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.”

Dina impian William Miller, “kaributan” dina awalna, nalika jalma-jalma mimiti ngaganggu perhiasan-perhiasan éta, didahului ku Miller ngumpulkeun perhiasan-perhiasan éta sarta nyarita, “hayu tingali.” Kristus, salaku lalaki nu mawa sikat kokotor, ngagunakeun sapu pikeun nyapukeun runtah, ngumpulkeun perhiasan-perhiasan éta kana peti nu jauh leuwih gedé, tuluy Anjeunna nyaur ka Miller, “hayu tingali.” Nalika Kristus ngamimitian padamelan sapu-Na, rohangan éta kosong, sabab Miller nyatet yén hiji “panto muka, sarta saurang lalaki asup ka rohangan éta, nalika jalma-jalma kabéh kaluar ti dinya; sarta anjeunna, bari nyekel sikat kokotor dina leungeunna, muka jandéla-jandéla, tuluy mimiti nyapukeun kokotor jeung runtah ti rohangan éta.”

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.

Jalma sikat kokotor asup ka rohangan éta nalika sakumna jalma geus ninggalkeunana. Dina taun 2023, jalma sikat kokotor asup ka rohangan anu kosong, sabab gerakan nu saratus opat puluh opat rébu geus remuk sarta paburencay. Kaleresan-kaleresan anu dilambangkeun ku Méja Habakuk taun 2012 geus kakubur dina runtah, sarta rohangan éta kosong. Jalma sikat kokotor téh nyaéta Anjeunna anu sumping sanggeus Yohanes Pembaptis, anu ku Yohanes disebutkeun miboga kipas, sarta yén Anjeunna bakal ngagunakeun éta kipas pikeun ngabersihan lanté-Na nepi ka tuntas.

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.

Kami sajatina ngabaptis maraneh ku cai pikeun tobat; tapi Anjeunna anu sumping saenggeus kuring, leuwih kawasa ti kuring, nepi ka mawa sapatuna ogé kuring teu pantes; Anjeunna bakal ngabaptis maraneh ku Roh Suci jeung ku seuneu. Nyéréna aya dina panangan-Na, sarta Anjeunna bakal ngaberesihan pisan tempat pangirikan-Na, jeung ngumpulkeun gandum-Na ka leuit; tapi jarami mah ku Anjeunna bakal diduruk ku seuneu anu moal pareum. Tuluy Yesus sumping ti Galilea ka Yordan ka Yohanes, rék dibaptis ku anjeunna. Mateus 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 téh lambang hiji titik balik, jeung tempat di Yordan tempat Yesus sumping pikeun dibaptis dingaranan Bétabara, sarta hartina “panyebrang ku parahu,” jeung éta nandaan tempat Israél baheula nyebrang asup ka Tanah Perjangjian. Nalika Yesus dibaptis, harita Anjeunna tuluy jadi Yesus Kristus. Galiléa, Yordan, Bétabara jeung jadi-na Yesus Kristus, sadayana nekenkeun ayana parobahan dina hiji dispensasi, anu ogé mangrupa naon anu dilambangkeun ku hiji panto, utamana pikeun urang Filadélfia anu dipaparin konci tina panto anu muka jeung nutup.

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.

Jeung ka malaikat jamaah di Piladélpia tuliskeun kieu; Kieu dawuh Anjeunna anu suci, Anjeunna anu sajati, Anjeunna anu nyepeng konci Daud, anu muka, sarta moal aya saurang ogé anu bisa nutup; jeung nutup, sarta moal aya saurang ogé anu bisa muka; Kami terang kana sagala pagawean maneh: tenjo, Kami geus nempatkeun di hareupeun maneh hiji panto anu kabuka, sarta moal aya saurang ogé anu bisa nutup éta: sabab maneh boga kakuatan saeutik, sarta geus nyekel pageuh firman Kami, jeung henteu mungkir kana ngaran Kami. 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.

Waktu Kristus “muka” “panto” sarta “asup ka jero kamar,” kamar éta téh “kamar-Na,” sabab Mantenna ngabersihan tuntas “lanté-Na.” Lamun éta lanté-Na, éta téh kamar-Na.

“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.

“Di Kapernaum Isa cicing dina sela-sela lalampahan-Na ka ditu ka dieu, sarta kota éta tuluy dipikawanoh minangka ‘kota-Na sorangan.’ Kota éta aya di sisi Laut Galilea, sarta deukeut ka wates dataran éndah Genesaret, upama lain leres-leres perenahna di dinya.” 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.

Mantenna asup ka kamar-Na pikeun ngumpulkeun gandum-Na jeung pikeun ngumpulkeun sarta ngaduruk jukut paré. Parobahan dispensasi anu dilambangkeun ku Galilea, Yordan, Bétabara, baptisan, pindahna ti Yohanes ka Isa saluyu jeung pindahna gareja militén Laodikia kana gareja triumfan Piladélpia. Anjeunna asup ka kamar-Na dina bulan Juli 2023. Miller geus nutup panonna dina kasibukan 18 Juli 2020, sarta nalika anjeunna muka panonna, kamar éta kosong taya jalma; bebeneran kakubur handapeun kasalahan, tuluy jalma panyapu taneuh muka jandéla-jandéla sarta mimiti nyapuan runtah ka luar.

“‘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.

