In William Miller’s dream, the “bustle” at the beginning, when the people began to trouble the jewels was preceded by Miller assembling the jewels and calling “come and see.” Christ as the dirt brush man, uses the broom to sweep out the rubbish, assemble the jewels in a much larger casket, and He then called Miller to “come and see.” When Christ begins His broom-work, the room is empty, for Miller recorded that a “door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”

Ing impenipun William Miller, “rame-rame” ing wiwitan, nalika wong-wong wiwit ngganggu permata-permata punika, kadadosan sawisé Miller nglumpukaké permata-permata punika lan ngundang, “mrenea lan delengen.” Kristus minangka wong sing nggawa sikat rereged, migunakaké sapu kanggo nyaponi lan ngresiki uwuh, nglumpukaké permata-permata punika ing peti ingkang langkung ageng sanget, lan lajeng Panjenenganipun ngundang Miller, “mrenea lan delengen.” Nalika Kristus miwiti pakaryanipun kanthi sapu, kamar punika kothong, awit Miller nyerat bilih “sawijining lawang kabukak, lan ana wong mlebet ing kamar punika, nalika wong-wong kabèh metu saka kono; lan wong punika, kanthi nyekel sikat rereged ing astanipun, mbikak jendhéla-jendhéla, lan wiwit nyaponi rereged lan uwuh saka kamar punika.”

The dirt brush man enters the room when all the people had left it. In 2023, the dirt brush man entered the empty room, for the movement of the one hundred and forty-four thousand had been shattered and scattered. The truths represented by Habakkuk’s Tables of 2012 was buried in rubbish, and the room was empty. The dirt brush man is He who came after John the Baptist, who John said had a fan, and that He would use that fan to thoroughly purge His floor.

Wong sapu rereged iku mlebu ing kamar nalika kabèh wong wis metu saka ing kono. Ing taun 2023, wong sapu rereged iku mlebu ing kamar kang kosong, awit gerakané wong satus patang puluh papat èwu wis remuk lan buyar. Kayektèn-kayektèn kang dilambangaké déning Tabel-tabel Habakuk taun 2012 iku kakubur ing sajroning rereged, lan kamar iku kosong. Wong sapu rereged iku Panjenengané kang rawuh sawisé Yohanes Pembaptis, kang déning Yohanes diandharaké gadhah tampah, lan manawa Panjenengané bakal migunakaké tampah iku kanggo ngresiki tenan lantaine.

I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:11–13.

Aku satemene mbaptis kowé nganggo banyu marang pamratobat; nanging Panjenengané kang rawuh sawisé aku iku luwih kwasa tinimbang aku, lan kasuté waé aku ora pantes ngasta; Panjenengané bakal mbaptis kowé nganggo Roh Suci lan geni. Irus ana ing astané, lan Panjenengané bakal ngresiki tenan papan panggilingané, sarta nglumpukaké gandumé menyang lumbung; nanging daminé bakal diobong nganggo geni kang ora kena dipatèni. Banjur Gusti Yesus rawuh saka Galiléa menyang Yordan sowan marang Yohanes, arep dibaptis déning Panjenengané. Matius 3:11–13.

Galilee is a symbol of a turning point, and the point on the Jordan where Jesus came to be baptized is named Bethabara, and it means “the ferry crossing,” and it marks the place where ancient Israel crossed over to the Promised Land. When Jesus was baptized, He then became Jesus Christ. Galilee, Jordan, Bethabara and Jesus becoming the Christ are all emphasizing a change of dispensation, which is also what a door represents, especially for Philadelphians who are given the key of the open and shut door.

Galiléa iku pralambang sawijining titik balik, lan panggonan ing Yarden ing ngendi Gusti Yesus rawuh kanggo dipunbaptis iku sinebut Bethabara, lan tegesipun “panyabrangan prau,” sarta punika nandhani papan ing ngendi Israèl kuna nyabrang mlebet ing Tanah Prajanjian. Nalika Gusti Yesus dipunbaptis, Panjenenganipun lajeng dados Yesus Kristus. Galiléa, Yarden, Bethabara, lan Gusti Yesus dados Sang Kristus, sedaya punika negesaken ananing owahing dispensasi, ingkang ugi dados tegesipun lawang, mliginipun tumrap tiyang-tiyang Filadelfia ingkang kaparingi kunci lawang ingkang kabikak lan katutup.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

Lan marang malaékat pasamuwan ing Filadelfia tulisen mangkéné; Mangkéné pangandikané Panjenengané kang suci, Panjenengané kang sejati, Panjenengané kang nyekel kunci Dawud, Panjenengané kang mbukak, lan ora ana wong kang bisa nutup; lan nutup, lan ora ana wong kang bisa mbukak; Aku pirsa marang pakaryanmu: lah, Aku wus masang ana ing ngarepmu lawang kang kabukak, lan ora ana wong kang bisa nutup iku: amarga kowé nduwé kekuwatan sethithik, lan wus netepi pangandikan-Ku, lan ora nyélaki asma-Ku. Wahyu 3:7, 8.

When Christ “opened” the “door” and “entered the room,” the room was “His room,” for He thoroughly purges “His floor.” If it is His floor, it is His room.

Nalika Kristus “mbukak” “lawang” lan “mlebet ing kamar,” kamar iku “kamar Panjenengane piyambak,” awit Panjenengane kanthi tuntas ngresiki “lantaine.” Manawa iku lantai kagunganipun, iku uga kamar Panjenengane.

“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

“Ing Kapernaum Gusti Yesus manggon ing sela-selané tindak-lampahipun mrana-mréné, lan kutha iku banjur kawentar minangka ‘kutha kagungané piyambak.’ Kutha iku dumunung ing pinggir Segara Galiléa, lan cedhak watesing dhataran endah Gennesaret, manawa ora satemené mapan ana ing dhataran iku.” The Desire of Ages, 252.

He enters His room to gather His wheat and to gather and burn the tares. The change of dispensation represented by Galilee, Jordan, Bethabara, the baptism, the transition from John to Jesus aligns with the transition of the church militant of Laodicea unto the church triumphant of Philadelphia. He entered His room in July of 2023. Miller had closed his eyes in the bustle of July 18, 2020, and when he opened his eyes, the room was empty of people; truth was buried beneath error, and then the dirt brush man opened the windows and began to sweep the rubbish out.

Panjenengané mlebet ing kamar-Iyé kanggo nglumpukaké gandum-Iyé sarta nglumpukaké lan ngobong suket ilat. Owah-owahan dispensasi kang digambarake déning Galilea, Yordan, Bethabara, baptisan, lan pepindhan saka Yokanan marang Gusti Yésus iku salaras karo pepindhan saka pasamuwan kang isih perang, yaiku Laodikia, menyang pasamuwan kang menang, yaiku Filadelfia. Panjenengané mlebet ing kamar-Iyé ing wulan Juli taun 2023. Miller wus meremaké mripaté ana ing gegap-gempitan tanggal 18 Juli 2020, lan nalika dhèwèké mbikak mripaté, kamar mau wus suwung tanpa wong; kayektèn kasarèkaké ing sangisoré kasalahan, banjur wong kang ngresiki lemah mau mbukak jendhéla-jendhéla lan wiwit nyaponi rereged metu.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Panyirné ana ing tangané, lan Panjenengané bakal ngresiki tenan papan pangirikané, sarta nglumpukaké gandumé menyang ing lumbung.’ Matius 3:12. Iki minangka salah siji saka wektu-wektu panyucèn. Lumantar tembung-tembung kayekten, damèn lagi dipisahaké saka gandum. Amarga kakehan gumunggung lan mbeneraké awaké dhéwé nganti ora gelem nampa pamrayoga, kakehan tresna marang donya nganti ora gelem nampani urip andhap-asor, akèh wong banjur nyingkur saka Gusti Yésus. Akèh wong isih nindakaké bab sing padha nganti saiki. Jiwa-jiwa diuji ing jaman iki kaya para murid ana ing pasamuwan ing Kapernaum biyèn. Nalika kayekten digawa mlebu tekan ing ati, wong-wong mau weruh yèn uripé ora cocog karo karsané Gusti Allah. Wong-wong mau weruh preluné owah-owahan sing tuntas ana ing njero awaké dhéwé; nanging wong-wong mau ora gelem nglakoni pakaryan sing mbutuhaké panyélakalan dhiri. Mulané wong-wong mau banjur nesu nalika dosa-dosané kababar. Wong-wong mau banjur lunga kanthi krasa kecuwan, kaya para murid ninggalaké Gusti Yésus, sambat, ‘Iki pangandika sing abot; sapa sing bisa ngrungokaké?’” The Desire of Ages, 392.

