun lan ngréwangi kowé?” Review and Herald, 25 Maret 1890.

## The Eleventh Messianic Waymark is the Calling of the Gentiles

Tenger Wektu Mesianik kaping sewelas yaiku Panjilinge para bangsa liya.

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

> Supados kayektenan apa kang wis kapratelakaké déning Nabi Yesaya, mangkéné pangandikané: Tanah Zabulon lan tanah Naftali, ing dalan segara, ing sabrang Yordan, Galiléa para bangsa liya; bangsa kang padha lenggah ing pepeteng wis weruh pepadhang gedhé; lan marang wong-wong kang padha lenggah ing dhaérah lan ayang-ayanging pati, pepadhang wis sumunar. Matius 4:14–16.

## Prediction

Ramalan

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

> Nanging pepeteng iku ora bakal kaya nalika kasangsarané biyèn, nalika ing wiwitan Panjenengané mung ngenthèngaké sangsara ing tanah Zebulun lan tanah Naphtali, lan salajengipun nindhihaké kasangsaran kang luwih abot marang tanah iku ing dalan segara, ing sabrang Yarden, ing Galiléa para bangsa. Bangsa kang lumaku ana ing pepeteng wis ndeleng pepadhang gedhé; wong-wong kang manggon ing tanah ayanging pati, ing atasé wong-wong iku pepadhang wis sumunar. Yesaya 9:1, 2.

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

Nalika undhang-undhang Minggu ditetepaké, udan pungkasan bakal katibakaké tanpa ukuran, lan para bangsa liya bakal ndeleng pepadhang kang gedhé. Panganiaya bakal nyebarake wong-wong pracaya kang setya lan nyiyarake pawarta iku.

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

> “‘Kowé bakal diserahaké marang pasamuwan-pasamuwan pangadilan, … iya lan ing ngarsané para gubernur lan para ratu kowé bakal digawa marga saka Aku, dadi paseksi tumrap wong-wong mau lan tumrap para bangsa liya.’ Matius 10:17, 18, R. V. Panganiaya bakal nyebaraké pepadhang. Para abdiné Kristus bakal digawa ing ngarepé para wong agunging donya, sing, saupama ora merga iki, bisa waé ora tau krungu Injil. Kayektèn wis disalahgambaraké marang wong-wong iki. Wong-wong mau wis ngrungokaké tuduhan-tuduhan palsu ngenani pracayané para sakabating Kristus. Kerep mung sarana siji-sijiné kanggo mangertèni wataké kang sajati yaiku paseksiné wong-wong sing digawa menyang pangadilan marga saka pracayané. Nalika dipriksa, wong-wong iki katuntut supaya mangsuli, lan para hakimé kudu ngrungokaké paseksi sing diaturaké. Sih-rahmaté Allah bakal diparingaké marang para abdiné supaya nyukupi kahanan darurat iku. ‘Bakal kaparingaké marang kowé,’ pangandikané Gusti Yésus, ‘ing nalika iku uga apa sing kudu kokucapaké. Awit dudu kowé sing celathu, nanging Rohing Ramamu sing ngandika ana ing kowé.’ Nalika Rohé Allah madhangi bating para abdiné, kayektèn bakal kaaturaké ana ing kakuwatan lan aji ilahiné. Wong-wong sing nampik kayektèn bakal ngadeg kanggo nuduh lan nindhes para sakabat. Nanging ing satengahé kapitunan lan kasangsaran, nganti tekan pati pisan, para putrané Pangéran kudu mratelakaké katemenan saka Tuladha ilahiné. Mangkono bakal katon prabédan antarané para pirantiné Iblis lan para wakilé Kristus. Sang Juru Slamet bakal kaluhuraké ana ing ngarsané para panguwasa lan rakyat.”

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

> Para murid ora diparingi kawigaten lan keteguhan atiné para martir nganti sih-rahmat kang mangkono iku diperlokaké. Nalika iku, prasetyané Juru Slamet kaestokaké. Nalika Pétrus lan Yokanan padha neksèni ana ing ngarsané pasamuwan Sanhedrin, wong-wong “gumun; lan padha ngerti manawa wong loro iku wus padha nunggil karo Gusti Yésus.” Kisah Para Rasul 4:13. Bab Stéfanus katulis yèn “sakèhé wong kang lungguh ana ing pasamuwan iku, nalika padha mandeng tenanan marang panjenengané, weruh yèn pasuryané kaya pasuryaning malaékat.” Wong-wong “ora bisa nahan kawicaksanan lan Roh kang dadi sarana pangandikané.” Kisah Para Rasul 6:15, 10. Lan Paulus, nalika nulis bab pangadilané dhéwé ana ing pangadilané para Kaisar, ngandika, “Nalika aku mbéla dhiri kapisan, ora ana wong siji waé kang mèlu ngadeg ing sisihku, nanging kabèh ninggal aku…. Nanging Gusti miyarsakaké aku lan ngiyataké aku; supaya lumantar aku pawarta iku bisa kawartakaké kanthi sampurna, lan supaya sakèhé bangsa-bangsa liya padha krungu: lan aku kapitulungan metu saka cangkemé singa.” 2 Timotius 4:16, 17, R. V.

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

> “Para abdiné Kristus ora kena nyawisaké pidato kang wis ditemtokaké sadurungé kanggo diaturaké nalika digawa menyang pangadilan. Panyawisé wong-wong mau kudu katindakaké saben dina kanthi ngreksa kasunyatan-kasunyatan aji saka Sabdaning Allah, lan lumantar pandonga nguwataké pracayané. Nalika wong-wong mau digawa menyang pangadilan, Roh Suci bakal ngélingaké marang wong-wong mau bab kasunyatan-kasunyatan iku dhéwé kang bakal diperlokaké.” The Desire of Ages, 354, 355.

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

Pangadilan diwiwiti saka brayaté Allah nalika 9/11 lan dipungkasi ing wewaton dina Minggu, nalika pangadilan banjur ngalih marang pepanthané Allah liyané ing njaban brayaté Allah.

## The Twelfth Messianic Waymark is Judgment to the Gentiles

Waymark Mesianik Kaping Rolas iku Pangadilan tumrap para Bangsa Liya

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

> Supaya kayektenan apa kang wis kapangandikakaké déning nabi Yesaya kalakon, pangandikané: Lah abdi-Ku, kang wis Dakpilih; kang Dakasihi, kang ndadèkaké jiwa-Ku rena: Aku bakal nemplakaké Roh-Ku ana ing Panjenengané, lan Panjenengané bakal nglairaké paukuman marang para bangsa liya. Panjenengané ora bakal padudon, lan ora bakal nguwuh; mengkono uga ora bakal ana wong kang krungu swarané ana ing dalan-dalan. Glagah kang remuk ora bakal dipathèkaké déning Panjenengané, lan sumbu kang kumelun ora bakal dipatèni, nganti Panjenengané nglairaké paukuman marang kamenangan. Lan para bangsa liya bakal ngandel marang asmané. Matius 12:17–21.