“‘Anu kipas pangirigna aya dina panangan-Na, jeung Mantenna bakal ngabersihan lantai pangirik-Na nepi ka tuntas, sarta ngumpulkeun gandum-Na kana lumbung.’ Mateus 3:12. Ieu téh salah sahiji mangsa panyucian. Ku kecap-kecap kayaktian, sekam keur dipisahkeun ti gandum. Ku sabab maranéhna teuing sia-sia jeung ngarasa diri bener nepi ka teu daék narima panginget, teuing nyaah ka dunya nepi ka teu daék narima hirup handap asor, loba anu ngajauhan Yesus. Loba kénéh anu ayeuna ngalakukeun hal nu sarua. Jiwa-jiwa diuji kiwari sakumaha murid-murid éta diuji di sinagoga Kapernaum. Nalika kayaktian dibawa nepi ka jero hate, maranéhna ningali yén hirupna henteu saluyu jeung pangersa Allah. Maranéhna ningali kabutuhan pikeun robah sagemblengna dina dirina; tapi maranéhna henteu daék nanggung pagawéan anu merlukeun panolakan diri. Ku sabab éta maranéhna ambek nalika dosa-dosana kabuka. Maranéhna indit bari kasinggung, sakumaha murid-murid ninggalkeun Yesus, bari kukulutus, ‘Ieu ucapan téh hese; saha anu sanggup ngadéngékeunana?’” 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.”

Dina poé panungtungan taun 2023, anu nyambung kana poé kahiji taun 2024, Singa ti kaom Yuda mimiti saeutik-saeutik muka meteraina wahyu ngeunaan Diri-Na. Luyu jeung prosés pangujian tilu léngkah dina pambukaan meterai Daniel dua welas, ku kituna bakal aya tilu pangujian, anu digambarkeun minangka “disucikeun, dijadikeun bodas, jeung diuji.”

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.

Sarta saurna, “Maneh geura indit, Daniel; sabab kecap-kecap ieu geus ditutup jeung disegel nepi ka mangsa ahir. Loba anu bakal dimurnikeun, dipaputih, jeung diuji; tapi jalma-jalma jahat bakal tetep ngalakukeun kajahatan; sarta moal aya saurang ogé ti antara anu jahat anu bakal ngartos; tapi anu wijaksana bakal ngartos.” 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.

Malaikat anu kahiji ngawakilan panyucian, sakumaha jelema dosa anu geus kasadaran ku kasalahanana nempatkeun dosa-dosana kana kurban di pakarangan, tempat anjeunna dibenerkeun ku 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 éta tuluy dibawa ka tempat suci, tempat prosés panyucian kasucian dilambangkeun minangka dijadikeun bodas ku pangumbahan ku getih ti pakarangan. Kaadilan di dinya dinyatakeun dina jalma-jalma anu meunang kameunangan ku getih jeung ku kecap kasaksian maranéhna.

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.

Maranéhna tuluy diuji, sarta dina poé-poé panungtung kapanggih sapuluh kali leuwih hade batan sakabéh jalma-jalma wijaksana séjén di Babul. Ujian katilu téh nyaéta nalika maranéhna dimulyakeun di Tempat Nu Maha Suci sarta dibédakeun ti golongan séjén jalma-jalma wijaksana anu ngaku wijaksana. Ujian katilu éta nyaéta hukum Minggu, sarta ujian kahiji nyaéta panggero malaikat kahiji pikeun mulang deui ka pondasi-pondasi, sabab dina léngkah saterusna Bait Allah diadegkeun. Léngkah saterusna éta nyaéta amanat pamisahan malaikat kadua, anu dituturkeun ku ujian penentu tina malaikat katilu.

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.

Dina taun 2023, malaikat nu kahiji sumping sakumaha Anjeunna parantos ngalakukeun dina 11 Agustus 1840, nalika Anjeunna turun mawa pesen Islam tina cilaka nu kadua. Anjeunna turun sakumaha Anjeunna parantos ngalakukeun dina 9/11, mawa pesen Islam tina cilaka nu katilu, jeung panggero pikeun mulang ka jalan-jalan baheula. Dasar-dasar sajarah Millerite ditegakkan sanggeus pesen cilaka nu kadua kaeusi dina 11 Agustus 1840. Mangka malaikat dina Wahyu pasal sapuluh turun, ku kituna janten tipologi tina turunna malaikat dina Wahyu pasal dalapan welas jeung datangna cilaka nu katilu.

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 mangrupa tokoh sajarah anu patali jeung pondasi anu diadegkeun dina tanggal 11 Agustus 1840. Ngaran “Josiah” hartina “pondasi Allah,” sarta raja Yosia dina sajarah suci ngalambangkeun réformasi Yosia, anu ngawengku kapanggihna kutuk Musa, anu kakubur di antara reruntah dina tempat suci, sakumaha permata-permata Miller kakubur di jero rohangan éta.

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 pupus di Megiddo, nyaéta Armagedon dina Wahyu pasal genep welas. Réformasi Yosia téh mangrupa kacumponan tina nubuat anu geus ditepikeun ku nabi anu henteu taat, waktu Yerobeam ngadegkeun dua altar di Betel jeung Dan. Nabi anu henteu taat éta pupus di antara kalde jeung singa. Ngaran Raja Yosia geus dinubuatkeun ti heula, sarta réformasina mangrupa bagian tina éta nubuat, anu ngawengku yén engkéna Raja Yosia bakal ngaruntuhkeun altar anu sarua, tempat nabi anu henteu taat éta nyanghareupan raja jahat 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.

Josiah hartina pondasi Allah, jeung raja Yosia ngalaksanakeun nubuat anu geus dipaparinkeun kira-kira 340 taun saméméh mangsa pamaréntahanana. Anjeunna mingpin hiji kabangkitan jeung réformasi anu ahirna nepi ka altar tempat nabi ti Yuda nyanghareupan raja Yerobeam. Sanggeus nepi ka dinya, Yosia ngaruntuhkeun altar éta, sakumaha anu geus diucapkeun ku nubuat yén anjeunna bakal ngalakukeunana. Dua altar Yerobeam éta téh tiruan anu dihaja tina Bait Allah di Yerusalem, nepi ka jero-jérona yén Yerobeam netepkeun poé-poé raya tiruan. Ku kituna, anjeunna saéstuna ngan ukur ngalakukeun naon anu geus dipigawé ku Harun ku anak sapi emas. Pambangkangan Harun aya dina pondasi sajarah suci Israil kuna. Éta kajadian nalika Musa keur narima Hukum Taurat, anu mangrupa pondasi pamaréntahan 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.

