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

Kitab Yoel lan Gréja Advent Dina Kaping Pitu Laodikia — Nomer Patang Puluh Loro

Number Forty-Two

Nomer Patang Puluh Loro

Author

Jeff Pippenger

Published

February 9, 2026

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When Leviticus twenty-three is broken into two equal lines of twenty-two verses in conjunction with the line of Christ where the spring feasts met their antitype, we can demonstrate a line that begins with the three steps of the Passover of Friday evening, unleavened bread of Sabbath and the first fruits on the first day of the week. This is one waymark, as represented by Christ’s baptism, but that one waymark has three steps.

Nalika Imamat patlikur telu dipérang dadi rong larik kang padha, saben-saben dumadi saka rong puluh loro ayat, kanthi gegandhèngan karo garis Kristus ing ngendi pésta-pésta mangsa semi ketemu antitipené, kita bisa nedahaké sawijining garis kang diwiwiti déning telung langkah Paskah ing soré dina Jemuwah, roti tanpa ragi ing dina Sabat, lan woh-wohan pambarep ing dina kapisan minggu. Iki sawijining waymark, kaya kang dilambangaké déning baptisané Kristus, nanging waymark siji iku nduwèni telung langkah.

When we begin at the resurrection and extend into the future forty days we come to a turning point, for it was then that Christ left off teaching face to face and ascended in the clouds. The one hundred and forty-four thousand also ascend in the clouds.

Nalika kita miwiti saka patangen lan nglajengake patang puluh dina menyang ngarep, kita tekan sawijining titik pambalikan, awit nalika iku Kristus mungkasi piwulang adhep-adhepan lan minggah ing méga. Satus patang puluh papat ewu uga minggah ing méga.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:12–15.

> Lan padha krungu swara gedhé saka swarga ngandika marang wong-wong mau, “Munggaha mréné.” Lan wong-wong mau munggah menyang swarga ana ing sajroning méga; lan mungsuh-mungsuhé padha ndeleng wong-wong mau. Lan ing wektu iku uga ana lindhu gedhé, lan saprasepuluhing kutha iku ambruk, lan ana ing lindhu iku wong mati cacahé pitung èwu; lan sing kari padha kagèt dening wedi, banjur padha ngluhuraké Allahing swarga. Bilai kang kapindho wus kliwat; lan lah, bilai kang katelu rawuh kanthi énggal. Lan malaékat kapitu ngunèkaké slomprèté; lan ana swara-swara gedhé ana ing swarga, padha ngandika, “Karajan-karajan donya iki wus dadi kagungané Gusti kita lan kagungané Sang Kristus; lan Panjenengané bakal jumeneng ratu ing salawas-lawasé.” Wahyu 11:12–15.

The second and third woe are Islam, and the seventh angel is the third woe, which is once again, Islam. The third woe arrives quickly at the earthquake. The earthquake is the Sunday law in the United States; the United States is the earth beast of Revelation thirteen, and the Sunday law is the shaking, which is a quaking. The earth beast is the premier king of the ten kings, and when the United States is overthrown at the Sunday law, a tenth part of the city will have fallen. In the same hour of the Sunday law, the two witnesses represented by Elijah and Moses, the same two witnesses who appeared transfigured with Christ unto Peter, James and John, are lifted up to heaven in a cloud, and everyone sees, for their enemies beheld them.

Bebendu kang kapindho lan katelu iku Islam, lan malaékat kapitu iku bebendu kang katelu, kang sapisan manèh, yaiku Islam. Bebendu kang katelu teka kanthi rikat nalika lindhu. Lindhu iku paugeran Minggu ing Amerika Sarékat; Amerika Sarékat iku kéwan bumi saka Wahyu telulas, lan paugeran Minggu iku goncangan, yaiku gonjang-ganjinging bumi. Kéwan bumi iku ratu utama saka sepuluh ratu, lan nalika Amerika Sarékat katumpes ing paugeran Minggu, saprasepuluh bagéan saka kutha bakal wis rubuh. Ing jam kang padha nalika paugeran Minggu, loro seksi kang dilambangaké déning Élia lan Musa, yaiku loro seksi kang padha ngatingal kamulyakaké bareng karo Kristus marang Pétrus, Yakobus, lan Yohanes, kaangkat munggah menyang swarga ana ing méga, lan saben wong ndeleng, awit para mungsuhé padha nyawang wong-wong mau.

Forty days after the resurrection Jesus “ascended” into the clouds and the ten days in the upper room began. The ascension is a visual test, as is the second of the three angels. At His ascension the angels stated that He would return with clouds, as He just ascended with clouds.

Patang puluh dina sawisé wunguné saka ing pati, Gusti Yésus “munggah” menyang méga, lan sepuluh dina ing kamar lotèng wiwit kalakon. Munggahé iku minangka sawijining ujian kang katon déning mripat, kaya déné malaékat kang kapindho saka telung malaékat. Nalika Panjenengané munggah, para malaékat ngandika yèn Panjenengané bakal rawuh maneh kanthi méga, kaya nalika Panjenengané nembe munggah kanthi méga.

> And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts 1:9–11.

> Lan sawisé Panjenengané ngandika prakara-prakara iki, nalika wong-wong mau padha mirsani, Panjenengané kapundhut munggah; lan méga nampani Panjenengané nganti sirna saka pandelengé wong-wong mau. Lan nalika wong-wong mau padha mandeng kanthi temen menyang langit, nalika Panjenengané minggah, lah, ana wong loro ngadeg ing sacedhaké wong-wong mau nganggo sandhangan putih; wong loro iku uga ngandika: Hé, para priya Galiléa, yagéné kowé padha ngadeg lan mandeng menyang langit? Gusti Yésus iki, kang kapundhut munggah saka ing antaramu menyang swarga, bakal rawuh maneh kanthi cara kang padha, kaya anggonmu padha ndeleng Panjenengané tindak menyang swarga. Lelakone Para Rasul 1:9–11.

His return at His Second Coming is in the “glory” of His kingdom.