## Prediction

Ramalan

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

> Lah, iki abdi-Ku, kang dakteguhake; kang pinilih-Ku, kang ndadèkaké nyawa-Ku rena; Aku wus nyelehake Roh-Ku ana ing panjenengané: panjenengané bakal nglairaké kaadilan marang para bangsa liya. Panjenengané ora bakal nguwuh, ora bakal ngangkat swara, lan ora bakal ndadèkaké swarané keprungu ing dalan. Glagah kang remuk ora bakal dipatahake, lan sumbu kang isih asep ora bakal dipateni: panjenengané bakal nglairaké kaadilan miturut kayektèn. Panjenengané ora bakal kendho lan ora bakal patah semangat, nganti panjenengané netepaké kaadilan ana ing bumi: lan pulo-pulo bakal ngentèni angger-anggeré. Yesaya 42:1–4.

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

Panutupan pangadilan tumrap padalemaning Allah wiwit ing Juli 2023, nalika ana swara keprungu ana ing lurung-lurung panggonan Musa lan Élia padha kapundhut mati ana ing lebak kebak balung-balang garing sing mati. Nalika swara iku keprungu, pangadilan wiwit katutup tumrap padalemaning Allah, lan banjur lumaju marang pangadilané para bangsa liya. Ana rolas panggenapan Mesianik ing kitab Matius kang nandhani tenger-tenger utama sajroning gerakan reformasi saka wong satus patang puluh papat èwu. Rolas tenger iku ditipèkaké déning Sang Mesias. 1989; 1996; 9/11, 2001; 18 Juli 2020; Juli 2023; 2024; Panguwuh Tengah Wengi, pamisahan para imam lan undhang-undhang Minggu kabèh padha katandhani, kanthi 9/11 nduwèni paseksen batin lan lahir, lan undhang-undhang Minggu nduwèni paseksen batin awujud panyebaran, banjur rong paseksen saka mangsa pangadilan para buruh jam kaping sewelas. Sanga tenger saka gerakan reformasi wong satus patang puluh papat èwu kanthi langsung katandhani ing kitab Matius.

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

Matius iku alfa saka Prajanjian Anyar lan Wahyu iku omega. Matius iku sawijining karya agung kenabian kang wigatiné kasegel nganti tekan dina-dina pungkasan. Ing jeroné katemu rolas pasal omega, kang cocog karo alfa saka Purwaning Dumadi pasal sewelas nganti rong puluh loro. Minangka alfa tumrap Wahyu, iku sajajar karo sesambungan kang kaparingaké kanthi ilham antarané Daniel lan Wahyu. Apa kang kawedharake saka kitab Daniel lan Wahyu bab sesambungan kenabianné, iku uga bener tumrap sesambungan antarané Matius lan Wahyu. Apa kang wis dipratélakaké marang kita ing garis pamikiran kuwi padha karo:

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

Ing kitab Matius, garis wangsit kang padha iku diterusaké kaya dene ing kitab Wahyu.

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

> “Wahyu iku kitab kang kaségel, nanging uga kitab kang kabukak. Kitab iku nyathet prakara-prakara nggumunaké kang bakal kelakon ing dina-dina pungkasan sajarah bumi iki. Piulang-piulang ing kitab iki cetha temenan, dudu mistis lan ora bisa dimangertèni. Ing jeroné, garis pameca wangsit kang padha kaya ing Daniel dijupuk maneh. Sawenèh pameca wangsit wis diulang déning Gusti Allah, mangkono Panjenengané nedahaké yèn pameca iku kudu diwènèhi wigati. Gusti ora mbalèni prakara-prakara kang ora duwé wigati gedhé.” Manuscript Releases, volume 9, 8.

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

Kitab Matius nerusaké “garis wangsit sing padha” kaya kitab Wahyu lan Daniel, lan iki digawa marang kasampurnan ing kitab Wahyu, awit tembung “complement” tegesé kasampurnan.

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

> “Ing kitab Wahyu kabèh kitab ing Kitab Suci padha ketemu lan rampung. Ing kéné ana panyampurnané kitab Daniel. Sing siji iku sawijining ramalan; sijiné manèh sawijining wahyu. Kitab sing kasegel iku dudu Wahyu, nanging pérangan saka ramalan Daniel sing gegayutan karo dina-dina pungkasan. Malaékat mau mrentah, ‘Nanging kowé, hé Daniel, tutupen tembung-tembung iki, lan segelen kitab iku, nganti tekan wektu wekasané.’ Daniel 12:4.” Para Rasul, 585.

Matthew, Daniel and Revelation are the same book.

Matius, Daniel, lan Wahyu iku kitab sing padha.

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

> “Kitab Daniel lan Wahyu iku siji. Sing siji iku pamedhar wangsit, sing sijiné wahyu; sing siji kitab kang kasegel, sing sijiné kitab kang kabukak. Yohanes krungu wewadi-wewadi kang diucapaké déning gludhug-gludhug, nanging dhèwèké dipréntah supaya aja nulis iku.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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

Katone wigati kanggo nyawisaké wektu kanggo nempataké kitab Matius ing konteksé, kang bisa negesaké wigatiné profetik bab Pétrus ana ing Kaisaréa Filipi, sadurungé aku mbalèkaké panaliten iki manèh marang kitab Yoèl. Aku bakal nyoba ngringkes pamatanku tumrap kitab Matius minangka upaya kanggo nduduhaké wigati profetik kang sajatiné agung banget saka Pétrus ing Kaisaréa Filipi, yaiku Panium ing Daniel sewelas ayat telulas nganti limalas.

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

Kitab Matius kabangun adhedhasar telung garis kenabian kang béda-béda. Garis kapisan yaiku sepuluh pasal kang kapisan; garis kapindho yaiku rolas pasal sabanjuré, kang banjur katutaké déning garis katelu kang dumadi saka enem pasal. Sepuluh pasal kang kapisan makili malaekat kapisan ing Wahyu patbelas, rolas pasal sabanjuré makili malaekat kapindho ing Wahyu patbelas, lan enem pasal kang pungkasan makili malaekat katelu ing Wahyu patbelas. Pamriksan iki durung dakbuktèkaké kanthi cetha, nanging prakara iku bisa kalaksanan kanthi gampang. Sadurungé kita nindakaké iku, aku kepéngin nerusaké nggambar sawatara guratan gedhé ing kanvas kang sinebut kitab Matius.