On the last day of 2023, which touches the first day of 2024, the Lion of the tribe of Judah began to progressively unseal the revelation of Himself. In accordance with the three-step testing process of Daniel twelve’s unsealing, there would then be three tests, represented as “purified, made white and tried.”

Ing dina pungkasan taun 2023, kang nyandhak dina kapisan taun 2024, Singa saka taler Yéhuda wiwit mbukak kanthi progresif wewayangan wahyu bab Sarirané piyambak. Manut karo proses panggodhahan telung tataran saka pambukakan segel ing Daniel rolas, mula banjur bakal ana telung panggodhahan, kang dilambangaké minangka “diresiki, diputihaké lan dicoba.”

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

Lan Panjenengané ngandika, “Lungaa, Dhanièl; awit tembung-tembung iku wis katutup lan kaségèl nganti tekan mangsa wekasan. Akeh wong bakal disucekaké, lan diputihaké, lan diuji; nanging wong duraka bakal tumindak duraka; lan ora ana siji waé saka wong duraka sing bakal mangerti; nanging wong wicaksana bakal mangerti.” Daniel 12:9, 10.

The first angel represents purification, as the convicted sinner places his sins upon the sacrifice in the courtyard, where he is justified by the blood.

Malaékat kapisan nglambangaké panyucekan, nalika wong dosa sing kasisihaning kalbu nempataké dosa-dosané marang kurban ana ing plataran, ing kono dhèwèké kabeneraké déning getih.

The blood is then taken into the holy place where the sanctification process of holiness is represented as being made white through the washing of the blood from the courtyard. Righteousness is there manifested in those who overcome with the blood and the word of their testimony.

Getih mau banjur digawa mlebu ing papan suci, ing kono proses panyucekan kasucèn kagambarake minangka diputihaké lumantar pangumbahan déning getih saka plataran. Kabeneran kaandharaké ana ing kono tumrap wong-wong kang menang déning getih lan déning tembung paseksèné.

They are then tried, and in the latter days they are found to be ten times better than all the other wise men of Babylon. The third test is where they are glorified in the Most Holy Place and distinguished from the other class of professed wise men. That third test is the Sunday law, and the first test is the first angel’s call to return to the foundations, for in the next step the temple is erected. That next step is the second angel’s separation message, which is followed by the litmus test of the third angel.

Sawisé iku, wong-wong mau banjur diuji, lan ing dina-dina pungkasan katemuné kaping sepuluh luwih becik tinimbang kabèh wong wicaksana liyané ing Babil. Ujian katelu iku yaiku nalika wong-wong mau dimulyakaké ing Papan Mahasuci lan dibédakaké saka golongan liyané saka wong-wong sing ngakoni dadi wong wicaksana. Ujian katelu iku angger-angger Minggu, lan ujian kapisan iku panggilan malaékat kang kapisan supaya bali marang dhasar-dhasar, awit ing langkah sabanjuré padaleman suci didegaké. Langkah sabanjuré iku yaiku pawarta pamisahan saka malaékat kang kapindho, kang banjur diterusaké déning ujian panentu saka malaékat kang katelu.

In 2023, the first angel arrived as He had done on August 11, 1840, when he came down with a message of Islam of the second woe. He came down as He had done at 9/11, with a message of Islam of the third woe, and the call to return to the old paths. The foundations of Millerite history were set up once the message of the second woe was fulfilled on August 11, 1840. The angel of Revelation chapter ten then descended, thus typifying the descent of the angel of Revelation chapter eighteen and the arrival of the third woe.

Ing taun 2023, malaékat kapisan rawuh kados dene Panjenengané sampun nindakaken ing tanggal 11 Agustus 1840, nalika Panjenengané tumurun mawa pekabaran bab Islam saking bilai kapindho. Panjenengané tumurun kados dene ing 9/11, mawa pekabaran bab Islam saking bilai katelu, sarta panggilan supados wangsul dhateng margi-margi ingkang kuna. Dhasar-dhasar sajarah Millerit dipunadegaken sasampunipun pekabaran bilai kapindho kaleksanan ing tanggal 11 Agustus 1840. Malaékat ing Wahyu pasal sepuluh lajeng tumurun, mila dados pralambang tumuruning malaékat ing Wahyu pasal wolulas lan rawuhipun bilai katelu.

Josiah Litch is the historical figured associated with the foundations being established on August 11, 1840. The name “Josiah” means “the foundation of God,” and king Josiah in sacred history represents Josiah’s reformation, which included the discovery of the curse of Moses, buried among the rubbish in the sanctuary, just as Miller’s jewels were buried in the room.

Josiah Litch iku tokoh sajarah sing kaiket karo madegé dhasar-dhasar ing tanggal 11 Agustus 1840. Jeneng “Josiah” tegesé “dhasaré Allah,” lan raja Josiah ing sajarah suci nglambangaké reformasi Josiah, kang nyakup panemuning ipat-ipaté Musa, sing kasarembunyi ana ing satengahing reruntuhan ing papan suci, kaya déné permata-permatané Miller kasarembunyi ing kamar mau.

King Josiah died at Megiddo, which is Armageddon of Revelation chapter sixteen. The reformation of Josiah was a fulfillment of the prophecy set forth by the disobedient prophet, when Jeroboam set up the two altars in Bethel and Dan. That disobedient prophet died between the ass and the lion. King Josiah had been predicted, by name, and his reformation was part of the prediction, which included that the future king Josiah would beat down the very altar where the disobedient prophet confronted the wicked king Jeroboam.

Raja Yosia séda ing Megido, yaiku Armagedon ing Wahyu bab nembelas. Reformasi Yosia iku dadi kasampurnaning ramalan kang wus kaandharaké déning nabi kang ora manut, nalika Yerobeam ngedegaké loro mesbèh ing Bètèl lan Dan. Nabi kang ora manut iku séda ana ing antarané kuldi lan singa. Raja Yosia wis kapratélakaké sadurungé, kanthi nyebut jenengé, lan reformasiné dadi pérangan saka ramalan mau, kang uga ngemot yèn ing tembé raja Yosia bakal ngrubuhaké mesbèh iku dhéwé, panggonan nabi kang ora manut ngadhepi raja ala Yerobeam.

Josiah means the foundation of God, and king Josiah fulfilled the prediction given about 340 years before his reign. He led out in a revival and reformation that ultimately arrived at the altar where the prophet from Judah confronted king Jeroboam. Once there, Josiah smashed the altar down, as the prophecy said he would do. Those two altars of Jeroboam were purposeful counterfeits of the temple in Jerusalem, even to the depth that Jeroboam instituted counterfeit feast days. In doing so, he was simply doing what Aaron did with the golden calf. Aaron’s rebellion was at the foundation of ancient Israel’s sacred history. It occurred when Moses was receiving the Law, which is the foundation of God’s government.

Yosia tegesé dhasaré Gusti Allah, lan Raja Yosia ngleksanani ramalan sing wis kaparingake watara 340 taun sadurungé pamaréntahané. Panjenengané mimpin sawijining kawangunan lan pambaruan sing ing pungkasane tekan ing mesbèh panggonané nabi saka Yehuda ngadhepi Raja Yerobeam. Bareng wis tekan ing kono, Yosia ngrubuhake mesbèh mau, kaya kang wis diucapaké déning ramalan. Loro mesbèhé Yerobeam iku palsu sing disengaja kanggo niru Padaleman Suci ing Yerusalem, nganti tekan bab Yerobeam netepaké dina-dina riyaya palsu. Kanthi mangkono, saktemené panjenengané mung nindakaké apa sing biyèn ditindakaké Harun karo pedhet emas. Pambrontakané Harun ana ing dhasar sajarah suci Israèl kuna. Prastawa iku kelakon nalika Musa lagi nampi Torèt, kang dadi dhasaré pamaréntahané Gusti Allah.

