A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.

Lambang dalapan puluh imam manusa anu dihijikeun jeung Imam Agung Ilahi nyaéta angka “81,” anu di dinya urang manggihan Impian Miller dina buku Early Writings. Dina Wahyu “81” urang manggihan yén nalika segel anu pangahirna pisan dileupaskeun, aya tiiseun di sawarga salila satengah jam. Habakuk 2:20 nyebutkeun yén sakumna bumi kudu cicingeun nalika Gusti aya di bait-Na anu suci.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.

Jeung nalika Anjeunna muka segel anu katujuh, aya sepi di sawarga kira-kira satengah jam lilana. Wahyu 8:1.

The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.

Ngaleungitkeunana segel katujuh kajadian dina tilu puluh poé, sabab éta téh segel panungtungan. Dina 31 Désémber 2023, tulang-tulang Yézékiel mimiti ngalangkungan prosés kabangkitan. Kristus tuluy mimiti ngajar salila opat puluh poé. Tanggal éta nandaan ahirna 1.260 poé ti saprak kuciwa 18 Juli 2020, sarta Yohanes ngawartosan ka urang dina Wahyu pasal sabelas yén urang kudu ngukur Bait Allah, tapi pakaranganana kudu diantep. Pakarangan éta réngsé dina ahir panyebaran, sabab Yohanes ngawartosan ka urang yén 1.260 éta dipasrahkeun ka bangsa-bangsa sanés anu mangrupakeun pakarangan. Dina waktu ngukur, sajarah éta kudu diantep.

When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.

Nalika Miller hudang sarta ningali jalma nu mawa sikat kokotor éta, kamar téh kosong; jeung nalika anjeunna ngagedékeun sorana, Miller masih kénéh aya di padang gurun. Ti sajarah kabangkitan nepi ka pas saméméh hukum Minggu, Kristus keur ngadegkeun Bait Allah tina saratus opat puluh opat rébu, sakumaha Anjeunna ngalakukeunana dina opat puluh genep taun ti 1798 nepi ka 1844.

When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.

Nalika Mantenna mimiti ngawulang, Mantenna keur damel di Bait-Na, utamana salila tilu puluh poe. Tuluy para malaikat cicingeun salila tilu puluh menit, bari Mantenna ngawulang ka para imam-Na tina tilu ratus pangwawarta Millerite, atawa ka tentara-Na, nya eta tilu ratusna Gideon, atawa bari Mantenna medalkeun tilu ratus bagan 1843; sarta sadaya ieu dipigawe ku Mantenna salila tilu puluh poe ti ahir roti anu teu diragian nepi ka amanat tarompét. Mantenna keur nyapukeun lantai kamar Miller, tapi eta teh lantai-Na, ku kituna kamar Miller teh Bait-Na. Mantenna keur ngarengsekeun pagawean mupus boh dosa-dosa boh ngaran-ngaran jalma-jalma anu kungsi disebut minangka calon pikeun kaasup kana saratus opat puluh opat rebu.

The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.

Pesen tarompét anu datang lima poé saméméh pangnaékna sarta sapuluh poé saméméh pangadilan téh mangrupa batu ujina. Naon anu kajadian dina tilu puluh menit nalika sawarga jempling, atawa dina tilu puluh poé pangajaran Kristus ka para imam, geus ngahasilkeun dua golongan nalika segel dipangmuhkeun dina mangsa tilu léngkah, nyaéta tarompét, pangnaékna, jeung pangadilan. Ieu basajan pikeun katingali.

If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.

Lamun anjeun sumping ka titik anu anjeun kudu ngagorowokkeun pesen tarompet, tuluy nolak ngagorowokkeun éta pesen—anjeun gagal.

The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.

Tilu léngkah ‘tarompét, miang ka sawarga, jeung pangadilan’ téh mangrupa hiji waymark dina tilu léngkah, sakumaha dina awal sajarah nalika hiji waymark digambarkeun ku ‘pupus, dikurebkeun, jeung hudang deui.’ Ujian tilu léngkah dina ahir téh mangrupa ujian litmus anu miheulaan ku lima poé kana undang-undang Minggu Péntakosta.

Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.

Lima poé sanggeus kabangkitan, datang tungtungna pésta roti anu teu diragi, sarta pasamoan suci éta nandaan ujian kahiji jeung dasar pikeun taun 2024. Naha maranéh rék dahar Roti ti Sawarga atawa roti tina panalaran manusa? Ujian éta datang dina taun 2024, sarta éta geus dilambangkeun ku panghianatan dasar Adam jeung Hawa, Nimrod, Harun, Yerobeam, Korah jeung para pemberontakna, kaum Protestan dina sajarah Millerite, panghianatan alfa John Harvey Kellogg, panghianatan taun 1888, jeung tangtu waé panghianatan 9/11. Panghianatan dasar Kain ngébréhkeun perkara timburu ka dulur sorangan, sapanjang runtuyan panghianatan-panghianatan dasar.

All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.

Sakabéh conto ngeunaan pamberontakan anu dasar téh mangrupa pamberontakan ngalawan Allah, nanging sawatara di antarana; saperti para pemberontak taun 1888, jeung para pemberontakna Korah, ngamuat kanyataan yén utusan anu dipilih téh bagian tina ujian. Panolakan kana idéntifikasi Miller yén Romalah anu netepkeun titingalian dina Daniel 11:14, mangrupakeun panolakan boh kana amanat boh kana utusanana. Ujian éta sipatna dasar, sabab lain waé Bapa Miller ngaidéntifikasi para garong dina ayat kaopat welas minangka Roma, tapi kitu deui putra Miller.

Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.

Lima poé sanggeus kabangkitan tanggal 31 Désémber 2023, palayanan pangajaran persiapan Miller dicokot alih ku Anjeunna anu sumping sanggeus Yohanes. Salila tilu puluh poé, pangajaran husus ka para panyembah di Bait Allah bakal dipasihkeun “beungeut jeung beungeut” ku Kristus. Éta persiapan dimaksudkeun pikeun nyiapkeun hiji imam-imaman anu jumlahna 80, pikeun ngawartakeun pesen pangéling-ngéling tina pésta tarompét.

That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.