Pangbarontakan Harun téh mangrupa pangbarontakan dasar, sarta éta diulang deui nalika Yarobeam ngadegkeun sapuluh kaom kalér minangka Israél. Musa ngageuing Harun, jeung Musa téh alfa, atawa dasar dina patalina jeung Kristus, nyaéta omega. Harun jeung Musa ngawakilan dua golongan dina pangbarontakan dasar éta, sarta golongan katilu nyaéta para pahlawan anu nangtung sasarengan jeung Musa—nyaéta urang Lewi. Raja Yarobeam jeung nabi ti Yuda téh dua golongan dina pangbarontakan dasar karajaan kalér, sarta sakali deui urang Lewi téh 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.

Dina pemberontakan dasar Yerobeam, nabi ti Yuda ngagentraan anjeunna sarta ngaramalkeun hiji raja anu bakal dingaranan “pondasi Allah”—Yosia. Kacumponan tina réformasi anu geus diramalkeun éta ngawengku yén nalika Yosia mimiti hudangkeun kabangunan rohani jeung réformasi, kutuk Musa kapanggih, sarta maca kecap-kecap suci ti Musa méré kakuatan ka hiji kabangunan rohani jeung réformasi anu geus mimiti lumangsung. Yosia, écés minangka lambang profétis, ngawakilan hiji kabangunan rohani jeung réformasi anu dikuatkeun nalika hiji nubuat tina tulisan-tulisan Musa kapanggih.

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.

Pemberontakan dasar dina carita raja Yéroboam dipidangkeun ku raja Israil, kitu deui ku nabi ti Yuda anu diutus mawa pangandika ilahi ngalawan pemberontakan dasar Yéroboam sarta parentah pikeun éta nabi anu netelakeun jalan mana anu kudu dijauhan nalika mulang ka Yuda. Nabi ti Yuda nolak pamenta Yéroboam supaya cicing, tapi satuluyna narima ondangan nabi bohong ti Bétél, sarta ku kituna ngégél nasibna. Nabi anu henteu taat éta bakal maot di antara kalde jeung singa, tuluy dikurebkeun dina kuburan nabi bohong éta.

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.

Dina tanggal 11 Agustus 1840, hiji nubuat ngeunaan cilaka anu kadua tumerap, sarta pondasi Adventisme diteundeun. Josiah Litch ngedalkeun nubuat éta dina taun 1838, lajeng sapuluh poé saméméh tanggal 11 Agustus 1840 anjeunna nyaluyukeun itunganana kalayan leuwih taliti sarta ngaramalkeun tanggal 11 Agustus 1840 minangka poé nalika kakawasaan luhur Ottoman bakal mungkas, pikeun minuhan nubuat ngeunaan Islam tina cilaka anu kadua.

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 ngalambangkeun hudangna deui jeung réformasi anu pamungkas, sabab unggal nabi nyarita leuwih langsung ngeunaan poé-poé panungtungan tibatan ngeunaan poé-poé anu saméméhna. Raja Yosia ngalambangkeun hudangna deui jeung réformasi anu pamungkas, jeung éta réformasi geus ditepikeun dina Kitab Suci ku hiji ramalan. Kitab Yoél nangtukeun hudangna deui jeung réformasi anu pamungkas anu lumangsung di antara jalma-jalma anu bakal jadi saratus opat puluh opat rébu. Hudangna deui dina mangsa Yosia lumangsung dina dua léngkah: éta dimimitian, tuluy hiji ramalan dibuka segelna anu nambahan dorongan kana éta padamelan. Dua léngkah éta nyaéta hujan awal jeung hujan panungtung, sakumaha ditepikeun dina Kitab Yoél, sarta digenepan dina Kitab Rasul-Rasul, tuluy digenepan deui dina 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.

Dina pambarontakan-pambarontakan dasar Harun, Raja Yerobeam jeung nabi ti Yuda nepi ka Raja Yosia, tuluy diteruskeun ka Josiah Litch, kapanggih hiji runtuyan kasaksian ngeunaan ujian dasar. Ujian dasar téh nya éta ujian kahiji, anu dituturkeun ku ujian Bait Allah nalika batu puncak ditempatkeun. Sanggeus éta, ujian katilu, nyaéta ujian litmus, sumping.

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.

Ti anak sapi emas, nepi ka altar-altar Yéroboam di Bétél jeung Dan, dugi ka raja Yosia, nepi ka Josiah Litch, éta ngagambarkeun runtuyan léngkah-léngkah nubuat anu nungtun kana ujian dasar tina 9/11. Nalika gedong-gedong gedé di New York rubuh dina 9/11, hiji nubuat ngeunaan cilaka anu katilu nandaan ujian anu nyaur supaya mulang deui kana jalan-jalan dasar anu heubeul, sabab parél August 11, 1840 jeung 9/11 tiasa katingali ku saha waé urang Advent Poé Katujuh Laodikia anu milih pikeun ningali. Keterlibatan Al Qaeda dina 9/11 mindeng dipatalikeun jadi patalékan dina mangsa téori konspirasi saperti ayeuna anu umumna mémang bener, tapi Al Qaeda hartina “yayasan,” sarta maranéhna mimiti jadi hiji organisasi sataun saméméh waktu ahir dina taun 1989, malah tepatna dina August 11, 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.

Upami ieu rinci-rinci ngeunaan perlambang nabi tina pondasi henteu diperhatikeun, loba hal bakal leungit. Dina 9/11 pondasi geus diteundeun dina léngkah kahiji. Dina léngkah kadua bait suci dirampungkeun nalika batu puncak diteundeun. Dina léngkah katilu aya panto nu katutup tina hukum Minggu. Ti 9/11 nepi ka hukum Minggu éta amanat utamana ditujukeun ka Advent Hari Katujuh Laodikea, sabab pangadilan dimimitian di kulawarga Allah, sarta pikeun kulawarga Allah éta réngsé dina hukum Minggu. Di dinya jeung dina mangsa éta Adventisme Hari Katujuh Laodikea diliwatan; sakumaha bangsa Protestan dina sajarah Millerit, jeung urang Yahudi dina sajarah Kristus, jeung sakumaha jalma-jalma anu maot salila leuwih ti opat puluh taun dina sajarah 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.

