The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.
Ujian batu puncak omega internal anu nuturkeun ujian pondasi alfa eksternal taun 2024, merlukeun hiji définisi ngeunaan “gudang,” jeung ngeunaan “daging” anu diteundeun dina gudang éta. Ujian ieu téh sipatna nubuatan, sarta miboga hiji garis bebeneran internal jeung eksternal. Naha perhiasan-perhiasan éta téh kaum sésa James White, atawa naha éta téh bebeneran-bebeneran tina Firman Allah? Éta téh duanana.
At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.
Dina 9/11, umat Allah dipiwarang pikeun ngadahar kitab leutik éta sarta mulang ka jalan-jalan heubeul Yeremia, tempat tatapakan-tatapakan éta tuluy diteundeun. Dina 9/11, katingali yén nalika Yohanes, dina Wahyu pasal sabelas, dipiwarang pikeun ngukur, anjeunna dipiwarang ngukur dua perkara. Anjeunna dipiwarang ngukur boh Bait Allah, boh para panyembah di jerona. Anjeunna dipiwarang ninggalkeun pakarangan tina 1.260 taun nalika bangsa-bangsa kapir ngalalaworakeun ku nincak-injak tempat suci jeung pasukanana. Tempat suci jeung pasukanana téh nya éta Bait Allah jeung para panyembah di jerona.
In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.
Dina taun 2023, malaikat anu sarua anu kungsi turun dina 9/11 turun deui, muka segel talatah Pekik Tengah Peuting, tuluy dina taun 2024 tés pondasi lahiriah ngeunaan naha lambang Roma masih netepkeun eta tetenjoan sakumaha anu geus dilakukeunana pikeun kaum Millerit.
The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”
“Jandéla nu muka” di sawarga nandakeun datangna ujian omega internal ngeunaan Bait, sarta panggero pikeun “balik.” Ujian éta nungtut sangkan ngaidéntifikasi dua lambang. Nalika malaikat katilu sumping dina taun 1844, tuluy deui dina 9/11, Yohanes dipiwarang ngukur Bait Allah jeung jalma-jalma anu nyembah di jerona, ku kituna ngaidéntifikasi hiji pagawean nubuat ngeunaan ngukur Bait jeung para panyembah dina taun 2023. Maleakhi ngangkat patalékan: naon ari “gudang,” jeung naon ari “dahareun?” Patarosan-patarosan ieu anu sarua dina impian Miller nyaéta: naon ari “peti,” jeung naon ari “permata-permata.”
Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.
Impian Miller netepkeun jandéla-jandéla langit anu kabuka minangka titik tempat garéja anu unggul dina Wahyu salapan welas diangkat dina linen bodas pikeun nunggang kana kuda-kuda bodas pasukan PANGERAN semesta alam. Jandéla-jandéla anu kabuka téh nya éta tempat berkah atawa kutuk Maleakhi dituangkeun. Jandéla anu kabuka dina impian Miller téh nya éta tempat runtah dipiceun jeung permata-permata dikumpulkeun kana peti perhiasan.
The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.
Rujukan anu kahiji ngeunaan jandéla-jandéla langit aya dina carita Nuh, sarta nalika jandéla-jandéla éta dibuka, turun hujan salila opat puluh poé opat puluh peuting. Nalika jandéla-jandéla éta dibuka, dalapan jiwa aya dina bahtera. Baptisan di Laut Beureum ngawanohkeun opat puluh taun pangumbaraan nepi ka Yordan kaliwatan. Nalika Kristus engké dibaptis di éta tempat kénéh, Anjeunna dihalau ka padang gurun salila opat puluh poé. Nalika Anjeunna dihudangkeun tina pupus, sakumaha dilambangkeun ku baptisan-Na, Anjeunna ngajar murid-murid salila opat puluh poé saméméh Anjeunna naék ka sawarga.
When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.
Nalika garéja robah ti garéja nu keur perang jadi garéja nu meunang kameunangan, raja Daud nu yuswana tilu puluh taun bakal maréntah salila opat puluh taun. Garéja nu meunang kameunangan digambarkeun ku hiji nabi, hiji imam, jeung hiji raja. Nabi nu yuswana tilu puluh taun nalika ngamimitian palayananana salila dua puluh dua taun téh nyaéta Yehezkiel, sarta anjeunna ngamimitian palayanan éta nalika langit kabuka.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Dina taun katilu puluh, dina bulan kaopat, dina poé kalima bulan éta, nalika kuring aya di antara para tawanan di sisi walungan Kebar, langit kabuka, sarta kuring ningali titingalian-titingalian ti Allah. Yehezkiel 1:1.
At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.
Dina umur tilu puluh taun, Yusuf mimiti maréntah minangka imam, sarta anjeunna disanghareupan ku angin ti wétan, nyaéta Islam, anu mawa krisis anu beuki ngagedéan, anu ngamungkinkeun Mesir, éta naga anu ngagolér di laut, ngalaksanakeun pamaréntahan dunya tunggal. Dina éta krisis, Yusuf ngumpulkeun bahan kadaharan kana lumbung-lumbung.
