The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.
Ujian ngeunaan Roti ti Sawarga téh mangrupa ujian omega tina kamuridanan dina jaman Isa, sarta éta ogé mangrupa omega dina patalina jeung ujian manna anu dilambangkeun dina alfa sajarah perjangjian Israil baheula. Awalna nyaéta manna; ahirna nyaéta Roti ti Sawarga. Omega salawasna anu panggedéna, ku sabab éta paninggalan murid anu panggedéna nandaan Kapernaum minangka omega dina sajarah Kristus jeung ujian kamuridanan.
Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.
Tuluy saur Isa ka murid-murid-Na, “Lamun aya jelema rék nuturkeun Kami, kudu mungkir ka dirina sorangan, manggul salibna, tuluy nuturkeun Kami. Sabab sing saha anu hayang nyalametkeun nyawana, tangtu bakal kaleungitan éta; ari sing saha anu kaleungitan nyawana ku sabab Kami, tangtu bakal manggihan éta. Sabab naon mangpaatna pikeun jelema lamun manéhna meunangkeun sakuliah dunya, tapi leungit jiwana sorangan? Atawa naon anu bisa dipasrahkeun ku jelema jadi panukeur jiwana? Sabab Putra Manusa bakal sumping dina kamulyaan Rama-Na jeung para malaikat-Na; tuluy Mantenna bakal maparin ganjaran ka tiap-tiap jelema nurutkeun pagaweanana. Saéstuna Kami nyebut ka aranjeun, di antara anu nangtung di dieu aya sawatara anu moal ngarasakeun pati saméméh maranéhna ningali Putra Manusa sumping dina Karajaan-Na.” Mateus 16:24–28.
Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”
Kapernaum mangrupikeun hiji ujian omega. Ujian di Kapernaum téh nyaéta ujian minyak dina misil sapuluh parawan; ieu dimimitian dina waktu aya pangoak dina tengah peuting, sarta ngamimitian hiji mangsa anu ngawengku pangakuan para parawan bodo yén maranéhna teu boga minyak. Tuluy maranéhna mimiti panik nalika maranéhna ngadeukeutan panto hukum Minggu anu rek nutup, sakumaha dilambangkeun dina krisis di Kapernaum dina Yohanes 6:66. Sacara profétis maranéhna “éra.”
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Lah, bakal datang poé-poé, timbalan Gusti ALLAH, yén Kami baris ngirimkeun kalaparan ka éta nagri, lain kalaparan ku roti, lain deuih haus ku cai, tapi ku ngadéngékeun pangandika PANGERAN; maranéhna baris ngumbara ti laut ka laut, jeung ti kalér nepi ka wétan, maranéhna baris lalumpatan ka ditu ka dieu néangan pangandika PANGERAN, tapi moal manggihanana. Dina poé éta parawan-parawan nu geulis jeung para nonoman bakal pingsan ku halabhab. Maranéhna anu sumpah demi dosa Samaria, sarta nyebut, “Demi hirupna allah anjeun, eh Dan!” jeung, “Demi hirupna tata-cara Beersheba!”—maranéhna ogé baris tibeuleum, sarta moal kungsi hudang deui. Amos 8:11–14.
The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.
Ujian oméga di Kapernaum ngalambangkeun ujian oméga anu nuturkeun ujian dasar taun 2024. Ujian oméga téh nya éta nalika pangantén awéwé disegel saméméh hukum Minggu. Di dinya pamisahan dipastikeun salalanggengna, sabab sakali manéhna geus murni, moal aya deui urang asing (bangsa-bangsa kapir) anu ngaliwat ka Yerusalem salalanggengna.
The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.
PANGERAN ogé bakal ngagero tarik ti Sion, jeung ngaluarkeun sora-Na ti Yerusalem; sarta langit jeung bumi bakal ngageter: tapi PANGERAN bakal jadi pangharepan umat-Na, jeung kakuatan pikeun urang Israil. Ku kituna maraneh bakal nyaho yén Kami teh PANGERAN Allah maraneh, anu cicing di Sion, gunung Kami anu suci: mangka Yerusalem bakal jadi suci, sarta moal aya deui urang asing anu ngaliwatan dinya.
And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.
Jeung bakal kajadian dina poe eta, gunung-gunung bakal neteskeun anggur anyar, pasir-pasir bakal ngalir ku susu, sakabéh walungan Yuda bakal ngalir ku cai, sarta hiji cinyusu bakal medal ti Bait PANGERAN, tuluy bakal nyiram lebak Sitim.
Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.
Mesir bakal jadi karuksakan, jeung Édom bakal jadi gurun anu sepi tur taringgul, ku lantaran kalaliman maranéhna ka bani Yuda, sabab maranéhna geus numpahkeun getih anu taya salahna di tanahna. Tapi Yuda bakal tetep cicing salalanggengna, jeung Yerusalem ti turunan ka turunan. Sabab Kami bakal nyucikeun getih maranéhna anu can ku Kami disucikeun; sabab PANGERAN linggih di Sion. Yoél 3:16–21.
Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.
Yerusalem diberesihan tina dosa dina gerakan-gerakan panungtungan pangadilan pamariksaan, anu dina pasal katilu kitab Zakaria, nyaéta tempat jubah linen bodas Filadelfia dipasihkeun ka Yosua pikeun ngagantikeun jubah Laodikia anu kotor. “Mangka Yerusalem bakal suci, sarta moal aya deui jalma asing anu ngalangkung di jerona,” sabab gandum geus dipisahkeun tina jukut liar sarta dikumpulkeun minangka pangbakti buah pangheulana. Ieu kajadian dina ujian omega, jeung ieu kajadian nalika jandéla-jandéla sawarga dibuka, sarta Isa ngalungkeun permata-permata kana peti jeung nyarios ka dunya, “hayu tingali.” “Hayu tingali” panji karajaan Kami, pangantén Kami, pangbakti urang Lewi Kami saperti dina mangsa baheula. “Hayu tingali” Bait Kami, peti Kami pinuh ku permata—masing-masing geus disiapkeun minangka bagian tina makuta karajaan kamulyaan.
The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.