Cilaka katilu tina 9/11 digambarkeun ku cilaka kadua tanggal 11 Agustus 1840, sarta dina tingkatan éta duanana waymarks diwakilan ku kalde, lambang anu kahiji tina Islam dina nubuat Alkitab. Hukum Minggu téh mangrupa tanda tina sato galak, sarta sato galak éta mindeng diwakilan minangka singa, ku kituna ngajieun tandingan palsu kana Singa tina kaom Yuda. Hukum Minggu téh singa éta, sarta nabi anu henteu taat ti Yuda pupus di antara kalde jeung singa, sarta dikurebkeun dina kuburan anu sarua jeung nabi tukang bohong ti Betel. Anjeunna pupus dina mangsa nubuat ti 9/11 nepi ka Hukum Minggu, nyaéta mangsa nubuat ti kalde nepi ka singa. Mangsa pangwidian éta téh kuburan nabi tukang bohong ti Betel, anu ngubur nabi anu henteu taat ti Yuda dina kubur dirina sorangan.

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.

Karajaan Yéroboam, anu dilambangkeun minangka palsu tina karajaan Yuda, tempat Yerusalem jeung Bait Allah ayana, ngalambangkeun kaum Protestan dina sajarah Millerite, anu geus henteu deui janten umat Allah. Maranéhna kaleungitan panetepan perjangjian maranéhna antara 11 Agustus 1840 jeung panto anu katutup dina 22 Oktober 1844. Sajarah éta sajajar jeung 9/11 nepi ka hukum Minggu, sarta ku sabab ieu, nabi Yuda anu henteu taat dikurebkeun dina makam anu sarua jeung kaum Protestan anu murtad, anu dilambangkeun ku nabi tukang bohong ti Betel.

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.

Sagemblengna, Raja Yosia teh hiji raja anu hade, tapi anjeunna mémang maot di Megido, hiji panerapan anu écés tur langsung kana Armagedon. Anjeunna nyimpang lantaran nampik kana talatah pangéling-ngéling ti Nekho. Nekho, raja Mesir, ku kituna raja kidul, keur dina lalampahan pikeun perang ngalawan Babul, raja kalér. Yosia ngalambangkeun urang Yudea anu paéh di Armagedon, sabab maranéhna nampik talatah pangéling-ngéling ngeunaan perang antara raja kidul jeung raja kalér dina Daniel 11:40–45. Talatah éta jadi pondasi dina 9/11.

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

Ujian anu kahiji nyaéta panggero malaikat anu kahiji pikeun mulang deui kana dasar-dasar.

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

Ujian anu kadua téh nyaéta panggero malaikat anu kadua pikeun misah jeung ngaréngsékeun Bait Allah.

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

Uji anu katilu nya éta uji lakmus malaikat katilu ngeunaan segel atawa tanda.

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.

Ujian anu kahiji téh mangrupa ujian kana pondasi, sarta dina taun 2024 kirang leuwih satengah ti jalma-jalma anu kalibet dina pasamoan Zoom Sabat undur diri ku alatan hiji-hijina pasualan doktrinal anu digambarkeun dina bagan 1843. Pasualan éta nyaéta ngeunaan lambang anu netepkeun titingalian umat Allah dina poé-poé panungtung. Kontrovérsi Millerite nyababkeun kaum Protestan nganggap yén Antiochus Epiphanes, atawa Islam, nyaéta kakawasaan anu ngaluhurkeun dirina sorangan, tuluy ragrag, pikeun netepkeun titingalian dina ayat opat welas tina Daniel sabelas.

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.

Jeung dina mangsa éta, bakal loba anu nangtung ngalawan raja ti kidul; kitu deui jelema-jelema telenges ti bangsamu bakal ngangkat dirina pikeun netepkeun eta tetenjoan; tapi maranéhna bakal rubuh. 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.

Naha Islam atawa Antiochus Epiphanes éta para perampok umat maneh, atawa Roma, sakumaha anu dipikawanoh ku Miller. Miller parantos ngartos yén kakawasaan anu ngadatangkeun karuksakan, nyaéta paganisme jeung kapapaan, duanana téh éta kakawasaan anu ngagungkeun dirina sorangan, anu ragrag, sarta anu jadi para perampok umat Allah. Ieu pamadegan digambarkeun dina bagan anu “diarahkeun ku panangan Allah, sarta teu meunang dirobah,” sarta mangrupikeun hiji-hijina gambaran dina salah sahiji tina dua papan Habakuk anu nangtukeun hiji kajadian anu teu miboga rujukan langsung dina Firman nubuat. Rujukan dina bagan éta dimaksudkeun pikeun nyorot éta pamadegan dasar minangka lambang tina kakawasaan anu misahkeun tina Firman nubuat 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.

Dina taun 2024, kira-kira satengah tina grup Zoom ninggalkeun lantaran pamahaman anu salah yén nya éta Amérika Sarikat anu ngadegkeun éta visi, lain Roma, sakumaha ku para Millerite parantos dibéla kalayan kacida merenahna.

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.

Pangmurnian anu dimimitian dina taun 2023 dimimitian nalika Kristus asup ka jero kamar-Na kalawan kipas-Na, sarta kipas éta nyaéta kecap-kecap bebeneran-Na. Nalika Anjeunna asup ka kamar-Na, éta kosong taya jalma, ku sabab éta Anjeunna ngadegkeun hiji sora di padang gurun pikeun nyiapkeun jalan PANGERAN. Sora éta dipasihkeun pikeun nyiapkeun jalan pikeun Utusan Perjangjian supaya dadakan sumping ka Bait-Na; bait-Na, nyaéta bait milik nu saratus opat puluh opat rébu.