Ieu mangsa panyadiaan tilu puluh poé téh diwangun ku hiji tés anu kahiji, anu jadi dasar, dina mimiti, sarta hiji tés Bait Suci anu kadua dina tungtungna. Tés Bait Suci anu kadua réngsé saméméh tarompét ditiup, ku kituna ieu jéntré dilambangkeun dina impian Miller nalika Kristus miceun permata-permata kana peti. Sanggeus Anjeunna ngalakukeun ieu, kakara Anjeunna ngondang Miller pikeun “datang jeung tingali.” Ti mimiti pangéling-ngéling tarompét nepi ka kaangkatna kana pangadilan, panji éta diangkat saméméh hukum Minggu. Sakabéh permata éta geus aya di jero Bait Suci saméméh Miller disaur pikeun “datang jeung tingali,” sarta nalika dua saksi éta diangkat ka luhur dina mega, dina waktu éta musuh-musuh maranéhna ningali maranéhna.

Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.

Ramalan maranéhna ngeunaan hiji serangan ti Islam anu gagal dina taun 2020, kudu diulang deui sanggeus dibenerkeun, saperti Halelak Tengah Peuting anu sajati milik Snow. Miller miboga hiji pamahaman anu ku anjeunna diidentifikasi minangka Halelak Tengah Peuting, tapi Samuel Snow ngabenerkeun amanat Halelak Tengah Peuting Miller, sarta ku sabab éta, amanat Halelak Tengah Peuting Snow dina sajarah Millerite disebut amanat Halelak Tengah Peuting anu “sajati”. Amanat Halelak Tengah Peuting téh mangrupa amanat anu geus dibenerkeun, sarta dikuatkeun ku éta pangbeneran.

“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

“Jalma-jalma anu kuciwa ningali tina Kitab Suci yén maranéhna aya dina waktu panundaan, sarta yén maranéhna kudu sabar ngadagoan kalaksanakeunana titingalian éta. Bukti anu sarua anu ngarahkeun maranéhna pikeun ngarep-ngarep Gustina dina taun 1843, ngarahkeun maranéhna pikeun ngarep-ngarep Anjeunna dina taun 1844.” Early Writings, 247.

The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.

Kajadian éta lumangsung dina ahir mangsa 1840 nepi ka 1844, sarta éta ogé lumangsung dina awalna. Josiah Litch ngaramalkeun hiji panggenapan ngeunaan Islam dina taun 1840. Anjeunna nempatkeun ramalanana kana catetan umum dina taun 1838, tuluy ngabenerkeunana sapuluh poé saméméh 11 Agustus 1840. Panggenapan tina ramalan anu geus dibenerkeun éta nguatkeun amanat malaikat kahiji. Amanat kadua dikuatkeun ku amanat anu geus dibenerkeun ngeunaan Pagerieun Peuting Satengah. Dua saksi tina hiji sajarah, anu hiji mangrupa saksi alfa jeung anu hiji deui saksi omega. Babarengan, éta ngébréhkeun panguatan hiji amanat anu dumasar kana koreksi tina amanat saméméhna.

The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.

Alfa nandakeun hiji nubuat ngeunaan Islam, jeung omega nandakeun hiji nubuat ngeunaan panto anu katutup. Baris demi baris, Islam dina 1840 jeung panto anu katutup dina 1844, nandakeun Islam jeung panto anu katutup minangka amanat tina Midang peuting. Dina awal amanat éta Islam dileupaskeun, sakumaha dina asupna Kristus anu pinuh ku kameunangan. Dina titik éta panto ditutup dina pasemon sapuluh parawan, sakumaha panto ditutup nalika pangadilan ka kulawarga Allah lumangsung. Dina kacindekan amanat éta, Islam neunggeul deui nalika panto ditutup ka Amérika Serikat.

It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.

Penting pikeun nenjo yén runtuyan anu dihasilkeun ku Imamat dua puluh tilu ngaidéntifikasi tilu léngkah Paska dina awalna jeung tilu léngkah para imam dina tungtungna. Para imam diangkat minangka hiji kurban dina hukum Minggu, nanging maranéhna disucikeun saméméh éta kajadian. Nalika maranéhna diangkat, maranéhna téh panji, jeung nalika Kristus diangkat dina tilu léngkah dina awal runtuyan éta, Anjeunna narik sakumna dunya ka Anjeunna sorangan. Pangangkatan saratus opat puluh opat rébu téh mangrupakeun tungtung tina runtuyan anu dimimitian ku pangangkatan Kristus. Boh dina awal boh dina tungtung, hiji waymark anu diwangun ku tilu léngkah diidéntifikasi.

Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.

Tilu léngkah dina awal anu dituturkeun ku lima poé, jeung tilu léngkah dina ahir anu dituturkeun ku lima poé. Ti dinya saterusna, caritana nyaritakeun ngeunaan jalma réa anu agung, sabab imam geus ditegakkan minangka panji pikeun saratus opat puluh opat rébu. Tujuh poé Pésta Tarub téh mangrupa hiji mangsa pikeun bangsa-bangsa kapir. Lamun urang nyingkirkeun waktu bangsa-bangsa kapir anu dimimitian dina hukum Minggu, sarta nyingkirkeun tilu satengah poé anu réngsé dina taun 2023, mangka urang miboga Bait Allahna saratus opat puluh opat rébu anu dipidangkeun dina jero lima puluh poé usum Pentakosta ti 31 Désémber 2023 nepi ka hukum Minggu anu baris geura datang.

Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.

Lima poé ti saprak kabangkitan pikeun para parawan, tilu puluh poé saterusna pikeun para imam. Tuluy lima poé pesen tarompét ti para parawan, anu dipungkas ku pangangkatan maranéhna nalika opat puluh poé éta réngsé, dituturkeun ku lima poé nuju ka pangadilan, tuluy lima poé deui nuju ka hukum Minggu. Minangka lambang para parawan, angka “5” nandeskeun tapak-lampah saratus opat puluh opat rébu, anu téh parawan sarta anu ogé imam.

During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.

Salila tilu puluh poé pangajaran éta, segel panungtungan, nyaéta segel ka tujuh, dicabut, sarta dina mangsa éta Miller ningali permata-permata keur dipulihkeun deui. “Datang jeung tingali” téh mangrupakeun lambang anu dumasar kana opat segel kahiji; ku kituna, nalika segel ka tujuh dibuka, Miller dipapatahan pikeun “datang jeung tingali,” tapi sakabéh malaikat di sawarga ngan ukur nenjo bari cicingeun. Impian Miller nétélakeun ngeunaan pamasékan tanda ka permata-permata anu mangrupakeun saratus opat puluh opat rébu, bari ogé nétélakeun permata-permata anu mangrupakeun talatah Teriakan Tengah Peuting. Talatah éta nyalurkeun kakawasaan ka para parawan anu ngalaksanakeun pamasékan tanda éta, sarta lalaki anu mawa sikat pikeun ngabersihan lebu téh nuduhkeun ka Anjeunna anu ngadalikeun boh para utusan boh talatahna.