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

Larikan kapindho saka pasal sewelas nganti rong puluh loro kaawakili déning malaékat kapindho, lan malaékat kapindho tansah nandhakaké sawijining panggandhengan kaping pindho, amarga Babil wis rubuh, wis rubuh. Pasal sewelas nganti rong puluh loro ing Purwaning Dumadi ngaturaké prasetyan, banjur prejanjianing Allah kang dumadi sajroning telung tataran karo umat pilihan lumantar leluhur Abram. Ayat kang dadi satengahing rolas pasal mau netepaké “sunat” minangka pratandhaning prejanjian, lan iku katetepaké ana ing tataran kapindho saka telung tataran. Ayat kang dadi satengahing larikan prejanjian kang sejajar ing Injil Matius yaiku nalika jeneng Simon Barjona diowahi dadi Pétrus.

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

> Lan Aku uga kandha marang kowé, yèn kowé iku Pétrus, lan ing sadhuwuré watu karang iki Aku bakal ngedegaké pasamuwanku; lan gapura-gapurané neraka ora bakal bisa ngalahaké iku. Matius 16:18.

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

Asmané Pétrus nggambarake golongan wong satus patang puluh papat ewu, lan dhèwèké makili golongan sing ngedegaké pracayané adhedhasar krungu pesené Kristus. Dudu mung pesen bab Gusti Yésus, nanging pesen sing déning Gusti Yésus piyambak diandharaké minangka kang wus kaparingaké marang Pétrus déning Pangéran piyambak.

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

> Panjenengané ngandika marang wong-wong mau, “Nanging, miturut pangandikanmu, Aku iki sapa?”

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

> Lan Simon Pétrus mangsuli lan ngandika, Paduka punika Sang Kristus, Putraning Allah ingkang gesang. Lan Gusti Yésus mangsuli lan ngandika dhateng piyambakipun,

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

> Begja kowé, Simon Barjona, awit daging lan getih ora nyarwakaké iku marang kowé, nanging Rama-Ku kang ana ing swarga. Matius 16:15–17.

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

Imané Pétrus dhedhasar marang kasunyatan yèn Gusti Yesus dados Sang Kristus—Mesias. Asmané Pétrus diganti, kados déné Abram, minangka pratandha sesambetan prejanjian, lan asmané punika padanané 144.000; lan ing ayat punika piyambak, pasulayan ageng dipratélakaké minangka sawijining Watu Karang kang dados dhasaring pasamuwan, kang bakal menang nglawan pasamuwan-pasamuwané naraka. Satus patang puluh papat ewu punika minangka perwujudan pungkasaning umat prejanjian pilihan, lan Pétrus makili golongan punika.

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

Pétrus uga ing wektu sing padha makili pasamuwan Kristen kang kapisan, yaiku pasamuwané para murid, awit iku sajarah nalika Kristus mapanakaké dhasar Pasamuwané. Kristus iku dhasaré lan Panjenengané uga watu pucak, lan Pétrus iku pralambang pengantèn wadon Kristen kang kapisan lan pengantèn wadon Kristen kang pungkasan. Mulané, Pétrus iku sekaligus dadi pralambang alfa lan omega ing satunggal ayat.

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

Ayat tunggal punika inggih punika ayat pusat saking rolas pasal ingkang makili piwucal malaékat kaping kalih, lan Petrus “ngrangkep” dados pengantèn putri ingkang kapisan lan pengantèn putri ingkang pungkasan. Pengantèn putri ingkang pungkasan badhé wonten ing satunggaling perang nglawan sinagoga Iblis, lan pengantèn putri ingkang pungkasan punika badhé kapérang saking kalih golongan. Satunggaling golongan, inggih punika satus patang puluh sekawan ewu, déné golongan sanèsipun inggih punika wong akèh ingkang ageng. Wong akèh ingkang ageng punika dipunlambangakaken déning Smyrna lan satus patang puluh sekawan ewu déning Philadelphia.

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

Satus patang puluh papat ewu iku golongan Filadelfia, lan pangowahan asmane Pétrus ing ayat wolulas nggambarake panyegelané satus patang puluh papat ewu mau. Dhèwèké iku pralambang wong-wong kang kasegel, lan ing ayat iku, yaiku ayat tengah sajroning rolas bab prejanjian, dhèwèké selaras karo ayat tengah sajroning rolas bab Purwaning Dumadi, ing papan sunat diidentifikasi minangka tandha. Wahyu bab sewelas nganti rong puluh loro nyedhiyakake garis katelu tumrap rolas bab paseksèn prejanjian, lan ayat tengah saka rolas bab mau ngenali palakrama sundel saka Wahyu pitulas karo para ratu ing bumi.

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

> Lan kéwan galak sing biyèn ana, lan saiki ora ana, iya dhèwèké iku raja kaping wolu, lan asalé saka kang pitu, sarta lumebu menyang karusakan. Wahyu 17:11.

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

Ayat iki magepokan karo ngenali rubuhe pungkasaning Babil Agung, lan rubuhe Babel kang kapisan ana ing pasal kapisan saking garis prajanjian rolas-pasal ing Kitab Purwaning Dumadi. Pétrus makili wong satus patang puluh papat ewu ing ayat satengah, kang cocog karo ayat satengahing Kitab Purwaning Dumadi. Ing ayat satengahing Kitab Wahyu, rubuhipun Babil Agung ndadèkaké rampunge carita Nimrod, pamburu agung saka Babel.

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

Ayat-ayat pusat saka saben telung garis kenabian iki ngenali salah siji: meterai Allah utawa tandha kewan. Prajanjian pati Babilonia ing wiwitan, ing Purwaning Dumadi, tekan pungkasane ing Wahyu. Kanthi mangkono, iku nempatake sawijining wiwitan lan sawijining pungkasan marang katelu garis mau, nalika digandhengake dadi siji, garis ing dhuwure garis. Ing papan Petrus dienggo minangka pralambang pasulayan gedhe antaraning Watu Karang lan gapura-gapura Naraka, ana ing piwelinging malaekat kapindho, awit piwelinging malaekat kapindho iku: Babil wis rubuh (Nimrod), wis rubuh (sundel Roma). Garis kapindho saka telung garis ing Injil Matius iku piwelinging malaekat kapindho, amarga garis iku ngenali rong rubuhe Babil. Iku nampilake sawijining bebrayan palsu pas ana ing panggonan bebrayan sejati dirampungake, yaiku ing hukum Minggu. Iku makili angka “8” minangka palsune umat Allah, kang satemene dadi wolu kang sejati. Kapausan uga kagambarake minangka sing nyalin palsune Allah, amarga biyen ana, lan isih ana, lan bakal munggah. Iku munggah pas ana ing panggonan panji munggah—yaiku hukum Minggu.