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.

Tuluy dina taun 2024, ujian anu kahiji, ujian ngeunaan pondasi, ujian ngeunaan saha anu netepkeun eta visi—eta visi anu ngégél sésa-sésa umat. Visi internal anu ngégél sésa-sésa umat téh nyaéta visi ngeunaan Kristus dina pasal sapuluh, sedengkeun visi éksternal nyaéta visi anu ditetepkeun ku antikristus, sarta antikristus téh nyaéta Roma. Visi internal ngeunaan Kristus jeung visi éksternal ngeunaan antikristus. Panggéling téh mangrupa panetepan dina bebeneran, boh sacara rohani boh sacara intelektual; sarta visi internal dina pasal sapuluh téh anu rohani, sedengkeun visi éksternal dina pasal sabelas téh anu intelektual. Pamahaman jeung pangalaman anu saluyu ngeunaan duanana visi éta mangrupa sarat anu diperlukeun pikeun saha waé anu rék digégél, sakumaha Daniél ngawakilan dina ayat kahiji tina Daniél pasal sapuluh.

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.

Dina taun katilu Kores, raja Pérsia, hiji perkara diungkabkeun ka Daniel, anu dingaranan Béltesasar; jeung éta perkara téh enya, tapi mangsa anu geus ditangtukeun téh panjang; sarta anjeunna ngartos kana éta perkara, jeung ngabogaan pamahaman kana éta titingalian. 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 ngeunaan dasar-dasar téh lumangsung dina ayat opat belas tina Daniel sabelas, sarta éta sajajar jeung uji dasar anu sarua anu kaalaman ku kaum Millerites, jeung uji éta téh hiji-hijina pasulayan tina sajarah Millerite anu digambarkeun dina méja anu ku panjaga Habakuk diparéntahkeun pikeun ditulis jeung dijelaskeun kalawan écés. Uji dasar taun 2024 téh mangrupa turunna malaikat kahiji, sakumaha dilambangkeun ku 11 Agustus 1840, 1888, jeung 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.

Malaikat éta ogé geus turun minangka Mikail, sabab Mikail téh Anjeunna anu ngahirupkeun deui Musa, anu babarengan jeung Elia dihirupkeun deui dina poé panungtungan taun 2023. Kabangkitan éta dilambangkeun ku Yehezkiel minangka hal anu dilaksanakeun ku hiji nubuat ngeunaan opat angin, anu ku Sister White disebut kuda ambek anu dikekang, nyaéta Islam tanggal 11 Agustus 1840 jeung 9/11. Ujian alfa téh mangrupa pangujian dasar dina visi lahiriah. Ujian omega bakal mangrupa visi panutup internal.

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.

Naha kudu aya hiji alfa jeung omega anu tuluy dituturkeun ku tés katilu? Ieu pisan perkara anu keur ku sim kuring diidentifikasi. Visi tés éksternal alfa taun 2024 téh nyaéta anu kahiji tina tilu tés. Tés dasar éta kudu diliwatan sangkan bisa kalibet dina tés omega capstone. Dua tés éta miboga sipat profétis anu béda ti tés katilu. Tés katilu téh nyaéta tés lakmus anu nembongkeun naha calon téh saéstuna geus lulus dina dua léngkah saméméhna.

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 anu kahiji téh mangrupa pondasi, jeung ujian anu kadua téh Bait Suci anu geus réngsé. Pondasi Bait Suci diteundeun dina mangsa sajarah parentah anu kahiji pikeun kaluar ti Babul. Dina sajarah parentah anu kadua Bait Suci diréngsékeun. Parentah anu katilu béda, sabab dina eta parentah kadaulatan nasional Yuda dipulihkeun deui, ku kituna maranéhna dibéré kawenangan pikeun ngadili kajahatan sipil jeung agama. Pangadilan dipulihkeun deui dina parentah anu katilu. Dina taun 2024, ujian alfa anu jadi pondasi misahkeun jalma-jalma anu aya di rohangan anu ampir kosong sacara virtual milik lalaki sikat kokotor éta.

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 nyaéta mangsa nalika Bait Allah diréngsékeun, sakumaha dilambangkeun ku dipasangna batu puncak. Rengséna Bait Allah téh nyaéta garéja anu unggul, anu diteguhkeun nalika jukut goréng dipiceun. Rengséna Bait Allah dina impian Miller téh nalika permata-permata dialungkeun deui kana peti anu leuwih gedé “tanpa aya kanyeri anu katingali ti lalaki anu ngalungkeunana ka dinya.” Sanggeus Miller ngaidéntifikasi lalaki anu nyekel sikat kokotor éta keur ngalungkeun permata-permata kana peti anu leuwih gedé, anjeunna mungkas kasaksianana ku kecap-kecap, “Kami ngagorowok ku kabungahan anu kacida, sarta éta gorowok ngahudangkeun kuring.”

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.

Perhatikeun yén ceurik tarik Miller anu ngahudangkeun, dipaparin kakuatan ku “kabungahan.” Kabungahan téh lambang jalma-jalma dina Yoél anu boga “anggur anyar,” sedengkeun “éra” tumiba ka jalma-jalma séjén anu nginum anggur anu geus diputus tina anggur anyar. Ceurik Tengah Peuting anu ngahudangkeun Miller, lumangsung sanggeus jalma anu mawa sikat kokotor ngalungkeun permata-permata kana peti nu leuwih gedé. Peti nu leuwih gedé téh pinuh ku permata-permata anu geus dipisahkeun tina runtah tuluy dialungkeun kana éta peti, anu sakaligus mangrupa bait pikeun saratus opat puluh opat rébu, jeung pesen Ceurik Tengah Peuting. Bait éta diréngsékeun dina dekrit kadua, atawa malaikat kadua, atawa ujian kadua jeung omega. Dina impian Miller, ujian omega dilambangkeun nalika jandéla-jandéla sawarga dibuka.