Rawuhipun malih ing Rawuhipun kaping Kalih wonten ing “kamulyan” Kratonipun.

> Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. Mark 8:38.

> Mulané, sapa waé sing isin marang Aku lan marang pangandikaningSun ing tengahing turun kang laku jina lan dosa iki, marang wong iku uga Putraning Manungsa bakal isin, nalika Panjenengané rawuh ing kamulyaning Rama-Né bebarengan karo para malaékat suci. Markus 8:38.

This same “glory” is what Peter, James and John witnessed at the Mount of Transfiguration. The Mount of Transfiguration was also a second step, preceded and followed by Caesarea Philippi and Caesarea Maritima respectively. The second test is also the image of the beast test, a test which requires the prophetic recognition that the image of the beast is being formed. The second test is also Melzar inspecting Daniel and his friends to compare their countenances with those who did not eat pulse. It is a visual test. The second step in the three covenant steps of Abram’s covenant history was the “sign” of circumcision. The second step represents the sealing of God’s people as they are lifted up as an ensign. The second step is where “glory” is manifested, for the first angel’s three steps are fear, “glory” and judgment. The fortieth day of the Pentecostal season aligns with the Mount of Transfiguration. Remove your shoes, for you are on holy ground.

“Kamulyan” kang padha iki uga kang diseksèni déning Pétrus, Yakobus, lan Yohanes ana ing Gunung Transfigurasi. Gunung Transfigurasi uga minangka langkah kapindho, sing didhisiki déning Caesarea Philippi lan diterusaké déning Caesarea Maritima. Ujian kapindho uga minangka ujian gambar kéwan iku, sawijining ujian kang nuntut pangènalan profetik manawa gambar kéwan iku lagi kawangun. Ujian kapindho uga Melzar kang mriksa Daniel lan para kancané kanggo mbandhingaké pasuryané karo wong-wong kang ora mangan tetuwuhan. Iku minangka ujian visual. Langkah kapindho ing telung langkah prajanjian ing sajarah prajanjian Abram yaiku “tandha” tetak. Langkah kapindho makili pematerèn umaté Allah nalika padha diangkat dadi panji. Langkah kapindho iku papan ing ngendi “kamulyan” dimanifestasèkaké, amarga telung langkahé malaékat kapisan yaiku wedi, “kamulyan”, lan pangadilan. Dina kaping patang puluh ing mangsa Pentakosta selaras karo Gunung Transfigurasi. Copoten kasutmu, amarga kowé ana ing lemah suci.

The ascension is a visual test, and in the line of the feasts, the ascension at the forty-day mark is preceded by five days with the feast of Trumpets. The feast of Trumpets identifies the warning of the seventh trumpet, which is the warning of Islam.

Munggahipun punika satunggaling pasinaon visual, lan wonten ing runtutan riyaya-riyaya, munggahipun ing dinten kaping patang puluh dipunrumiyini déning gangsal dinten bebarengan kaliyan riyaya Kalasangka. Riyaya Kalasangka punika mratélakaken pepèngeting kalasangka kapitu, ingkang minangka pepènget babagan Islam.

The ascension follows the trumpets by five days, and then five days after the ascension the Day of atonement marks judgment. The trumpet is the old paths, it is the Laodicean message, it is Islam and it is the foundational message of the first angel. Five days later, when the “face-to-face” instruction ends, the visual second test of the second angel is marked by the ascension. Five days after that, judgment marks the third angel.

Munggahé ndhèrèk sangkakala limang dina sawisé, banjur limang dina sawisé munggahé, Dina Pangruwating Dosa nandhani pangadilan. Sangkakala iku dalan-dalan kuna, iku pesen Laodikia, iku Islam, lan iku pesen dhasaré malaékat kapisan. Limang dina sawisé kuwi, nalika piwulang “pasuryan mènèhi pasuryan” rampung, ujian kapindho sing kasatmata saka malaékat kapindho ditandhani déning munggahé. Limang dina sawisé kuwi manèh, pangadilan nandhani malaékat katelu.

Five days after judgment upon the house of God has finished, judgment comes on the United States as marked by the Day of Pentecost.

Lima dina sawisé paukuman tumrap brayaté Allah rampung, paukuman tumeka marang Amerika Sarékat kaya dene ditandhani déning Dina Pentakosta.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.

> Panjenengané banjur ngandika marang Abram, “Ngertia temenan yèn turunira bakal dadi wong manca ana ing nagara sing dudu duwèké dhéwé, lan bakal padha ngabdi marang wong-wong ing kono; lan wong-wong mau bakal nandhang sangsara patang atus taun; lan uga bangsa sing diladèni mau bakal Sunadili; sarta sawisé iku wong-wong mau bakal metu kanthi nggawa kasugihan kang gedhé.” Purwaning Dumadi 15:13, 14.

The “great substance” the one hundred and forty-four thousand possess at the Sunday law, where the “nation” of the United States is judged, is Isaiah’s chapter six’s substance, representing Divinity. Abraham’s covenant prophecy says “also that nation,” thus identifying that God’s people are sealed before the Sunday law. Then at the Sunday law a period represented by the seven days of the feast of Tabernacles, the latter rain is poured out without measure as judgment is accomplished on the great multitude outside of God’s house.

“Wujud agung” kang diduwèni dening wong satus patang puluh papat èwu nalika hukum Minggu, nalika “bangsa” Amerika Sarékat diadili, iku ya iku wujud ing Yesaya bab enem, kang makili Kaallahan. Ramalan prajanjiané Abraham ngandika, “uga bangsa iku,” mangkono nandhai yèn umaté Gusti Allah wis kaségel sadurungé hukum Minggu. Banjur nalika hukum Minggu ana sawijining mangsa kang dilambangaké déning pitung dina Riyaya Tarub, udan pungkasan kawutahaké tanpa ukuran déné paukuman lagi kalaksanan marang wong akèh sing gedhé ing sanjabané omahé Gusti Allah.