In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.
Dina bulan Juli 2023, aya hiji sora kadéngé di padang gurun, tuluy Singa ti kaom Yuda mimiti muka segel amanat Panyaur Tengah Peuting. Dina taun 2024, ujian alfa éksternal anu jadi pondasi misahkeun dua golongan, sarta prosés muka segel terus lumangsung. Ayeuna dina taun 2026, ujian omega internal Bait Suci anu bakal sakali deui misahkeun dua golongan geus sumping.
The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.
Minggu suci nalika Kristus, salaku Utusan Perjangjian, netepkeun perjangjian jeung loba jalma, nya éta palataran jeung Tempat Suci. Ti 22 Oktober 1844 nepi ka Mikael jumeneng (sakumaha Anjeunna tumaros dina ahir minggu suci éta nalika Stéfanus dibaledogan ku batu) nya éta Tempat Maha Suci. Pesta-pesta usum semi kacumponan dina minggu suci éta, sarta éta mangrupa alfa tina pesta-pesta; ari pesta-pesta usum gugur, nyaéta tarompét dina poé kahiji, Poé Pangrujukan dina poé kasapuluh, tuluy pesta pondok daun ti poé kalima belas nepi ka poé ka dua puluh dua, nya éta omega tina pesta-pesta.
“In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.
“Kitu deui, perlambang-perlambang anu patali jeung kadatangan anu kadua kudu kacumponan dina mangsa anu geus ditangtukeun dina ibadah simbolis. Dina sistem Musa, panyucian tempat suci, atawa Poé Pangbébasan Agung, lumangsung dina poé kasapuluh bulan katujuh urang Yahudi (Leviticus 16:29–34), nalika imam agung, sanggeus ngayakeun panebusan pikeun sakumna Israil, sarta ku kituna miceun dosa-dosa maranéhna tina tempat suci, kaluar tuluy maparin berkah ka rahayat. Ku kituna, dipercaya yén Kristus, Imam Agung urang anu agung, bakal nembongan pikeun nyucikeun bumi ku karuksakan dosa jeung para jalma dosa, sarta pikeun maparin ka umat-Na anu ngadagoan berkah kalanggengan hirup. Poé kasapuluh bulan katujuh, Poé Pangbébasan Agung, waktu panyucian tempat suci, anu dina taun 1844 tumiba dina tanggal dua puluh dua Oktober, dianggap minangka waktu kadatangan Gusti. Ieu saluyu jeung bukti-bukti anu geus dipidangkeun saméméhna yén 2300 poé éta bakal lekasan dina usum gugur, sarta kacindekan éta katingalina teu bisa disangkal.”
“In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.
“Dina ibarat dina Mateus 25 mangsa nungguan jeung saré téh disusul ku datangna pangantén lalaki. Ieu luyu jeung alesan-alesan anu kakara ditepikeun, boh tina nubuatan boh tina perlambang-perlambang. Eta mawa kayakinan anu kuat kana kabeneranana; jeung ‘pekikan tengah peuting’ diumumkeun ku rébuan jalma anu percaya.
“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.
“Laksana gelombang pasang, gerakan éta nyapu ka sakuliah nagri. Ti kota ka kota, ti lembur ka lembur, nepi ka tempat-tempat padésan anu jauh, éta maju, dugi ka umat Allah anu keur ngadagoan kakeueum hudang sagemblengna. Fanatisme sirna di hareupeun ieu pangwawaran saperti ibun isuk-isuk di hareupeun panonpoé nu keur naék. Nu percaya ningali yén mamang jeung kabingungan maranéhna dipiceun, sarta pangharepan jeung kawani ngahudangkeun hate maranéhna. Pagawean éta leupas tina rupa-rupa kaleuleuwihan anu salawasna nembongan nalika aya kagirangan manusa tanpa pangaruh anu ngadalikeun tina Firman jeung Roh Allah. Watakna sarupa jeung mangsa-mangsa ngarendahkeun diri sarta mulang ka PANGERAN anu di antara Israél baheula lumangsung sanggeus pesen-pesen panggeuing ti hamba-hamba-Na. Éta mawa ciri-ciri anu nandaan pagawean Allah dina unggal jaman. Kabungahan ékstatis saeutik pisan aya, tapi anu leuwih nyata téh panyungsi hate anu jero, pangakuan dosa, jeung ninggalkeun dunya. Persiapan pikeun patepang jeung Gusti jadi beban jiwa-jiwa anu keur merih. Aya doa anu tekun sarta pangbakti anu taya nu disumputkeun ka Allah.” The Great Controversy, 400.
The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.
Hari-hari raya musim semi parantos digenepan dina minggu suci, sareng hujan awal atanapi alfa harita dicurahkan dina Pentakosta, sahingga ngalambangkeun pencurahan hujan ahir dina hari-hari raya musim gugur. Hari-hari raya musim semi éta dipedar dina Imamat 23, ayat hiji dugi ka dua puluh dua. Hari-hari raya musim gugur aya dina ayat 23 dugi ka 44. 2300 taun ngantunkeun anjeun ka taun 1844. Dua puluh dua ayat pikeun hari-hari raya musim semi sareng dua puluh dua ayat pikeun hari-hari raya musim gugur. Dua runtuyan dua puluh dua dina pasal dua puluh tilu.