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

Ing Matius ana rolas panggeneping ka-Mesias-an, lan ana watara telung atus nganti limang atus ramalan ngenani Sang Mesias ing Prajanjian Lawas. Matius ngemot rolas panggeneping sing kanthi langsung diidentifikasi, adoh ngluwihi salah siji saka telung Injil liyane. Rolas panggeneping iku cocog karo sanga pratandha dalan sing béda ing gerakan reformatoris saka wong satus patang puluh papat ewu. Sanga nglambangaké kasampurnan, amarga ora ana angka saliyané “sanga,” awit saben cacah sawisé “sanga” mung migunakaké sanga digit saka siji nganti sanga, lan nol. Sanga iku kapenuhan. Saka sanga pratandha dalan iku, ana loro sing nduwèni luwih saka siji panggeneping ing Matius. 9/11 nduwèni loro, lan angger-angger Minggu nduwèni telu.

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

Wektu pungkasan ing taun 1989, pangaresmèn pesen ing taun 1996, banjur 9/11, banjur kasoran pangarep-arep tanggal 18 Juli 2020, banjur swara ing ara-ara samun ing Juli 2023, kang nuntun marang wunguné taun 2024, kang nuntun marang Pambengok Tengah Wengi, banjur pamisahan para imam, kang tekan pucaké ing hukum Minggu. Ana sangang pratandha dalan, siji ing antarané nduwèni loro seksi lan siji manèh nduwèni telu seksi; 9/11 nduwèni loro lan hukum Minggu nduwèni telu. Iki tegesé yèn ing garis reformasi wong satus patang puluh papat èwu, saka loro seksi ing 9/11 tumuju telu seksi ing hukum Minggu—iku nandhani wektu panyegelané wong satus patang puluh papat èwu. Rolas pratandha dalan iku selaras karo saben gerakan reformasi, lan kanthi mangkono, padha negesaké lan nandhakake wektu panyegelané wong satus patang puluh papat èwu wiwit 9/11 nganti tekan hukum Minggu.

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

Kanthi mangkono, iku netepake ana loro seksi ing 9/11, lan telu seksi ing hukum Minggu. Loro seksi ing 9/11 iku yaiku pekabaran malaekat kapindho, lan telu seksi ing hukum Minggu iku yaiku pekabaran malaekat katelu. Mulané, garis sing kawangun lumantar panggenapané Matius tumrap pamedhar wangsit Mesianik misahake lan ngagungake wektu panyegelan, nalika netepake malaekat kapindho minangka alfa tumrap sajarah wektu panyegelan, lan malaekat katelu minangka omega. Tegesé, wektu panyegelan iku diwatesi ing loro pucuké déning angka loro lan angka telu, saéngga nempatake angka rong puluh telu, sawijining pralambang panebusan—ing saindhenging sakabèhé sajarah panyegelan.

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

Ing kitab Matius ana telung garis kenabian, kang makili malaékat kapisan, kapindho, lan katelu, lan yèn rolas pasal ing garis kapindho Matius makili prajanjian karo wong satus patang puluh papat èwu, awit iku minangka omega tumrap prajanjian alpha ing Purwaning Dumadi karo Abram. Iki uga ateges yèn minangka malaékat kapindho, nalika Pétrus makili bebarengan pangantèn wadon Kristen kang kapisan lan kang pungkasan, pelipatan kaping pindhoné Pétrus netepaké syarat kenabian tumrap sawijining pelipatan kaping pindho ing malaékat kapindho. Miturut telung seksi, angka rolas iku tali kang ngiket telung garis saka rolas pasal dadi siji, mulané nalika kita nemokaké sawijining panggambaran liya saka angka rolas ing kitab Matius, iku kudu selaras karo rolas liyane ing kitab Matius.

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

Rolas bab wonten ing Injil Matius, ingkang dipunwiwiti kaliyan angka simbolis sewelas lan dipunpungkasi kaliyan pasangan simbolisé, yaiku angka selikur kalih, sesarengan laras kaliyan garis reformasi saking satunggal atus sekawan dasa sekawan èwu ingkang dipunlambangaken déning rolas penggenapan Mesianik, saéngga mratélakaken satunggal “panglimpahan” kaping kalih wonten ing garisipun malaékat kaping kalih. Rolas penggenapan Mesianik, sesarengan kaliyan rolas bab punika, inggih punika “panglimpahan” saking malaékat kaping kalih, nanging manawi dipunkalikan, punika nggambaraken 144.000. Pétrus dipunlimpahaken kaping kalih, lan angka rolas ugi dipunlimpahaken kaping kalih. Panglimpahan-panglimpahan punika nggenapi panglimpahanipun Babul ambruk kaping kalih.

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

Bab sewelas nganti rong puluh loro makili malaékat kapindho ing Wahyu patbelas. Angka sepuluh minangka pralambang sawijining ujian, lan ujian kang kapisan saka telung ujian iku yaiku sepuluh bab pisanan ing Matius. “Sepuluh” nglambangaké sawijining ujian. Amarga Matius iku alfa tumrap omega-né Wahyu, bab siji saka salah siji kitab mau diwiwiti kanthi sawijining wahyu bab Gusti Yesus Kristus. Ing bab siji Yusuf diuji ngenani apa dhèwèké bakal pracaya marang malaékat utawa ora. Padanané yaiku Zakharia, bapak Yohanes Pembaptis, kang ora pracaya lan gagal ing ujian kang padha. Sing siji nampani lair kang lumantar pamedharing pangwasaning Allah, déné sijiné mamang.

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

Ing bab loro Herod wedi marang miyosé sawijining ratu anyar, lan Yusuf lan Maria mlayu menyang Mesir. Yohanes Pambaptis nggawa ujian kapisan ing bab telu, sawijining ujian kapisan kang déning Sister White dipratélakaké minangka ujian urip utawa pati, awit piyambakipun nulis bilih “those who rejected the message of John could not be benefitted by Jesus.” Malaékat kapisan punika minangka sawijining pesen panggoda kang nyeluk manungsa, kaya déné Yohanes, supaya wedi marang Gusti Allah, awit wis rawuh wektuné pangadilaning Allah. Punika dipralambangaké déning Yohanes nalika piyambakipun pitaken, “who hath warned you to flee from the wrath to come?”