2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.

Taun 2024 ngawakilan ujian dasar, sarta ayeuna dina taun 2026 ujian Bait Allah parantos sumping. Ayeuna urang aya dina mangsa tilu puluh poé nalika Kristus keur ngajar, sarta teu ngakuan kanyataan ieu téh fatal.

Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.

Ngawanohkeun pesen jeung nu mawa éta pesen mangrupa unsur tina tés dasar anu digambarkeun ku Roma nalika netepkeun éta visi, sarta mangrupa unsur dina carita Élia jeung Ahab.

And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.

Dina taun katilu puluh dalapan pamaréntahan Asa, raja Yuda, mimiti maréntah Ahab bin Omri atas Israil; jeung Ahab bin Omri maréntah atas Israil di Samaria salila dua puluh dua taun. Jeung Ahab bin Omri ngalakukeun kajahatan di payuneun PANGERAN, leuwih ti sakur anu saméméhna. Jeung kajadian, saolah-olah hal enteng pikeun manéhna hirup dina dosa-dosa Yerobeam bin Nebat, manéhna nyokot Izébél putri Étbaal, raja urang Sidon, jadi pamajikanana, tuluy indit ngabakti ka Baal, sarta nyembah ka anjeunna. Jeung manéhna ngadegkeun altar pikeun Baal di jero bait Baal, anu geus diwangunna di Samaria. Jeung Ahab nyieun hiji pasanggrahan suci; sarta Ahab ngalakukeun leuwih loba pikeun ngahudangkeun amarah PANGERAN, Allah Israil, tibatan sakabeh raja Israil anu saméméhna. Dina mangsa pamaréntahanana, Hiel urang Bétel ngawangun deui Yeriho: manéhna nempatkeun pondasina ku Abiram anak cikalna, sarta masangkeun panto-panto gerbangna ku Segub anak bungsuna, nurutkeun firman PANGERAN anu geus diucapkeun-Na ku Yosua bin Nun. Jeung Elia urang Tisbé, anu kaasup pangeusi Giléad, nyarios ka Ahab, “Demi hirup PANGERAN, Allah Israil, anu ku payuneun-Na sim kuring nangtung, moal aya ibun atawa hujan dina taun-taun ieu, iwal nurutkeun kecap sim kuring.” 1 Raja-raja 16:29–17:1.

The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.

Angka-angka anu patali jeung Ahab nambahan kana kontéks éta petikan. “Tilu puluh dalapan” ngalambangkeun hiji “ngadeg.” Israél diparéntahkeun pikeun “ngadeg” sarta asup ka Tanah Perjangjian dina taun ka tilu puluh dalapan.

Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

Ayeuna pék, ceuk Kami, sarta meuntasanlah maranéh ka walungan Zered. Tuluy kami meuntas walungan Zered. Ari lilana waktu ti saprak kami angkat ti Kadeshbarnea nepi ka kami geus meuntas walungan Zered, nyaéta tilu puluh dalapan taun; nepi ka sakabéh angkatan jalma-jalma perang téh musna ti tengah-tengah pasukan, sakumaha PANGERAN geus sumpahkeun ka maranéhna. Deuteronomy 2:13, 14.

Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”

Isa nyageurkeun lalaki nu lumpuh anu yuswana tilu puluh dalapan taun nalika Anjeunna ngadawuh ka anjeunna, “hudang.”

And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.

Jeung aya saurang lalaki di dinya, anu geus gering salila tilu puluh dalapan taun. Nalika Yesus ningali anjeunna keur ngagolér, sarta uninga yén anjeunna geus lila pisan dina kaayaan kitu, Anjeunna ngandika ka anjeunna, “Naha maneh rek dijadikeun cageur?” Eta lalaki nu teu walakaya ngawaler ka Anjeunna, “Gusti, abdi teu boga sasaha, lamun cai geus kaganggu, pikeun ngasupkeun abdi ka balong; tapi salila abdi keur datang, nu lian turun heula saméméh abdi.” Yesus ngandika ka anjeunna, “Hudang, angkat kasur maneh, tuluy leumpang.” Jeung harita kénéh eta lalaki jadi cageur, terus ngangkat kasurna sarta leumpang; ari poe eta teh poe Sabat. Yohanes 5:5–9.

Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.

Josiah Litch nyieun hiji ramalan dina taun 1838, anu anjeunna leuwih disaluyukeun deui dina taun 1840. Taun ka tilu puluh dalapan anu dirujuk ku Musa dina Ulangan, ogé mangrupa taun ka opat puluh. Prosés dua léngkah Josiah Litch sajajar jeung hudangna deui dina dua léngkah ku nu ngaranna sarua jeung anjeunna, nyaéta raja Yosia. Angka 38 jeung 40 dina patalina hiji jeung nu séjén, ngagambarkeun hiji gugah nangtung, anu kajadian ka dua saksi nalika maranéhna diangkat ka luhur kana mega.

With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.

Kalawan Litch, pangangkatan éta kalaksanakeun ku amanat Islam tina cilaka kadua. Pangangkatan anu ditandaan ku naékna Kristus, datang sanggeus amanat tarompet ngeunaan Islam. Dua léngkah anu kahiji tina waymark tarompet, nya éta naékna jeung pangadilan, ditipikeun ku Litch, anu dua léngkahna sorangan ditipikeun ku hudang rohani jeung réformasi dua léngkahna raja Yosia. Dina Ulangan parentahna nyaéta supaya hudang tuluy indit asup ka Tanah Perjangjian, sarta pangangkatan panji dina hukum Minggu téh nyaéta jangji anu sarua pisan.

Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.

Ahab marentah salila dua puluh dua taun; ku kituna anjeunna marentah dina mangsa nalika Kaallahan dihijikeun jeung kamanusaan, nyaéta mangsa tilu puluh poé anu miheulaan amanat tarompét. Ahab téh Trump, anu dina mangsa anu pohara caket bakal nikah ka Isebel. Dina mangsa Trump, ngan Elia anu ngabogaan amanat hujan. Kanyataan ieu téh dasar pisan, sabab gerakan saratus opat puluh opat rébu téh nyaéta gerakan metodologi garis kana garis; jeung metodologi éta dumasar kana bebeneran dasar yén gerakan reformasi saratus opat puluh opat rébu geus ditipikeun ku unggal gerakan reformasi dina sajarah suci. Dina unggal gerakan éta, para pamimpin jadi bagian tina prosés pangwujudan ujian. Unggal waktu.

Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.

Ahab teh raja katujuh ti Jeroboam, sarta ku urang geus sababaraha kali dipidangkeun kumaha Ahab ngalambangkeun kaayaan dina mangsa krisis hukum Minggu. Geus dipidangkeun kumaha garéja Masehi Advent Poé Katujuh Laodikea ngawangun deui Yerikho dina taun 1863, nu ngorbankeun putra pangkolotna jeung pangbungsuna kulawarga White, sarta jadi pralambang Yerikho dina mangsa hukum Minggu. Taun 1863 ngalambangkeun hukum Minggu.

The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.

Petikan éta pinuh ku perlambang anu nandaan mangsa éta minangka pamaséan segel pikeun saratus opat puluh opat rébu, sarta dina jangka waktu éta nampik pamahaman Miller ngeunaan hiji bebeneran anu diteundeun dina méja Habakuk taun 1843 mangrupa pabangkangan anu dasariah, anu ngawengku ogé ngaremehkeun utusan pilihan Allah ku alesan anu sarua jeung para pangrebél Korah sarta para pangrebél taun 1888, anu ngaku yén sakumna jamaah téh suci.

We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.

Urang ayeuna aya dina ujian Bait Suci nalika jandéla-jandéla sawarga dibuka bareng jeung hiji panto dispensasional. Panto dispensasional éta nandaan peralihan pikeun para imam ti Laodicea ka para imam Filadelfia. Éta nandaan pamisahan antara permata-permata palsu jeung nu sajati dina impian Miller. Jandéla-jandéla éta nandakeun kutuk atawa berkah. Maleakhi tilu ngadadasarkeun ujian éta kana balik deui. Impian Miller nekenkeun pamulihan boh kapangimaman boh pekabaran. Wahyu salapan welas ngaidéntifikasi balatentara PANGERAN anu dihudangkeun nalika hiji ramalan ngeunaan pekabaran tarompet Islam digenepan.

The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.

Ujian anu miheulaan ujian lakmus tina talatah tarompet nyaéta ujian anu kadua, nya éta ujian Bait Allah. Impian Miller ngahasilkeun hiji panggandaan, anu salawasna pakait jeung ujian anu kadua, sabab impian Miller ngagunakeun permata boh minangka talatah boh minangka para utusan. Ujian Bait Allah ngalibetkeun nerapkeun métodologi garis kana garis tina hujan panungtungan. Ieu nungtut supaya para imam ningali Bait Allah dina rupa-rupa garis nubuat sangkan tiasa nyaluyukeun talatah-talatah éta. Peti anu leuwih gedé milik lalaki panyapu kokotor téh nyaéta Bait Allah tina saratus opat puluh opat rébu, sarta gudang Malakhi téh hal anu sarua. Inti tina parabot Bait Allah nyaéta peti perjangjian, anu terus dipandang ku para kerub nu ngalindungan éta, ku kituna nekenkeun puseur perhatian sakumna mahluk suci. Jalma-jalma suci dina sajarah ieu kudu nengetan ka Bait Allah sarta neuleuman peti perjangjian.

The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.

Bait Allah pikeun saratus opat puluh opat rébu jadi jejer dina Imamat dua puluh tilu, sarta éta nampilkeun hiji runtuyan sajarah anu geus kacumponan dina mangsa Kristus ku naon anu ku Sadérék White disebut “mangsa Pentakosta.” Ti mimiti kabangkitan nepi ka Pentakosta, atawa ti 31 Désémber 2023 nepi ka hukum Minggu, garis nubuat dina Imamat dua puluh tilu ngawakilan bait Allah pikeun saratus opat puluh opat rébu. Sajarah éta dimimitian ku hiji pananda jalan anu ngamuat tilu léngkah, tuluy dituturkeun ku lima poé, sarta dipungkas ku hiji pananda jalan anu ngamuat tilu léngkah, tuluy dituturkeun ku lima poé. Di tengah sajarah alfa jeung omega aya tilu puluh poé pikeun ngameterai para imam. Sakabéh garis éta dimimitian ku Sabat poé katujuh sarta dipungkas ku Sabat taun katujuh. Dina tingkat ieu bait Allah pikeun saratus opat puluh opat rébu téh nyaéta bahtera anu bakal mawa 8 jiwa ka bumi anu dijadikeun anyar, sarta éta ogé Bahtera Perjangjian anu dipayungan ku dua malaikat, sakumaha dua Sabat mapayungi bait imam-imam pikeun saratus opat puluh opat rébu anu diwakilan ku mangsa Pentakosta.

Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.

Imamat dina Lewi dua puluh tilu nyaritakeun perkara kapendetaan saratus opat puluh opat rebu dina mangsa panyataan ahir usum Pentakosta anu dimimitian dina waktos gugahna Kristus sarta diteruskeun nepi ka lima puluh poé saterusna dina Poé Pentakosta. Usum Pentakosta diteguhkeun nalika dua puluh dua ayat anu kahiji dina Lewi dua puluh tilu disaluyukeun jeung dua puluh dua ayat anu pamungkas. Impian William Miller nandakeun yén permata-permata tina firman Allah téh boh pesenana boh para utusanna.

“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

“Kuring geus meunang kasempetan-kasempetan anu mulya pikeun ngahontal hiji pangalaman. Kuring geus miboga pangalaman dina amanat malaikat kahiji, kadua, jeung katilu. Malaikat-malaikat éta digambarkeun ngapung di tengah langit, ngawawarkeun ka dunya hiji amanat panggeuing, anu boga pangaruh langsung ka jalma-jalma anu hirup dina poé-poé panungtung sajarah ieu bumi. Teu aya saurang ogé anu ngadéngé sora malaikat-malaikat ieu, sabab maranéhna téh lambang pikeun ngagambarkeun umat Allah anu digawé sajalan jeung jagat sawarga. Lalaki jeung awéwé, anu dipaparin cahaya ku Roh Allah, sarta disucikeun ku kayaktian, ngawawarkeun éta tilu amanat nurutkeun runtuyanana.” Life Sketches, 429.

The angels are symbols of God’s people who proclaim the message represented by the angel.

Para malaikat téh lambang umat Allah anu ngumumkeun amanat anu dilambangkeun ku éta malaikat.

“Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.

“Wanci geus pondok. Warta malaikat kahiji, kadua, jeung katilu téh nya éta warta-warta anu kudu dipasihkeun ka dunya. Urang henteu ngadéngé sacara harfiah sora tilu malaikat éta, nanging malaikat-malaikat dina Kitab Wahyu ngalambangkeun hiji umat anu baris aya di bumi sarta ngembarkeun ieu warta-warta.