The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.
Pésta tarompét téh mangrupa pépéling yén pangadilan bakal lumangsung dina sapuluh poé, sarta pésta kemah téh mangrupa raramean kabungah ku sabab dosa geus dihampura dina Poé Panebusan. Poé Sabat jeung poé ka dalapan sanggeus pésta ngalambangkeun mangsa reureuh Sabat salila sarébu taun pikeun bumi.
But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.
Ari, dulur-dulur nu dipikanyaah, ulah teu nyaho kana hiji hal ieu, yén hiji poé pikeun Gusti téh sarua jeung sarébu taun, jeung sarébu taun sarua jeung hiji poé. 2 Petrus 3:8.
The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.
Malaikat nu kahiji ngumumkeun dibukana pangadilan, jeung dina tingkat nubuatan éta, 1798, anu mangrupa “waktu ahir” nurutkeun Daniel, nyaéta panggenepan tina pésta tarompet; tapi dina tanggal 11 Agustus 1840, talatah malaikat nu kahiji ti 1798 anu geus teu disegel deui, dipaparin kakawasaan ku panggenepan nubuatan tina cilaka nu kadua. Islam mangrupa bagian tina pangéling dina pésta tarompet, anu ngumumkeun poé pangadilan anu geus ngadeukeutan.
For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.
Pikeun jalma-jalma anu daék ningali, pesta-pesta gugur, nyaéta tarompét jeung pondok daun, ngagambarkeun pesta alfa jeung omega, kalayan pangadilan di tengahna. Teu kabeneran lamun pesta-pesta ieu ditetepkeun dina Imamat dua puluh tilu. Dua puluh tilu mangrupakeun lambang panebusan. Teu kabeneran yén pesta nu kahiji aya dina poé kahiji bulan katujuh sarta yén pesta nu pamungkas réngsé dina poé ka dua puluh dua. Pesta tarompét nyaéta hurup kahiji tina alfabét Ibrani, poé Panebusan nyaéta hurup tengah, sarta pesta pondok daun nyaéta hurup ka dua puluh dua tina alfabét Ibrani.
Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.
Bab dua puluh tilu, ayat 23 nepi ka 44 dina Imamat mangrupa dua puluh dua ayat anu ditempatkeun dina “raraga bebeneran.” Poe kasapuluh di tengahna nandakeun hiji ujian, sabab sapuluh téh lambang ujian, sarta poé Panebusan téh tempat pangberontakan jalma-jalma nu leungit kacatet jeung diréngsékeun, jeung pangberontakan éta dilambangkeun ku hurup katilu welas dina abjad Ibrani. Hurup nu di tengah tina kecap Ibrani pikeun bebeneran téh hurup katilu welas, sarta éta sajajar jeung poé kasapuluh dina bulan katujuh, jeung minangka hiji waymark, éta miboga sipat-sipat nubuatan tina abjad Ibrani jeung poé nu tangtu éta. Sapuluh ditambah katilu welas jadi dua puluh tilu. Tujuh puluh téh hasil jumlah tina 10 kali 7, sarta poé kasapuluh dina bulan katujuh ogé sarua jeung tujuh puluh, anu mangrupa lambang ahirna mangsa kasempetan.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Tuluy Petrus sumping ka Anjeunna, sarta ngandika, “Gusti, sabaraha kali dulur abdi kedah ngalakukeun dosa ka abdi, lajeng abdi ngahampura anjeunna? Naha dugi ka tujuh kali?” Waler Isa ka anjeunna, “Kami nyebut ka anjeun, lain dugi ka tujuh kali, tapi dugi ka tujuh puluh kali tujuh.” Mateus 18:21, 22.
Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.
Opat ratus salapan puluh taun geus dipotongkeun pikeun Israél baheula. Taun-taun éta dipotongkeun tina dua rébu tilu ratus taun sarta dilambangkeun minangka tujuh puluh minggu, ku kituna Yesus netelakeun yén wates waktu kasempetan téh opat ratus salapan puluh, nyaéta anu dilambangkeun ku “tujuh puluh” minggu dina Daniel salapan.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.
Tujuh puluh minggu geus ditangtukeun ka bangsa maneh jeung ka kota suci maneh, pikeun ngarampungkeun palanggaran, jeung pikeun nganyahokeun dosa-dosa, jeung pikeun ngayakeun panebusan pikeun kajahatan, jeung pikeun ngawanohkeun kabeneran anu langgeng, jeung pikeun nyégél tetenjoan jeung nubuat, jeung pikeun ngurapan Anu Maha Suci. Daniel 9:24.
The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.