Aaron’s rebellion was a foundational rebellion, and it was repeated when Jeroboam founded the ten northern tribes as Israel. Moses rebuked Aaron, and Moses is the alpha, or foundation in relation to Christ the omega. Aaron and Moses represent two classes in the foundational rebellion and a third class are the heroes who stood with Moses—the Levites. King Jeroboam and the prophet from Judah are the two classes in the foundation rebellion of the northern kingdom, and once again the Levites are the heroes.

Pambrontakané Harun iku pambrontakan dhasar, lan iku kaulang maneh nalika Yerobeam ngedegaké sepuluh taler lor minangka Israèl. Musa nyarujuki Harun, lan Musa iku alfa, utawa dhasar gegayutan karo Kristus sang omega. Harun lan Musa makili rong golongan ing pambrontakan dhasar, lan golongan katelu yaiku para pahlawan kang ngadeg bebarengan karo Musa—wong-wong Lèwi. Raja Yerobeam lan nabi saka Yehuda iku rong golongan ing pambrontakan dhasar karajan lor, lan sepisan maneh wong-wong Lèwi dadi para pahlawan.

At Jeroboam’s foundational rebellion the prophet from Judah rebukes him and prophesies of a king that would be named “the foundation of God”—Josiah. The fulfillment of the predicted reformation included that when Josiah began his revival and reformation, the curse of Moses was discovered, and the reading of the sacred words of Moses empowered a revival and reformation that had already begun. Josiah, clearly a prophetic symbol, represents a revival and reformation that is empowered when a prophecy from the writings of Moses is discovered.

Nalika pemberontakan dhasaré Yerobeam, nabi saka Yéhuda nyelani panjenengané lan medharaké weca bab sawijining ratu sing bakal sinebut “dhasaring Allah”—Yosia. Kawujudan saka pambaru sing wis dinubuataké iku kalebu yèn nalika Yosia miwiti kabangunan lan pambaruné, ipat-ipating Musa kapanggihaké, lan pamaosan tembung-tembung suci saka Musa maringi daya marang sawijining kabangunan lan pambaru sing wis wiwit lumaku. Yosia, kanthi cetha minangka sawijining pralambang kenabian, nggambaraké sawijining kabangunan lan pambaru sing kaparingi daya nalika sawijining wangsit saka tulisan-tulisan Musa kapanggihaké.

The foundational rebellion in the story of king Jeroboam is represented by the king of Israel, and also by the prophet from Judah who was sent with a divine pronouncement against Jeroboam’s foundational rebellion and instructions for the prophet identifying which path to avoid when returning to Judah. The prophet from Judah rejects Jeroboam’s request to stay, but thereafter accepts the invitation of the lying prophet of Bethel, and seals his fate. The disobedient prophet would die between the ass and the lion, and then be buried in the tomb of the lying prophet.

Pambrontakan dhasar ing carita bab raja Yerobeam kaawakaké déning raja Israèl, lan uga déning nabi saka Yehuda kang diutus mawa pangandikaning Allah nglawan pambrontakan dhasaré Yerobeam sarta pituduh marang nabi iku ngenani dalan endi kang kudu diendhani nalika bali menyang Yehuda. Nabi saka Yehuda nolak panyuwunané Yerobeam supaya tetep manggon, nanging sawisé iku malah nampani undhangané nabi palsu saka Bétèl, lan kanthi mangkono nyegel nasibé dhéwé. Nabi kang ora manut iku bakal mati ana ing antarané kuldi lan singa, banjur dikubur ana ing pasareyané nabi palsu mau.

On August 11, 1840, a prophecy of the second woe was fulfilled, and the foundations of Adventism was laid. Josiah Litch presented the prophecy in 1838, and then ten days before August 11, 1840 he fined tuned his calculations and predicted August 11, 1840, as the day the Ottoman supremacy would cease, in fulfillment of the prophecy of Islam of the second woe.

Ing tanggal 11 Agustus 1840, sawijining ramalan bab bilai kapindho kasembadan, lan dhasar Adventisme dilebokaké. Josiah Litch nyawisaké ramalan kasebut ing taun 1838, lan banjur sepuluh dina sadurungé tanggal 11 Agustus 1840 dhèwèké nyelarasaké kanthi luwih cermat petungan-petungané lan ngramal tanggal 11 Agustus 1840 minangka dina nalika kaunggulan Kakaisaran Ottoman bakal sirna, minangka kasampurnaning ramalan bab Islam saka bilai kapindho.

King Josiah symbolizes the final revival and reformation, for every prophet speaks more directly of the latter days, than any prior days. King Josiah symbolizes the final revival and reformation, and that reformation has been set forth in the Bible by a prediction. The book of Joel identifies the final revival and reformation that takes place among those who will be the one hundred and forty-four thousand. Josiah’s revival was two steps, it began, then a prophecy was unsealed that added momentum to the work. The two steps are the early and latter rain, as set forth in the book of Joel, and fulfilled in the books of Acts, and then fulfilled again in the Millerite history.

Raja Yosia nglambangaké kawangunan lan reformasi pungkasan, awit saben nabi ngandika luwih langsung bab dina-dina wekasan tinimbang bab dina-dina sadurungé. Raja Yosia nglambangaké kawangunan lan reformasi pungkasan, lan reformasi iku wis katetepaké ing Kitab Suci lumantar sawijining ramalan. Kitab Yoèl mratélakaké kawangunan lan reformasi pungkasan kang kelakon ing antarané wong-wong sing bakal dadi wong satus patang puluh papat éwu. Kawangunané Yosia dumadi sajroning rong tataran; iku diwiwiti, banjur ana sawijining ramalan kang dibukak meterainé sing nambah daya panggerak tumrap pakaryan iku. Rong tataran mau yaiku udan wiwitan lan udan pungkasan, kaya kang katetepaké ing Kitab Yoèl, lan katindakaké ing Kitab Para Rasul, banjur katindakaké manèh ing sajarah Millerite.

At the foundational rebellions of Aaron, king Jeroboam and the prophet from Judah to king Josiah, and then on to Josiah Litch, identifies a line of testimony concerning the foundational test. The foundational test is the first test, that is followed by the temple test when the capstone is placed. After that the third test, the litmus test arrives.

Wiwit saka pambrontakan dhasaré Harun, raja Yerobeam lan nabi saka Yehuda nganti marang raja Yosia, lan sabanjuré tekan Josiah Litch, kabèh iku nandhani sawijining garis paseksi ngenani ujian dhasar. Ujian dhasar iku ujian kang kapisan, kang banjur diterusaké déning ujian Padaleman Suci nalika watu pucuk dipasang. Sawisé iku, ujian katelu, yaiku ujian litmus, teka.

From the golden calf, unto Jeroboam’s altars at Bethel and Dan, to king Josiah, unto Josiah Litch represents a series of prophetic footsteps that lead to the foundational test of 9/11. When the great buildings of New York came down at 9/11, a prophecy of the third woe identified the test calling for a return to the old foundational paths, for the parallel of August 11, 1840 and 9/11 could be seen by any Laodicean Seventh-day Adventist who chose to see. Al Qaeda’s involvement in 9/11 is often brought into question in these days of conspiracy theories that generally are true, but Al Qaeda means “the foundation,” and they began as an organization one year before the time of the end in 1989, in fact on August 11, 1988.

Saka pedhèt emas, tumuju marang mesbèh-mesbèhé Yerobeam ing Bètèl lan Dhan, nganti marang raja Yosia, nganti Josiah Litch, iku makili rerangkèn tilas-tapaking pitedah kenabian sing nuntun menyang pacoban dhasar saka 9/11. Nalika gedhong-gedhong agung ing New York ambruk ing 9/11, sawijining pitedah ngenani bilai katelu nengenaké pacoban sing nimbali bali marang dalan-dalan dhasar sing kuna, awit paralèl antarané 11 Agustus 1840 lan 9/11 bisa katitik déning Advent Hari Kapitu Laodikia sapa waé sing milih kanggo ndeleng. Keterlibatan Al Qaeda ing 9/11 asring dipertakèkaké ing dina-dina iki kebak téyori konspirasi sing lumrahé pancèn bener, nanging Al Qaeda tegesé “pondhasi,” lan wong-wong mau wiwit minangka sawijining organisasi setaun sadurungé wektu pungkasan, yaiku ing taun 1989, satemené ing 11 Agustus 1988.