On July 18, 2020 the two witnesses were slain in the streets of Sodom and Egypt. The two witnesses were Moses and Elijah, and William Miller was the Elijah of his history. In his dream he closed his eyes for a moment, and on July 18, 2020 he prophetically closed his eyes in death. When he opened his eyes, the room was empty, a door and the windows were open. When Miller then saw the work the dirt brush man was accomplishing, he pleaded with him to be careful, and the dirt brush man insured him all would be well.

Ing tanggal 18 Juli 2020, loro seksi maujud dipatèni ana ing lurung-lurung Sodom lan Mesir. Loro seksi maujud iku yaiku Musa lan Élia, lan William Miller iku Élia tumrap sajarahé. Ing impené, dhèwèké nutup mripaté sedhéla, lan ing tanggal 18 Juli 2020, kanthi profètis dhèwèké nutup mripaté ing pati. Nalika mbukak mripaté, kamar iku wis kosong, lawang lan jendhéla-jendhéla kabuka. Nalika banjur Miller weruh pakaryan sing lagi ditindakaké déning wong sing nyapu rereged iku, dhèwèké nyuwun kanthi temen marang wong mau supaya ngati-ati, lan wong sing nyapu rereged iku njamin marang dhèwèké yèn samubarang bakal becik kabèh.

When Miller awoke in the wilderness, in July of 2023, the feast of unleavened bread arrived, just in advance of the resurrection on December 31, 2023. At that point—the prophetic message of the true Midnight Cry, the “cry” that every other prophetic message that had ever been unsealed typified, began to be unsealed, for the end of the three and a half days identifies a “time of the end,” and at the “time of the end” there is always a prophetic unsealing. This is always the case, for Christ is the same yesterday, today and forever. His dealings with men are ever the same, for He works on the same “lines” now as He ever has. At the end of the three and a half days the Revelation of Jesus Christ was unsealed.

Nalika Miller tangi ana ing ara-ara samun, ing sasi Juli 2023, riyaya Roti Tanpa Ragi teka, pas sadurunge patangen ing tanggal 31 Desember 2023. Ing wektu iku—pesen nabi saka Tangis Tengah Wengi kang sejati, “tangis” sing ditipifikasi déning saben pesen nabi liya sing tau kabukak segelé, wiwit kabukak segelé, awit pungkasané telung setengah dina nandhani sawijining “wektu pungkasan,” lan ing “wektu pungkasan” tansah ana pambukakan segel nabi. Mangkono iki tansah kelakon, awit Kristus iku padha wingi, dina iki, lan ing salawas-lawase. Tumindak-tumindak Panjenengané marang manungsa tansah padha, awit Panjenengané tumindak manut “garis-garis” sing padha saiki kaya ingkang tansah katindakaké sadurungé. Ing pungkasan telung setengah dina, Wahyu Yesus Kristus kabukak segelé.

The resurrected body had been typified by Adam, who was first formed, and then breathed upon with the breath of life. The dead dry bones of Ezekiel 37, were also first formed by one prophecy, and thereafter brought to life by a second prophecy that brought the breath of life to the lifeless body with a message of the four winds, which is the sealing message. In both illustrations the prophecy that is unsealed is two parts, which are presented in a variety of ways. They are the internal and the external, they are the vision of the Ulai and Hiddekel rivers; they are the chazon and mareh visions; they are the two witnesses, the two golden pipes and on and on.

Badan kawungokaké saka pati wis dilambangaké déning Adam, sing dhisik kawangun, banjur diembusi ambeganing urip. Balung-balung garing kang mati ing Yehezkiel 37 uga dhisik kawangun déning sawijining pameca, lan sawisé iku banjur diuripaké déning pameca kapindho kang nggawa ambeganing urip marang badan kang tanpa urip liwat sawijining pawarta bab patang angin, yaiku pawarta panyegelan. Ing kaloro gambaran mau pameca kang kabukak segelé iku dumadi saka rong pérangan, kang dipratélakaké kanthi manéka warna cara. Iku yaiku sisih internal lan sisih eksternal, iku yaiku wahyu babagan kali Ulai lan Hiddekel; iku yaiku wahyu chazon lan mareh; iku yaiku loro seksi, loro pipa emas, lan salajengipun.

In Millerite history, the Midnight Cry was the prophecy that joined with the prophecy of the second angel. A two-step prophecy. When the dead dry bones were resurrected in 2023, they would of prophetic necessity need to be tested, for the unsealing of a prophecy always begins a three-step testing process. The first two tests, would be the foundational test and then the test of the temple.

Ing sajarah Millerite, Panguwuh Tengah Wengi iku yaiku ramalan sing kagandhèng karo ramalaning malaékat kapindho. Ramalan rong-langkah. Nalika balung-balung garing kang mati diuripaké manèh ing taun 2023, miturut kabutuhan kenabian, wong-wong mau mesthi kudu diuji, amarga pambukakan segel sawijining ramalan tansah miwiti sawijining proses panggawéan uji telung-langkah. Rong pacoban kang kapisan yaiku pacoban dhasar lan banjur pacoban padaleman suci.

Five days after the resurrection—the voice in the wilderness, represented by the period of unleavened bread ends, for Elijah, represented by Miller and John the Baptist both prepared the way for the One who shoes they were unworthy to bear. At the resurrection, Jesus begins His period of teaching “face to face” for forty days. That “face to face” teaching began on the twenty-second day for Daniel in chapter ten. It is there represented as three steps and three touches, along with a doubling of being strong.

Sawisé limang dina sawisé wunguné Panjenengané—swara ing ara-ara samun, kang dilambangaké déning mangsa roti tanpa ragi, rampung; awit Élia, kang dilambangaké déning Miller lan Yohanes Pambaptis, loro-loroné wus nyawisaké dalan tumrap Panjenengané kang sepatuné ora pantes padha diasta. Ing wektu wunguné, Gusti Yésus miwiti mangsa piwulangé “adhep-adhepan” sajrone patang puluh dina. Piwulang “adhep-adhepan” iku wiwit ing dina kaping rong puluh loro tumrap Dhanièl ing pasal sepuluh. Ing kono iku dilambangaké minangka telung undhak-undhakan lan telung panyandhangan, bebarengan karo kaping pindhoné dadi rosa.