Kecap Ibrani anu ditarjamahkeun jadi “dipotong” ngan dipaké dina ayat ieu waé dina Perjanjian Heubeul, sarta hartina “ditangtukeun atawa diparéntahkeun.” Ieu béda jeung kecap anu ilaharna dipaké anu ditarjamahkeun jadi “dipotong,” anu dumasar kana Abram motong kurban-kurban dina léngkah kahiji tina perjangjian dina Kajadian lima belas. Eta geus “ditangtukeun” jeung “diparéntahkeun” yén Israil bakal boga opat ratus salapan puluh taun mangsa pangudian, tuluy maranéhna bakal dipotong tina statusna minangka umat perjangjian Allah. Aya dua rupa “dipotong;” hiji anu ngagambarkeun éta mangsa salaku mangsa pangudian anu “dipotong” tina hiji jumlah anu leuwih gedé ku angka tujuh puluh, sarta nalika “anggur anyar” dina Yoel “dipotong” tina sungut maranéhna, mangsa pangudian nutup. Tujuh puluh ngagambarkeun panutupan mangsa pangudian.
The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.
Pesta-pesta gugur ngandung tilu léngkah tina kecap Ibrani “kaleresan.” Pesta-pesta gugur dimimitian dina Imamat 23:23, waymark tengah tina Poe Panebusan nyaéta poe kasapuluh jeung hurup katilu belas, nu sarua jeung 23, sarta pesta Kemah Daun réngsé dina poe ka dua puluh dua, tuluy aya Sabat agung anu nuturkeun éta pesta, sarta éta petikan ditungtungan dina 23:44.
Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.
Imamat Lewi hartina kapanditaan Lewi. Pésta-pésta usum cinyusu digambarkeun dina pasal 23:1–22, tuluy pésta-pésta usum gugur digambarkeun dina 23:23–44. Pésta-pésta usum cinyusu digambarkeun ku dua puluh dua ayat, jeung abjad Ibrani aya dua puluh dua aksara. Pésta-pésta usum gugur ogé dipidangkeun dina dua puluh dua ayat. Pésta tarompét ngumumkeun deukeutna pangadilan dina Poé Panebusan. Tuluy pésta Kemah-kemahan lumangsung salila tujuh poé, anu réngsé dina poé ka dua puluh dua bulan katujuh. Poé kahiji tina tujuh poé éta téh Sabat upacara, kitu deui poé kadalapan, nyaéta poé sanggeus pésta tujuh poé éta. Poé kahiji jeung poé kadalapan ngajadikeun poé kadalapan lambang kadalapan anu asalna tina tujuh.
Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.
Ucapkeun ka urang Israil, kieu: Dina poé ka lima belas bulan katujuh ieu kudu aya Pesta Kemah salila tujuh poé pikeun PANGERAN. Dina poé kahiji kudu aya pasamoan suci; maranéh ulah ngalakukeun pagawéan kasar naon baé di dinya. Salila tujuh poé maranéh kudu ngahaturkeun kurban beuleuman ku seuneu ka PANGERAN; dina poé kadalapan kudu aya pasamoan suci pikeun maranéh, sarta maranéh kudu ngahaturkeun kurban beuleuman ku seuneu ka PANGERAN; éta téh hiji pasamoan raya anu khidmat, jeung maranéh ulah ngalakukeun pagawéan kasar naon baé di dinya. … Kitu deui dina poé ka lima belas bulan katujuh, sanggeus maranéh ngumpulkeun hasil tanah, maranéh kudu ngayakeun pesta pikeun PANGERAN salila tujuh poé; dina poé kahiji kudu aya Sabat, jeung dina poé kadalapan ogé kudu aya Sabat. Imamat 23:34–36, 39.
The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.
Poé Sabat upacara poé ka dalapan ngagambarkeun Sabat milénium, anu nuturkeun pésta Tarub. Ngumbara-na Israél kuna di tanah gurun salila opat puluh taun dipiéling ku cicing di saung-saung salila poé-poé pésta Tarub, sarta éta ngagambarkeun lain ngan ukur curahan hujan panungtungan, tapi ogé mangsa kasusah Yakub, waktu malaikat-malaikat geus mingpin jalma-jalma satia Allah ka pasir-pasir jeung pagunungan-pagunungan pikeun panyalindungan.
“In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.