If these details about the prophetic symbolism of the foundations is not noticed, much is lost. At 9/11 the foundations were laid in the first step. The second step the temple is finished as the capstone is placed. The third step is the closed door of the Sunday law. From 9/11 unto the Sunday law the message is primarily directed to Laodicean Seventh-day Adventists, for judgment begins at the house of God, and it ends for the house of God at the Sunday law. There and then Laodicean Seventh-day Adventism is passed by; as were the Protestants in Millerite history, and the Jews in the history of Christ, and as were those who died over forty years in the history of Moses.

Manawi rinciyan-rinciyan bab pralambang kenabian tumrap dhasar iki ora dipun-gatosaken, kathah prekara ingkang ilang. Ing 9/11 dhasar punika dipun-adegaken wonten ing langkah kapisan. Ing langkah kapindho padaleman suci punika sampun katuntasan nalika watu pucak dipun-papanaken. Ing langkah kaping tiga wonten lawang ingkang katutup saking angger-angger Minggu. Wiwit saking 9/11 ngantos dhateng angger-angger Minggu, piwucal punika utaminipun katuntun dhateng para Advent Hari Ketujuh Laodikia, awit pangadilan kawiwitan wonten ing griyanipun Allah, lan punika mungkasi tumrap griyanipun Allah wonten ing angger-angger Minggu. Ing ngriku lan ing wekdal punika Advent Hari Ketujuh Laodikia dipunliwati; kados dene para Protestan wonten ing sajarah Millerit, lan tiyang-tiyang Yahudi wonten ing sajarahipun Kristus, lan kados dene para tiyang ingkang pejah salebeting langkung saking patang dasawarsa wonten ing sajarahipun Musa.

The third woe of 9/11 was typified by the second woe of August 11, 1840, and at that level both waymarks are represented by the ass, the first symbol of Islam in Bible prophecy. The Sunday law is the mark of the beast, and that beast is often represented as a lion, thus counterfeiting the Lion of the tribe of Judah. The Sunday law is the lion and the disobedient prophet from Judah died between the ass and the lion, and was buried in the same grave as the lying prophet of Bethel. He died in the prophetic period from 9/11 unto the Sunday law, which is the prophetic period from the ass unto the lion. That testing period is the grave of the lying prophet of Bethel, who had the disobedient prophet from Judah buried in his very own grave.

Bebaya katelu saka 9/11 dipratandhani déning bebaya kapindho tanggal 11 Agustus 1840, lan ing tataran iku loro waymark mau padha kaunèni déning kuldi, yaiku pralambang kapisan tumrap Islam ing ramalan Kitab Suci. Undhang-undhang Minggu iku tandha kéwan galak, lan kéwan galak iku asring dilambangaké minangka singa, mangkono gawé tiron marang Singa saka taler Yehuda. Undhang-undhang Minggu iku singa, lan nabi saka Yehuda sing ora manut mati ing antarané kuldi lan singa, lan dikubur ing kuburan kang padha karo nabi goroh saka Betel. Dhèwèké mati ing sajroning mangsa ramalan saka 9/11 nganti tekan undhang-undhang Minggu, yaiku mangsa ramalan saka kuldi nganti tekan singa. Mangsa panggawéan pangujian iku minangka kuburané nabi goroh saka Betel, kang wis ngubur nabi saka Yehuda sing ora manut ana ing kuburané dhéwé.

Jeroboam’s kingdom, which is represented as a counterfeit of the kingdom of Judah, where Jerusalem and the temple are located, represented the Protestants of Millerite history, that were no longer God’s people. They lost their covenant designation between August 11, 1840 and the closed door of October 22, 1844. That history aligns with 9/11 unto the Sunday law, and for this reason, the disobedient prophet of Judah is buried in the same tomb as were the apostate Protestants, who were represented by the lying prophet of Bethel.

Kratoné Yerobeam, kang digambarake minangka pepadhaning palsu saka karaton Yéhuda, panggonané Yerusalem lan padaleman suci, nggambarake umat Protestan ing sajarah Millerit, kang wis dudu umaté Gusti Allah manèh. Wong-wong mau kelangan tetenger prasetyané antarané 11 Agustus 1840 lan lawang kang katutup tanggal 22 Oktober 1844. Sajarah iku salaras karo 9/11 nganti tekan hukum Minggu, lan mulané nabi Yéhuda kang ora manut dikubur ing kuburan kang padha karo para Protestan murtad, kang digambarake déning nabi goroh saka Bètèl.

Overall king Josiah was a good king, but he did die at Megiddo, an obvious and direct application to Armageddon. He went astray by refusing the warning message of Necho. Necho, the king of Egypt, and therefore the king of the south was on his way to do battle with Babylon, the king of the north. Josiah represents the Judeans that die at Armageddon, because they rejected the warning message of the battle of the king of the south and the king of the north in Daniel 11:40–45. That message became the foundation at 9/11.

Sakabèhé, Raja Yosia iku raja kang becik, nanging pancèn séda ing Megiddo, sawijining panrapan kang cetha lan langsung marang Armagedon. Panjenengané nyimpang awit nampik piwelingé Nekho. Nekho, raja Mesir, lan mulané raja ing kidul, lagi ana ing lumakuning perang nglawan Babilon, yaiku raja ing lor. Yosia makili wong-wong Yéhuda kang mati ing Armagedon, amarga padha nampik piweling bab peperangan antarane raja ing kidul lan raja ing lor ing Daniel 11:40–45. Pesen iku dadi dhasar nalika 9/11.

The first test is the first angel’s call to return to the foundations.

Pangujian kapisan iku telakané malaékat kapisan supaya bali marang dhasar-dhasar.

The second test is the second angel’s call to separate and finish the temple.

Pangujian kapindho iku yaiku panggilan malaékat kapindho supaya misah lan ngrampungaké padaleman suci.

The third test is the third angel’s litmus test of the seal or the mark.

Ujian katelu iku minangka ujian lakmusé malaékat katelu tumrap segel utawa tandha.

The first test is a test upon the foundations, and in 2024 roughly half of those involved with the Sabbath zoom meetings left over the only doctrinal argument that is represented upon the 1843 chart. That argument was over the symbol that establishes the vision of God’s people in the latter days. The Millerite controversy had the Protestants claiming Antiochus Epiphanes, or Islam was the power who exalts himself, and falls, to establish the vision in verse fourteen of Daniel eleven.

Pacoban ingkang kapisan punika pacoban tumrap dhasar-dhasar, lan ing taun 2024 kirang langkung setengah saking para ingkang melu patemon Zoom bab Sabat nilar amargi namung satunggal pasulayan doktrinal ingkang dipun-gambaraken wonten ing bagan 1843. Pasulayan punika ngenani pralambang ingkang netepaken wahyu umatipun Allah ing dinten-dinten pungkasan. Kontroversi Millerite punika ndadosaken para Protestan ngaku bilih Antiochus Epiphanes, utawi Islam, punika kakuwatan ingkang ngluhuraken piyambakipun, lan lajeng rubuh, kangge netepaken wahyu wonten ing ayat kaping patbelas saking Daniel sewelas.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Lan ing wektu-wektu iku bakal ana akèh wong nglawan ratu ing sisih kidul; uga para perampog saka bangsamu bakal ngluhuraké awaké dhéwé kanggo netepaké wahyu iku; nanging wong-wong mau bakal tiba. Daniel 11:14.

Was Islam or Antiochus Epiphanes the robbers of thy people, or was it Rome, as Miller identified. Miller had understood that the desolating powers of paganism and papalism were both the power that exalted themselves, who fell and who were the robbers of God’s people. The argument is represented on the chart that was “directed by the hand of God, and should not be altered,” and is the only representation on either of Habakkuk’s tables which identifies an event that had no direct reference in the prophetic Word. The reference on the chart was to highlight that foundational argument as a symbol of the separating power of God’s prophetic Word.