Uji alfa anu jadi dadasar dina taun 2024 nganteur kana uji oméga bait suci. Uji oméga lumangsung nalika jandéla-jandéla sawarga dibuka, nyaéta nalika pangantén awewe nyiapkeun dirina. Parawan-parawan bodo jeung pesen hujan ahir maranéhna ngeunaan katengtreman jeung kaamanan palsu disaput kaluar ngaliwatan jandéla-jandéla anu kabuka ku angin, sabab pesen tina sajarah ieu téh pesen angin ti wétan. Pesen éta nyaéta angin tarik Yesaya anu ditahan, dina poé angin ti wétan; éta nyaéta opat angin Yohanes anu ditahan salila mangsa pamegelan saratus opat puluh opat rébu.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Malaikat-malaikat keur nahan opat angin, anu digambarkeun minangka kuda anu ngamuk, hayang leupas tuluy ngagedur nyorang beungeut sakuliah bumi, mawa karuksakan jeung pati dina jalanna.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.
“Naha urang rék saré pas pisan di sisi bangbaluh dunya anu langgeng? Naha urang rék tumpul, tiis, jeung paéh? Aduh, mugia di jamaah-jamaah urang aya Roh jeung napas Allah anu dihembuskeun ka umat-Na, supaya maranéhna nangtung dina suku maranéhna sarta hirup.” Manuscript Releases, jilid 20, 217.
Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”
Maraneh anu nampik kana éta talatah ngeunaan angin ti wétan, nyaéta Islam, ku angin téh sorangan ditiup kaluar tina jandéla—anu jadi lambang pisan tina pamuragna maranéhna. Runtah kasalahan salalawasna napel ka golongan bodo anu teu boga minyak. Éfraim geus deui ngahiji jeung brahalana. Maranéhna nampik kana nambahanana pangaweruh ngeunaan mangsa panyegelan, jeung patalina éta jeung Islam tina cilaka katilu. Allah bakal ngarobah kamulyaan talatah hujan panungtungan palsu maranéhna jadi “éra.”
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.
Umat-Ku diruksak ku sabab kurangna pangaweruh; ku sabab engkau geus nampik pangaweruh, Kami gé baris nampik ka maneh, sangkan maneh moal jadi imam pikeun Kami; ku sabab maneh geus mopohokeun Hukum Allah maneh, Kami gé baris mopohokeun anak-anak maneh.
As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.
Sakumaha maranéhna beuki nambahan, kitu deui maranéhna dosa ngalawan ka Kami; ku sabab éta kamulyaan maranéhna ku Kami bakal dirobah jadi kahinaan. Maranéhna ngadahar dosa umat Kami, sarta haténa dipasrahkeun ka kajahatan maranéhna. Jeung bakal kajadian, saperti rahayat, saperti imam; sarta ku Kami maranéhna bakal dihukum lantaran lampahna, jeung dibales nurutkeun kalakuanana. Sabab maranéhna bakal dahar, tapi moal kacukupan; maranéhna bakal ngalampahkeun palacuran, tapi moal nambahan; lantaran maranéhna geus eureun ngindung kana PANGERAN. Palacuran jeung anggur jeung anggur anyar ngarebut haté. Umat Kami ménta pitutur ka brahalana, jeung tongkatna méré béja ka maranéhna; sabab roh palacuran geus nyasabkeun maranéhna, sarta maranéhna geus ngalacur, nyingkur ti handapeun Allahna. Maranéhna mikeun kurban di pucuk gunung-gunung, sarta ngaduruk menyan di pasir-pasir, handapeun tangkal ek, poplar, jeung elm, sabab kalangkangna hade; ku sabab éta putri-putri maranéh bakal ngalampahkeun palacuran, jeung garwa-garwa maranéh bakal ngalampahkeun jinah. Ku Kami putri-putri maranéh moal dihukum waktu maranéhna ngalampahkeun palacuran, kitu deui garwa-garwa maranéh waktu maranéhna ngalampahkeun jinah; sabab maranéhna sorangan misahkeun diri jeung awéwé-awéwé lacur, sarta mikeun kurban jeung palacur-palachur; ku sabab éta rahayat anu henteu ngarti bakal tumpur.
Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.
Sanajan maneh, Israil, ngalacur, ulah nepi ka Yuda jadi salah; jeung ulah maraneh datang ka Gilgal, ulah ogé naék ka Bet-Awen, sarta ulah sumpah, “Demi PANGERAN anu hirup.” Sabab Israil mundur kawas sapi bikang anu murtad; ayeuna PANGERAN baris ngangon maranéhna kawas anak domba di tempat anu lega.
Ephraim is joined to idols: let him alone.
Éfraim geus ngahiji ka brahala-brahala; tinggalkeun manéhna.
Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.
Inum maranéhna geus haseum; maranéhna terus-terusan ngalacur; para pamingpinna kalayan éra nyaah kana ucapan, Méré atuh. Angin geus ngabuntel dirina ku jangjangna, jeung maranéhna bakal kabeurangan ku karana kurban-kurban maranéhna. Hosea 4:6–19.
The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.
Runtah anu disingkirkeun téh nyaéta boh para parawan bodo boh doktrin-doktrin sesat anu ku maranéhna dipautkeun ka dirina. Urang téh jadi sakumaha anu urang dahar, sarta maranéhna nolak pesen angin ti wetan, malah milih bohong anu mawa kasasaban anu kacida kuatna dina buntutna, tuluy ngahiji jeung pesen hujan panungtung maranéhna anu palsu ngeunaan katengtreman jeung kaamanan. Anggur anyarna Yoel dipareuman tina sungut maranéhna, pas di dinya Yeremia jadi sungut Allah.
“In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.
“Dina nampik kana bebeneran, manusa nampik ka Nu Ngarangna. Dina nginjeum-injeum hukum Allah ku suku, maranéhna mungkir kana kawibawaan Nu Masihan Hukum. Gampang pisan nyieun brahala tina ajaran-ajaran palsu jeung téori-téori palsu, sakumaha gampangna ngawangun brahala tina kai atawa batu. Ku nyasabkeun sipat-sipat Allah, Sétan nungtun manusa sangkan ngabayangkeun Mantenna dina watak anu palsu. Pikeun loba jalma, hiji brahala filsafati diangkat tahta-na dina tempat Yéhuwa; ari Allah anu hirup, sakumaha Mantenna dinyatakeun dina firman-Na, dina Kristus, jeung dina karya-karya ciptaan, dipuja ku ngan saeutik pisan. Rébuan jalma ngadéwakeun alam bari maranéhna mungkir ka Allah Nu Nyipta alam. Sanajan dina wangun anu béda, pamujaan brahala aya kénéh dina dunya Kristen kiwari, saéstuna sarua nyata jeung kumaha ayana di antara Israél baheula dina jaman Élia. Allahna loba jalma anu ngaku dirina wijaksana, para filsuf, pujangga, pulitikus, wartawan—Allahna golongan anu mentereng tur nurut kana mode, ti loba paguron luhur jeung universitas, malah ti sawatara lembaga teologi—teu pati leuwih hade batan Baal, déwa panonpoé ti Fénisia.” The Great Controversy, 583.