“Dina mangsa kasusah, urang sadaya ngalungsur ti kota-kota jeung lembur-lembur, tapi dikejar ku jalma-jalma jahat, anu asup ka imah-imah para suci bari mawa pedang. Maranéhna ngacungkeun pedang pikeun maehan urang, tapi pedang éta pegat, tuluy murag teu aya dayana siga jarami. Tuluy urang sadaya sasambat beurang peuting pikeun meunangkeun kasalametan, sarta éta sasambat naék ka payuneun Allah. Panonpoé naék, sarta bulan cicing kénéh. Walungan-walungan eureun ngalir. Mega poék beurat naék, sarta silih tabrak. Tapi aya hiji tempat anu hérang ku kamulyaan anu tetep, ti dinya kaluar sora Allah kawas sora cai anu réa, anu ngageterkeun langit jeung bumi. Langit muka jeung nutup, sarta keur kaributan. Gunung-gunung ngageter kawas awi kakeueum ku angin, sarta ngaluarkeun batu-batu rungkud ka sakurilingna. Laut ngagolak kawas pariuk, sarta ngalungkeun batu-batu ka darat. Jeung nalika Allah ngandika ngeunaan poé jeung jam datangna Yesus, sarta masrahkeun perjangjian langgeng ka umat-Na, Anjeunna ngucapkeun hiji kalimah, tuluy eureun sakeudeung, bari kecap-kecap éta ngagulung ngaliwatan bumi. Israil Allah nangtung bari panonna neuteup ka luhur, ngadangukeun kecap-kecap éta sakumaha kaluar tina sungut Yéhuwa, sarta ngagulung ngaliwatan bumi kawas guludug anu pangngagelegerna. Eta mangrupa hal anu matak kacida solémna. Dina tungtung unggal kalimah, para suci ngagorowok, Kamulyaan! Haléluya! Beungeut maranéhna kacahayaan ku kamulyaan Allah; sarta maranéhna ngagenclang ku kamulyaan éta, sakumaha beungeut Musa nalika anjeunna turun ti Sinai. Jalma-jalma jahat teu sanggup neuteup ka maranéhna ku sabab kamulyaan éta. Jeung nalika berkah anu moal aya tungtungna diucapkeun ka jalma-jalma anu geus ngamulyakeun Allah ku ngajaga Sabat-Na tetep suci, aya sora gegap gempita kameunangan anu hébat ngalawan Si Sato Galak, jeung ngalawan Gambarna.”
“Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.
“Ti dinya mimiti taun yubileum, nalika tanah kudu reureuh.” Review and Herald, 21 Juli 1851.
Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.
Yesus mulih deui jeung bumi reureuh salila sarébu taun, sakumaha dilambangkeun ku Sabat taun katujuh pikeun tanah jeung taun Yobel. Dina ayat tilu, tina Imamat dua puluh tilu, Sabat poé katujuh pikeun manusa ditegeskeun minangka bubuka pasal anu ditungtungan ku nu ka dalapan, nya éta tina nu tujuh, sarta ngawakilan Sabat taun katujuh nalika tanah reureuh.
And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.
Jeung PANGERAN ngandika ka Musa, saur-Na, “Nyarios ka urang Israil, sarta carioskeun ka maranéhna, ngeunaan poe-poe raya PANGERAN, anu ku maranéh kudu diproklamasikeun jadi pakumpulan suci; nya ieu poe-poe raya Kami. Genep poe pagawéan kudu dipigawé; ari poe katujuh mah poe Sabat pangreureuhan, hiji pakumpulan suci; ulah maranéh ngalakukeun pagawéan naon baé dina dinya: éta teh Sabat PANGERAN di sakumna tempat padumukan maranéh.” Imamat 23:1–3.
The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.
Alfa tina bab dua puluh tilu nya éta Sabat poe katujuh, sarta omega tina éta bab nya éta sarébu taun nalika bumi keur kosong, anu geus dipralambangkeun ku Sabat taun katujuh pikeun tanah jeung taun Yobel. Alfa tina éta bab nya éta pésta-pésta usum semi anu dimimitian ku Sabat poe katujuh sarta réngsé dina ayat dua puluh dua; ari omega tina éta bab réngsé dina poe ka dua puluh dua bulan katujuh, tuluy dituturkeun ku Sabat upacara poe ka dalapan anu ngalambangkeun Sabat taun katujuh pikeun tanah.
Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.
Ayat hiji nepi ka dua puluh dua ngagambarkeun padamelan Kristus salaku Imam Agung Sawarga di Rohangan Suci; ayat dua puluh tilu nepi ka opat puluh opat ngagambarkeun padamelan-Na di Rohangan Nu Maha Suci. Kitab Imamat mangrupa lambang para imam, sarta éta ngawakilan pelayanan kaimaman agung Kristus. Sabat alfa poe katujuh ngahontal ka tukang nepi ka ciptaan, jeung Sabat omega taun katujuh ngahontal ka hareup nepi ka bumi anu dijadikeun anyar. Imamat dua puluh tilu sacara sajarah ngabentang ti ciptaan nepi ka ciptaan deui.
The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.
Kabungah atawa éra tina amanat nubuat téh lambang jalma-jalma anu nyangking amanat Panguwuh Tengah Peuting atawa anu palsu. Nepi ka ieu bebeneran diasupkeun kana narasi, pasualan anu nimbulkeun éra téh moal katingali. Jalma-jalma anu miboga minyak anu sajati moal kaliwat kana ieu perkara. Kabungah dilambangkeun ku jalma-jalma anu dosa-dosana geus dipiceun, sarta maranéhna dipidangkeun ku jalma-jalma anu keur ngarayakeun pesta Kemah Suci.
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.
Sareng Sang Sabda parantos janten daging, sarta linggih di antara urang, (jeung urang parantos ningali kamulyaan-Na, kamulyaan sakumaha ti Putra tunggal ti Rama,) pinuh ku rahmat jeung bebeneran. Yohanes 1:14.