Punapa Islam utawi Antiochus Epiphanes punika para rampoging umating Paduka, utawi punapa Roma, kados ingkang dipunmangertosi déning Miller. Miller sampun mangertos bilih kakuwatan ingkang ndadosaken sepi saking paganisme lan kapapaan, kalih-kalihipun punika kakuwatan ingkang ngluhuraken dhirinipun piyambak, ingkang rubuh, lan ingkang dados para rampoging umating Allah. Argumentasi punika dipunwakili wonten ing bagan ingkang “dipunarah déning astaning Allah, lan boten kenging dipunowahi,” lan punika satunggal-tunggalipun gambaran wonten ing salah satunggaling méjanipun Habakuk ingkang nandhani satunggaling prastawa ingkang boten gadhah rujukan langsung wonten ing Sabda kenabian. Rujukan wonten ing bagan punika kanggé nyorot argumentasi dhasar punika minangka pralambang kakuwatan misahaken saking Sabda kenabianipun Allah.

In 2024, roughly half of the zoom group left over the false understanding that it is the United States that establishes the vision, and not Rome, as the Millerites so aptly defended.

Ing taun 2024, kira-kira separo saka golongan Zoom padha metu amarga pangerten sing kliru manawa Amerika Sarékat iku sing netepaké wahyu kasebut, lan dudu Roma, kaya kang wis dibélani kanthi trep déning para Millerit.

The purging that began in 2023, began when Christ entered the room with His fan, and the fan is His words of truth. When He entered His room, it was empty of people, so He raised up a voice in the wilderness to prepare the way of the Lord. The voice was to prepare the way for the Messenger of the Covenant to suddenly come unto His temple; His temple of the one hundred and forty-four thousand.

Pangresikan sing diwiwiti ing taun 2023, diwiwiti nalika Sang Kristus lumebu ing kamar kanthi tampiné, lan tampi iku yaiku pangandika-pangandikané bebener. Nalika Panjenengané lumebu ing kamaré, kamar iku suwung tanpa wong, mula Panjenengané ngangkat swara ana ing ara-ara samun kanggo nyawisaké dalaning Pangéran. Swara iku kanggo nyawisaké dalan tumrap Utusaning Prajanjian supaya dumadakan rawuh ing Pedalemané; yaiku Pedalemané kang kagungané wong satus patang puluh papat éwu.

Then in 2024, the first test, the test of the foundations, the test of who establishes the vision—that vision that seals the remnant. The internal vision that seals the remnant is the vision of Christ in chapter ten, and the external vision is the vision that is established by the antichrist, and the antichrist is Rome. An internal vision of Christ and an external vision of antichrist. The sealing is a settling into truth, both spiritually and intellectually; and the internal vision of chapter ten is the spiritual, and chapter eleven’s external vision is the intellectual. The understanding and corresponding experience of both visions is the required criteria for anyone who would be sealed, as Daniel represented in the first verse of Daniel chapter ten.

Banjur ing taun 2024, ujian kang kapisan, ujian bab dhasar-dhasar, ujian babagan sapa kang netepake wahyu—wahyu iku kang ngesahake sisahan. Wahyu internal kang ngesahake sisahan iku yaiku wahyu bab Kristus ing pasal sepuluh, lan wahyu eksternal iku yaiku wahyu kang ditetepake déning antikristus, lan antikristus iku Roma. Wahyu internal bab Kristus lan wahyu eksternal bab antikristus. Pangesahan iku sawijining mapan ing sajroning kayekten, loro-loroné kanthi rohani lan intelektual; lan wahyu internal ing pasal sepuluh iku rohani, déné wahyu eksternal ing pasal sewelas iku intelektual. Pangerten lan pengalaman kang cocog tumrap kaloro wahyu iku dadi sarat kang dibutuhake tumrap sapa waé kang arep disahake, kaya déné Daniel nggambarake ana ing ayat kapisan saka Daniel pasal sepuluh.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Ing taun katelu pamaréntahané Koresy, ratu ing Pèrsia, ana sawijining prakara kaandharaké marang Dhanièl, kang jenengé uga sinebut Bèltésazar; lan prakara iku bener, nanging wektu kang katetepaké iku dawa; lan dhèwèké mangertèni prakara iku, sarta nduwèni pangerten bab sesanti mau. Daniel 10:1.

The alpha test of the foundations was over verse fourteen of Daniel eleven, and it was a parallel to the same foundational test of the Millerites, and that test was the only controversy from Millerite history that is represented upon the table Habakkuk’s watchman was commanded to write and make plain. The foundational test of 2024, was the first angel’s descent, as represented by August 11, 1840, 1888 and 9/11.

Uji alfa tumrap dhasar-dhasar iku ana ing ayat patbelas saka Daniel sewelas, lan iku minangka sawijining paralel karo uji dhasar sing padha tumrap para Millerit, lan uji iku dadi siji-sijiné pasulayan saka sajarah Millerit sing kawewakili ing dhuwur méja kang para jaga Habakuk didhawuhi nulis lan njlentrehaké kanthi cetha. Uji dhasar taun 2024 iku yaiku mudhuné malaékat kapisan, kaya kang kawewakili déning 11 Agustus 1840, 1888, lan 9/11.

That angel had also descended as Michael, for Michael is the one who resurrected Moses, who with Elijah was resurrected on the last day of 2023. That resurrection is represented by Ezekiel as being accomplished by a prophecy of the four winds, which Sister White calls the angry restrained horse, which is Islam of August 11, 1840 and 9/11. The alpha test was the foundational testing external vision. The omega test would be an internal capstone vision.

Malaékat iku uga wis tumurun minangka Mikhaèl, awit Mikhaèl iku kang ngwungokaké Musa, kang bebarengan karo Élia wis diwungokaké ing dina pungkasan taun 2023. Kawungokan iku dilambangaké déning Yéhezkièl minangka kang kalakon lumantar sawijining wangsit bab patang angin, kang déning Sister White sinebut jaran murka kang katetepaké, yaiku Islam tanggal 11 Agustus 1840 lan 9/11. Ujian alfa iku minangka pangujian dhasar tumrap wahyu lahiriah. Ujian omega bakal dadi wahyu puncak panutup kang batiniah.

Why would there be an alpha and omega to be followed by a third test? This is the very issue I am identifying. The alpha external testing vision of 2024, is the first of three tests. That foundational test must be passed to be involved in the capstone omega test. Those two tests are of a different prophetic nature than the third test. The third test is a litmus test which demonstrates if the candidate has truly passed the previous two steps.

Yagéné kok ana alpha lan omega sing banjur diterusaké déning ujian katelu? Iki pancèn perkara sing lagi dakidentifikasi. Wahyu ujian eksternal alpha taun 2024 iku ujian kapisan saka telung ujian. Ujian dhasar iku kudu kasil diliwati supaya bisa melu ing ujian omega capstone. Loro ujian mau nduwèni sipat kenabian sing béda tinimbang ujian katelu. Ujian katelu iku sawijining ujian lakmus sing nduduhaké apa calon iku satemené wis kasil ngliwati rong langkah sadurungé.

The first test is the foundation, and the second test is the temple completed. The foundation of the temple was laid during the history of the first decree to come out of Babylon. In the history of the second decree the temple was completed. The third decree was different, for in that decree, Judah’s national sovereignty was restored giving them the authority to prosecute civil and religious crimes. Judgment is restored at the third decree. In 2024, the foundational alpha test separated those in the dirt brush man’s virtually empty room.

Ujian kapisan iku dhasar, lan ujian kapindho iku padaleman suci kang wis rampung. Dhasaring padaleman suci dipasang sajroning sajarah dhawuh kapisan kanggo metu saka Babil. Ing sajarah dhawuh kapindho padaleman suci iku dirampungaké. Dhawuh katelu béda, awit ana ing dhawuh iku, kadhaulatan nasional Yehuda dibalèkaké, maringi marang wong-wong mau wewenang kanggo nuntut pidana-pidana sipil lan agama. Pangadilan dibalèkaké ing dhawuh katelu. Ing taun 2024, ujian alfa kang dadi dhasar misahaké wong-wong sing ana ing kamar kang meh kosong sacara virtual kagungané wong lanang sikat rereged.

The omega test is where the temple is finished, as represented by the capstone being placed. The completion of the temple is the church triumphant that is established when the tares are removed. The completion of the temple in Miller’s dream was when the jewels were cast back into the larger casket “without any visible pains of the man who cast them in.” After Miller identifies the dirt brush man casting the jewels into the larger casket, he ends his testimony with the words, “I shouted with very joy, and that shout awoke me.”