Five days before the forty days conclude, the warning of the trumpet of Islam is sounded. The warning of Islam was represented by the ass which Christ rode in His triumphal entry into Jerusalem. Before He descended the slopes of the Mount of Olives into Jerusalem, He first commanded His disciples to go and loose the ass.

Lima dina sadurunge patang puluh dina iku rampung, pepeling saka kalasangka Islam katabuh. Pepeling Islam iku dilambangaké déning kuldi kang ditumpaki Kristus nalika Panjenengané lumebet kanthi kaurmatan menyang Yerusalem. Sadurunge Panjenengané tumurun ing lereng Gunung Zaitun menyang Yerusalem, Panjenengané luwih dhisik dhawuh marang para muridé supaya lunga lan ngluwari kuldi iku.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Paningal punika kaparingaken ing taun 1847 nalika dereng kathah sadulur Advent ingkang netepi Sabat, lan saking antawisipun punika ugi namung setunggal kalih ingkang ngira bilih pangreksanipun punika gadhah wigati ingkang cekap kangge mbedakaken antawisipun umating Allah lan tiyang-tiyang ingkang boten pitados. Sapunika kasampurnaning paningal punika wiwit katingal. ‘Wiwitaning wekdal kasangsaran’ ingkang kasebat wonten mriki boten ngrujuk dhateng wekdal nalika pageblug-pageblug punika wiwit katibakaken, nanging dhateng satunggaling wekdal cekak sadèrèngipun pageblug-pageblug punika katibakaken, nalika Kristus taksih wonten ing papan suci. Ing wekdal punika, nalika pakaryaning karahayon meh rampung, kasangsaran badhe tumeka ing bumi, lan para bangsa badhe nepsu, nanging taksih katindakaken pangendhalèn supados boten ngalang-alangi pakaryaning malaékat kaping tiga. Ing wekdal punika ‘udan pungkasan,’ utawi kasagaran saking ngarsaning Pangéran, badhe rawuh, kangge maringi kakiyatan dhateng swaraning sora malaékat kaping tiga, lan nyawisaken para suci supados saged madeg jejeg ing mangsa nalika pitu pageblug pungkasan badhe katibakaken.” Early Writings, 85.

At 9/11 He commanded His angels to loosen the ass and then George Bush the lesser restrained the ass. Cyrus typifies the first angel, for he proclaimed the first decree. He therefore represents both August 11, 1840 and 9/11, and at 9/11 Islam, as represented by the “angering of the nations,” was released and then held in check. At that time the latter rain began to fall. Cyrus represents both waymarks of Islam on August 11, 1840 and 9/11.

Ing 9/11 Panjenengané dhawuh marang para malaékat-Nya supaya ngeculaké kuldi iku, lan banjur George Bush sing luwih enom nahan kuldi iku. Kores iku nggambarake malaékat kang kapisan, awit dhèwèké martakaké dhawuh kang kapisan. Mulané, dhèwèké makili August 11, 1840 lan 9/11, lan ing 9/11 Islam, kaya kang diwakili déning “nesuné bangsa-bangsa,” diuculaké lan banjur dicekel supaya tetep kaendhalèkaké. Ing wektu iku udan pungkasan wiwit tumiba. Kores makili loro-loroné tenger dalan Islam ing August 11, 1840 lan 9/11.

> “For three weeks Gabriel wrestled with the powers of darkness, seeking to counteract the influences at work on the mind of Cyrus; and before the contest closed, Christ Himself came to Gabriel’s aid. ‘The prince of the kingdom of Persia withstood me one and twenty days,’ Gabriel declares; ‘but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.’ Daniel 10:13. All that heaven could do in behalf of the people of God was done. The victory was finally gained; the forces of the enemy were held in check all the days of Cyrus, and all the days of his son Cambyses, who reigned about seven and a half years.” Prophets and Kings, 571.

> “Salawasé telung minggu Gabriel gumulat nglawan kakuwataning pepeteng, ngupaya nentang pangaribawa kang lagi makarya ing batiné Kores; lan sadurungé peperangan iku rampung, Kristus piyambak rawuh nulungi Gabriel. ‘Pangerané karajan Persia nahan aku rong puluh siji dina lawasé,’ mangkono pangandikané Gabriel; ‘nanging, lah, Mikhaèl, salah siji saka para pangeran utama, teka nulungi aku; lan aku tetep ana ing kono bebarengan karo para ratu Persia.’ Daniel 10:13. Kabèh kang bisa ditindakaké swarga kanggo kapentingané umat Allah wis katindakaké. Pungkasané kamenangan iku kasil kaoleh; bala mungsuh kasandhet geraké sajroning kabèh dinané Kores, lan sajroning kabèh dinané putrané, Kambises, kang jumeneng watara pitung taun setengah.” Prophets and Kings, 571.

Cyrus, August 11, 1840 when the Ottoman supremacy ceased, as the pioneers expressed it, Islam of the second woe was held in check. The restraint marked the conclusion of the time prophecy of three hundred and ninety-one years and fifteen days, which began when the four angels, representing four Islamic sultans were loosed by the sixth angel, who represented the second woe of Islam’s three woes. On 9/11 Islam struck and then was restrained, as represented by the restraining in the history of Cyrus and of 1840. All three of those witnesses identify restraint or loosing of Islam, and at the beginning of Christ’s triumphal entry, the ass was loosed.