The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:
Kecap Yunani anu ditarjamahkeun jadi “cicing” hartina “ngatabernakel.” Yesus jadi daging jeung ngatabernakel jeung urang. Anjeunna nyandak kodrat manusa urang, tabernakel urang, kemah urang, pondok urang, daging urang. Petrus nyarios kieu:
Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.
Enya, sim kuring nganggap pantes, salila sim kuring masih aya dina kemah ieu, ngagedurkeun aranjeun ku cara ngingetkeun deui; sabab sim kuring terang yén moal lila deui sim kuring kudu ngantunkeun kemah sim kuring ieu, sakumaha Gusti urang Yesus Kristus parantos nembongkeun ka sim kuring. 2 Petrus 1:13, 14.
Paul said it this way:
Paulus nyarios kieu:
For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.
Sabab urang nyaho yen lamun imah duniawi urang, nya éta ieu kemah, dibongkar, urang miboga hiji wangunan ti Allah, hiji imah anu henteu dijieun ku leungeun, langgeng di sawarga. Sabab di jero ieu urang ngahuleng, kalawan kacida hayangna dipaparin papakéan ku imah urang anu asalna ti sawarga; asal sanggeus dipaparin papakéan, urang ulah kapanggih taranjang. Sabab urang anu aya dina ieu kemah ngahuleng, ku sabab kabebanan; lain lantaran urang hayang dilucutan, tapi supaya dipaparin papakéan deuih, sangkan anu fana ditelek ku kahirupan. 2 Korinta 5:1–4.
The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.
Pésta pondok daun téh ngalambangkeun panyegelan saratus opat puluh opat rébu, anu kalaksanakeun waktu jandéla-jandéla sawarga dibuka. Nalika dosa-dosa saratus opat puluh opat rébu dileungitkeun, Roh Suci bakal dicurahkan tanpa ukuran ka luhur garéja anu unggul. Pangadilan geus réngsé pikeun saratus opat puluh opat rébu, sarta maranéhna anu geus diségel tuluy indit pikeun ngumumkeun sora tarik malaikat katilu dina kakawasaan Roh Suci, sakumaha dilambangkeun ku Pésta Pondok Daun.
Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.
Awak urang teh hiji bait, jeung hiji kemah, nya éta hiji Kemah Suci. Jalma-jalma anu ngariung ka Yerusalem pikeun ngarayakeun pesta Kemah Suci, maranéhna keur ngarayakeun yén dosa-dosana geus dipupus. Musa dipaké pikeun ngadegkeun Kemah Suci di padang gurun, jeung pesta Kemah Suci dina ahirna dirayakeun ku cicing dina saung-saung di padang gurun, sabab Yesus salawasna ngagambarkeun ahir ku mimiti.
Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.
Ku sabab kitu, dulur-dulur anu suci, anu meunang bagian dina panggero sawarga, pikirkeun Rasul jeung Imam Agung tina pangakuan iman urang, nyaéta Kristus Yesus; anu satia ka Anjeunna anu netepkeun Anjeunna, sakumaha Musa ogé satia dina sakumna imah-Na. Sabab Jalma ieu geus dianggap pantes meunang kamulyaan anu leuwih agung ti batan Musa, ku sabab anu ngadegkeun imah leuwih meunang kahormatan ti batan imah éta. Sabab unggal imah diadegkeun ku hiji jalma; tapi anu ngadegkeun sagala rupa téh nyaéta Allah. Jeung saenyana Musa satia dina sakumna imah-Na, minangka saurang abdi, pikeun kasaksian ngeunaan hal-hal anu bakal diucapkeun engké; tapi Kristus minangka Putra anu maréntah kana imah-Na sorangan; jeung urang téh nyaéta imah-Na, lamun urang nyekel pageuh kayakinan jeung suka bungah tina pangharepan nepi ka ahir. Ibrani 3:1–6.
Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.
Musa teh abdi satia anu dipaké ku Allah pikeun ngadegkeun Bait Kemah Suci, tapi Kristus, salaku Imam Agung jeung Rasul, ngabogaan kamulyaan anu leuwih luhur batan abdi, nyaéta Musa. Unggal imah, ti Bait Kemah Suci Musa, nepi ka Bait Allah Suléman, nepi ka Bait Allah Hérodes anu dirombak salila opat puluh genep taun, bait manusa anu miboga 46 kromosom, jeung bait Millerite ti 1798 nepi ka 1844, sakabéhna diwangun ku Allah. Dina garis nubuat ngeunaan rupa-rupa perwujudan bait, anu dimimitian di Taman Éden, tuluy sanggeus dosa, di lawang Taman éta, tuluy sanggeus caah dina altar-altar nepi ka Musa; tilu tanda jalan anu poko nyaéta Musa, Kristus, jeung saratus opat puluh opat rébu.
Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.