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

Banjur ing pasal papat, Gusti Yesus nindakaké pasa patang puluh dina kang pungkasané nuwuhaké telung pacoban kang béda, amarga telung pacoban mau tansah dipratélakaké ana ing piwulangé malaékat kapisan. Banjur Gusti Yesus wiwit mbangun dhasar kanthi milih para sakabaté, amarga bebarengan karo Ezra lan Nehemia dhasar Padaleman Suci katetepaké ana ing sajarah dhawuh kapisan, lan bebarengan karo kaum Millerit, dhasar iku katetepaké ana ing sajarah malaékat kapisan. Dhasar iku yaiku ucapan-ucapan kabegjan, banjur diterusaké déning mukjijat-mukjijat Panjenengané kang nuntun marang pangutusan rolas sakabat nganti pungkasan pasal sepuluh. Para sakabat rolas banjur wis mapan ana ing panggonané, lan inspirasi negesaké yèn para sakabat iku dhasaring greja Kristen. Ing pasal sewelas dhasar-dhasar mau wis rampung.

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

Ing bab sewelas para murid lagi ngladosi piyambak-piyambak, déné Gusti Yésus piyambak piyambakan, minangka pratandha ana pedhotan sing cetha antarané bab sepuluh lan bab sewelas. Bab siji nganti sepuluh iku sawijining piwelinging malaekat kapisan, lan iku rampung nalika rawuhipun malaekat kapindho. Malaekat kapindho ngetokaké sawijining pamisahan, sawijining pegatan, kaya dene ing antarané wong-wong Millerit lan wong-wong Protestan. Bab sepuluh dipungkasi kanthi Gusti Yésus misah saka para murid, lan ing bab sewelas Panjenengané piyambak piyambakan.

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

Bab sewelas nganti rong puluh loro makili malaekat kapindho, tumuju marang bab rong puluh telu nganti rong puluh wolu, minangka garis katelu saka malaekat katelu. Mesthi wae malaekat katelu tekan ing angger-angger Minggu, yaiku sing dipralambangaké déning Paskah ing bab rong puluh enem nganti rong puluh wolu. “23” iku pralambang panebusan, lan sing kapisan saka enem bab mau makili pekabaran malaekat kapisan, déné telung bab pungkasan makili pekabaran malaekat katelu. Loro bab ing tengah (24 & 25) makili malaekat kapindho. Telung bab pungkasan ngemu “23” tenger-tenger tartamtu sing salarasaké bab “23,” minangka malaekat kapisan utawa wiwitan, lan bab rong puluh enem nganti rong puluh wolu minangka katelu, kanthi “23” tenger. Bab 23 iku malaekat kapisan, lan rong bab sawisé iku yaiku malaekat kapindho, déné telung bab pungkasan yaiku malaekat katelu.

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

Garis katelu ing Matius nggambarake malaékat katelu, lan iku kabagi dadi telung langkah. Bab 23 iku langkah kapisan, lan malaékat kapisan. Bab 24 lan 25 iku langkah kapindho, lan malaékat kapindho. Bab 26, 27, lan 28 iku langkah katelu lan malaékat katelu. Siji bab kanggo malaékat kapisan, loro bab kanggo malaékat kapindho, lan telu bab kanggo malaékat katelu. Sing katelu, yaiku Paskah, kang nggambarake salib, kang sabanjuré selaras karo undhang-undhang Minggu, uga digambarake déning Pentakosta.

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

Pentekosta iku angka 50, lan 50 iku pralambang Yobel. Ing Yobel kaandhut taun kaping patang puluh sanga, yaiku pungkasaning siklus kapitu saka pitung taun. Angka 49 ndhisiki angka 50, nanging kagandhèng kanthi langsung karo angka iku. Garis katelu ing Kitab Matius diwiwiti kanthi pasal 23, banjur diterusaké déning rong pasal (24, 25) kang yèn dijumlahaké dadi 49, pas sadurungé malaékat katelu kang makili angka 50.

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

Wiwitaning runtutan enem bab punika “23” lan pungkasanipun ugi “23” tenger dalan, sarta cacah ingkang kapundhut saking panambahan bab 26, kaliyan 27 lan 28 sami kaliyan “81,” ingkang dados pralambang para imam ingkang kapacak wonten ing ayat-ayat piyambak ingkang nandhani kacucuré rah punika ingkang badhé dipunginakaken déning Imam Agung Kaswargan wonten ing paladosan kaimaman agung Panjenenganipun. Awit saking punika, irah-irahan bab “81” ing The Desire of Ages adhedhasar Matius 28.

> “Chapter 81— ‘The Lord Is Risen’

> “Bab 81— ‘Gusti Sampun Wungu’”

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

> “Bab iki adhedhasar ing Matius 28:2–4, 11–15.” The Desire of Ages, 780.

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

Angka “81” nglambangaké kaimaman, lan ing Imamat 8 katuduhaké pitung dina pangudusane para imam. Ing Bilangan bab 8, katuduhaké panyucèn para wong Lèwi. Ing 2 Babad, “81” imam nentang raja Uzia, lan pérangan iki kanthi langsung nyumbang marang netepaké piwulang panyegelan tumrap satus patang puluh papat ewu.

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

> Nanging nalika dhèwèké wus kuwat, atiné dadi gumunggung nganti ndadèkaké karusakané dhéwé; awit dhèwèké nerak marang Pangeran Allahé, lan mlebu ing Padalemané Allah kanggo ngobong menyan ana ing misbyah menyan. Lan imam Azarya mlebu nyusul dhèwèké, lan bebarengan karo dhèwèké wolung puluh imamé Pangeran, wong-wong kang kendel prakosa; lan wong-wong mau nglawan Raja Uzia, sarta matur marang dhèwèké: “Dudu hakmu, he Uzia, kanggo ngobong menyan marang Pangeran, nanging haké para imam, para putrané Harun, kang wis kasucèkaké kanggo ngobong menyan; metua saka papan suci; awit kowé wis nerak; lan iku ora bakal dadi pakurmatan kanggo kowé saka Pangeran Allah.”

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

> Banjur Uzia nepsu, lan ana padupan ing tangane arep ngobong dupa; lan nalika isih nepsu marang para imam, lara kusta iku banjur metu ana ing bathuke ana ing ngarepe para imam, ing padalemané Pangéran, saka sacedhaké mesbèh dupa. Lan Azarya, imam agung, bebarengan karo para imam kabèh, mandeng marang dhèwèké, lah panjenengané kena kusta ana ing bathuke, lan wong-wong mau banjur ngusir dhèwèké metu saka kono; malah dhèwèké dhéwé uga enggal-enggal metu, amarga Pangéran wus nggebag dhèwèké. Lan Sang Prabu Uzia nandhang kusta nganti tekan dina pejahé, lan manggon ing dalem kapisah, awit panjenengané kena kusta; amarga panjenengané katundhung saka padalemané Pangéran; lan Yotam, putrané, nguwasani kratoné raja, ngadili bangsa ing nagara iku. 2 Babad 26:16–21.