At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.
Dina mangsa pamisahan antara nu sajati jeung nu palsu dina impian Miller, angin ngangkut para parawan palsu ka luar, sedengkeun Gusti nyégel pangantén-Na salila ujian internal omega tina jandéla anu kabuka.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Tenjo, Kami rek bakal ngutus utusan Kami, sarta manéhna bakal nyiapkeun jalan di hareupeun Kami; jeung Gusti, anu ku maranéh ditéang, bakal ngadadak sumping ka Bait-Na, nya éta utusan perjangjian, anu ku maranéh dipikaresep: tenjo, manéhna bakal sumping, saur PANGERAN Nu Maha Kawasa. Tapi saha anu sanggup tahan dina poe kadatangan-Na? Jeung saha anu bakal tetep nangtung waktu Anjeunna nembongan? Sabab Anjeunna téh kawas seuneu nu ngapurnikeun, jeung kawas sabun tukang ngabodaskeun lawon; Jeung Anjeunna bakal calik minangka nu ngapurnikeun jeung nyucikeun pérak; sarta Anjeunna bakal nyucikeun putra-putra Lewi, jeung ngamurnikeun maranéhna kawas emas jeung pérak, sangkan maranéhna tiasa ngahaturkeun kurban ka PANGERAN dina kabeneran. Tuluy kurban Yuda jeung Yerusalem bakal kamanisan ka PANGERAN, saperti dina poe-poe baheula, jeung saperti dina taun-taun nu geus kaliwat. Maleakhi 3:1–4.
The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.
Para putra Léwi téh nyaéta putra-putra ti para urang Léwi anu satia dina pangujian gambar sato galak dina mangsa Harun, tuluy deui dina pangujian gambar sato galak dina mangsa Yéroboam. Maranéhna téh nyaéta jalma-jalma anu lulus tina pangujian gambar sato galak, nyaéta pangujian anu ku éta takdir langgeng maranéhna dipastikeun, sarta pangujian anu kudu ku maranéhna diliwatan—saméméh urang diségél.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
“Gusti parantos maparin ka sim kuring kalayan écés yén patung sato galak éta baris diwangun saméméh mangsa rahmat ditutup; sabab éta bakal janten ujian anu agung pikeun umat Allah, anu ku éta nasib langgeng maranéhna bakal dipastikeun.
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Ieu téh ujian anu kudu karandapan ku umat Allah saméméh maranéhna disegel. Sakumna anu ngabuktikeun kasatiaanana ka Allah ku cara nurut kana hukum-Na, sarta nampik narima sabat palsu, bakal ngagolong dina panji Gusti Allah Yéhuwa, sarta bakal narima segel ti Allah anu hirup. Ari jalma-jalma anu nyerahkeun bebeneran anu asalna ti sawarga sarta narima sabat Minggu, bakal narima tanda sato galak.” The Seventh-day Adventist Bible Commentary, volume 7, 976.
The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.
Ujian ngeunaan gambar sato galak téh mangrupakeun ujian anu miheulaan ujian ngeunaan tanda sato galak dina hukum Minggu, sarta éta wajib kaliwatan saméméh panto panutupan rahmat ditutup.
It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.
Ieu téh pangujian anu nyucikeun jalma-jalma bener sarta ogé misahkeun jalma-jalma bener ti nu teu bener. Ieu téh pangujian anu dina éta Daniel, Sadrach, Mesakh, jeung Abednego kapanggih sacara lahiriah leuwih éndah rupana jeung leuwih gendut batan maranéhna anu ngadahar kadaharan Babul. Hiji golongan geus ngadahar roti ti Sawarga, sedengkeun nu séjén roti ti Babul. Ieu téh pangujian ngeunaan roti di sinagoga di Kapernaum.
Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.
Sacara lahiriah, mangsa pangrojong anu ayeuna keur urang jalani téh nya éta ujian ngeunaan gambar sato galak, nyaéta gabungan garéja jeung nagara di jero Amérika Sarikat. Sajajar jeung éta, mangsa pangrojong batiniah nandeskeun hiji golongan parawan anu nembongkeun gambar kamanusaan, jeung golongan parawan séjén anu nembongkeun gambar kaallahan anu ngahiji jeung kamanusaan. Sanggeus Maleakhi ngidentifikasi panyucian jeung pamupusan najis urang Lewi, Allah ngusulkeun hiji ujian.
And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.
Jeung Kami baris ngadeukeutan ka maranéh pikeun pangadilan; sarta Kami bakal jadi saksi anu gancang ngalawan para tukang sihir, jeung ngalawan para palacur, jeung ngalawan anu sumpahna palsu, jeung ngalawan anu neken jalma upahan dina upahna, randa, jeung budak yatim, sarta anu nyimpangkeun hak jalma asing, jeung anu teu sieun ka Kami, saur PANGERAN semesta alam.
For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.
Sabab Kami teh PANGERAN, henteu robah; ku sabab éta maranéh, eh putra-putra Yakub, henteu dibinasakeun. Maleakhi 3:5, 6.
The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.