Musa jeung Kristus ngagambarkeun alfa jeung omega Israil baheula, sarta babarengan maranéhna ngagambarkeun panyawijian kamanusaan jeung Kaallahan, anu ogé dilambangkeun ku saratus opat puluh opat rébu. Dina kadatangan malaikat katilu, dina Wahyu pasal sabelas, Yohanes diparéntahkeun supaya ngukur Bait Allah, sarta dina kadatangan malaikat anu sarua éta dina 9/11, Yohanes diparéntahkeun deui supaya ngukur Bait Allah. Dina dua-duanana hal éta anjeunna diparéntahkeun supaya henteu ngukur pakarangan salila 1.260 poé. Dina taun 2023, malaikat anu sarua éta sumping, sarta umat Allah ayeuna dipanggil pikeun ngukur Bait Allah. Éta 1.260 poé, atawa tilu poé satengah, réngsé dina taun 2023, sarta ti harita nepi ka saméméh hukum Minggu Bait Allah kudu diadegkeun. Taun 2024 nandaan peletakan pondasi, sarta dina éta taun katingali pemberontakan anu nembongan minangka hiji golongan anu “ngahina poé hal-hal leutik,” bari nangtang idéntifikasi Miller ngeunaan lambang anu netepkeun titingalian.
Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.
Saterusna timbalan PANGERAN sumping ka abdi, dawuh kieu, “Leungeun Serubabel geus neundeun pondasi ieu Bait; leungeunna ogé bakal ngarampungkeunana; jeung maraneh bakal nyaho yen PANGERAN semesta alam geus ngutus abdi ka maraneh. Sabab saha anu ngahina poé hal-hal leutik? Maranehna bakal bungah, sarta bakal ningali unting-unting dina leungeun Serubabel babarengan jeung tujuh éta; éta téh panon-panonna PANGERAN, anu ngider ka ditu ka dieu ka sakuliah bumi.” Zakaria 4:8–10.
To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.
Nolak pangidentifikasian Miller yén Roma téh anu netepkeun éta titingalian, sarua jeung nolak pondasi, sarta éta téh “ngahina kana poé hal-hal leutik.” Gerakan Millerite nyaéta gerakan alfa tina malaikat kahiji jeung kadua, sarta gerakan saratus opat puluh opat rébu nyaéta gerakan omega tina malaikat katilu. Kakuatanana dua puluh dua kali leuwih kuat batan alfa. Dina harti nubuat ieu, pondasi gerakan Millerite téh “poé hal-hal leutik.” Ngahina kana bebeneran pondasi naon waé anu digambarkeun dina dua loh Habakkuk, hartina maot, sabab titingalian anu diteguhkeun dina Daniel sabelas ayat opat belas téh nyaéta titingalian anu sarua anu diidéntifikasi ku Salomo.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Dimana teu aya tetenjoan, bangsa jadi binasa; tapi sing saha anu ngajaga hukum, bagja manéhna. Siloka 29:18.
The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?
Titingalian batu puncak téh matak ngahuleng, sabab éta nétélakeun yén batu juru dasar téh ogé batu puncak, tapi kalawan kakawasaan anu dua puluh dua kali leuwih gedé. Ujian dasar alfa taun 2024 nya éta amanat panyegelan intelektual lahiriah, jeung ujian bait suci omega taun 2026 nya éta amanat panyegelan rohani batiniah. Nu hiji ngaidentipikasi gambar jeung tanda ti sato galak, ari nu hiji deui gambar jeung tanda Allah. Ujian batiniah omega éta dilambangkeun ku dua simbol dina impian Miller anu kudu dipedar dina kontéks kajadian-kajadian poé ahir. Naon ari storehouse? jeung naon ari meat?
We will continue these things in the next article.
Urang baris neruskeun ieu hal-hal dina artikel salajengna.
A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.
Dina mangsa Isa, hiji perkawinan urang Yahudi lumangsung dina tilu tahap utama, anu mindeng sumebar dina sababaraha bulan atawa sataun. Léngkah kahiji nyaéta perkawinan sacara sah, anu disebut papacangan, dina waktu éta perkawinan geus ditetepkeun sacara hukum, tapi pangantén awéwé jeung pangantén lalaki tetep papisah, sedengkeun pangantén lalaki mulang ka imah bapana pikeun nyiapkeun tempat keur pangantén awéwéna. Ku sabab éta Maryam, pamajikan Yusup, disebut pamajikanana, sanajan maranéhna can cicing babarengan. Kasatiaan anu dilanggar dina mangsa éta dianggap minangka jinah.
The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.
Mangsa nungguan éta teu pasti sarta bisa lumangsung sababaraha poé, minggu, atawa bulan. Kateupastian téh mangrupa unsur anu ésénsial dina éta pasemon. Bapa bisa waé nungguan nepi ka sataun, pikeun mastikeun kasucian pangantén awéwé. Pangantén lalaki henteu ngumumkeun poé atawa jam anu pasti ngeunaan balikna, sabab éta mangrupa putusan ramana pikeun nangtukeun waktuna; ku kituna pangantén awéwé terang yén kawinan téh bakal datang—nanging henteu terang iraha. Kateupastian ieu memang dihaja, sarta nepi ka bapa maréntahkeun pangantén lalaki pikeun indit ngajemput pangantén awéna, sagala hal anu patali jeung éta kénéh katarajang panundaan.