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

Wolu puluh siji minangka sawijining pralambang kagandhèngaké karo para imam sing nentang upayané Uzia kanggo nyaosaké kurban ing pasucèn. Struktur kenabian ing pérangan bab Uzia selaras karo struktur kenabian ing Daniel sewelas ayat sewelas lan rolas. Kaloro pérangan kasebut padha-padha nandhakake sawijining ratu kidul, kang atiné kaangkat amarga kamenangan-kamenangan militèr, lan mligi kamenangan sing mentas tumrap sawijining ratu lor. Nalika ayat sewelas saka Daniel sewelas kalakon déning Ptolemaios ing paprangan Raphia, dhèwèké, kaya déné Uzia, ngupaya nyaosaké kurban ing pasucèn ing Yérusalèm, nanging ditentang déning para imam. Baris demi baris, loro seksi kasebut nandhakake perang Ukraina sing meh rampung.

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

Bab wolung puluh siji saka *The Desire of Ages* dhedhasar Matius 28, lan nedahaké Kristus munggah swarga kanggo miwiti pakaryanipun minangka Imam Agung ing Swarga.

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

> Saiki, inti saka prakara-prakara kang wus kita rembag iku mangkene: kita duwe Imam Agung kang kaya mangkono, kang lenggah ana ing sisih tengen dhamparing Kaagungan ana ing swarga. Ibrani 8:1.

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

Cacah “81” iku minangka pralambang para imam, lan pasal 26, 27, 28; undhakan katelu saka garis katelu ing Matius gunggunge dadi 81. Undhakan kapindho gunggunge dadi 49 lan undhakan kapisan yaiku 23. Wolung puluh siji nglambangake 80 imam lan siji imam agung ing paseksen babagan Uzia. Ing tataran iki, 80 imam iku manungsa, lan imam agung iku Ilahi. 81 nglambangake gandhèngané Keilahian karo kamanungsan. Angka siji ing cacah wolung puluh siji nglambangake Keilahian.

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

Angka siji ing angka sewelas nglambangaké kamanungsan lan uga Kadéwan. Angka siji ing angka selikur nglambangaké Kadéwan, lan rong puluh nglambangaké kamanungsan. Gabungan loro lan siji iku bisa katitik ing para murid ing dalan menyang Emaus.

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

Gabungan telu lan siji iku kamanungsan lan Kaallahan, kaya dene kawewakili déning pawon genié Shadrach, Meshach, lan Abednego.

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

Gabungan patang lan siji iku nedahaké manawa perpaduan antara Keallahan lan kamanungsan kalaksanan ing generasi kaping papat.

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

Gabungan lima lan siji iku ngenali limang prawan sing ngenteni pangantèn lanang.

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

Gabungan enem lan siji nggambarake sesambungan manungsa karo Sabat dina kapitu, kang Pangerané yaiku Kaallahan. Cacah “enem” minangka pralambang manungsa, lan siji iku Kristus.

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

Gabungan pitu lan siji punika nglambangaken transisi gréja kaping pitu, Laodikia, mlebet dhateng pengalaman Filadelfia.

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

81 punika lambang para imam lan gegayutanipun kaliyan Imam Agung.

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

Kombinasi sanga lan siji nandhakaké kasampurnan. Kandhutan punika sangang wulan. Ana 9 turun-temurun tumuju marang Nuh, lan sangang turun-temurun sawisé punika tumuju marang prejanjian. Gusti Yesus masrahaké Roh ing jam kaping sanga. Kombinasi sanga lan siji punika nandhakaké pamarampunganing pakaryan panyegelan umat kagungané.

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

Ing konteks iki, angka siji iku pamedharan gabunganing kamanungsan lan Kaallahan; angka loro iku Guru Ilahi, sing mulang kamanungsan. Angka telu iku pekabarané malaékat telu, yaiku pekabaran sing diwulangaké marang wong-wong mau ing angka loro. Angka papat nandhakaké generasi kaping papat, mangkono uga nandhakaké sajarah kenabian nalika limang prawan wicaksana kawedharaké, lan kaanyaraké manèh kaya sing dilambangaké déning dina kaping neming penciptaan. Banjur langkah kapitu nandhakaké transisi marang Philadelphia lan enigmane angka wolu kang asalé saka angka pitu. Ing wektu iku prajanjian kasampurnakaké lan imamat “81” kaangkat kanggo ngrampungaké pakaryan sing dilambangaké déning angka sanga. Ing saben langkah, angka siji iku Singa saka taler Yehuda, kang uga Palmoni, Sang Pangerang Cacah ingkang Ajaib. 81 iku pralambang para imam. Palmoni nitahaké sakehing angka.

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

Cacah sewelas nggambarake setengah saka rong puluh loro, lan loro-loroné padha nggambarake pamedhange kaallahan karo kamanungsan. Ing sawijining artikel anyar, aku nyakup rong pratelan sing ngrembug wiwitan lan pungkasan.

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

Pratelan kang kapisan negesake bilih nalika Ellen White nampi wahyu-wahyu kapisané bab pasucèn, piyambakipun dipunparingi pitedah bilih dhawuh Sabat madhangi langkung padhang tinimbang dhawuh-dhawuh sanèsipun. Piyambakipun ugi dipunparingi pitedah bilih ing dinten-dinten pungkasan “doktrin inkarnasi” dipunsirami cahya lembut. Sabat punika dados pepadhang ing wiwitan ingkang nggambaraken doktrin inkarnasi ing wekasan. Panyawijining Kadewan kaliyan kamanungsan punika doktrin inkarnasi, awit punika doktrin bab Sang Kristus ingkang ngagem daging kamanungsan dhateng Sariranipun piyambak, lan kanthi mekaten maringi tuladha bilih Kadewan ingkang kasawijèkaken kaliyan kamanungsan boten damel dosa.

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

Sewelas ditambah sewelas padha karo rong puluh loro, lan angka sewelas miwiti saben garis prajanjian kang dumadi saka rolas bab, lan saben-sabené pungkasané ana ing angka rong puluh loro. Bab-bab sewelas lan ayat-ayat sewelas ing sajroning Kitab Suci makili pratandha-pratandha dalan tumrap wong satus patang puluh papat ewu.

## 2014

2014

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

Perang Ukraina wiwit ing taun 2014, lan iku minangka garis njaba saka jaman panyegelané wong satus patang puluh papat ewu.

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

> Lan ratu ing sisih kidul bakal kagugah déning nesu, lan bakal metu perang nglawan dheweke, yaiku nglawan ratu ing sisih lor; lan dheweke bakal nglumpukaké wong akèh kang gedhé; nanging wong akèh mau bakal kasrahaké marang tangane. Daniel 11:11.