Kores, 11 Agustus 1840, nalika kakuwasan unggul Ottoman mandheg, kaya dene diandharake déning para pelopor, Islam saka bilai kapindho kaiket supaya ora tumindak bébas. Watesan punika nandhani pungkasaning ramalan wektu telung atus sangang puluh siji taun lan limalas dina, kang diwiwiti nalika malaékat papat, kang makili papat sultan Islam, diluwari déning malaékat kaping nem, kang makili bilai kapindho saka telung bilai Islam. Ing 9/11 Islam nyerang banjur kaiket, kaya kang kaambarake déning pengaosan ing sajarah Kores lan taun 1840. Katelu saksi punika padha nandhesake pangekangan utawa pambebasan Islam, lan ing wiwitan mlebeté Kristus kanthi kamenangan, kuldi punika diluwari.

The loosing of the ass in advance of His triumphal entry identifies the trumpet message that arrives five days before the ascension. The message of Islam being again released, as it was at 9/11, and as it will again be released fifteen days later at the Sunday law, which is Pentecost, is the message that marks the beginning of the Midnight Cry. The ass being released marks the beginning or alpha of the proclamation of the message of the Midnight Cry and at the Sunday law, where the Midnight Cry changes to the loud cry, Islam strikes the earth beast again.

Lepasé kuldi sadurungé Panjenengané mlebet kanthi kamenangan nglambangaké pesen trompet sing rawuh limang dina sadurungé minggah. Pesen bab Islam kang dibébasaké manèh, kaya nalika 9/11, lan kaya mengkono uga bakal dibébasaké manèh limalas dina sawisé iku ing hukum Minggu, yaiku Pentakosta, iku minangka pesen kang nandhani wiwitaning Pambengoking Tengah Wengi. Kuldi kang dibébasaké iku nandhani wiwitan, utawa alfa, saka pambabarané pesen Pambengoking Tengah Wengi, lan ing hukum Minggu, nalika Pambengoking Tengah Wengi owah dadi pambengoking sora, Islam nyerang kéwan bumi manèh.

The period of the Midnight Cry begins with an alpha strike from Islam and it ends with a omega strike from Islam. Islam’s strikes upon the United States are represented in the testimony of Balaam and his ass, which of course is set forth in Numbers chapter twenty-two. The fate of the Laodicean Seventh-day Adventist church as the Protestant horn of the earth beast is represented in Isaiah 22:22 (internal) and the fate of the Republican horn is set forth in Numbers 22:22 (external) and onward.

Mangsa Pambengok Tengah Wengi diwiwiti kanthi sawijining serangan alfa saka Islam lan dipungkasi kanthi sawijining serangan omega saka Islam. Serangan-serangan Islam marang Amerika Serikat katuduhake ana ing paseksèné Balaam lan kuldiné, kang mesthi waé kapacak ing Bilangan bab kaping rong puluh loro. Nasib gréja Masehi Advent Dina Kapitu Laodikia minangka sungu Protestan saka kéwan bumi katuduhake ing Yesaya 22:22 (internal), lan nasib sungu Republik kapacak ing Bilangan 22:22 (eksternal) lan salajengipun.

> And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

> Lan bebenduné Allah murub, amarga dhèwèké lunga; lan malaékaté Pangéran ngadeg ana ing dalan dadi satru tumrap dhèwèké. Nalika semana dhèwèké nunggang kuldi, lan abdiné loro padha ndhèrèk karo dhèwèké.

> And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.

> Lan kuldi mau weruh malaékaté Pangéran ngadeg ana ing dalan, pedhangé kagambar ing asta-Né; banjur kuldi mau nyimpang saka dalan lan mlebu ing pategalan; lan Bileam nuthuk kuldi mau, supaya bali marang dalan. Wilangan 22:22, 23.

At 9/11, Balaam the false prophet, representing the United States and George Bush the lesser was seeking to finish the work his father George Bush the first had begun in the globalist’s attempt to overthrow the United States and implementing what he called “a new world order.” The biblical motivation of the globalists is to kill God’s remnant people, and George Bush the lesser represents the end of his father’s prophetic legacy of ushering in a “new world order” as he called it. Bush’s “new world order” arrives at the threefold union of the dragon, the beast and false prophet at the Sunday law, and George Bush the lesser marks the beginning of the period that culminates at the Sunday law, which is the sealing time, the image of the beast testing time, the period represented by the first voice of Revelation eighteen and so much more. Balaam’s ass turned the globalist agenda aside until the one hundred and forty-four thousand are sealed in their foreheads.

Nalika 9/11, Bileam nabi palsu, kang nglambangaké Amerika Sarékat lan George Bush sing luwih enom, lagi ngupaya ngrampungaké pakaryan kang wis diwiwiti déning bapaké, George Bush sing kapisan, ing upaya para globalis kanggo nggulingaké Amerika Sarékat lan ngetrapaké apa kang diarani déning dhèwèké “tatanan donya anyar.” Panyurung Alkitabiah para globalis iku yaiku matèni umat sésa kagungané Gusti Allah, lan George Bush sing luwih enom nggambaraké pungkasaning warisan nubuat bapaké ing nglantaraké mlebu “tatanan donya anyar,” kaya kang diarani déning bapaké. “Tatanan donya anyar” miturut Bush tekan ing pasamuwan telu dadi siji saka naga, kéwan galak, lan nabi palsu ing hukum Minggu, lan George Bush sing luwih enom nandhani wiwitaning mangsa kang pungkasane tumeka ing hukum Minggu, yaiku wektu panyegelan, wektu panggodhogané gambar kéwan galak, mangsa kang dilambangaké déning swara kapisan saka Wahyu wolulas, lan liya-liyané akèh manèh. Kuldié Bileam ngénggokaké adoh agenda para globalis nganti wong satus patang puluh papat èwu kaségel ing bathuké.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalms 83:1–5.

> Kidung utawa Masmur anggitane Asaf. Dhuh Allah, mugi Paduka sampun meneng; sampun ngemut katentreman, lan sampun meneng waé, dhuh Allah. Awit lah, para satru Paduka padha gawe geger; lan wong-wong kang sengit marang Paduka wis ngunggahaké sirah. Wong-wong mau wis ngrancang pepéling kang licik marang umat Paduka, lan padha rembugan nglawan para kagungan Paduka kang kasamaran. Wong-wong mau padha kandha, Ayo, padha kita sirnakaké wong-wong mau supaya ora dadi bangsa manèh; supaya jeneng Israèl ora kaènget manèh. Awit wong-wong mau wis padha rembugan bebarengan kanthi satunggal pamrayoga; wong-wong mau padha sekuthu nglawan Paduka. Masmur 83:1–5.