Ujian anu kahiji nyaéta sieun ka Allah, sarta golongan anu gagal dina pangmujian ku Utusan Perjangjian tuluy ditepikeun ku lima panghukuman, hiji pikeun masing-masing tina parawan bodo anu saluyu jeung kaayaan sangsara, pikasediheun, miskin, buta, taranjang; lima sipat nubuat pikeun lima parawan bodo anu diringkeskeun dina frasa “and fear not me.” Maranéhna nyaéta jalma-jalma anu gagal dina ujian dasar alpha anu kahiji. Maranéhna gagal lantaran maranéhna henteu ngarti yén Allah henteu kungsi robah. Maranéhna nyaéta jalma-jalma anu gagal dina ujian dasar alpha lahiriah taun 2024.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Aya palajaran anu kudu dicangking tina sajarah mangsa katukang; sarta perhatian dipuseurkeun kana ieu, supaya sakabéh jalma ngartos yén Allah damel dina jalur anu sarua ayeuna sakumaha Anjeunna salawasna parantos damel. Panangan-Na katémbong dina padamelan-Na jeung di antara bangsa-bangsa ayeuna, sarua pisan jeung sakumaha parantos katémbong ti saprak Injil munggaran diproklamasikeun ka Adam di Eden.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Aya mangsa-mangsa anu jadi titik balik dina sajarah bangsa-bangsa jeung garéja. Dina pangersa Allah, nalika rupa-rupa krisis ieu datang, cahya pikeun mangsa éta dipaparinkeun. Lamun éta ditarima, aya kamajuan rohani; lamun ditolak, kamunduran rohani jeung karuksakan saperti kapal pegat nuturkeun. Gusti dina pangandika-Na parantos ngabuka pagawéan narajang tina Injil sakumaha éta parantos dijalankeun baheula, jeung bakal kitu dina mangsa nu bakal datang, nepi ka pasalia ahir, nalika agénsi-agénsi Satanis bakal ngalakukeun gerakan pamungkasna anu matak pikaheraneun.” Bible Echo, August 26, 1895.
Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.
Urang Laodikea henteu ningali yén cara Allah ngadamel urusan jeung manusa salawasna sarua. Lamun cahaya, atawa minyak, ditarima, aya berkah; lamun henteu, aya karuksakan iman.
“In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.
“Dina jaman-jaman baheula, PANGERAN Allah sawarga ngedalkeun rusiah-Na ka para nabi-Na. Nu aya ayeuna jeung nu bakal datang sarua écésna di payuneun Anjeunna. Sora Allah ngagema sapanjang jaman, ngawartakeun ka manusa naon anu bakal kajadian. Raja-raja jeung para pangéran nyekel kalungguhanana dina waktu anu geus ditangtukeun pikeun maranéhna. Maranéhna nyangka keur ngalaksanakeun maksudna sorangan, padahal sajatina maranéhna keur nyumponan firman anu geus diucapkeun ku Allah.
“Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.
“Paulus nyatakeun yén catetan ngeunaan cara Allah nungkulan umat manusa dina mangsa katukang ‘ditulis pikeun pangéling-ngéling urang, anu ka urang geus nepi tungtung-tungtung jaman dunya.’ Riwayat Daniél dipaparin ka urang pikeun pangéling-ngéling urang. ‘Rusiah PANGERAN aya jeung jalma-jalma anu sieun ka Mantenna.’ Allahna Daniél téh masih hirup jeung maréntah kénéh. Mantenna henteu nutup sawarga tina umat-Na. Saperti dina jaman bangsa Yahudi, kitu deui dina jaman ieu, Allah nembongkeun rusiah-rusiah-Na ka para palayan-Na, nyaéta nabi-nabi.”
“The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’
“Rasul Petrus nyarios: ‘Urang ogé miboga pangandika nubuat anu leuwih pasti; anu hade pisan lamun maranéh merhatikeun éta, saperti kana hiji cahaya anu moncorong di tempat anu poék, nepi ka poé mimiti caang, sarta bentang isuk medal dina haté maranéh: utamana kudu nyaho ieu heula, yén taya hiji nubuat Kitab Suci anu asalna tina tafsir sorangan. Sabab nubuat téh dina jaman baheula henteu datang ku pangersa manusa; tapi jalma-jalma suci kagungan Allah nyarita lantaran digerakkeun ku Roh Suci.’”
“The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.
“Jalma anu teu percaya jeung anu teu boga kasalehan henteu ngartos kana pentingna tanda-tanda jaman, anu geus dipiwarang ti heula dina pangandika nubuat. Ku kabodoanana maranéhna bisa waé nolak narima catetan anu diilhamkeun. Tapi lamun jalma-jalma anu ngaku Kristen nyarita kalayan olok-olok ngeunaan jalan jeung sarana anu dipaké ku I AM Nu Agung pikeun nganyatakeun maksud-maksud-Na, maranéhna nembongkeun dirina sorangan henteu nyaho boh kana Kitab Suci boh kana kakawasaan Allah. Nu Nyipta terang pisan unsur-unsur naon waé anu kudu disanghareupan-Na dina tabiat manusa. Anjeunna terang sarana naon anu kudu dipaké pikeun ngahontal hasil anu dipikahayang.”
“Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.
“Kecap manusa sok gagal. Jalma anu ngajadikeun panyatakeun manusa minangka tempat gumantungna, pantes pisan ngageter; sabab hiji mangsa manehna bakal jadi saperti kapal anu ruksak ku karam. Kecap Allah henteu bisa salah, sarta tetep langgeng salamina. Kristus ngadawuh, ‘Saéstuna Kami nyarios ka aranjeun, nepi ka langit jeung bumi musna, moal aya hiji iota atawa hiji gurat leutik oge anu lulus tina hukum, dugi ka sagalana kacumponan.’ Kecap Allah bakal tetep langgeng sapanjang mangsa-mangsa kalanggengan anu teu aya tungtungna.” Youth Instructor, December 1, 1903.
God never changes and He works upon the same lines as He has always done.
Gusti henteu kantos robah, sarta Anjeunna damel nurutkeun garis anu sami sakumaha anu salawasna dipigawé ku Anjeunna.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Pagawean Allah di bumi nembongkeun, ti mangsa ka mangsa, hiji kasaruaan anu kacida matak katingalina dina unggal réformasi agung atawa gerakan kaagamaan. Prinsip-prinsip cara Allah ngurus manusa salawasna tetep sarua. Gerakan-gerakan penting dina jaman ayeuna boga padananana jeung anu aya dina mangsa baheula, jeung pangalaman garéja dina abad-abad nu geus kaliwat ngandung palajaran anu kacida berhargana pikeun jaman urang sorangan.” The Great Controversy, 343.
Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.
Opat ayat kahiji dina pasal tilu kitab Malachi nétélakeun utusan anu nyiapkeun jalan pikeun Utusan Perjangjian, kitu deui panyucian jeung pamurnian urang Lewi. Saterusna Gusti ngucapkeun pangadilan ka Laodikia, bari nétélakeun yén maranéhna henteu sieun ka Allah, hartina maranéhna geus gagal dina ujian dasar alfa tina malaikat katilu. Henteuna sieun éta ngagambarkeun panolakan anu dihaja kana pangaweruh, sarta kontéks pangaweruh anu ku maranéhna dipiceun téh nyaéta narima sajarah utusan anu nyiapkeun jalan jeung Utusan Ilahi anu nyusul saenggeusna. Sakumna nabi nétélakeun poé-poé panungtungan, sarta moal aya alesan pikeun nétélakeun hiji gerakan reformasi palsu, lamun teu aya anu sajati.
