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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Nine

Kitab Yoèl lan Pasamuwan Advent Dina Kaping Pitu Laodikia - Nomer Telung Puluh Sanga

Number Thirty-Nine

Nomer Telung Puluh Sanga

Author

Jeff Pippenger

Published

February 2, 2026

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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 pucuk omega internal sing ngetutaké ujian pondhasi alfa eksternal taun 2024, mbutuhaké sawijining tetembungan cetha bab “gudhang,” lan bab “pangan” sing disimpen ana ing gudhang iku. Ujian iki asipat kenabian, lan nduwèni garis kayektèn internal lan eksternal. Apa permata-permata iku para sisaning umaté James White, utawa apa iku kayektèn-kayektèning Sabdané Allah? Iku loro-loroné.

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.

Ing 9/11, umat Allah katimbalan supaya mangan kitab cilik iku lan bali menyang dalan-dalan kunaé Yeremia, papan dhasar-dhasar iku banjur katetepaké. Ing 9/11, katon yèn nalika Yohanes, ing Wahyu pasal sewelas, didhawuhi ngukur, dhèwèké didhawuhi ngukur rong prakara. Dhèwèké didhawuhi ngukur loro-loroné, yaiku Padalemané Allah lan para panyembah ing jeroné. Dhèwèké didhawuhi ninggal plataran ing sajroning 1.260 taun nalika bangsa-bangsa liya ngidak-idak papan suci lan bala. Papan suci lan bala iku yaiku Padalemané Allah lan para panyembah ing jeroné.

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.

Ing taun 2023, malaékat sing padha sing wis mudhun nalika 9/11 mudhun manèh, mbikak segel pesen Panguwuh Tengah Wengi, lan banjur ing taun 2024 ujian dhasar eksternal bab apa pralambang Roma isih netepaké wahyu kasebut kaya déné tumrap wong-wong 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.”

“Jendhéla-jendhéla kabukak” ing swarga nandhani tekane ujian omega internal tumrap padaleman suci lan panguwuh kanggo “bali.” Ujian iku nuntut supaya ngenali rong pralambang. Nalika malaékat katelu rawuh ing taun 1844, lan banjur maneh ing 9/11, Yohanes diprentah supaya ngukur padaleman suci lan para panyembah ing kono, saéngga nandhani sawijining pakaryan kenabian ngukur padaleman suci lan para panyembah ing taun 2023. Maleakhi ngangkat pitakonan: apa ta “gudhang,” lan apa ta “pangan?” Pitakonan-pitakonan sing padha iki ing impèné Miller dadi: apa ta “peti,” lan apa ta “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.

Impenipun Miller negesaké yèn jendhéla-jendhéla swarga kang kabukak iku minangka titik nalika pasamuwan kang menang ing Wahyu sangalas kaunggahaké nganggo kain linen putih kanggo nunggang jaran-jaran putihé wadyabala Sang Pangéran sarwa dumadi. Jendhéla-jendhéla kang kabukak iku panggonan ing ngendi berkah utawa ipat-ipatipun Maleakhi kawutahaké. Jendhéla kang kabukak miturut Miller iku panggonan ing ngendi rereged dibuwang lan permata-permata diklumpukaké menyang ing peti permata.

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.

Sebutan kapisan bab jendhéla-jendhéla swarga katemu ing carita Nuh, lan nalika jendhéla-jendhéla iku kabukak, ana udan patang puluh dina lan patang puluh bengi. Nalika jendhéla-jendhéla iku kabukak, ana wolung jiwa ana ing prau. Baptisan ing Segara Abang ngenalaké patang puluh taun pangumbaraan nganti Yordan kasabrang. Nalika mengko Kristus kabaptis ing papan iku uga, Panjenengané kapeksa mlebu ing ara-ara samun patang puluh dina. Nalika Panjenengané kawungokaké saka ing pati, kaya kang dilambangaké déning baptisané, Panjenengané mulang para murid patang puluh dina sadurungé munggah menyang swarga.

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 pasamuwan owah saka pasamuwan pejuwang dadi pasamuwan kang menang, Sang Prabu Dawud kang yuswané telung puluh taun bakal mrentah patang puluh taun. Pasamuwan kang menang dipralambangaké déning nabi, imam, lan ratu. Nabi kang yuswané telung puluh taun nalika miwiti paladosané kang suwéné rong puluh loro taun iku yaiku Ezekiel, lan dheweke miwiti paladosan iku nalika langit kabukak.

> 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.