“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

“Yohanes ningali ‘Malaikat séjén turun ti sawarga, miboga kakawasaan anu gedé; sarta sakumna bumi jadi caang ku kamulyaanana.’ Wahyu 18:1. Éta pagawéan téh sora umat Allah anu ngawawarkeun hiji talatah pangéling ka dunya.” The 1888 Materials, 926.

Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.

Malaikat ngalambangkeun umat anu nganteurkeun pesen-pesen anu dilambangkeun ku para malaikat éta. William Miller sacara nubuat dilambangkeun dina rupa-rupa panerapan. Salah sahiji panerapan éta nyaéta yén Miller dilambangkeun ku nubuat waktu anu kahiji jeung anu panungtung anu anjeunna dipingpin pikeun diwartakeun. Tujuh kali, atawa 2.520 taun, anu béak dina 1798, nyaéta papanggihan alpha-na Miller, sarta panyucian tempat suci dina ahir 2.300 sore jeung isuk dina 22 Oktober 1844 nyaéta papanggihan omega-na Miller. Sajarah Millerite dilambangkeun ti 1798 nepi ka 1844, sarta sanajan éta téh sajarah malaikat kahiji jeung kadua, éta disebut ku ngaran utusan tina sajarah éta. Sajarah Millerite nétélakeun yén Miller téh “sora” anu ngawawarkeun amanat malaikat kahiji jeung kadua, sarta malaikat kahiji ngumumkeun mimiti pangadilan dina 22 Oktober 1844, jeung malaikat kahiji sumping dina waktu ahir dina 1798, dina panutupan paburencayna “tujuh kali” karajaan Israil. Miller téh hiji lambang boh pikeun nubuat 2.520 taun boh pikeun nubuat 2.300 taun.

The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.

Patokan kahiji taun 1798 ngembarkeun yén pangadilan baris dimimitian nalika 2.300 taun réngsé dina 22 Oktober 1844. Tuluy Gusti muka cahya ngeunaan Sabat poé katujuh, jeung éta téh maksud-Na pikeun ngaréngsékeun padamelan éta, ku sabab kitu Anjeunna nyobaan muka cahya anu leuwih jero deui ngeunaan tujuh kali dina taun 1856, tapi anu kanyataanana nembongan téh pemberontakan, lain iman. Tujuh kali téh mangrupa alfa tina sajarah Millerite, sedengkeun 2.300 téh omega-na.

The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.

Tujuh kali dilambangkeun ku Sabat taun katujuh, jeung 2.300 dilambangkeun ku Sabat poé katujuh. Sajarah Millerite dilambangkeun ku 1798 jeung 1844, sarta 1798 ngalambangkeun tujuh kali jeung 1844 ngalambangkeun 2.300 taun. Dua Sabat éta jadi panahan buku pikeun sajarah anu dilambangkeun dina Imamat dua puluh tilu. Dua Sabat éta ngalambangkeun dua pesen, anu ngajadikeun hiji pesen. Dua pesen éta ngalambangkeun kaum Millerite, sabab jalma-jalma anu ngawawarkeun pesen-pesen éta ngalambangkeun malaikat-malaikat anu nyimbolkeun pesen éta. Dina 1798 malaikat kahiji sumping, jeung dina 1844 malaikat katilu sumping.

Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.

Leviticus dua puluh tilu ngandung tujuh pésta jeung tujuh rapat suci, sanajan henteu unggal pésta mangrupa rapat suci, kitu deui sabalikna. Sakabéh pésta lumangsung antara rapat suci anu kahiji jeung anu pamungkas, nyaéta Sabat poé katujuh dina awalna jeung Sabat taun katujuh dina ahirna. Sajarah pésta-pésta éta dikapit ku dua Sabat anu ngawakilan William Miller jeung kaum Millerite.

When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.

Nalika dua puluh dua ayat nu kahiji jeung dua puluh dua ayat nu panungtung dihijikeun dina Imamat dua puluh tilu, mangsa Pentakosta téh diidéntifikasi. Struktur nu diadegkeun ku ngahijikeun éta jajar-jajar téh leres-leres ilahi. Mangsa Pentakosta dina éta struktur écés ngagambarkeun tilu léngkah tina tilu malaikat. Éta nyangking tandatangan “Kaleresan.” Éta nyangking tandatangan Alfa jeung Omega. Éta nyangking tandatangan Palmoni. Éta nungtun saurang murid ka inti pisan tina Rohangan Nu Maha Suci. Éta ngidéntifikasi Bait Allah milik saratus opat puluh opat rébu. Éta manjang nepi ka bumi nu dijadikeun anyar.

This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.

Kaleresan ieu tina Imamat dua puluh tilu ayeuna keur dibuka segelna dina patalina jeung ujian Bait Suci anu miheulaan ujian litmus jeung ujian katilu. Malaikat katilu sumping dina taun 1844, tuluy deui dina 9/11, sarta tuluy deui dina 2023. Nalika malaikat katilu sumping dina taun 1844, jalma-jalma satia kudu ku iman nuturkeun Kristus asup ka Tempat Nu Maha Suci. Imamat dua puluh tilu téh nya éta jalan asup ka Tempat Nu Maha Suci sarta ngawakilan salah sahiji unsur tina ujian Bait Suci. Yohanes diparéntahkeun pikeun ngukur Bait Suci, kitu deui para panyembah anu aya di jerona.

Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.

Peti Miller teh bait suci jeung permata-permatana teh anu nyembah di jerona. Gudang perbendaharaan Malachi teh bait suci jeung perpuluhanana teh anu nyembah di jerona. Usum Pentakosta, sakumaha digambarkeun dina panerapan “garis demi garis” tina Imamat dua puluh tilu, ngagambarkeun bait suci ti saratus opat puluh opat rébu. Leuwih langsung deui, eta ngagambarkeun peti perjangjian, jeung kerub-kerub panutupna nu ningali kana Sapuluh Parentah, iteuk Harun nu nguncup, jeung kendi emas nu eusina manna.

The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.