Verses six and onward identify the “enemies” as “ten” nations, who are represented as ten kings in Revelation seventeen. There the ten kings are of one mind, but Asaph says, “they have consulted together with one consent: they are confederate against thee.” The ten kings are the globalist evil confederacy of the latter days, who have determined to “cut off” “Israel” “thy hidden ones” from “being a nation.” The work of the confederacy of ten kings who “lift up” the papal power as the “head” of the threefold union is to eliminate spiritual “Israel,” who are hidden in the “secret place of the Most High.”

Ayat nem lan salajengipun nedahaken bilih “mungsuh-mungsuh” punika yaiku “sepuluh” bangsa, ingkang dipunlambangaken dados sepuluh raja wonten ing Wahyu pitulas. Ing ngriku para raja sepuluh punika saiyeg saeka praya, nanging Asaf ngandika, “wong-wong mau wus rembugan bebarengan kanthi sak-ati: wong-wong mau padha damel pasekuton nglawan Paduka.” Para raja sepuluh punika yaiku pasekuton duraka globalis ing jaman wekasan, ingkang sampun netepaken badhe “nyirnakaken” “Israel” “para kawula Paduka ingkang kasimpen” supados boten “dados bangsa.” Pakaryan pasekuton raja sepuluh ingkang “ngluhuraken” kakuwasan kapausan dados “sirah” saking pasawijèn telu punika yaiku nyirnakaken “Israel” rohani, ingkang kasimpen wonten ing “papan pandhelikanipun Ingkang Mahaluhur.”

At 9/11 the ass of Islam turned the dragon’s agenda out of its path, for the mighty angel of Revelation 18 descended with a sword in His hand. The internal test then was to return to the old paths. At that point the repetition of the Millerite histories of both the first and the second angels began to repeat as set forth in the history of Revelation eighteen’s first three verses. Those first three verses, being the verses Sister White stated would be fulfilled when the great buildings of New York City were brought down.

Nalika 9/11, kuldining Islam mbelokaké agenda naga saka dalané, amarga malaékat kang gagah prakosa saka Wahyu 18 tumurun kanthi pedhang ana ing tangané. Ujian internal nalika iku yaiku supaya bali menyang dalan-dalan lawas. Ing titik iku, pengulangan sajarah-sajarah Millerit, yaiku sajarah malaékat kapisan lan kapindho, wiwit kaulang manèh kaya kang kaatur ing sajarah telung ayat kapisan saka Wahyu wolulas. Telung ayat kapisan mau yaiku ayat-ayat kang miturut pratelan Sister White bakal kalakon nalika gedhong-gedhong agung ing Kutha New York dijlugrukaké.

At 9/11 Revelation 18:1–3 was fulfilled, and the parallel of the first angel descending to lighten the earth with its glory on August 11, 1840 was then joined by the second angel who announced the fall of Babylon. Balaam was a symbol of the first angel, and Balaam was accompanied by his two servants, representing the second angel.

Nalika 9/11, Wahyu 18:1–3 kawujud, lan paralelipun malaékat kapisan ingkang tumurun kanggo madhangi bumi kanthi kamulyanipun ing tanggal 11 Agustus 1840 lajeng kaiket kaliyan malaékat kapindho ingkang ngumumaken rubuhipun Babil. Bileam dados pralambang malaékat kapisan, lan Bileam dipuniringi déning kalih abdinipun, ingkang makili malaékat kapindho.

In Balaam’s illustration of the Republican horn of the false prophet, Balaam would have two more confrontations with the ass of Islam. At the third confrontation the ass would “speak,” and the speaking of prophecy marks the Sunday law. On October 7, 2023 the ass struck again, but not the spiritual modern glorious land. It struck the literal ancient glorious land, and Balaam and his ass was now in its second confrontation.

Ing ilustrasi Balaam ngenani sunguning Republik saka nabi palsu, Balaam bakal ngadhepi loro pasrawungan maneh karo kuldining Islam. Ing pasrawungan kaping telu kuldi iku bakal “ngandika,” lan pangandikaning ramalan nandhani hukum Minggu. Ing tanggal 7 Oktober 2023 kuldi iku nyerang maneh, nanging dudu tanah mulya modern rohani. Iku nyerang tanah mulya kuna kang harfiah, lan Balaam lan kuldine saiki wus ana ing pasrawungan kapindho.

> But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again. Numbers 22:24, 25.

> Nanging malaékaté Pangéran jumeneng ana ing dalan antarané kebon anggur, ana témbok ing sisih siji lan témbok ing sisih sijiné. Nalika kuldi iku weruh malaékaté Pangéran, banjur nyurung awaké marang témbok lan nggilas sikilé Bileam marang témbok; banjur dipethuki manèh. Wilangan 22:24, 25.

The vineyard of ancient Israel, illustrates the vineyard of Laodicean Seventh-day Adventism. They are both the covenant people that were given responsibility to be the depositaries of God’s Law, which is symbolized as a “wall,” and is one of the elements that make up the vineyard.

Kebon anggur Israèl kuna nggambarake kebon anggur Adventisme Dina-Kaping Pitu Laodikia. Wong loro-loroné padha dadi umat prejanjian sing kaparingan tanggung jawab dadi panyimpening Angger-anggering Allah, kang dilambangaké minangka “témbok,” lan iku salah siji saka unsur-unsur kang mbangun kebon anggur.

> What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. Isaiah 5:4, 5.