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.

Jeung sim kuring ngadangu saolah-olah sora jalma rea anu kacida lobana, jeung saperti sora cai nu loba, jeung saperti sora guludug anu ngageleger kalawan rosa, pokna, Haléluya: sabab Gusti Allah Nu Mahakawasa maréntah. Hayu urang suka bungah jeung girang, sarta méré kahormatan ka Mantenna: sabab pestana kawinan Anak Domba geus sumping, jeung garwana geus nyiapkeun dirina. Jeung ka dirina dipaparinkeun supaya maké linen halus, beresih jeung bodas: sabab linen halus éta nya éta kabeneran para suci. Jeung anjeunna ngandika ka sim kuring, Tulis, Bagja jalma-jalma anu dipanggil ka pésta kawinan Anak Domba. Jeung anjeunna ngandika ka sim kuring, Ieu téh pangandika Allah anu sajati. 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.

Dina 22 Oktober 1844, “opat kadatangan Kristus” geus kacumponan, sarta masing-masing tina opat kadatangan éta bakal kacumponan leuwih sampurna dina hukum Minggu nu enggal datang. Mantenna sumping minangka Utusan Perjangjian, minangka panggenepan tina ngabersihan jeung nyucikeun urang Lewi dina Maleakhi tilu. Mantenna sumping pikeun nampi hiji karajaan minangka panggenepan tina Daniel 7:13. Mantenna sumping pikeun ngabersihan tempat suci minangka panggenepan tina Daniel 8:14, sarta Mantenna ogé sumping ka pesta nikah. Pesta nikah éta lumangsung nalika pangantén awéwé geus nyiapkeun dirina sorangan.

“‘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 buah geus asak, anjeunna geuwat ngagunakeun arit, sabab usum panén geus datang.’ Kristus ngantosan kalayan kahayang anu ngagedur pikeun panyingkepan diri-Na dina garéja-Na. Nalika watak Kristus geus dipidangkeun sacara sampurna dina umat-Na, mangka Anjeunna bakal sumping pikeun ngakukeun maranéhna minangka kagungan-Na sorangan.” 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.

Numutkeun ilham, “dunya ngan bisa dipapatahan” ku jalan “ningali lalaki jeung awéwé” anu miboga meterai Allah dina mangsa krisis hukum 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.

“Padamelan Roh Suci teh nya éta ngayakinkeun dunya ngeunaan dosa, ngeunaan kabeneran, jeung ngeunaan pangadilan. Dunya ngan bisa dipapatahan ku ningali jalma-jalma anu percaya kana bebeneran disucikeun ku bebeneran, hirup nurut kana asas-asas anu luhur jeung suci, nembongkeun kalayan écés tur mulya garis pamisah antara jalma-jalma anu ngajaga parentah-parentah Allah, jeung jalma-jalma anu nginjak-nginjak éta parentah handapeun sukuna. Pangudusan ku Roh nandakeun bédana antara jalma-jalma anu miboga meterai Allah, jeung jalma-jalma anu ngajaga poé reureuh palsu. Nalika ujian éta datang, bakal kacida écésna ditémbongkeun naon ari tanda sato galak téh. Eta téh nya éta miara poé Minggu. Jalma-jalma anu sanggeus ngadéngé bebeneran, tuluy terus nganggap poé ieu suci, nanggung tanda tangan manusa dosa, anu nyangka rék ngarobah mangsa-mangsa jeung hukum-hukum.” Bible Training School, 1 Désémber 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.

Lamun pangantén geus nyiapkeun dirina, mangsa panén geus datang. Panén dimimitian ku ngumpulna kurban gandum buah pangheulana anu diangkat jadi kurban ayun, minangka panji. Mimitina buah pangheulana, nyaéta saratus opat puluh opat rébu dina kitab Wahyu, dikumpulkeun, tuluy domba séjénna, nyaéta jalma réa anu agung. Panji éta nyaéta pasukan-Na anu gagah, sarta pasukan-Na anu gagah téh dipakéan ku linen bodas lemes. Dina pernikahan, bait suci tina saratus opat puluh opat rébu diréngsékeun leuwih tiheula saméméh pangadilan hukum Minggu, sarta bait suci éta lain ngan ukur peti gedé Miller, tapi ogé garéja anu unggul anu miboga sakabéh kurnia, kaasup roh nubuat.

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.

Sarta kuring tuluy sujud di suku-Na rék nyembah ka Anjeunna. Tapi Anjeunna ngandika ka kuring, “Ulah kitu: kuring ngan sasama abdi jeung anjeun, jeung sasama dulur anjeun anu nyekel kasaksian Yesus: sembah ka Allah: sabab kasaksian Yesus teh roh nubuat.” 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.

Saratus opat puluh opat rebu téh nyaéta jalma-jalma anu boga kasaksian Yesus, jeung kasaksian Yesus ditepikeun “garis demi garis” boh dina Kitab Suci boh dina Roh Nubuat. Nalika gerakan Laodikea tina saratus opat puluh opat rebu robah jadi gerakan Piladélpia tina saratus opat puluh opat rebu, maranéhna sadayana bakal ngagunakeun métodologi garis demi garis pikeun nepikeun kasaksian maranéhna. Éta kasaksian téh mangrupakeun gabungan getih Ilahi jeung kasaksian manusa.

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.

Jeung maranéhna ngelehkeun manéhna ku getih Anak Domba, jeung ku kecap kasaksian maranéhna; sarta maranéhna henteu mikanyaah kana nyawana nepi ka maot. 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.