“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.
“Sanajan kitu, Sétan henteu cicing waé. Ayeuna anjeunna nyobaan naon anu geus ku anjeunna diusahakeun dina unggal gerakan réformasi séjénna—ngabobodo jeung ngancurkeun umat ku cara nyodorkeun ka maranéhna anu palsu pikeun ngagantikeun pagawean anu sajati. Sakumaha aya Kristus-kristus palsu dina abad kahiji garéja Kristen, kitu deui mucunghul nabi-nabi palsu dina abad ka genep welas.” The Great Controversy, 186.
The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:
Konteks genep ayat kahiji tina Maleakhi tilu nyaéta pamarésihan jeung panyucian urang Lewi tina gerakan réformasi anu ngawengku saratus opat puluh opat rébu. Nu bakal datang pikeun Amérika téh boh gerakan éta pisan, boh salah sahiji tina loba pameunteu-palsu. Saterusna Maleakhi nyatakeun:
Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.
Malah ti ti jaman karuhun maraneh, maraneh geus nyimpang tina katetepan-katetepan Kami, sarta henteu ngajaga éta. Baliklah ka Kami, sarta Kami bakal balik ka maraneh, saur PANGERAN semesta alam. Maleakhi 3:7.
The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.
Pemberontakan anu beuki maju salila opat generasi téh mangrupa bubuka jeung latar tina kitab Yoel, sarta di dieu Malachi nangtukeun pemberontakan maju anu sarua nalika manéhna nyebut, “ti saprak jaman karuhun maranéh aranjeun geus nyimpang.” Ti taun 1863, nya éta jaman para karuhun generasi kahiji tina pemberontakan, maranéhna beuki jauh, beuki jauh deui ti Allah. Pangucapan hukuman ngalawan dosa maranéhna anu terus-terusan téh diluluhkeun ku panggero Laodikea anu dina nada sedih ngajangjikeun yén lamun maranéhna ukur daék mulang, Allah bakal mulang ka maranéhna.
But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.
Tapi maraneh nimbalan, “Dina naon kami kudu mulang?” Naha manusa bakal ngarampok Allah? Tapi maraneh geus ngarampok Kami. Tapi maraneh nimbalan, “Dina naon kami geus ngarampok Anjeun?” Dina perpuluhan jeung pangbakti. Maraneh katerap ku kutuk, sabab maraneh geus ngarampok Kami, nya éta sakumna bangsa ieu.
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.
Bawa sakabéh perpuluhan ka gedong pangimpunan, supaya aya dahareun di bumi Kami, sarta ayeuna cobaan Kami ku hal ieu, saur PANGERAN Nu Maha Kawasa, naha Kami moal muka panto-panto langit keur maranéh, sarta ngucurkeun berkah ka maranéh, nepi ka moal aya deui tempat anu cukup pikeun narimana.
And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.
Jeung Kami bakal ngageuing nu ngadahar binasa demi kapentingan aranjeun, sarta manéhna moal ngarusak hasil bumi aranjeun; kitu deui tangkal anggur aranjeun moal ngagugurkeun buahna saméméh waktuna di kebon, dawuh PANGERAN Nu Maha Kawasa. Jeung sakumna bangsa bakal nyebut aranjeun rahayu; sabab aranjeun bakal jadi nagri anu matak pikaresepeun, dawuh PANGERAN Nu Maha Kawasa. Malachi 3:5–12.
The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.
Tés éksternal dasar alfa taun 2024 diteruskeun ku tés internal puncak taun 2026. Tés puncak éta lumangsung nalika jandéla-jandéla sawarga dibuka, sarta tilu tempat anu ngaidentipikasi jandéla-jandéla anu kabuka éta dina kontéks garéja anu unggul nyaéta Malachi pasal tilu, impian Miller, jeung Wahyu pasal salapan welas. Malachi téh alfa, impian Miller téh tengah, jeung Wahyu téh omega. Tés éta digambarkeun ku Kristus, minangka lalaki panyapu leutak, anu ngalungkeun permata-permata kana peti. Permata-permata éta boh mangrupa bebeneran-bebeneran anu disusun sampurna dina runtuyanana, boh sésa umat. Gudang téh tempat kadaharan dikumpulkeun jeung dibagikeun. Saperti dina tés manna, tés Kapernaum, jeung Roti ti Sawarga—“kadaharan” téh jejerna.
The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”
“Daging” téh nyaéta minyak dina pasemon ngeunaan para parawan, sarta éta ngalambangkeun tabiat, Roh Suci, jeung amanat nubuat anu mawa Roh Suci kana haté jeung pikiran jalma-jalma anu ngamekarkeun tabiat Kristus. “Daging” téh nyaéta “anggur anyar” dina kitab Yoel anu dipotong jauh ti para pamabok Éfraim. Pikeun lulus ujian Bait Suci batu puncak internal milik malaikat kadua, anjeun kudu geus lulus ujian dasar alfa kahiji anu sipatna éksternal. Lamun anjeun can narima éta dasar, anjeun moal tiasa janten bagian tina Bait Suci anu diadegkeun dina éta dasar; tapi lamun anjeun lain kaasup kana golongan anu lulus éta ujian dasar, anjeun bakal ngawangun imah palsu rohani anjeun dina keusik. Yohanes nyebut éta imah rohani palsu, “sinagoga Iblis,” sarta Yermia, “pasamuan para panyindiran.”
Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.