> Ing taun kang katelung puluh, ing sasi kaping papat, ing tanggal kaping lima sasi iku, nalika aku ana ing satengahing para wong tawanan ing pinggir kali Kebar, langit kabukak, lan aku weruh wahyu-wahyu saka Gusti 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.

Nalika Yusuf yuswané telung puluh taun, piyambakipun wiwit jumeneng minangka imam, lan piyambakipun kaadhepi déning angin wetan saka Islam kang nggawa krisis sing saya ngrembaka, kang maringi kalodhangan marang Mesir, naga kang gumléthak ana ing segara, kanggo ngleksanani pamaréntahan sadonya siji. Ing sajroning krisis mau, Yusuf nglumpukaké panganan menyang ing 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.

Ing wulan Juli 2023, ana swara keprungu ana ing ara-ara samun, banjur Sang Singa saka taler Yehuda wiwit mbukak segel pesen Panguwuh Wengi Tengah. Ing taun 2024, ujian alfa lahiriah dhasar misahake rong golongan, lan prosès pambukakan segel iku terus lumaku. Saiki ing taun 2026, ujian omega batiniah pasamuwan kang bakal sapisan manèh misahake rong golongan wis teka.

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, minangka Utusan Prajanjian, netepake prajanjian karo wong akèh iku yaiku plataran lan papan suci. Wiwit 22 Oktober 1844 nganti Mikhaèl jumeneng (kaya Panjenengané tindakaké ing pungkasaning minggu suci mau nalika Stefanus dipatèni nganggo watu) iku yaiku Papan Mahasuci. Riyaya-ryaya mangsa semi kasampurnakaké ana ing minggu suci, lan iku minangka alfa saka riyaya-riyaya, déné riyaya-riyaya mangsa gugur, yaiku kalasangka ing dina kapisan, Dina Pangruwating Dosa ing dina kaping sapuluh, lan banjur Riyaya Tarub Suci wiwit dina kaping limalas nganti kaping selikur loro, iku minangka omega saka riyaya-riyaya mau.

> “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.

> Kanthi cara kang padha, pralambang-pralambang kang magepokan karo rawuhipun kaping kalih kedah kasampurnakaké ing wektu kang katuduhaké ing tata ibadah simbolis. Miturut sistem Musa, panyucèning pasucèn, utawa Dina Pangruwating Dosa kang agung, kalampahan ing dina kaping sapuluh sasi Yahudi kapitu (Leviticus 16:29–34), nalika imam agung, sawisé nganakaké panebusan kanggo sakabèhé Israel, lan kanthi mangkono nyingkiraké dosa-dosané saka pasucèn, medal lan mberkahi umat. Mangkono uga ana kapitadosan bilih Kristus, Imam Agung kita kang agung, badhé ngatingal kanggo nyucèkaké bumi lumantar karusakaning dosa lan para wong dosa, sarta mberkahi umat kagungané kang ngentosi Panjenengané kanthi kalanggengan. Dina kaping sapuluh sasi kapitu, Dina Pangruwating Dosa kang agung, wektu panyucèning pasucèn, kang ing taun 1844 tiba ing tanggal kaping selikur loro Oktober, dipunanggep minangka wektu rawuhipun Gusti. Prakara punika selaras karo bukti-bukti kang sampun kapacak sadèrèngipun bilih 2300 dinten badhé mungkasi ing mangsa gugur, lan dudutan punika katingal boten saged dipun bantah.

> “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.

> “Ing pasemon ing Matius 25, mangsa ngentosi lan keturon banjur katutugake déning rawuhipun pangantèn lanang. Bab punika salaras kaliyan pamrayogi ingkang nembe kaatur, becik saking pitedahing ramalan tuwin saking pralambang-pralambangipun. Kabeh punika nuwuhaken kayakinan ingkang kiyat tumrap kasunyatanipun; lan ‘panguwuh tengah wengi’ dipunwartakaken déning èwonan tiyang pitados.

> “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.

> “Kaya gelombang pasang gedhé, gerakan iku nyapu saindhenging nagara. Saka kutha menyang kutha, saka désa menyang désa, lan tekan panggonan-panggonan ing dhaérah adoh, gerakan iku lumaku, nganti umat Allah sing lagi ngenteni tangi kabèh. Fanatisme sirna ana ing ngarepé pawarta iki kaya embun ès ésuk sadurungé srengéngé njedhul. Para pracaya weruh bilih mamang lan kabingungané wus disingkiraké, lan pangarep-arep sarta wani nguripi ati-atiné. Pakaryan iku bébas saka ékstrem-ékstrem sing tansah kawedhar nalika ana gegeraning manungsa tanpa pangaribawa kang ngendhalèkaké saka Sabda lan Roh Allah. Wataké padha karo mangsa-mangsa andhap-asor lan baliné marang Pangéran, kang ana ing antarané Israèl kuna ngetutaké pawarta-pawarta pamaréntahan saka para abdiné. Pakaryan iku ngasta ciri-ciri sing nandhani pakaryané Allah ing saben jaman. Ing kono ora akèh kabungahan ékstatis, nanging malah panyelidikan ati kang jero, pangakon dosa, lan ninggalaké kadonyan. Siyaga kanggo kepanggih karo Pangéran dadi bebaning roh-roh sing kesiksa banget. Ana pandonga kang tekun lan pasrah tanpa winates marang 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.