Kasaksian kamanusaan anu dihijikeun jeung getih Katuhanan téh nyaéta kasaksian Musa jeung Anak Domba. Musa téh ngawakilan kamanusaan, alfa pikeun getih Katuhanan Anak Domba, nyaéta oméga. Sadaya karunia dipulihkeun pas pangantén awéwé nyiapkeun dirina, sarta minangka hiji pasukan anu gagah, dipaparinan lawon linen bodas, manéhna nyekel kalungguhanana minangka panji tina pasukan Gusti anu keur maju. Lalampahan perang éta dimimitian nalika pangantén awéwé geus dijieun siap sarta dipaparinan bodas, nyaéta nalika jandéla-jandéla sawarga dibuka, sakumaha anu kajadian dina impian 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.

Tuluy kuring ningali sawarga kabuka, sarta beh aya hiji kuda bodas; sarta Anjeunna anu linggih dina éta kuda disebut Satia jeung Sajati, sarta dina kaadilan Anjeunna ngahakiman jeung ngayakeun perang. Panon-Na lir seuneu anu hurung, sarta dina sirah-Na aya loba makuta; sarta Anjeunna miboga hiji ngaran anu kaserat, anu teu aya saurang ogé nyaho iwal ti Anjeunna sorangan. Sarta Anjeunna ngagem jubah anu kacelup ku getih; sarta ngaran-Na disebut Sabda Allah. Sarta balad-balad perang anu aya di sawarga nuturkeun Anjeunna naék kana kuda-kuda bodas, maraké linen halus, bodas jeung beresih. Sarta tina sungut-Na kaluar hiji pedang seukeut, sangkan ku éta Anjeunna neunggeul bangsa-bangsa; sarta Anjeunna bakal marentah maranéhna ku iteuk beusi; sarta Anjeunna nginjak tempat pameresan anggur tina kaganasan jeung amarah Allah Nu Maha Kawasa. Sarta dina jubah-Na jeung dina pingping-Na aya hiji ngaran anu kaserat, RAJA DI LUHUR SAGALA RAJA, JEUNG GUSTI DI LUHUR SAGALA GUSTI. 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 lalaki anu nyapuan kokotor asup ka kamar anu kosong sarta muka jandéla-jandéla, anjeunna ngumpulkeun permata-permata éta tuluy ngalungkeunana kana peti omega anu leuwih gedé. James White bakal ngaidentipikasi éta permata minangka umat Allah, tapi William Miller bakal nyaritakeun ka anjeun yén lambang-lambang miboga leuwih ti hiji harti, sarta éta permata ngawakilan lain waé bebeneran-bebeneran dasar anu paburencay, tapi ogé permata-permata anu paburencay anu aya dina makuta anu diangkat ka luhur, anu ngawakilan Karajaan kamulyaan 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.

Jeung PANGERAN Allah maranéhna bakal nyalametkeun maranéhna dina poé éta saperti domba umat-Na; sabab maranéhna bakal jadi lir batu-batu makuta, diangkat luhur minangka panji-panji di tanah-Na. Zakaria 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.”

Tés omega jeung tés kadua sanggeus tés alpha anu jadi dasar, nyaéta nalika Roma ngadegkeun éta visi, nyaéta tés omega minangka batu puncak. Ieu téh ngaréngsékeun tés Bait Allah, anu miheulaan tés katilu, nyaéta tés lakmus pangadilan. Tés éta ngamurnikeun dua golongan panyembah sangkan papisah ti silih, misahkeun anu wijaksana jeung anu bodo dumasar kana minyakna, anu nyaéta pesen éta, atawa sakumaha Sister White netelakeun dina koméntarna ngeunaan sinagoga di Kapernaum—“kecap-kecap bebeneran.”

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 nyaeta tempat dina Yohanes 6:66, nalika Yesus kaleungitan jumlah murid panglobana dina hiji waktu, sarta murid-murid éta henteu kungsi balik deui. Salaku ujian kamuridan nu panggedéna dina mangsa Kristus, Kapernaum mangrupa lambang ujian omega kamuridan dina mangsa Kristus, anu satuluyna jadi tipe tina ujian omega kamuridan dina prosés pangujian tilu léngkah nu dimimitian dina taun 2023. Di Kapernaum, ujian éta dilambangkeun ku Roti ti Sawarga, sarta éta nandakeun kagagalan urang Yahudi dina kontéks kateumampuhan maranéhna ngartos nubuatan, alatan teu daék narima yén nalika Yesus nyarita ngeunaan hal-hal alamiah, éta kudu kaharti dina panerapan rohani.

We will continue these things in the next article.

Urang bakal nuluykeun ieu perkara dina artikel salajengna.

“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.

“Carios Kristus di sinagoga ngeunaan roti kahirupan téh jadi titik balik dina sajarah Yudas. Manéhna ngadéngé kecap-kecap, ‘Lamun aranjeun henteu ngadahar daging Putra Manusa, jeung nginum getih-Na, moal aya hirup di jero maraneh.’ Yohanes 6:53. Manéhna nempo yén Kristus nawarkeun kahadéan rohani, lain kahadéan dunyawi. Manéhna nganggap dirina boga paningal nu jauh, sarta nyangka yén manéhna bisa ningali yén Isa moal meunang kahormatan, jeung yén Anjeunna moal bisa maparin kalungguhan anu luhur ka para pangikut-Na. Manéhna nangtukeun moal ngahijikeun dirina raket teuing jeung Kristus nepi ka manéhna moal bisa ngajauh. Manéhna rék ngawas. Jeung manéhna mémang ngawas.”

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

“Ti waktos éta anjeunna ngedalkeun mamang-mamang anu ngabingungkeun para murid. …” The Desire of Ages, 719.

First Test

Uji Kahiji

“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.