Bawa sakabéh perpuluhan jeung kurban ka lumbung téh mangrupa ujian batin tempat éta meterai dicapkeun. Jalma sikat lebu ngalungkeun umat sesa Allah kana peti anu geus dilegaan, sarta ku kituna Anjeunna keur ngagambarkeun pagawéan mawa sakabéh perpuluhan ka lumbung. Kaum Lewi téh mangrupa kurban anu diangkat ka luhur waktu Anjeunna ngocorkeun berkah tina jandéla-jandéla sawarga. Permata-permata milik jalma sikat lebu téh nyaéta umat sesa-Na, sarta dina Yesaya pasal genep éta umat sesa téh diidéntifikasi minangka hiji perpuluhan.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
Tuluy saur sim kuring, “Gusti, dugi ka iraha?” Jeung Anjeunna ngawaler, “Nepi ka kota-kota jadi ruruntuhan tanpa pangeusi, jeung imah-imah tanpa jalma, jeung tanah jadi suwung pisan, sarta PANGERAN ngasingkeun manusa ka tempat anu jauh, jeung aya paninggalan anu kacida gedéna di tengah nagri. Tapi dina éta kénéh bakal aya sapersapuluh, sarta éta bakal mulang, tuluy bakal dihakan: saperti tangkal teil, jeung saperti tangkal ek, anu zatna tetep aya dina dirina, nalika maranéhna ngagugurkeun daun-daunna: kitu ogé siki anu suci bakal jadi zatna.” Yesaya 6:11–13.
The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.
Pangéran nangtukeun yén patalékan “dugi ka iraha” dina sababaraha kasaksian nunjuk ka hukum Minggu, sarta dina ayat katilu Yesaya genep para malaikat ngumumkeun, “Suci, suci, suci, nyaéta PANGERAN semesta alam: sakuliah bumi pinuh ku kamulyaan-Na.” Sister White ngahubungkeun ieu jeung malaikat anu kuat dina Wahyu dalapan welas.
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.
“Sabot maranéhna [para malaikat] ningali mangsa nu bakal datang, waktu sakuliah bumi bakal pinuh ku kamulyaan-Na, lagu pujian kameunangan digemakeun ti nu saurang ka nu séjén dina lantunan anu merdu, ‘Suci, suci, suci, nyaéta Gusti Nu Maha Kawasa.’ Maranéhna kacida nyugemakeunana pikeun ngamulyakeun Allah; jeung dina payuneun-Na, handapeun seuri pangsukaan-Na, maranéhna henteu ngaharepkeun nanaon deui. Dina ngemban gambar-Na, dina ngalaksanakeun palayanan-Na sarta nyembah ka Anjeunna, cita-cita pangluhurna maranéhna geus kahontal sapinuhna.” Review and Herald, December 22, 1896.
Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.
Yesaya genep nandakeun 9/11, nalika bumi dicaangan ku kamulyaan sora kahiji tina dua sora dina Wahyu dalapan welas. Nalika Yesaya naros, “dugi ka iraha,” sajarah dina éta pasal ditangtukeun minangka mangsa ti 9/11 nepi ka undang-undang Minggu, nalika sora kadua sumping. Yesaya ngawartosan ka urang yén dina waktu undang-undang Minggu bakal aya hiji sesa umat—anu mangrupakeun perpuluhan. Sesa umat éta miboga eusi dina dirina—minyak dina bejana-bejanana.
But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.
Tapi can di jerona bakal aya saparapat kasapuluh [persepuluhan], sarta éta bakal balik deui, jeung bakal didahar; saperti tangkal teil, jeung saperti tangkal ek, anu zat-hirupna aya dina éta tangkal-tangkal, nalika maranéhna ngagugurkeun daun-daunna: kitu deui binih anu suci bakal jadi zat-hirupna. Yesaya 6:13.
The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.
“Kasapuluhna” teh nya éta maranéh anu geus “balik” minangka jawaban kana panggero Malachi jeung ogé panggero Yermia supaya maranéhna balik. Maranéhna téh tatangkalan kamanusaan, dihijikeun jeung Katuhanan (siki anu suci). Maranéhna bakal didahar, sabab maranéhna lain ngan ukur utusan-utusan, tapi ogé panji tina roti ombak Pentakosta; maranéhna téh amanat anu bakal didahar ku bangsa-bangsa lain.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Ku sabab kitu kieu timbalan PANGERAN, Lamun maneh mulang, tanwande ku Kami maneh dipulangkeun, sarta maneh bakal nangtung di payuneun Kami; jeung lamun maneh misahkeun anu mulya ti anu hina, maneh bakal jadi sungut Kami; sina maranéhna mulang ka maneh, tapi ulah maneh mulang ka maranéhna. Yermia 15:19.
Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.
Yermia ngalambangkeun jalma-jalma anu ngadahar pesen anu aya dina panangan malaikat éta, anu mangrupakeun ujian alfa jeung dasar anu dilambangkeun ku 11 Agustus 1840, 1888, jeung 9/11, sabab manéhna nyebutkeun yén manéhna manggihan éta kecap-kecap tuluy ngahakanana.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
Pangandika-Mu kapanggih ku abdi, tuluy ku abdi didahar; sarta pangandika-Mu jadi kabagjaan jeung suka cita haté abdi, margi abdi disebat ku ngaran-Mu, nun PANGERAN, Allah semesta alam. Yeremia 15:16.
Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.
Yermia disebut ku ngaran Allah nalika anjeunna ngadahar kitab leutik dina panangan malaikat, sarta éta amanat ngahasilkeun kabungahan jeung suka cita, sabalikna tina kaéra. Nalika ngaran Allah dipasihkeun ka Yermia, anjeunna ngalambangkeun saratus opat puluh opat rébu anu kaasup urang Filadelfia.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Jalma anu unggul bakal ku Kami dijadikeun tihang di Bait Allah Kami, sarta manehna moal kaluar deui ti dinya salalanggengna; jeung kana dirina bakal ku Kami dituliskeun ngaran Allah Kami, jeung ngaran kota Allah Kami, nyaéta Yerusalem anyar, anu nurun ti sawarga ti Allah Kami; sarta kana dirina bakal ku Kami dituliskeun ngaran Kami anu anyar. Wahyu 3:12.
Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.
Yermia ngadahar amanat 9/11 sarta ngalaman kuciwa tanggal 18 Juli 2020.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.
Abdi henteu calik dina pasamoan jalma-jalma anu ngahina, jeung henteu girang; abdi calik nyalira ku sabab panangan-Mantenna, margi Mantenna parantos ngeusian abdi ku amarah. Naha nyeri abdi langgeng, sareng tatu abdi teu tiasa diubaran, anu nampik pikeun cageur? Naha Mantenna bade sakitu ka abdi sapertos tukang bohong, sareng sapertos cai anu ngaleungit? Yeremia 15:17, 18.
Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.