When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”
Nalika bapa ngandika, “mangkat sarta jemput panganten awéwé anjeun,” pangantén lalaki bakal sumping peuting-peuting, dibarengan ku rerencangan, bari surak-surak jeung niup tarompét. Ieu salawasna kajadian peuting pikeun nyingkahan iinditan jarak jauh dina panasna beurang, anu bisa pisan ngabeuratkeun di tanah Israél. Obor jeung minyak diperlukeun, sabab harita can aya lampu jalan, sarta iring-iringan éta bisa lumangsung nepi ka sababaraha jam. Ungkara ritual anu sabenerna dina perkawinan Ibrani baheula anu diproklamasikeun salila iring-iringan téh nya éta, “Tenjo, pangantén lalaki datang!”
The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.
Parawan (pangiring pangantén awéwé) dina éta misil lain awéwé asal-asalan; maranéhna téh pangiring pangantén awéwé, nungguan babarengan jeung manéhna, dipiharep milu kana iring-iringan, sarta boga tanggung jawab pikeun salawasna siap iraha waé sarta mawa minyakna sorangan pikeun nyaangan jalan ka imah pangantén lalaki. Obor-obor éta gancang béak hurungna, ku kituna mawa cadangan minyak téh jadi hiji kabutuhan, bisi lalampahanana panjang. Teu aya babagi minyak sacara komunal.
The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.
Panglambatan téh hal anu lumrah dina arak-arakan jeung perkawinan baheula, sarta sacara budaya lain hiji masalah. Panglambatan memang dipiharep, jeung saré téh hal anu lumrah. Nu ngabédakeunana lain dina saréna, tapi dina kasadiaan, lain dina hudangna. Parawan-parawan bodo teu nyiapkeun diri pikeun panglambatan sakumaha anu dipigawé ku parawan-parawan wijaksana. Saréréa pasti saré, sabab mangsa ti papacangan sah nepi ka pangsampurnaan perkawinan bisa nyokot waktu sataun.
Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.
Sanggeus rombongan téh nepi ka imah pangantén lalaki, pesta kawinan dimimitian, sarta panto ditutup salalanggengna, jeung anu daratangna kasép henteu meunang diasupkeun. Ieu lain kalakuan kejem—ieu téh adat, sabab saha baé anu engkéna ngetok sanggeus panto ditutup, éta nandakeun yén maranéhna lain bagian tina rombongan éta.
Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.
Isa henteu nyiptakeun gambaran, sarta Mantenna henteu maparin katerangan ngeunaan ieu misil sakumaha mindeng dilakukeun ku Mantenna. Mantenna henteu kedah maparin katerangan, sabab sakabéh rinci budaya ieu geus kahartos sapinuhna ku para pamiarsa-Na. Isa keur nuduhkeun hiji perkawinan Wétan anu sajati, lain hiji abstraksi.
The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.
Rarincianana dijaga sapinuhna nurutkeun kasaksian Ibrani, kitu deui ku para sajarawan ti mangsa Romawi jeung Yunani.
The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)
Mishnah (abad ka-2 Masehi, tapi ngariksa kabiasaan-kabiasaan jaman Bait Allah saméméh taun 70 Masehi)
The Talmud (later compilation, but quoting earlier practice)
Talmud (kompilasi engké, tapi nyutat prak-prakan nu leuwih baheula)
Josephus (1st century Jewish historian)
Yosefus (sajarawan Yahudi abad ka-1)
Rabbinic wedding liturgy and legal discussions
Liturgi jeung sawala hukum perkawinan rabinik
Greco-Roman observers of Judea
Pangamat Greco-Romawi ngeunaan Yudea
Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.
Josephus henteu méré “pedoman kawinan” anu rapih, tapi rinci-rinci hukum jeung kabudayaan anu ku anjeunna diasumsikeun téh luyu pisan jeung katerangan dina Mishnah/Talmud. Mishnah mangrupa sumber anu pangutamana.
The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.
Ieu misil éta kacida ngabelentrakna ka nu ngadéngé urang Yahudi abad ka-1, sabab dina Mateus 25 euweuh nu kudu dipedar. Kadatangan dina tengah wengi téh lumrah, lampu jeung minyak téh kabutuhan anu écés, jeung reureuh antara pertunangan nikah anu sah jeung iring-iringan tengah wengi téh memang dipiharep, ari panto anu ditutup téh prosedur baku! Para parawan anu dikaluarkeun téh era, jeung pikeun pamirsa Yahudi dina mangsa Yesus, kaéra parawan bodo éta mémang pantes pisan. Sabab maranéhna terang pisan kana éta ritual, pamirsa Yesus moal boga rasa karunya ka para parawan bodo, lantaran saréréa terang yén persiapan téh mangrupa tanggung jawab anu mutlak pikeun unggal parawan anu dipénta milu dina iring-iringan éta. Kabeneran-kabeneran ieu kacida écésna pikeun pamirsa Yahudi nepi ka Yesus teu kungsi perlu méré katerangan naon waé ngeunaan éta misil.