Kerub-kerub anu nutupan téh malaikat, sarta malaikat ngawakilan hiji amanat jeung nu mawa amanatna. Amanat anu jadi amanat alfa dina Imamat dua puluh tilu nyaéta Sabat poé katujuh, sarta amanat omega nyaéta Sabat taun katujuh. Duanana téh amanat, sarta duanana ogé mangrupa amanat alfa jeung omega William Miller jeung kaum Millerit, kalayan kacumponan “tujuh kali,” dina taun 1798, minangka lambang Sabat taun katujuh, sarta dina taun 1844, Allah mingpin umat-Na asup ka Tempat Nu Maha Suci, tempat maranéhna manggihan Sabat poé katujuh. Dua Sabat éta nyaéta pasamoan-pasamoan suci anu kahiji jeung anu panungtung dina Imamat dua puluh tilu, sarta usum Pentekosta ditempatkeun di antara duanana, sakumaha tabut ditempatkeun di antara dua kerub anu nutupan.

The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.

Bait Allah kudu diukur, sarta éta ngawengku ninggalkeun palataran luar anu dipasrahkeun ka bangsa-bangsa kapir. Dina mangsa hukum Minggu, pangadilan pikeun kulawarga Allah réngsé, sarta pangadilan pikeun bangsa-bangsa kapir dimimitian. Mangsa bangsa-bangsa kapir réngsé dina taun 1798, dina ahir 1.260 taun, sarta dina ahir tilu satengah poé, (lambang tina 1.260) Yohanes diparéntahkeun ninggalkeun palataran luar.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

Sarta dipaparinkeun ka sim kuring hiji awi ukur sarupa iteuk; tuluy malaikat éta ngadeg bari ngadawuh, “Geura hudang, terus ukurlah Bait Allah, mezbah, jeung jalma-jalma anu nyembah di jerona. Tapi pelataran anu aya di luar Bait éta kudu dipiceun, ulah diukur; sabab éta geus dipasrahkeun ka bangsa-bangsa kapir, sarta kota suci bakal diinjak-injak ku maranéhna salila opat puluh dua bulan.” Wahyu 11:1, 2.

The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.

Palataran kudu diantep, sabab éta geus dipasrahkeun ka bangsa-bangsa kapir, anu nginjeum-nginjeum éta ku suku maranéhna salila tilu satengah poé, atawa opat puluh dua bulan.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Jeung maranéhna bakal gugur ku seukeutna pedang, sarta bakal dibawa ka pangbuangan ka sakabéh bangsa; jeung Yerusalem bakal diinjak-injak ku bangsa-bangsa kapir, nepi ka mangsa bangsa-bangsa kapir téh kaeusi. Lukas 21:24.

The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.

Mangsa bangsa-bangsa kapir parantos kacumponan dina taun 1798, nalika kitab Daniel dibuka segelna.

“In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.

“Di Bait Allah di Yerusalem aya hiji témbok handap anu misahkeun palataran luar ti sakabéh bagian séjén wangunan suci éta. Dina témbok ieu aya tulisan-tulisan dina rupa-rupa basa, anu nyatakeun yén iwal urang Yahudi, teu aya anu diidinan ngaliwatan wates ieu. Lamun aya saurang kapir wani asup ka jero bagian jero éta, manéhna bakal ngahinakeun Bait Allah, sarta kudu nanggung hukuman ku nyawana. Tapi Yesus, anu jadi asal Bait Allah jeung palayananana, narik bangsa-bangsa kapir ka Anjeunna ku talian rasa simpati kamanusaan, sedengkeun kurnia-Na anu ilahi mawa ka maranéhna kasalametan anu ditampik ku urang Yahudi.” The Desire of Ages, 194.

December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.

31 Désémber 2023 mungkas tilu satengah poé nubuat ti kuciwa tanggal 18 Juli 2020. Tilu satengah taun éta nandakeun yén hiji amanat nubuat bakal tuluy dibuka segelna, sarta mangsa bangsa-bangsa kapir geus kaeusi, tuluy eureun tina ngukur bait suci jeung jalma-jalma anu nyembah di jerona. Dina hukum Minggu, anu dina usum Péntakosta nya éta Poé Péntakosta, pangadilan ngalih ka bangsa-bangsa kapir. Nalika urang eureun tina mangsa bangsa-bangsa kapir dina waktu ngukur bait suci tina saratus opat puluh opat rébu, urang manggihan yén 31 Désémber 2023 nepi ka hukum Minggu éta nya éta bait suci.

The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.

Kasaksian Bait Allah nyaéta yén éta diadegkeun dina dua léngkah; kahiji pondasi, tuluy Bait Allah dianggep geus réngsé nalika batu pondasi anu kungsi dipiceun, kalayan ajaib jadi batu poko juru. Pondasi diteundeun nalika Israél baheula kaluar ti Babul dina sajarah dekrit kahiji, sarta Bait Allah diréngsékeun dina sajarah dekrit kadua, tapi saméméh dekrit katilu. Ujian pondasi lumangsung dina taun 2024 sarta ayeuna urang aya dina ujian Bait Allah. Ujian Bait Allah éta réngsé dina ujian katilu jeung ujian lakmus, sarta ujian Bait Allah nungtut umat Allah pikeun ngukur Bait Allah.

The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.

Bait Allah dina Imamat dua puluh tilu ditegakkan ti tanggal 31 Désémber 2023 nepi ka hukum Minggu, sarta di jero éta sajarah nubuat digambarkeun tilu ujian anu salawasna lumangsung nalika hiji nubuat dibuka segelna. Nu panungtungan tina tilu éta nyaéta ujian lakmus, anu digambarkeun ku pasamoan kémah di Exeter. Dina éta pasamoan, anjeun boh ngilu pasamoan-pasamoan di kémah tempat Elder Snow dua kali nampilkeun pesenna ngeunaan Seruan Tengah Peuting anu sajati, atawa anjeun ngilu pasamoan-pasamoan anu émosional jeung teu saimbang di kémah Watertown. Nalika pasamoan-pasamoan éta réngsé, pesen Seruan Tengah Peuting anu sajati nyebar kawas gelombang pasang. Exeter téh ujian lakmus, sarta ujian lakmus ngagambarkeun pamaségelan.

The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.

Pasamoan kémping di Exeter dipalanggerankeun ku asupna Kristus kalayan kameunangan ka Yerusalem, sarta Lasarus mingpin kalde anu ditumpakan ku Yesus. Pupusna Lasarus nyaéta kuciwa tanggal 18 Juli 2020, tapi anjeunna ogé mujijat puncak Kristus jeung “segel” kaallahan-Na.

“Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.