“Paguyuban para panyindiran” milik Yermia téh nyaéta “sinagoga Iblis” milik Filadelfia jeung Smirna, anu nyebut dirina urang Yahudi, padahal lain. Yermia henteu ngaraos suka cita, sabab talatah anu geus diproklamasikeun ku anjeunna téh mangrupa talatah palsu, anu ngan ngahasilkeun kaéra, lain kabungahan. “Tatuna nu langgeng anu nolak cageur” milik Yermia téh nyaéta tilu satengah poé nalika paguyuban para panyindiran bungah bari Yermia, Musa, jeung Elia paéh di jalan anu ngaliwatan lebak tulang-tulang paéh anu garing. Di tengah-tengah mangsa mamang jeung kateupastian éta, Gusti nanya ka Yermia supaya mulang.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Ku sabab kitu kieu timbalan PANGERAN: Lamun maneh balik, tangtu Kami bakal mulangkeun maneh, sarta maneh bakal nangtung di payuneun Kami; jeung lamun maneh misahkeun anu mulya ti anu hina, maneh bakal jadi sakumaha sungut Kami; maranéhna kudu balik ka maneh, tapi ulah maneh balik ka maranéhna. Jeung Kami bakal ngajadikeun maneh pikeun ieu bangsa jadi témbok tambaga anu dibénténg; maranéhna bakal merangan maneh, tapi maranéhna moal ngéléhkeun maneh; sabab Kami nyarengan maneh pikeun nyalametkeun maneh jeung pikeun ngabébaskeun maneh, timbalan PANGERAN. Jeung Kami bakal nyalametkeun maneh tina leungeun jalma-jalma jahat, sarta Kami bakal nebus maneh tina leungeun jalma-jalma anu pikasieuneun. Yermia 15:19–21.
If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.
Upami Yermia mulih, Allah baris ngajadikeun anjeunna hiji tentara, dilambangkeun minangka témbok tambaga anu bakal dipaéhan ku boh “jalma-jalma jahat” boh “jalma-jalma pikasieuneun,” tapi maranéhna moal unggul. Ieu téh tentara kuda-kuda bodas kalawan para nu naék kuda dipaparin pakean seragam tina linen bodas. Tentara éta, atawa témbok tambaga éta, dihudangkeun nalika Yermia mulih; upami jeung nalika anjeunna misahkeun anu mulya ti anu hina. Dina Yehezkiel tilu puluh tujuh, tentara anu ceuk Sister White nyaéta umat sésa Allah, nangtung nalika maranéhna geus mulang. Umat sésa mulang, tuluy nangtung jadi tentara anu kuat, nalika maranéhna misahkeun anu mulya jeung anu hina, sarta tuluy maranéhna jadi sungut Allah. Maranéhna kudu leres-leres ngabagi kecap bebeneran, misahkeun hampas tina gandum, sabab maranéhna ngagunakeun aturan-aturan anu sarua saperti anu dicangking ku ramana, anu saurang panggiling gandum anu ngahususkeun diri dina nyiapkeun roti anu pangsaéna. Lamun maranéhna misahkeun anu mulya ti anu hina; bebeneran ti kasalahan, maranéhna bakal jadi panjaga Allah nalika Allah misahkeun jalma-jalma jahat jeung jalma-jalma wijaksana.
Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.
Yeremia ngawaler panggero pikeun mulang dina taun 2023, tuluy dina taun 2024 anjeunna kuciwa lantaran aya hiji golongan gedé misah dina tés dasar ngeunaan Roma nu netepkeun titingalian éta. Yeremia kalayan bener misahkeun nu mulya ti nu hina, bebeneran ti kasalahan, sarta neraskeun nepi ka tés internal omega dina mangsa dibukana jandéla-jandéla sawarga. Nalika langit dibuka, garéja nu meunang geus nyiapkeun dirina. Anjeunna geus lulus tés éksternal alpha nu dasar, tuluy anjeunna ogé lulus tés internal omega ngeunaan jandéla-jandéla sawarga. Anjeunna boh lulus sarta jadi bagian tina pasukan Allah, atawa ditiup kaluar tina jandéla-jandéla ku angin. Anjeunna dialungkeun ka hiji tegalan anu lega, sakumaha halna jeung Sebna dina Yesaya dua puluh dua, atawa anjeunna diasupkeun kana peti. Anjeunna boh diasupkeun kana peti, atawa dialungkeun kaluar tina Bait Allah sakumaha Nehemia ngusir Tobia, atawa Kristus ngusir para padagang duit. Nalika lalaki nu mawa sikat kokotor ngalungkeun permata-permata kana peti, peti éta boh nyaéta Firman Allah dina hiji rangka bebeneran nu anyar, atawa peti éta nyaéta Bait Allah, duanana mangrupa lambang Kristus, jeung Kristus teu meunang dipisah-pisah.
Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.
Naha Al-Masih kabagi? naha Paulus disalibkeun pikeun maranéh? atawa maranéh dibaptis dina ngaran Paulus? 1 Korinta 1:13.
Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.
Kristus henteu kapisah ti Paulus. Kaallahan henteu kapisah ti kamanusaan Paulus. Nalika Paulus, salaku manusa, ngabaptis dina ngaran Kaallahan, teu aya pamisahan, sabab utusan manusa téh ngahiji jeung pesen Ilahi. Paulus ngahiji jeung Kaallahan saéstuna sakumaha Éfraim ngahiji jeung brahalana.
Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.
Jalma-jalma dina impian Miller anu diasupkeun ka jero bait (peti), nyaéta perpuluhan dina Malachi tilu anu kudu dibawa ka gudang, tempat kadaharan diteundeun jeung dibagikeun. Gudang éta nyaéta baitna saratus opat puluh opat rébu, atawa sakumaha anu diucapkeun ku Petrus, “hiji imah rohani, hiji imam-imam anu suci.” Peti éta nyaéta imah rohani, sarta permata-permata éta nyaéta kaimaman. Ku sabab éta impian Miller kacatet dina kaca “81,” lambang Imam Agung Ilahi anu dihijikeun jeung dalapan puluh imam manusa.
In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”
Dina impian Miller, lalaki nu mawa sikat kokotor ngalambangkeun mawa permata-permata, (anu mangrupakeun perpuluhan dina Yesaya jeung pangbakti dina Maleakhi), nalika Mantenna ngalungkeun permata-permata éta ka jero Bait Suci, anu nyaéta gudang pangreungeu, anu nyaéta peti. Mindeng aya dua patalékan anu patali jeung malaikat kadua, jeung ujian omega téh nyaéta malaikat kadua dina patalina jeung ujian alpha jeung ujian lakmus katilu. Panggilanna nyaéta pikeun balik deui, jeung balikna éta dibuktikeun ku mawa sakabéh perpuluhan jeung pangbakti ka jero gudang pangreungeu, supaya aya dahareun di imah-Na. Dua patalékan di dieu nyaéta: naon anu disebut “dahareun?” jeung naon anu disebut “gudang pangreungeu?”