> Apa manèh kang sajatiné isih bisa Daklakoni tumrap pakebonan anggur-Ku, sing durung Daklakoni ana ing kono? Yagéné, nalika Aku ngarep-arep supaya iku ngasilaké woh anggur, malah ngasilaké woh anggur liar? Lan saiki rungokna; Aku bakal ngandhani kowé apa kang bakal Daklakoni marang pakebonan anggur-Ku: Aku bakal nyingkiraké pagéré, temah iku bakal kabèh dipangan; lan mbubrah témboké, temah iku bakal diidak-idak. Yesaya 5:4, 5.

Ancient literal and modern spiritual Israel both rebelled and rejected their sacred responsibilities. From 9/11 unto the Sunday law a prophetic issue is represented by a “wall.” The prophetic issue is the destruction of the “wall” of separation of church and state within the Constitution of the United States. At 9/11 Bush implemented the Patriot Act which was a major step in overturning the Constitution, for it was there that the philosophy that guided the Constitution was turned upside down, when the principles of Roman law, that claims a person is guilty until proven innocent was accepted, above the principle of English law that upholds that a person is innocent until proven guilty.

Israèl kuna ingkang harfiah lan Israèl rohaniah modern sami mbrontak lan nampik tanggel jawab suciipun. Wiwit saking 9/11 dumugi dhawahing angger-angger Minggu, satunggaling prakawis nubuat dipunlambangakên déning “témbok.” Prakawis nubuat punika inggih punika karusakan “témbok” pamisah antawisipun gréja lan nagari ing salebeting Konstitusi Amérika Sarékat. Ing wekdal 9/11, Bush ngleksanakakên Patriot Act, ingkang dados léngkah ageng tumuju pambalikan Konstitusi, amargi wonten ing ngriku filsafat ingkang nuntun Konstitusi punika dipunwalik nginggil mudhun, nalika prinsip-prinsip hukum Rum, ingkang nyariosakên bilih tiyang punika lepat dumugi kabukten boten lepat, dipuntampi ngungkuli prinsip hukum Inggris ingkang njagi bilih tiyang punika boten lepat dumugi kabukten lepat.

The period from 9/11 unto the Sunday law contains prophetic references of “walls.” Islam crashing the walls as Balaam’s ass, identifies that it is the issue of Islam that will provide the misguided logic to overturn the principles within the Constitution. In this prophetic sense Islam, a biblical false prophet, is what deceives the United States during the image of the beast testing time, as does the false prophet of the United States deceive the entire world during the world’s image of the beast testing time.

Mangsa wiwit saka 9/11 nganti tekan hukum Minggu ngandhut rujukan-rujukan nubuat ngenani “tembok-tembok.” Islam, nalika nabrak tembok-tembok kaya kuldine Balaam, nandhakaké yèn prakara Islam iku sing bakal nyedhiyakaké logika kang kesasar kanggo mbatalaké prinsip-prinsip ing sajroning Konstitusi. Miturut pangrasa nubuat iki, Islam, sawijining nabi palsu miturut Alkitab, iku kang ngapusi Amerika Sarékat sajroning mangsa pangujian gambar kewan galak, kaya déné nabi palsu saka Amerika Sarékat ngapusi saindenging jagad sajroning mangsa pangujian gambar kewan galak tumrap jagad.

October 7, 2023 the ass of Islam attacked the ancient literal glorious land, and when the ass is loosed before the proclamation of the Midnight Cry Islam will again strike the United States, the modern spiritual glorious land as it did at 9/11. The second time Balaam strikes the ass it is the second angel, and the second angel always produces a doubling as represented by “a path of vineyards” with two walls.

Tanggal 7 Oktober 2023, kuldi Islam nyerang tanah kamulyan kuna kang harfiah; lan nalika kuldi iku diluwari sadurunge pangumandhange Pekik Tengah Wengi, Islam bakal maneh nyerang Amerika Serikat, tanah kamulyan modern kang rohaniah, kaya kang wis ditindakake ing 9/11. Nalika kaping pindho Bileam nggebugi kuldi iku, iku malaekat kapindho, lan malaekat kapindho tansah ngasilake panggandhaning loro, kaya dene dipralambangaké déning “dalaning pakebonan anggur” kang ana loro témboké.

> And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.

> Malaékaté Pangéran banjur maju manèh lan ngadeg ana ing papan sing sesak, ing kono ora ana dalan kanggo nyingkir, apa menyang tengen apa menyang kiwa. Nalika kuldi wadon mau weruh malaékaté Pangéran, banjur dheweke ambruk ana ing sangisoré Balaam; lan bebenduné Balaam murub, banjur dheweke nggebug kuldi mau nganggo teken. Tumuli Pangéran mbukak cangkemé kuldi mau, lan dheweke matur marang Balaam, “Apa kaluputanku marang kowé, nganti kowé nggebug aku kaping telu iki?” Wilangan 22:26–28.

When we consider verses twenty-two and three more closely, we find that it is actually verse twenty-three where the ass is struck the first time.

Nalika kita nggatekake ayat rolikur lan telu kanthi luwih premati, kita nemokake bilih satemene ing ayat telulikur kuldi punika dipungebugi kaping pisan.

> And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

> Lan bebenduné Allah murub, amarga dhèwèké lunga; lan malaékaté Pangéran jumeneng ana ing dalan dadi satru marang dhèwèké. Anadéné dhèwèké nunggang kuldiné, lan abdiné loro padha mèlu karo dhèwèké.

> And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.

> Lan kuldi mau weruh malaékaté Pangéran ngadeg ana ing dalan, pedhangé kaunus ana ing astané; banjur kuldi mau nyimpang saka dalan lan mlebu ing pategalan; lan Balaam nuthuk kuldi mau, supaya dibalèkaké marang dalan. Wilangan 22:22, 23.

God’s anger at Balaam for accepting the request to be a false prophet was a parallel to Christ ending His dialogue with the quibbling Jews in the last verse of Matthew 22. Verse twenty-three of Numbers twenty-two aligns with Matthew chapter twenty-three, and verses twenty-four and twenty-five of Numbers aligns with chapters twenty-four and twenty-five of Matthew. Verses twenty-six, twenty-seven and twenty-eight align with Matthew chapters 26, 27, 28.