## July 18, 2020

18 Juli 2020

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

Panguciwane kang kapisan yaiku panundhané Gusti Yesus tindak kanggo nangèkaké Lazarus, mukjijat puncak lan segelipun Allah. Gusti Yesus ngentosi patang dina sadèrèngipun miyosaken Lazarus saka pati. Ayat wonten ing Yohanes punika nedahaken ingkang pungkasan saking pitu mukjijat ingkang kanthi langsung dipunwastani wonten ing Injil Yohanes. Ingkang kapisan yaiku ngowahi toya dados anggur. Kathah pepadhang wonten ing pangraos bab pitu mukjijat ingkang ngancik puncakipun wonten ing Yohanes 11:11, lan para ahli teologi sami sarujuk bilih wonten namung pitu mukjijat wonten ing Yohanes, adhedhasar bilih mukjijat-mukjijat punika kanthi langsung dipunwastani. Awit saking punika, para ahli teologi boten nglebetaken wungunipun Kristus minangka pratandha kaping wolu, nanging punika satemenipun mukjijat, lan wungunipun Panjenenganipun punika pratandhaing prejanjian, mila wungunipun wonten ing kitab Yohanes punika mukjijat kaping wolu, inggih punika saking pitu mau, awit saben satunggal saking pitu mukjijat sadèrèngipun kalampahan lumantar daya wungunipun Panjenenganipun.

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

> Panjenengané ngandika mangkéné; lan sawisé kuwi Panjenengané ngandika marang wong-wong mau, Lazarus, kanca kita, lagi turu; nanging Aku lunga, supaya Aku tangèkaké dhèwèké saka turu. Yokanan 11:11.

## July, 2023

Juli, 2023

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

Ing sasi Juli 2023, swara ing ara-ara samun wiwit nguwuhaké sawijining pesen kang ngandhut Rohing urip.

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

> Lan sawisé telung dina setengah, Rohing urip saka Gusti Allah lumebu ing wong loro mau, banjur padha ngadeg ing sikilé; lan rasa wedi kang gedhé tumiba marang wong-wong kang ndeleng wong loro mau. Wahyu 11:11.

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

Yokanan miyos wolung dina sadurungé hukum Minggu, awit ing hukum Minggu iku bapaké, Zakharia, ngandika. Asmané Yokanan digantos saka Zakharia dados Yokanan ing wektu hukum Minggu, nalika owahing asmané iku nandhakaké sesambetan prajanjian. Lairé iku minangka pralambang tumrap patangené wong-wong sing dipatèni ana ing dalan-dalan ing tanggal 18 Juli 2020.

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

> Satemené Aku pitutur marang kowé, ana ing antarané wong-wong kang lair saka wong wadon, durung tau ana kang muncul luwih agung tinimbang Yohanes Pembaptis; nanging wong kang paling asor ana ing Kratoning Swarga iku luwih agung tinimbang dhèwèké. Matius 11:11.

## 2024

2024

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

Yesaya ngenali panglumpuking kaping pindho kang kawujud ing taun 1849. Panglumpuking kaping pindho iku diwiwiti ing Juli 2023, lan rampung nalika umaté Allah kasêgel.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> Lan ing dina iku bakal kelakon, manawa Pangéran bakal ngulurkaké asta-Né manèh kaping pindho kanggo ngrebut bali turahaning umaté, kang isih kari, saka Asyur, lan saka Mesir, lan saka Pathros, lan saka Kusy, lan saka Elam, lan saka Sinear, lan saka Hamat, lan saka pulo-pulo ing sagara. Yesaya 11:11.

## Just Before the Sunday law

Sakdurungé Undhang-undhang Minggu kasebut ditetepaké

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

Gusti Yesus nembe ngrampungaké mlebet kanthi kamulyan, mula maringi pratandha tumrap transisi saka Pambengok Wengi Têngah menyang angger-angger dina Minggu; Panjenengané ngasta rolas murid bebarengan karo Panjenengané, amarga wong-wong mau wis kapilih sadurungé angger-angger dina Minggu.

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

> Gusti Yésus lumebet menyang Yérusalèm lan menyang Padalemané Allah; lan sawisé Panjenengané nitèni samubarang kabèh ing sakubengé, amarga wayah wus soré, Panjenengané banjur tindak metu menyang Bètania bebarengan karo rolas murid iku. Markus 11:11.

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

Nalika pameteraian wis kalaksanakake marang satus patang puluh papat ewu, pas sadurungé angger-angger dina Minggu, panyawijining Bojone Kaallahan karo garwané kamanungsan wis rampung, lan kaloroné dadi siji kanggo ing salawas-lawasé, awit pangruwating dosa wis rampung.

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

> Nanging mangkono, ing Gusti, wong lanang ora tanpa wong wadon, lan wong wadon uga ora tanpa wong lanang. 1 Korinta 11:11.

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

Lair mukjijatipun Sarah, satunggaling kalairan ingkang sampun suwe kalantur wiwit pambrontakan taun 1863, kalampahan nalika wanita ing Wahyu rolas nglairaken anak kembar. Putra kapisan miyos nalika Panguwuh Tengah Wengi, lan putra kapindho nalika angger-angger Minggu. Anak ingkang miyos kapindho punika gadhah benang kirmizi, ingkang nglambangaken tandha Rahab wonten ing Yerikho.

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

> Sarèh déning pracaya uga nampa kakuwatan kanggo ngandhut turun, lan miyosaké anak nalika wis ngliwati umuré, amarga dhèwèké nganggep Panjenengané kang wus janji iku satuhu setya. Ibrani 11:11.

## The Sunday law for Laodicea

Hukum Minggu kanggo Laodikia

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

Yeremia ngenali paukuman tumrap pasamuwan Advent Dina Kapitu Laodikia.

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

> Mulane mangkene pangandikané Pangéran: Lah, Ingsun bakal nekakaké bilai marang wong-wong iku, kang ora bakal bisa dioncati déning wong-wong mau; lan sanadyan padha sesambat marang Ingsun, Ingsun ora bakal mirengaké wong-wong mau. Yeremia 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Yéhèzkiel sarujuk karo paukumané Yeremia tumrap Adventisme.

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

> Kutha iki ora bakal dadi panci kanggo kowe, lan kowe ora bakal dadi daging ing satengahé; nanging Aku bakal ngadili kowe ana ing tapel wates Israèl. Ezekiel 11:11.