Ujian omega iku nalika pasamuwané Allah wis rampung, kaya dilambangaké déning capstone kang dipasang ing panggonané. Rampungé padaleman suci iku yaiku pasamuwan kang menang, kang diadegaké nalika alang-alang wis disingkiraké. Rampungé padaleman suci ing impèné Miller dumadi nalika permata-permata mau dibuwang bali menyang peti kang luwih gedhé, “tanpa ana rekasa kang katon saka wong sing mbuwangaké mau.” Sawisé Miller ngenali wong mawa sikat rereget sing mbuwang permata-permata mau menyang peti kang luwih gedhé, piyambakipun mungkasi paseksènipun nganggo tembung-tembung iki: “Aku sesambat amarga kabungahan banget, lan sesambat mau nggugah aku.”

Take note that Miller’s loud cry that awakens, was empowered by “joy.” Joy is the symbol of those in Joel who have the “new wine,” and “shame” is upon those other drinkers of wine who have been cut off from the new wine. The Midnight Cry that awakens Miller, follows after the dirt brush man casts the jewels into the larger casket. The larger casket is full of the jewels that have been separated from the rubbish and cast into the casket, which is both the temple of the one hundred and forty-four thousand, and the message of the Midnight Cry. The temple is finished in the second decree, or the second angel, or the second and omega test. In Miller’s dream, the omega test is represented when the windows of heaven are opened.

Gatekna manawa panguwuh sora Miller kang nggugah iku diparingi kakuwatan déning “kabungahan.” Kabungahan iku minangka pralambang tumrap wong-wong ing Yoèl sing nduwèni “anggur anyar,” lan “isin” tumiba marang para peminum anggur liyané sing wis katetepaké kapisah saka anggur anyar iku. Panguwuh Tengah Wengi kang nggugah Miller, ngetutaké sawisé wong sing nggawa sikat rereget nguncalké permata-permata mau menyang peti kang luwih gedhé. Peti kang luwih gedhé iku kebak permata-permata sing wis kapisah saka sampah lan diuncalké menyang peti iku, kang iku bebarengan minangka padalemané wong satus patang puluh papat éwu, lan minangka piwulangé Panguwuh Tengah Wengi. Padaleman iku kasampurnakaké ing pranatan kapindho, utawa malaékat kapindho, utawa ujian kapindho lan omega. Ing impené Miller, ujian omega iku dipralambangaké nalika jendhéla-jendhéla swarga kabukak.

And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:6–9.

Lan aku krungu kaya swaraning wong akèh banget, lan kaya swaraning banyu akèh, lan kaya swaraning gludhug-gludhug kang rosa, padha ngandika: Haleluya; awit Pangéran Allah Kang Mahakuwaos mrentah. Sumangga kita padha bungah lan rena, sarta ngluhuraké Panjenengané; awit palakrama Sang Cempé wis tekan, lan garwané wus nyawisaké awaké. Lan marang dhèwèké kaparingaké supaya nganggo mori alus, resik lan putih; awit mori alus iku kabeneraning para suci. Lan panjenengané ngandika marang aku, Tulisen, Rahayu wong-wong kang katimbalan menyang pésta palakrama Sang Cempé. Lan panjenengané ngandika marang aku, Iki pangandikaning Allah kang sejati. Wahyu 19:6–9.

On October 22, 1844, “four comings of Christ” were fulfilled, and each of those four comings are more perfectly fulfilled at the soon-coming Sunday law. He came as the Messenger of the Covenant, in fulfillment of the purging and purification of the Levites in Malachi three. He came to receive a kingdom in fulfillment of Daniel 7:13. He came to cleanse the sanctuary in fulfillment of Daniel 8:14 and He also came to the marriage. The marriage takes place when the bride has made herself ready.

Ing tanggal 22 Oktober 1844, “papat rawuhipun Kristus” kasembadan, lan saben rawuhipun ingkang papat punika kasembadan kanthi langkung sampurna manèh ing hukum Minggu ingkang enggal rawuh. Panjenenganipun rawuh minangka Utusaning Prajanjian, minangka kasembadaning panyucèn lan panyaringaning para wong Lèwi ing Maleakhi telu. Panjenenganipun rawuh kanggé nampi karajan minangka kasembadaning Daniel 7:13. Panjenenganipun rawuh kanggé nyucekaken pasamuwan suci minangka kasembadaning Daniel 8:14, lan Panjenenganipun ugi rawuh dhateng palakrama. Palakrama punika kalampahan nalika pangantèn putri sampun nyawisaken dhirinipun piyambak.

“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons, 69.

“‘Nalika wohé wis metu, sanalika iku uga dheweke nglebokaké arit, amarga mangsané panèn wis tekan.’ Kristus lagi ngentosi kanthi gegayuhan kang banget tumrap kawujudan diri-Né piyambak ana ing pasamuwan-Né. Nalika watak Kristus wis kawujudaké kanthi sampurna ana ing umaté, nalika semana Panjenengané bakal rawuh kanggo ngakoni wong-wong mau dadi kagungan-Né piyambak.” Christ’s Object Lessons, 69.

The “world can only be warned,” according to inspiration, by “seeing men and women” with the seal of God during the Sunday law crisis.

Miturut inspirasi, “jagad iki mung bisa dipèngeti” kanthi “nyumurupi para priya lan para wanita” kang kagungan segel Allah sajroning krisis angger-angger dina Minggu.

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

“Pakaryané Roh Suci iku ngyakinaké jagad bab dosa, bab kabeneran, lan bab pangadilan. Jagad mung bisa dipèngeti lumantar ndeleng wong-wong kang pracaya marang kayektèn kasucèkaké déning kayektèn, tumindak manut asas-asas kang luhur lan suci, sarta nuduhaké kanthi teges lan ing pangertèn kang luhur garis pamisah antarané wong-wong kang netepi pepakoné Allah lan wong-wong kang ngidak-idak pepakon mau ing sangisoring sikilé. Kasucèkan déning Roh nandhakaké bedané antarané wong-wong kang nduwèni meteriné Allah lan wong-wong kang ngreksa dina palèrèman palsu. Nalika mangsa pangriksaan iku teka, bakal katuduh kanthi cetha apa tandhané kéwan iku. Ya iku ngetepi dina Minggu. Wong-wong kang sawisé wis krungu kayektèn, isih terus nganggep dina iki suci, padha nggawa pratandhané manungsa duraka, kang ngira bisa ngowahi mangsa lan pepakon.” Bible Training School, December 1, 1903.

When the bride makes herself ready the harvest is come. The harvest begins with the gathering together of the first fruit wheat offering that is lifted up as a wave offering ensign. First the first fruits, which are the one hundred and forty-four thousand in the book of Revelation, are gathered, and then the other flock, who are the great multitude. The ensign is his mighty army, and his mighty army is arrayed in fine white linen. At the marriage, the temple of the one hundred and forty-four is finished in advance of the judgment of the Sunday law, and that temple is not only Miller’s larger casket, but it is the church triumphant that possesses all the gifts, including the spirit of prophecy.

Nalika sang penganten putri nyawisake awake, mangsa panèn wus tumeka. Panèn iku diwiwiti kanthi nglumpukake sesajèn gandum woh kawitan, kang kaangkat minangka sesajèn unjukan lambaing panji. Kawitan, woh-wohan pisanan, yaiku satus patang puluh papat ewu ing kitab Wahyu, padha diklumpukake; banjur wedhus grombolan liyané, yaiku wong akèh banget. Panji iku tentarané kang rosa, lan tentarané kang rosa iku kaagemi mori alus putih resik. Ing pahargyan bebrayan, padalemané satus patang puluh papat ewu iku wis kasampurnakake luwih dhisik sadurunge paukumaning angger-angger Minggu, lan padaleman mau dudu mung pethi agengé Miller, nanging uga pasamuwan kang unggul, kang nduwèni sakabèhé peparing, kalebu rohing panguwucalan.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Lan aku tumungkul ana ing ngarsaning sikilé kanggo nyembah marang panjenengané. Nanging panjenengané ngandika marang aku: “Aja kok tindakaké mangkono; aku iki mung kancamu sesadulur ing pangawula, lan uga kalebu para sedulurmu kang nyekel paseksèné Gusti Yésus; sembaha marang Gusti Allah; awit paseksèné Gusti Yésus iku rohing wangsit.” Wahyu 19:10.