“Lamun Kristus aya di kamar nu gering éta, Lasarus moal nepi ka maot; sabab Sétan moal boga kakawasaan naon-naon ka manéhna. Maot moal bisa ngarahkeun panahna ka Lasarus dina payuneun Sang Panyipta Kahirupan. Ku sabab éta Kristus tetep ngajauhan. Mantenna ngantep musuh ngalaksanakeun kakawasaanana, supaya Mantenna bisa ngusir anjeunna deui minangka musuh anu geus dikalahkeun. Mantenna ngidinan Lasarus asup ka handapeun kakawasaan maot; sarta sadulur awéwé nu keur nandangan sangsara éta ningali dulurna diteundeun dina kubur. Kristus terang yén waktu maranéhna neuteup raray dulurna anu geus maot, iman maranéhna ka Panebusna bakal kacida diuji. Tapi Mantenna terang yén ku sabab perjuangan anu ayeuna keur maranéhna lalaran, iman maranéhna bakal ngagurilap kalawan kakawasaan anu jauh leuwih agung. Mantenna nanggung unggal nyeri kasedihan anu maranéhna karasa. Mantenna henteu nyaah ka maranéhna leuwih saeutik lantaran Mantenna cicing heula; tapi Mantenna terang yén pikeun maranéhna, pikeun Lasarus, pikeun diri-Na sorangan, jeung pikeun murid-murid-Na, hiji kameunangan kudu dihontal.”

“‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.

“‘Ku sabab maranéh,’ ‘sangkan maranéh percaya.’ Ka sakumna anu keur ngulinkeun leungeun pikeun ngaraoskeun panangan pamingpin Allah, waktu kapeurih hate anu panggedéna téh nya éta mangsa nalika pitulung ilahi pangdeukeutna. Maranéhna bakal ningali deui ka tukang kalayan rasa sukur kana bagian jalan maranéhna anu pangpoékna. ‘Gusti terang kumaha ngabébaskeun jalma-jalma saleh,’ 2 Peter 2:9. Tina unggal godaan jeung unggal pancobaan Anjeunna bakal ngaluarkeun maranéhna kalayan iman anu leuwih pageuh jeung pangalaman anu leuwih beunghar.

“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

“Dina nunda datang ka Lasarus, Kristus miboga maksud welas asih ka maranéhanana anu can narima Anjeunna. Anjeunna cicing heula, supaya ku ngahudangkeun Lasarus tina maot Anjeunna tiasa méré deui hiji bukti ka umat-Na anu teuas beuheung sarta teu percaya yén saéstuna Anjeunna téh ‘hudangna deui, jeung kahirupan.’ Anjeunna teu tega miceun sakabéh pangharepan pikeun éta umat, domba-domba anu malarat tur ngumbara ti kulawarga Israil. Haté-Na remuk ku lantaran teu daékna maranéhna tobat. Dina welas asih-Na Anjeunna nangtukeun pikeun méré ka maranéhna hiji bukti deui yén Anjeunna téh Nu Mulangkeun, hiji-hijina Pribadi anu sanggup mawa kahirupan jeung kalanggengan kana caang. Ieu kudu jadi hiji bukti anu para imam moal bisa salah napsirkeun. Ieu sababna Anjeunna nunda indit ka Bétania. Mujijat pangluhurna ieu, nyaéta ngahudangkeun Lasarus, kudu nempatkeun cap Allah kana pagawéan-Na jeung kana pangakuan-Na kana kaallahan.” The Desire of Ages, 528, 529.

The triumphal entry began with the loosing of an ass for Christ to ride upon.

Asupna anu pinuh kamulyaan téh dimimitian ku ngaleupaskeun hiji kalde pikeun ditumpakan ku Kristus.

And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.

Jeung waktu maranéhna geus deukeut ka Yerusalem, sarta geus nepi ka Betfagé, ka Gunung Zaitun, tuluy Isa ngutus dua murid, saur-Na ka maranéhna, “Arindit ka lembur anu aya di hareupeun aranjeun, sarta geura aranjeun bakal manggihan hiji kalde bikang keur katali, jeung anakna aya babarengan jeung manéhna; leupaskeun éta, tuluy bawa ka Kami. Jeung lamun aya anu nyarita naon waé ka aranjeun, aranjeun kudu ngawaler, ‘Gusti ngabutuhkeun éta’; sarta harita kénéh manéhna bakal ngidinan éta dibawa.” Ieu sakabéhna lumangsung supaya tergenap naon anu geus diucapkeun ku nabi, anu nyebutkeun, “Bejakeun ka putri Sion, Tingal, Raja anjeun sumping ka anjeun, lemah lembut, sarta nunggang kalde, jeung anak kalde, anak tina kalde bikang.” Jeung murid-murid éta arindit, sarta ngalakonan sakumaha anu diparéntahkeun ku Isa ka maranéhna. Mateus 21:1–6.

The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.

Amanat Ceurik Tengah Peuting ngahiji jeung amanat malaikat kadua anu geus sumping dina kuciwa kahiji. Dina jaman Kristus, kuciwa éta nya éta pupusna Lasarus, sarta pikeun kaum Millerit, éta nya éta ramalan taun 1843 anu henteu kajadian, anu datang dina 19 April 1844. Duanana kuciwa éta ngawakilan 18 Juli 2020.

In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.

Dina usum Pentakosta anu digambarkeun ku Imamat dua puluh tilu, ujian litmus dilambangkeun ku tanda-jalan tilu-rangkeup tina pesta tarompét, kenaikan Kristus, jeung Poé Pangbébasan Dosa. Tilu léngkah éta ngagambarkeun ujian litmus dina patalina jeung dua ujian kahiji, nya éta pondasi jeung Bait Allah. Tilu léngkah éta datang lima poé saméméh hukum Minggu dina Pentakosta sarta ngagambarkeun diangkatna saratus opat puluh opat rébu minangka panji. Lamun maranéhna lulus dina ujian litmus éta, maranéhna diangkat; lamun henteu, maranéhna ditiup kaluar tina jandéla-jandéla dina impian Miller.

The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.

Léngkah katilu tina panyegelan nyaéta Poé Pangnyalahan, sarta éta ngalambangkeun mupusna dosa. Léngkah kadua nyaéta ngangkat kurban urang Lewi nurutkeun Maleakhi, sarta léngkah kahiji nyaéta amanat tarompét. Ti saprak taun 1844, umat manusa geus hirup dina sajarah ditiupna tarompét katujuh. Amanat lahiriah tarompét katujuh nyaéta amanat tina cilaka katilu Islam, sarta amanat batiniah tarompét katujuh nyaéta padamelan Kristus dina ngahijikeun Kadewaanna jeung kamanusaan saratus opat puluh opat rébu.

We will continue in the next article.

Urang baris nuluykeun dina artikel salajengna.