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

Liwatipun Israèl kuna minangka umat prajanjianipun Allah nyakup tumindakipun Allah nuwuhaké rasa cemburu ing umat prajanjian ingkang kapungkur awit saking punapa ingkang sampun dipunbucal déning piyambakipun. Punika kaulang malih tumrap Adventisme nalika wonten ukum Minggu.

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

> Mulané aku banjur kandha, apa wong-wong mau kesandhung supaya padha tiba? Mokal! Nanging malah lumantar kasandhungé wong-wong mau kawilujengan wis tumeka marang para bangsa liya, supaya wong-wong mau kaprabawan ing meri. Rum 11:11.

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

Adventisme, adhedhasar pakaryan William Miller, kang padha ditampik déning wong-wong mau, isih dadi gerakan sing mbangun Padaleman Suci; nanging kaya Suléman, kang uga mbangun Padaleman Suci, wong-wong mau wis nglanggar prejanjian, lan karajané bakal kapundhut saka wong-wong mau, lan dipasrahaké marang sawijining bangsa kang bakal ngreksa pakebonané Allah miturut pituduhé Panjenengané.

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

> Mulané Pangéran ngandika marang Suléman, “Awit saka iki kang wis koklakoni, lan kowé ora netepi prejanjian-Ku lan pranatan-pranatan-Ku, kang wus Dakkandhakaké marang kowé, temenan Aku bakal nyuwèk karajan iku saka kowé, lan bakal Dakparingaké marang baturmu.” 1 Raja-raja 11:11.

## The Sunday law for Philadelphia

Hukum Minggu kanggo Filadelfia

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

Nalika angger-angger Minggu ditetepake, pasamuwan sing menang kasil dipapanake ing tanahe dhewe, miturut para nabi, lan tanah iku sawijining tanah kang kebak lubèr-lubèr kanthi piwulang udan pungkasan. Yerikho dibangun maneh ing taun 1863, lan nalika angger-angger Minggu, Yerikho ambruk.

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

> Nanging tanah kang sira tuju kanggo didarbeni iku tanah pegunungan lan lembah, lan ngombé banyu saka udané swarga. Pangandharing Torèt 11:11.

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

Sawijining kutha iku sawijining karajan, lan pasamuwan kang menang nglambangaké karajané kamulyan Kristus. Karajané pasamuwan kang menang iku diwiwiti nalika hukum Minggu, nalika pasamuwan kagungané Panjenengané kaangkat lan kaluhuraké ngungkuli sakehing gunung lan punthuk.

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

> Marga saka berkahé wong-wong sing jejeg, kutha dadi kaluhuran; nanging dirubuhaké déning tutuké wong duraka. Wulang Bebasan 11:11.

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

Ing jam kaping sanga malaékat rawuh marang Kornelius, mréntahaké supaya dhèwèké ngutus wong nimbali Pétrus; kanthi mangkono nedahaké wektu nalika Injil lumebu marang para bangsa liya ing wektu angger-angger Minggu. Nalika Pétrus diparingi dhawuh déning Allah supaya lunga, iku dumadi sajroning konteks sawijining wahyu bab mangan kéwan-kéwan najis. Iki kaleksanan ing wektu angger-angger Minggu. Jam kaping sanga iku selaras karo jam kaping sanga nalika Kristus séda. Jam kaping sanga nggambaraké pungkasané sawijining mangsa sing diwiwiti ing jam kaping telu, nalika Yésus kasalib, banjur séda nem jam sawisé iku. Iki mangsa sing padha karo kang dialami déning Pétrus, sing ana ing kamar ndhuwur ing jam kaping telu, banjur ana ing Padalemané Allah ing jam kaping sanga. Sawijining jam kaping sanga rampung ing séda Kristus; jam kaping sanga sabanjuré Pétrus ana ing Padalemané Allah martakaké pesen Yoèl. Sedané Kristus mungkasi sesambungan prajanjian karo Israèl, lan mbukak lawang tumrap para bangsa liya, kang diwakili déning Kornelius.

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

> Lan lah, sanalika iku uga ana wong telu wis padha rawuh ing omah panggonanku, dikongkon saka Kaisarea marani aku. Kisah Para Rasul 11:11.

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

> Kéwan-kéwan mau bakal dadi barang nistha tumrap kowé; kowé aja mangan dagingé, lan bangkéné kudu kokanggep nistha. Leviticus 11:11.

We will continue this study in the next article.

Kita badhé nglajengaken pasinaon punika wonten ing artikel salajengipun.

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

> “Aku ngimpi manawa Allah, lumantar astanipun ingkang boten katingal, ngutus dhateng kula satunggaling pethi alit ingkang kaolah kanthi endah, dawanipun kirang langkung sepuluh inci lan ambanipun nem inci persegi, kagawé saking kayu eboni lan mutiara ingkang dipasang kanthi endah. Ing pethi punika wonten satunggaling kunci ingkang kagandhèng. Sanalika kula mundhut kunci punika lan mbikak pethinipun, nalika punika, kanthi gumun lan kaget, kula manggih bilih pethi punika kebak kanthi sadaya warni lan ukuran permata, inten, watu aji, sarta dhuwit receh emas lan salaka saking saben ukuran lan rega, kasusun kanthi endah wonten ing papanipun piyambak-piyambak ing pethi punika; lan kanthi susunan makaten, sadaya punika mantulaken pepadhang lan kamulyan ingkang namung saged dipadhakaken kaliyan srengéngé. …”

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

> “Aku nyawang menyang peti mau, nanging mripatku kepadhangan merga saka pandelengan iku. Padha sumunar kanthi kamulyan ping sapuluh ngluwihi kamulyané sing kapungkur. Aku ngira menawa barang-barang mau wis digosok ana ing wedhi déning sikilé wong-wong duraka sing wis nyebarake lan ngidak-idak mau ing lebu. Kabeh iku katata kanthi endah ana ing njero peti, saben-saben ana ing panggonané dhéwé, tanpa katon tandha-tandha rekasané wong sing wis nglebokaké mau ing kono. Aku sesambat merga saka kabungahan sing banget, lan sesambat iku nggugah aku.” Early Writings, 81–83.

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

> “Panjenengan ndadèkaké rawuhipun Gusti kakehan dipunadohaké. Kawula nyumurupi bilih udan pungkasan badhé tumeka kados [sacepetipun] sesambat ing tengah wengi, lan kanthi kakuwatan ping sapuluh langkung ageng.” Spalding and Magan, 5.

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

> Lan ing samubarang prakara kawicaksanan lan pangerten, kang dipriksani raja marang wong-wong mau, panjenengane manggihaké yèn wong-wong mau kaping sapuluh luwih becik tinimbang sakèhé para juru tenung lan para nujum kang ana ing salumahing karajané. Daniel 1:18–20.

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