The one hundred and forty-four thousand are those who have the testimony of Jesus, and the testimony of Jesus is set forth “line upon line” in both the Bible and Spirit of Prophecy. When the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand, they will all employ the line upon line methodology to present their testimony. That testimony is a combination of the Divine blood and the human witness.

Satus patang puluh papat èwu iku yaiku wong-wong kang nduwèni paseksèné Gusti Yésus, lan paseksèné Gusti Yésus katuduhaké “baris demi baris” ana ing Alkitab uga ing Roh Ramalan. Nalika gerakan Laodikia saka satus patang puluh papat èwu malih dadi gerakan Filadelfia saka satus patang puluh papat èwu, kabèh mau bakal nggunakaké metodhe baris demi baris kanggo nyawisaké paseksèné. Paseksèn iku minangka gabungan saka rah ilahi lan paseksèn manungsa.

And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

Lan wong-wong mau ngalahaké dhèwèké marga saka getihé Sang Cempé, lan marga saka tembung paseksèné wong-wong mau; lan wong-wong mau ora nresnani nyawané nganti tumeka pati. Wahyu 12:11.

The testimony of humanity combined with the blood of Divinity is the testimony of Moses and the Lamb. Moses was humanity, the alpha to the blood of the omega Lamb’s divinity. All the gifts are restored as soon as the bride makes herself ready, and as a mighty army clothed in white linen, she takes her position as the ensign of the Lord’s advancing army. That battle march begins when the bride is made ready and clothed in white, which is when the windows of heaven are opened, as they were in Miller’s dream.

Kasaksèné kamanungsan kang kasawijèkaké karo getihing Kaallahan iku yaiku kasaksèn Musa lan Sang Cempen. Musa iku kamanungsan, alfa tumrap getihing Kaallahané Sang Cempen omega. Kabèh peparing dipulihaké sanalika sang manten wadon ndadèkaké awaké siyap, lan minangka bala gedhé kang kaprasandhang mori alus putih, dhèwèké njupuk papané minangka panji-panjiing wadya bala Pangéran kang maju. Laku perang iku diwiwiti nalika sang manten wadon wus kasiyapaké lan kaprasandhang putih, yaiku nalika cawisaning swarga kabukak, kaya dene ing pangimpèné Miller.

And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Revelation 19:11–16.

Lan aku weruh swarga kabukak, lan lah, ana jaran putih; lan Panjenengané kang nunggang ing ndhuwuré katimbalan Setya lan Bener, lan kanthi kabeneran Panjenengané ngadili lan nindakaké perang. Mripaté kaya geni murub, lan ing endhasé ana akèh makutha; lan Panjenengané kagungan asma kang katulis, kang ora ana wong siji waé sumurup, kajaba Panjenengané piyambak. Lan Panjenengané ngagem jubah kang kacelup ing getih; lan asmané katimbalan Sang Sabda Allah. Lan wadya-bala kang ana ing swarga padha ndhèrèk Panjenengané nunggang jaran-jaran putih, padha ngagem mori alus, putih lan resik. Lan saka tutuké medal pedhang landhep, supaya kanthi iku Panjenengané nggebag bangsa-bangsa; lan Panjenengané bakal mrentah wong-wong mau nganggo teken wesi; lan Panjenengané nginjak papan panggilingan anggur saka kakèhaning bebendu lan paukumané Allah Kang Mahakwasa. Lan ing jubahé lan ing pupuné ana asma katulis, RATUNING PARA RATU, LAN PANGERANING PARA PANGERAN. Wahyu 19:11–16.

When the dirt brush man enters the empty room and opens the windows He gathers up the jewels and cast them into the larger omega casket. James White would identify those jewels as God’s people, but William Miller would tell you symbols have more than one meaning, and the jewels represent not only the scattered foundational truths, but also the scattered jewels that are on the crown that is lifted up representing Christ’s kingdom of glory.

Nalika wong kang nggawa sikat rereget mlebu ing kamar kang kothong lan mbukak jendhéla-jendhéla, panjenengané nglumpukaké permata-permata mau lan nyawuraké menyang ing peti omega kang luwih gedhé. James White mesthi bakal mratélakaké yèn permata-permata iku yaiku umaté Allah, nanging William Miller bakal ngandhani kowé yèn pralambang-pralambang iku nduwèni teges luwih saka siji, lan permata-permata iku nglambangaké ora mung kayektèn-kayektèn dhasar kang kasebar, nanging uga permata-permata kang kasebar ana ing makutha kang diangkat munggah, kang makili Kratoning kamulyané Kristus.

And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.

Lan Pangeran Yehuwah, Gusti Allahé, bakal nylametaké wong-wong mau ing dina iku kaya pepanthané umaté dhéwé; amarga wong-wong mau bakal kaya watu-watu ing makutha, kang kaangkat kaya panji-panji ana ing tanahé. Zakharia 9:16.

The omega and second test after the foundational alpha test of Rome establishing the vision, is the capstone omega test. It is the finishing of the temple test, that precedes the third litmus test of judgment. The test purges the two classes of worshippers from each other, separating the wise and foolish based upon the oil, which is the message, or as Sister White identified in her commentary of the synagogue at Capernaum—the “words of truth.”

Omega lan ujian kapindho sawisé ujian alpha dhasar nalika Roma netepaké wahyu iku, yaiku ujian omega puncak watu panutup. Iku minangka ngrampungaké ujian padaleman suci, kang ndhisiki ujian litmus katelu, yaiku pangadilan. Ujian iku ngresiki loro golongan wong sing ngabekti, siji saka sijiné, misahaké wong-wong wicaksana lan wong-wong bodho adhedhasar lenga, yaiku pekabaran, utawa kaya dene Sister White nandhesaké ing komentaré bab papan pangibadah ing Kapernaum—“tembung-tembung kayekten.”

Capernaum is where in John 6:66, Jesus lost the greatest number of disciples at one time, and those disciples never returned. As the largest test of discipleship in the time of Christ, Capernaum is a symbol of the omega test of discipleship in the time of Christ, which in turn would typify the omega test of discipleship in the three-step testing process that began in 2023. In Capernaum, the test was represented by the Bread of Heaven, and it identified the failure of the Jews in the context of their inability to understand prophecy, due to their unwillingness to accept that when Jesus’ spoke of natural things, it was to be understood in a spiritual application.

Kapernaum punika papan ing pundi, miturut Yohanes 6:66, Gusti Yesus kelangan cacah murid ingkang paling kathah ing satunggal wekdal, lan para murid punika boten nate wangsul malih. Minangka ujian pemuridan ingkang paling ageng ing jamanipun Kristus, Kapernaum dados pralambang ujian omega tumrap pemuridan ing jamanipun Kristus, ingkang salajengipun dados tipe tumrap ujian omega pemuridan wonten ing prosès pangujian tigang langkah ingkang kawiwitan ing taun 2023. Ing Kapernaum, ujian punika kaandharaken lumantar Roti Saking Swarga, lan punika nedahaken kagagalanipun tiyang-tiyang Yahudi wonten ing konteks boten sagedipun mangertos ramalan, amargi boten kersa nampi bilih nalika Gusti Yesus ngandika bab prekawis-prekawis alamiah, punika kedah dipunmangertosi wonten ing panganggèn rohaniah.

We will continue these things in the next article.

Kita badhé nerusaké prakara-prakara punika wonten ing artikel salajengipun.

“Christ’s discourse in the synagogue concerning the bread of life was the turning point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.’ John 6:53. He saw that Christ was offering spiritual rather than worldly good. He regarded himself as farsighted, and thought he could see that Jesus would have no honor, and that He could bestow no high position upon His followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.

“Piwucalé Kristus ana ing sinagoga bab rotiing kauripan iku dadi titik balik sajroning sajarahé Yudas. Panjenengané krungu pangandikané, ‘Kajaba kowé padha mangan dagingé Putraning Manungsa, lan ngombé getihé, kowé ora duwé urip ana ing kowé.’ Yokanan 6:53. Panjenengané weruh yèn Kristus lagi nyaosaké kabecikan rohani, dudu kabecikan kadonyan. Dhèwèké nganggep awaké dhéwé nduwèni pamawas adoh, lan ngira yèn dhèwèké bisa weruh manawa Gusti Yésus ora bakal oleh pakurmatan, lan yèn Panjenengané ora bisa maringi kalenggahan luhur marang para pandhèrèké. Dhèwèké mutusaké ora bakal nyawijèkaké awaké dhéwé banget cedhak karo Kristus nganti ora bisa nyingkir. Dhèwèké bakal ngawasi. Lan pancèn dhèwèké ngawasi.”