Riyaya-riyaya mangsa semi kawujud ing minggu suci, lan udan wiwitan utawa udan alfa banjur kacurahaké ing Pentakosta, mangkono nggambaraké kacurahaké udan pungkasan ing riyaya-riyaya mangsa gugur. Riyaya-riyaya mangsa semi mau katetepaké ing Imamat 23, ayat siji nganti rong puluh loro. Riyaya-riyaya mangsa gugur ana ing ayat 23 nganti 44. 2300 taun nggawa panjenengan marang taun 1844. Rong puluh loro ayat kanggo riyaya-riyaya mangsa semi lan rong puluh loro ayat kanggo riyaya-riyaya mangsa gugur. Ana rong golongan rong puluh loro ing pasal telulikur.

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.

Pahargyan kalasangka iku minangka pepeling bilih pangadilan badhé kalampahan ing sapuluh dinten, lan pahargyan Tarub Suci iku minangka pahargyan kabingahan amargi dosa-dosa sampun kaparingan pangapunten ing Dinten Pangruwating Dosa. Sabat lan dinten kaping wolu sasampunipun pahargyan punika nglambangaken pangaso Sabat sewu taunipun 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.

> Nanging, para kekasih, aja padha ora mangerti prakara siji iki, manawa sedina ana ing ngarsané Pangéran iku kaya sèwu taun, lan sèwu taun kaya sedina. 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.

Malaékat kapisan ngumumaké pambukaning pengadilan, lan ing tataran kenabian iku, 1798, kang dadi “wektu wekasan” miturut Daniel, iku minangka kasampurnaning riyaya kalasangka; nanging ing tanggal 11 Agustus 1840, pawarta Malaékat kapisan saka 1798 sing wis kabukak segelé, diparingi kakuwatan lumantar kasampurnaning ramalan bab bilai kapindho. Islam minangka pérangan saka pepéling riyaya kalasangka, kang ngumumaké dinaning pengadilan sing wis nyedhak.

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.

Kanggo wong-wong kang gelem ndeleng, riyaya-rijaya mangsa gugur, yaiku riyaya slompret lan riyaya tarub, nggambarake riyaya alfa lan omega, kanthi pangadilan ana ing tengah. Dudu sawijining kacilakan manawa riyaya-rijaya iki kasebut ing Leviticus pasal rong puluh telu. Rong puluh telu iku pralambang panebusan. Dudu sawijining kacilakan manawa riyaya kapisan ana ing dina kapisan sasi kapitu lan manawa riyaya pungkasan rampung ing dina kaping rong puluh loro. Riyaya slompret iku aksara kapisaning abjad Ibrani, dina Panebusan iku aksara tengah, lan riyaya tarub iku aksara kaping rong puluh loro ing abjad 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 kaping likur telu, ayat 23 nganti 44 saka Kitab Imamat ngemu rong puluh loro ayat kang katetepake ana ing sajroning “kerangka bebener.” Dina kaping sepuluh ing tengah nuduhaké sawijining ujian, amarga sepuluh iku pralambang ujian, lan dina Pangruwating Dosa iku papan ing ngendi pambrontakané wong-wong kang kasasar kacathet lan dirampungaké, lan pambrontakan mau dipralambangaké déning aksara kaping telulas saka abjad Ibrani. Aksara ing tengah saka tembung Ibrani “bebener” iku aksara kaping telulas, lan iku selaras karo dina kaping sepuluh ing sasi kapitu, lan minangka sawijining tetenger, iku nduwèni sipat-sipat kenabian saka abjad Ibrani lan dina tartamtu mau. Sepuluh ditambah telulas dadi rong puluh telu. Pitung puluh iku cacahing 10 ping 7, lan dina kaping sepuluh ing sasi kapitu uga padha karo pitung puluh, kang dadi pralambang pungkasaning mangsa pitulungan.

> 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.