Nesuning Allah marang Balaam amarga nampani panyuwunan supaya dadi nabi palsu iku minangka sawijining paralel karo Kristus kang mungkasi rembuganipun karo wong-wong Yahudi kang seneng mbantah ing ayat pungkasan saking Matius 22. Ayat kaping telulikur saking Wilangan 22 selaras kaliyan Matius pasal 23, lan ayat kaping selikur sekawan lan selikur gangsal saking Wilangan selaras kaliyan Matius pasal 24 lan 25. Ayat kaping selikur enem, selikur pitu, lan selikur wolu selaras kaliyan Matius pasal 26, 27, 28.

Matthew 23 is the first angel, 24 and 25 are the second angel and 26, 27 and 28 are the third angel. In Numbers 22, verse 23 is the first angel, verses 24 and 25 are the second angel and verses 26, 27, and 28 are the third angel. Matthew is addressing the covenant people, old and new: Numbers is identifying the role of Islam as God’s tool of chastisement upon the Sunday worship that begins in the United States and thereafter the world. After the third strike, when the ass speaks, Balaam is enlightened to what had just happened.

Matius 23 iku malaékat kapisan, 24 lan 25 iku malaékat kapindho, lan 26, 27, lan 28 iku malaékat katelu. Ing Nomer 22, ayat 23 iku malaékat kapisan, ayat 24 lan 25 iku malaékat kapindho, lan ayat 26, 27, lan 28 iku malaékat katelu. Matius lagi ngandika marang umat prajanjian, sing lawas lan sing anyar: Nomer lagi netepake kalungguhan Islam minangka piranti paukumaning Allah marang pangibadah dina Minggu sing diwiwiti ing Amerika Serikat lan sawisé kuwi ing saindenging jagad. Sawisé gebugan katelu, nalika kuldi mau ngucap, Balaam diparingi pepadhang marang apa sing nembe bae kelakon.

> Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. Numbers 22:31–34.

> Sawuse iku Pangeran Yehuwah mbikak mripate Balaam, lan dheweke weruh Malaekate Pangeran Yehuwah ngadeg ana ing dalan, pedhange kethok metu ana ing tangane; banjur dheweke nundhukake sirahe lan sujud nganti tumungkul ing pasuryane. Malaekate Pangeran Yehuwah banjur ngandika marang dheweke, “Yagéné kowé nggebugi kuldimu nganti ping telu? Lah, Aku metu arep ngalang-alangi kowé, amarga lakumu iku nyimpang ana ing ngarsaku. Lan kuldi iku weruh Aku, sarta nyingkiri Aku nganti ping telu iki; manawa dhèwèké ora nyingkiri Aku, satemene saiki uga Aku wis matèni kowé, lan nguripi dhèwèké.” Balaam banjur matur marang Malaekate Pangeran Yehuwah, “Kula sampun damel dosa; awit kula boten sumerep bilih Paduka jumeneng wonten ing margi nglawan kula; mila samenika, manawi prakawis punika boten ndadosaken kepareng Paduka, kula badhé wangsul malih.” Wilangan 22:31–34.

Balaam represents the false prophet, who is the United States who speaks as a dragon at the Sunday law. At the Sunday law, when he is enlightened he represents those who are still in Babylon, who are then awakened to the issue of the Sunday law and are called out of Babylon.

Bileam nggambarake nabi palsu, yaiku Amerika Serikat kang ngucap kaya naga ing wektu hukum Minggu. Ing wektu hukum Minggu, nalika dhèwèké dipadhangi, dhèwèké nggambarake wong-wong kang isih ana ing Babil, kang banjur kasadharaké marang prakara hukum Minggu lan katimbalan metu saka Babil.

Five days of teaching a message of unleavened bread from Miller, then thirty days of Christ teaching His priests, represented by the thirty, that leads to the trumpet warning message of the loosing of the ass, that precedes by five days the lifting up of the ensign, that precedes by five days the closed door in the parable of the ten virgins, that precedes by five days the Pentecostal Sunday law, which ushers in the seven-day period of Tabernacles, which is the full outpouring of the latter rain during the Sunday law crisis, for the test of that period is over the seventh day.

Gangsalikur dinten pangajaran bab piwulang roti tanpa ragi saking Miller, lajeng tigang dasa dinten Sang Kristus mulang para imam-Ipun, ingkang dipunlambangaken déning angka tigang dasa, ingkang nuntun dhateng pekabaran pepènget slomprèt bab nglepasaken kuldi, ingkang ndhisiki limang dinten sadèrèngipun pangunggahan panji, ingkang ndhisiki limang dinten sadèrèngipun lawang ingkang katutup ing pasemon babagan sepuluh prawan, ingkang ndhisiki limang dinten sadèrèngipun undhang-undhang Minggu Pentakosta, ingkang mbikak mlebeting mangsa pitung dinten Tarub Suci, ingkang punika tumpahan kasampurnaning udan pungkasan salebeting krisis undhang-undhang Minggu, amargi ujining mangsa punika dumunung ing dinten kapitu.

The number five is a symbol of the virgins, whether wise or foolish. The number thirty is a symbol of the priests, which is what the name Leviticus identifies. The number seven is the Sabbath. Leviticus twenty-three illustrates the history of the priests, the Levites of Malachi three, the wise virgins and the one hundred and forty-four thousand during the Sabbath testing time.

Angka lima iku pralambang para prawan, apa padha wicaksana utawa bodho. Angka telung puluh iku pralambang para imam, yaiku kang dituduhaké déning jeneng Leviticus. Angka pitu iku dina Sabat. Leviticus rong puluh telu nggambarake sajarah para imam, wong-wong Lewi ing Malakhi telu, para prawan kang wicaksana, lan wong satus patang puluh papat ewu sajroning mangsa pangujian Sabat.

We will continue these things in the next article.

Kita badhé nerusaken prekawis-prekawis punika ing artikel salajengipun.

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