“From that time he expressed doubts that confused the disciples. …” The Desire of Ages, 719.

“Wiwit wektu kuwi piyambakipun ngandharaké mamang sing mbingungaké para murid. …” The Desire of Ages, 719.

First Test

Pangujian Kaping Sepisan

“The look that Jesus cast upon the selfish Judas convinced him that the Master had penetrated his hypocrisy, and read his base, contemptible character. This was a more direct reproof than Judas had before received. He was provoked by it, and thus a door was opened through which Satan entered to control his thoughts. Instead of repenting, he planned revenge. Stung by the knowledge of his sin, and provoked to madness because his guilt was known, he rose from the table, and went to the palace of the high priest, where he found the council assembled. He was imbued with the spirit of Satan, and acted like one bereft of reason. The reward promised for the betrayal of his Master was thirty pieces of silver; and for a far less sum than the box of ointment cost he sold the Savior.

Pandangane Gusti Yesus kang diparingake marang Yudas sing mentingake awake dhewe iku ndadekake dheweke yakin manawa Sang Guru wus nembus lamisane, lan wus maos tabiate kang asor lan nistha. Iki dadi piwulang kang luwih langsung tinimbang apa wae kang tau ditampane Yudas sadurunge. Marga saka iku dheweke dadi kasurung nesu, lan kanthi mangkono lawang kabukak, saéngga Iblis mlebu nguwasani pikirane. Tinimbang mratobat, dheweke ngrancang piwales. Kecucuk déning pangawruh bab dosane, lan kasurung nganti edan awit kaluputane wis kawiyak, dheweke ngadeg saka ing méja, banjur lunga menyang kratoné Imam Agung, ing kono dheweke nemoni pasamuwaning dhéwan wis padha kumpul. Dheweke kasurupan déning roh Iblis, lan tumindak kaya wong kang wus ilang akal. Ganjaran kang dijanjèkaké kanggo ngulungaké Sang Guru yaiku telung puluh dhuwit pérak; lan kanthi rega kang luwih cilik tinimbang reganing kothak lenga jebad mau, dheweke ngedol Sang Juru Slamet.

“In spirit and practice many resemble Judas. As long as there is silence in regard to the plague-spot in their character, no open enmity is seen; but when they are reproved, bitterness fills their hearts.” Youth Instructor, July 12, 1900.

Ing roh lan laku, akèh wong padha kaya Yudas. Sajrone ana meneng waé bab titik lelara ing wataké, ora katon ana memungsuhan kang kabuka; nanging manawa wong-wong mau ditegur, paiting ati ngebaki atiné. Youth Instructor, 12 Juli 1900.

The Second Test

Ujian Kapindho

“Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. . . . Judas was now offended at Christ’s act in washing the feet of His disciples. If Jesus could so humble Himself, he thought, He could not be Israel’s king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing Him degrade Himself, as he thought, he was confirmed in his purpose to disown Him, and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord.” The Desire of Ages, 645.

“Sadurungé Paskah, Yudas wus kaping pindho ketemu karo para imam lan para ahli Torèt, lan wus ngukuhaké prajanjèn kanggo masrahaké Gusti Yésus menyang tangané wong-wong mau.... Yudas saiki rumangsa nesu déning tumindak Kristus nalika ngumbahi sikilé para murid-muridé. Manawa Yésus bisa ngasoraké Sarirané mangkono, pikiré, Panjenengané ora bisa dadi Ratuné Israèl. Saben pangarep-arep tumrap kaluhuran kadonyan ana ing kratoning donya kang sauntara wis sirna. Yudas rumangsa yakin yèn ora ana apa-apa kang bisa kauntungaké saka ngetutaké Kristus. Sawisé weruh Panjenengané ngasoraké Sarirané, miturut panemuné, Yudas saya mantep ing ancasé kanggo nyélaki Panjenengané lan ngakoni yèn dhèwèké wis kaapusi. Panjenengané kasurupan déning dhemit, lan banjur netepaké tekadé kanggo ngrampungaké pakaryan kang wis disarujuki, yaiku ngiyanati Gustiné.” The Desire of Ages, 645.

The Final Decision

Kaputusan Pungkasan

“In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room. ‘Then said Jesus unto him, That thou doest, do quickly. . . . He then having received the sop went immediately out: and it was night.’ Night it was to the traitor as he turned away from Christ into the outer darkness.

Kanthi gumun lan bingung merga tujuwane kabukak, Yudas enggal tangi arep ninggalake kamar iku. “Banjur Gusti Yesus ngandika marang dheweke: Apa kang koktindakaké, enggal tindakna.... Sawisé nampani suapan iku, dheweke sanalika metu: lan wektu iku wengi.” Wengi tenan tumrap si pengkhianat nalika dheweke mbalik saka Sang Kristus menyang pepeteng ing njaba.

“Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line.

“Nganti tumindak iki katindakake, Yudas durung ngluwihi kamungkinan kanggo mratobat. Nanging nalika dheweke nilar ngarsané Gustiné lan para murid kancané, putusan pungkasan wus katetepaké. Dheweke wus ngliwati wates pungkasan.”

“Wonderful had been the long-suffering of Jesus in His dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor’s heart, Christ gave to Judas the final, convincing evidence of His divinity. This was to the false disciple the last call to repentance. No appeal that the divine-human heart of Christ could make had been spared. The waves of mercy, beaten back by stubborn pride, returned in a stronger tide of subduing love. But although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal.

Sang Yesus wis nduduhaké kasabaran kang nggumunaké sajrone pananggulangané marang jiwa kang kagodha iki. Ora ana apa-apa kang bisa katindakaké kanggo nylametaké Yudas sing nganti kaparingan. Sawisé kaping pindho dhèwèké gawe prajanjian kanggo ngulungaké Gustiné, Yesus isih maringi kalodhangan supaya mratobat. Kanthi maos ancas rahasia ing sajroning ati sang pengkhianat, Kristus maringaké marang Yudas bukti pungkasan kang ngyakinaké bab kaallahané. Iki tumrap murid palsu mau dadi panguwuh pungkasan supaya mratobat. Ora ana panyuwunan siji waé sing bisa katindakaké déning manah Kristus kang ilahi-manungsa sing nganti disisihaké. Gelombang sih-rahmat, kang dibalèkaké déning gumunggung kang wangkot, bali manèh kanthi pasang katresnan kang luwih rosa kanggo nelukaké. Nanging sanadyan kaget lan giris merga kaluputané kababar, Yudas malah saya mantep tekadé. Saka pésta sakramèn mau dhèwèké banjur metu kanggo ngrampungaké pakaryan pangulungane.

“In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 653–655.

Nalika ngucapaké bilai marang Yudas, Kristus uga kagungan ancas kawelasan tumrap para muridé. Kanthi mekaten Panjenengané maringi marang wong-wong mau bukti puncak babagan kamasihané minangka Mesias. “Aku ngandhani kowé sadurungé kedadéan iku kelakon,” pangandikané, “supaya, manawa iku wus kelakon, kowé padha pracaya yèn AKULAH IKI.” Manawa Yésus tetep meneng, katingal kaya ora mangertèni apa kang bakal tumiba marang Panjenengané, para murid bisa uga ngira yèn Guruné ora kagungan pangawikan ilahi ngenani prakara kang bakal kelakon, lan yèn Panjenengané katempuh déning kaéranan sarta kaulungaké menyang tangané gerombolan wong durjana kang arep matèni. Setaun sadurungé kuwi, Yésus wus ngandhani para murid yèn Panjenengané wis milih wong rolas, lan yèn salah sijiné iku dhemit. Saiki pangandikané marang Yudas, kang nuduhaké yèn panggawéné cidra iku wis kawuningana kanthi temenan déning Guruné, bakal nguwataké pracayané para pandhèrèk Kristus kang satya sajroning asoré Panjenengané. Lan nalika Yudas wus tekan ing pungkasané kang nggegirisi, wong-wong mau bakal kelingan marang bilai kang wis diucapaké Yésus marang wong kang ngulungaké Panjenengané.” The Desire of Ages, 653–655.