“In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.

Dina tulisan para nabi kagambarkeun rupa-rupa kajadian anu, sanajan geus kolot pisan ku umur, tetep nembongan ka urang dina kaségaran jeung kakawasaan wahyu-wahyu anyar. Ku iman urang ngartos yén catetan ngeunaan cara Allah ngayakeun hubungan-Na jeung umat-Na dina mangsa baheula geus dipiara supaya urang bisa nyurahan palajaran-pelajaran anu dipikahayang ku Allah pikeun diajarkeun ka urang ngaliwatan pangalaman-pangalaman jaman kiwari.

“Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.

“Urang anu hirup dina mangsa anu teu kurang pentingna batan mangsa saméméh datangna Kristus anu kadua, kudu kacida ati-atina sangkan ulah nyieun kasalahan anu sarupa jeung kasalahan anu dilakukeun ku urang Yahudi anu hirup dina jaman datangna Kristus anu kahiji.

“Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.

“Saperti para pamingpin urang Yahudi, anu laun-laun nyusun hiji sistem ibadah anu resmi, nu di jerona pentingna perkara-perkara anu henteu hakiki kacida dipiagungkeunana, kitu deui ayeuna sawatara jalma aya dina bahaya nepi ka teu malire deui kana bebeneran-bebeneran anu penting anu lumaku pikeun ieu generasi, sarta malah neangan hal-hal anu anyar, anéh, jeung matak ngentran.”

“There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.

“Perlu aya ngariksa tur miara prinsip-prinsip anu luhur. Jalma-jalma anu neangan sarta ngajuarakeun gagasan-gagasan khayal kudu diajar heula naon ari bebeneran saméméh maranéhna nyobian ngajar batur. Téori-téori jeung anggapan-anggapan jieunan manusa henteu pantes ditéangan atawa ditarima minangka bebeneran.

“There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.

“Aya loba anu satia pageuh kana prinsip, tegesna lir baja, jeung maranéhna baris dipitulungan sarta diberkahan; sabab maranéhna keur ceurik di antara serambi jeung altar, bari nyebut, ‘Heman umat-Mu, nun PANGERAN, sarta ulah pasrahkeun pusaka-Mu kana kahinaan.’ Urang kudu ngantepkeun prinsip-prinsip dasar tina amanat malaikat katilu tetep nangtung écés tur béda. Tihang-tihang agung iman urang bakal nahan sagala beurat anu bisa ditumpangkeun kana éta.”

“In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.

Dina ieu jaman kasalahan, ngalamun beurang, jeung lamunan, urang kudu diajar asas-asas anu pangheulana tina ajaran Kristus. Hayu urang narékahan sangkan bisa nyebutkeun babarengan jeung rasul, ‘Urang henteu nuturkeun carita-carita palsu anu dirarancang kalayan licik waktu kami ngabéwarakeun ka maranéh kakuatan jeung kadatangan Gusti urang Yesus Kristus.’ Gusti nyauran urang supaya nuturkeun prinsip-prinsip anu luhur jeung mulya.

“Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.

“Kayaktian, kayaktian anu hadir ayeuna, nya éta sakabéhna sakumaha anu diwakilan ku firman Allah ngeunaan éta. Gusti miharep umat-Na ngajaga dirina tina sagala hal anu kaleuleuwihi, tina sagala anu condong kana mistisisme. Sing jalma-jalma anu kagoda pikeun nyugemakeun diri dina ajaran-ajaran khayal jeung imajinér ngagali aci nepi ka jero kana tambang-tambang kayaktian sawarga, sarta meunangkeun harta anu hartina hirup langgeng pikeun anu narimana. Dina firman aya kayaktian-kayaktian anu pangajénna. Ieu bakal kapanggih ku jalma-jalma anu nalungtik kalayan kasungguhan; sabab malaikat-malaikat sawarga bakal ngaping panalungtikan éta.

“Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’

“Nunjuk ka jalma-jalma anu ayeuna keur hirup di bumi, Paulus nyatakeun: ‘Sabab bakal datang waktuna maranéhna moal narima pangajaran anu séhat, tapi nurutkeun kana hawa-nafsu sorangan maranéhna bakal ngumpulkeun guru-guru pikeun dirina, lantaran ceulina hayang ngadéngé perkara-perkara anu matak genah; jeung maranéhna bakal ngajauhkeun ceulina tina bebeneran, tuluy dibalingkeun ka dongéng-dongéng.’”

“How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’

“Satemenna pentingna, satemenna ngageterkeun jiwa, éta parentah anu dipasihkeun ku Paulus dina waktu manéhna ngaramalkeun ngeunaan jalma-jalma anu moal kuat nahan ajaran anu séhat: ‘Ku sabab kitu sim kuring maréntah ka hidep di payuneun Allah, jeung Gusti Yesus Kristus, anu bakal ngahakiman anu hirup jeung anu paéh dina mangsa datangna-Na jeung karajaan-Na: Wartakeun pangandika; sing salawasna siap dina waktuna, boh di luar waktuna; tegor, hardik, pituah ku sagala kasabaran jeung pangajaran.’”

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Jalma-jalma anu ngahiji jeung Allah leumpang dina cahaya Panonpoé Kabeneran. Maranéhna henteu ngahinakeun Jurusalametna ku ngaruksak jalanna di payuneun Allah. Cahaya sawarga nyorot ka maranéhna. Nalika maranéhna beuki ngadeukeutan kana panungtungan sajarah dunya ieu, pangaweruh maranéhna ngeunaan Kristus, jeung ngeunaan nubuat-nubuat anu patali jeung Anjeunna, beuki nambahan pisan. Maranéhna kacida ajénna anu taya watesna dina paningal Allah; sabab maranéhna aya dina kasatunggalan jeung Putra-Na. Pikeun maranéhna, firman Allah pinuh ku kaéndahan jeung kaluhungan anu ngaleuwihan sagalana. Maranéhna ningali pentingna éta firman. Kaleresan dibuka ka maranéhna. Doktrin inkarnasi dipapaésan ku cahaya lemes anu ngagenclang. Maranéhna ningali yén Kitab Suci téh konci anu muka sagala rusiah sarta ngaréngsékeun sagala kasusah. Jalma-jalma anu teu daék narima cahaya jeung leumpang dina cahaya moal mampuh ngartos rusiah kasaléhéan, tapi jalma-jalma anu henteu ragu-ragu pikeun ngangkat salib jeung nuturkeun Yesus, bakal ningali cahaya dina cahaya Allah.” The Southern Watchman, April 4, 1905.