If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.
Lamun permata-permata téh para utusan, atawa lamun permata-permata téh éta pekabaran, hal éta nangtukeun kumaha dua patalékan éta dijawab. Lamun éta para utusan, mangka maranéhna téh perpuluhan anu nyusun Bait Allah, anu salawasna ditegakkan dina léngkah kadua. Lamun éta pekabaran, éta téh pekabaran Teriakan Tengah Peuting anu dibawa nepi ka kasampurnaan minangka batu puncak Bait Allah, sarta ngeunaan pangkuatan pekabaran malaikat kadua.
And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.
Tuluy ngandika, Ku sabab eta lalaki bakal ninggalkeun bapa jeung indungna, sarta ngahiji pageuh jeung pamajikanana; jeung maranéhna duaan bakal jadi hiji daging? Ku kituna maranéhna lain deui duaan, tapi hiji daging. Ku sabab kitu, naon anu geus dihijikeun ku Allah, ulah dipisahkeun ku manusa. Mateus 19:5, 6.
We will continue this study in the next article.
Urang baris neraskeun ieu pangajaran dina tulisan salajengna.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Kuring dipintonkeun deui kana pangwartaan ngeunaan kadatangan Kristus anu kahiji. Yohanes diutus dina roh jeung kakawasaan Élia pikeun nyiapkeun jalan pikeun Yesus. Maranéhna anu nampik kasaksian Yohanes henteu meunang mangpaat tina pangajaran Yesus. Panolakan maranéhna kana amanat anu ngaramalkeun kadatangan-Na nempatkeun maranéhna dina kaayaan anu matak teu sanggup narima kalayan gancang bukti anu pangkuatna yén Anjeunna téh Al Masih. Iblis mingpin jalma-jalma anu nampik amanat Yohanes sangkan maju leuwih jauh deui, nepi ka nampik jeung nyalibkeun Kristus. Ku ngalakukeun kitu maranéhna nempatkeun dirina dina kaayaan anu matak teu bisa narima berkah dina poé Pentakosta, anu saéstuna bakal ngajar maranéhna jalan asup ka Bait Suci sawarga. Robekna layar Bait Allah némbongkeun yén kurban-kurban jeung tata cara urang Yahudi moal ditarima deui. Kurban Agung geus dipasrahkeun jeung geus ditarima, sarta Roh Suci anu turun dina poé Pentakosta ngarahkeun pikiran para murid ti bait suci dunya ka Bait Suci sawarga, tempat Yesus geus asup ku getih-Na sorangan, pikeun ngucurkeun ka para murid-Na mangpaat panebusan-Na. Tapi urang Yahudi ditinggalkeun dina poék gulita sagemblengna. Maranéhna kaleungitan sakabéh cahaya anu sabenerna bisa dipibanda ku maranéhna ngeunaan rarancang kasalametan, sarta masih kénéh ngandelkeun kurban jeung sasajén maranéhna anu sia-sia. Bait Suci sawarga geus ngagantikeun bait suci dunya, tapi maranéhna teu boga pangaweruh ngeunaan éta parobahan. Ku sabab éta maranéhna teu bisa meunang mangpaat tina pangantaraan Kristus di tempat suci.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Loba jalma ningali kalayan kasieun kana lampah bangsa Yahudi dina nampik jeung nyalibkeun Kristus; sarta nalika maranéhna maca sajarah panyiksa anu ngahinakeun ka Anjeunna, maranéhna ngira yén maranéhna nyaah ka Anjeunna, sarta moal mungkir ka Anjeunna saperti anu dipigawé ku Petrus, atawa nyalibkeun Anjeunna saperti anu dipigawé ku bangsa Yahudi. Tapi Allah, anu maca hate sakumna jalma, geus mawa kana pangujian éta kanyaah ka Yesus anu ku maranéhna diaku dirasakeun. Sakuliah sawarga niténan kalayan minat anu pangjerona kumaha talatah malaikat kahiji ditarima. Tapi loba anu ngaku nyaah ka Yesus, jeung anu ngucurkeun cimata nalika maca carita salib, malah ngagodaan beja hadé ngeunaan kadatangan-Na. Gantina narima éta talatah kalayan kabungahan, maranéhna nyatakeun yén éta téh kasasab. Maranéhna mikabencikeun jalma-jalma anu mikanyaah kana nembongan-Na sarta ngaluarkeun maranéhna ti garéja-garéja. Jalma-jalma anu nolak talatah kahiji teu bisa meunang mangpaat tina talatah kadua; kitu deui maranéhna henteu meunang mangpaat tina sasambat tengah wengi, anu dimaksudkeun pikeun nyiapkeun maranéhna supaya ku iman bisa asup babarengan jeung Yesus kana tempat anu pangsucina di tempat suci sawarga. Jeung ku lantaran nolak dua talatah saméméhna, maranéhna geus nepi ka ngapoekeun pamahaman maranéhna, nepi ka teu bisa ningali cahaya dina talatah malaikat katilu, anu némbongkeun jalan asup kana tempat anu pangsucina. Kuring ningali yén saperti bangsa Yahudi nyalibkeun Yesus, kitu ogé garéja-garéja ngan ukur dina ngaran geus nyalibkeun ieu talatah-talatah, ku sabab éta maranéhna teu boga pangaweruh ngeunaan jalan asup kana tempat anu pangsuci, sarta maranéhna teu bisa meunang mangpaat tina syafaat Yesus di dinya. Saperti bangsa Yahudi, anu ngahaturkeun kurban-kurban maranéhna anu euweuh gunana, maranéhna ogé ngahaturkeun doa-doa maranéhna anu euweuh gunana ka rohangan anu geus ditinggalkeun ku Yesus; jeung Sétan, anu bungah ku panipuan éta, nyokot sipat kaagamaan, sarta ngarahkeun pikiran jalma-jalma anu ngaku Kristen ieu ka dirina sorangan, bari digawé ku kakawasaanana, ku tanda-tandana jeung kaajaiban-kaajaiban palsu, pikeun ngabeungkeut maranéhna pageuh dina jiretna.” Early Writings, 259–261.