“Paningal anu dipaliré ku Yesus ka Yudas anu mentingkeun dirina sorangan ngayakinkeun anjeunna yén Sang Guru parantos nembus kamunapekan anjeunna, sarta parantos maca watakna anu hina jeung matak ngahina. Ieu téh hiji pangwawadian anu leuwih langsung batan anu kungsi ditarima ku Yudas saméméhna. Ku éta anjeunna kagugah amarahna, sarta ku kituna kabuka hiji panto anu ngaliwatanana Iblis asup pikeun ngawasa pikiranana. Gantina tobat, anjeunna ngarencanakeun pamales kanyeri. Kaceuceub ku pangaweruh ngeunaan dosana, sarta kagugah nepi ka kawas gélo lantaran kasalahanana dipikanyaho, anjeunna nangtung ninggalkeun méja, tuluy indit ka karaton imam agung, di dinya anjeunna manggihan yén pasamoan mahkamah keur ngariung. Anjeunna kacandakan ku roh Iblis, sarta ngalampahkeun kalakuanana kawas jalma anu leungit akal. Ganjaran anu dijangjikeun pikeun ngahianat Sang Guru-na nyaéta tilu puluh keping pérak; sarta ku jumlah anu leuwih saeutik batan harga kotak minyak wangi éta, anjeunna ngajual Jurusalamet.”

“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.

“Dina sumanget jeung dina prakna, loba anu sarupa jeung Yudas. Salami aya kalemesan ngeunaan titik cacad dina tabiat maranéhna, teu katingali aya mumusuhan anu kabuka; tapi nalika maranéhna ditegor, karasana ngeusi haté maranéhna.” Youth Instructor, 12 Juli 1900.

The Second Test

Ujian Kadua

“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.

“Saméméh Paska, Yudas geus patepung deui pikeun kadua kalina jeung para imam jeung ahli-ahli Taurat, sarta geus netepkeun pasatujuan pikeun nyerahkeun Isa ka leungeun maranéhna.... Ayeuna Yudas kaceuceub ku kalakuan Kristus ngumbah suku murid-murid-Na. Lamun Isa tiasa ngahinakeun diri-Na nepi ka kitu, ceuk pikirna, Anjeunna moal tiasa janten raja Israél. Sagala harepan kana kahormatan dunya dina hiji karajaan jasmani geus musna. Yudas jadi yakin yén teu aya nanaon anu bisa didapet ku nuturkeun Kristus. Sanggeus ningali Anjeunna ngararéndéngkeun diri-Na, sakumaha ceuk pamikirna, anjeunna beuki mantep dina maksudna pikeun mungkir ka Anjeunna, sarta ngaku yén dirina geus kaceuceub. Anjeunna kasurupan ku hiji sétan, sarta anjeunna mutuskeun pikeun ngalengkepan pagawean anu geus disatujuan ku dirina pikeun ngahianat ka Gustina.” The Desire of Ages, 645.

The Final Decision

Kaputusan Pamungkas

“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.

Dina kaayaan kagét jeung bingung lantaran maksudna kabuka, Yudas buru-buru nangtung pikeun ninggalkeun éta kamar. “Geus kitu saur Isa ka anjeunna, Naon anu rék dipigawé ku maneh, geura lakonan.... Sanggeus nampa éta roti, manéhna tuluy langsung kaluar: jeung harita peuting.” Peuting enya éta pikeun nu ngahianat, nalika anjeunna ngajauhan Kristus kana poék luar.

“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.

“Nepi ka léngkah ieu dicandak, Yudas tacan ngaliwatan wates kamungkinan pikeun tobat. Tapi nalika manéhna ninggalkeun payuneun Gustina jeung rerencangan murid-murid-Na, putusan ahir geus ditetepkeun. Manéhna geus ngaliwatan garis wates.”

“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.

Endah kacida kasabaran lila Yesus dina nyanghareupan ieu jiwa anu keur kagoda. Taya hiji-hijina hal anu bisa dipigawé pikeun nyalametkeun Yudas anu henteu geus dipigawé. Sanggeus anjeunna dua kali sapuk pikeun ngahianat Gustina, Yesus masih kénéh maparin kasempetan pikeun tobat ka anjeunna. Ku maca maksud rusiah dina haté nu ngahianat éta, Kristus maparin ka Yudas bukti anu pamungkas jeung ngayakinkeun ngeunaan kailahian-Na. Ieu jadi pikeun murid palsu éta panggero panungtung pikeun tobat. Taya panyambat anu bisa dikedalkeun ku manah Kristus anu ilahi-manusa anu teu dipidamel. Gelombang rahmat, anu dipantulkeun deui ku kasombongan anu teuas, mulang deui dina pasang kanyaah anu leuwih kuat sarta ngaluluhkeun. Tapi sanajan kaget jeung sieun ku kabukana kasalahanana, Yudas kalah beuki pageuh tekadna. Ti jamuan sakramén anjeunna kaluar pikeun ngalengkepan pagawean panghianatan.

“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.

Dina ngucapkeun cilaka ka Yudas, Kristus ogé miboga maksud rahmat ka murid-murid-Na. Ku kituna Anjeunna maparin ka maranéhna bukti pangpuncak ngeunaan kamasihaan-Na. “Ayeuna Kami ngabejaan ka maraneh saméméh hal éta kajadian,” saur-Na, “supaya, lamun éta geus kajadian, maraneh percaya yén AKU AYA.” Upama Isa tetep cicing, saolah-olah teu nyaho kana naon anu bakal tumiba ka Anjeunna, murid-murid bisa waé nyangka yén Guru maranéhna teu miboga pangaweruh ilahi ngeunaan mangsa nu bakal datang, sarta katarajang ku kajadian anu teu disangka-sangka tuluy dihianatkeun kana leungeun gerombolan jelema rajapati. Sataun saméméhna, Isa geus nyarios ka murid-murid yén Anjeunna geus milih dua welas urang, sarta salah sahijina téh Iblis. Ayeuna pangandika-Na ka Yudas, anu némbongkeun yén panghianatanana geus pinuh dipikanyaho ku Guruna, bakal nguatkeun iman para pangikut Kristus anu satia dina mangsa karendahan-Na. Jeung nalika Yudas geus nepi ka tungtungna anu matak pikasieuneun, maranéhna bakal émut kana cilaka anu geus diucapkeun ku Isa ka nu ngahianat. The Desire of Ages, 653–655.