> Sawisé iku, Pétrus sowan marang Panjenengané lan matur, “Gusti, kaping pira sadulurku bakal nglakoni dosa marang aku, lan aku ngapura dhèwèké? Apa nganti kaping pitu?” Gusti Yésus ngandika marang dhèwèké, “Aku ora ngandika marang kowé, nganti kaping pitu, nanging, nganti pitung puluh ping pitu.” Matius 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.

Patang atus sangang puluh taun wis katetepaké tumrap Israèl kuna. Taun-taun iku dipunpedhot saka rong èwu telung atus taun lan dipunlambangaké minangka pitung puluh minggu, mula Gusti Yésus netepaké yèn watesing wektu kasempatan iku patang atus sangang puluh, yaiku kang dipunlambangaké déning “pitung puluh” minggu ing Daniel sanga.

> 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.

> Pitung puluh minggu wus katetepaké tumrap bangsamu lan tumrap kutha sucimu, kanggo ngrampungaké panerak, lan mungkasi dosa-dosa, lan ngadani pangruwating kaluputan, lan nglairaké kabeneran langgeng, lan ngesahaké wahyu lan pamedhar wangsit, lan njebadi Kang Mahasuci. 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.

Tembung Ibrani sing dipunjarwakaken dados “dipunpegat” punika namung kapanggih dipunginakaken wonten ing ayat punika piyambak ing Prajanjian Lawas, lan tegesipun punika “dipuntetepaken utawi dipundhawuhaken.” Punika benten kaliyan tembung ingkang limrahipun dipunginakaken lan dipunjarwakaken “dipunpegat,” ingkang dhasaripun saking tumindak Abram motong pisungsung-pisungsung punika ing langkah kapisaning prejanjian wonten ing Purwaning Dumadi limalas. Sampun “dipuntetepaken” lan “dipundhawuhaken” bilih Israel badhé gadhah wekdal pangadilan patang atus sangang dasa taun, lajeng piyambakipun badhé dipunpegat dados umat prejanjianipun Allah. Kalih warna “dipunpegat”; satunggal ingkang nggambaraken mangsa punika dados mangsa pangadilan ingkang “dipunpegat” saking cacah ingkang langkung ageng lumantar angka pitung dasa, lan nalika “anggur enggal”ipun Yoel “dipunpegat” saking cangkemipun, wekdal pangadilan katutup. Pitung dasa nggambaraken katutupipun wekdal pangadilan.

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 mangsa gugur ngemu telung undhak-undhakan saka tembung Ibrani “bebener.” Pesta-pesta mangsa gugur diwiwiti ing Imamat 23:23, tenger tengahing Dina Pangruwatan yaiku dina kaping sapuluh lan aksara kaping telulas, kang padha karo 23, lan Pesta Tarub Suci rampung ing dina kaping rong puluh loro, banjur ana Sabat agung kang ngetutake pesta iku, lan pethikan mau dipungkasi ing 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.

Leviticus ateges kaimaman Lewi. Riyaya-riyaya mangsa semi kawecakaké ana ing pasal 23:1–22, banjur riyaya-riyaya mangsa gugur kawecakaké ana ing 23:23–44. Riyaya-riyaya mangsa semi diwecakaké déning rong puluh loro ayat, lan abjad Ibrani cacahé rong puluh loro aksara. Riyaya-riyaya mangsa gugur uga kaaturaké ana ing rong puluh loro ayat. Riyaya slompret ngumumaké nyedhaké pangadilan ing Dina Pangruwatan. Banjur riyaya Tarub lumaku pitung dina, kang pungkasané tumeka ing dina kaping rong puluh loro sasi kapitu. Dina kapisan saka pitung dina iku dadi Sabat upacara, mangkono uga dina kaping wolu, yaiku dina sawisé riyaya pitung dina iku. Dina kapisan lan dina kaping wolu ndadèkaké dina kaping wolu dadi pralambang saka kaping wolu kang metu saka pitung.

> 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.

> Ngandikaa marang para bani Israel, mangkéné: Ing dina kaping limalas sasi kapitu iki bakal ana riyaya Tarub pitung dina kanggo Pangeran Yehuwah. Ing dina kapisan kudu ana pakempalan suci; kowé aja padha nindakaké pagawean kasar ana ing kono. Pitung dina kowé kudu nyaosaké kurban obongan marang Pangeran Yehuwah; ing dina kaping wolu kudu ana pakempalan suci kanggo kowé, lan kowé kudu nyaosaké kurban obongan marang Pangeran Yehuwah; iku pasamuwan kang khidmat, lan kowé aja padha nindakaké pagawean kasar ana ing kono. … Uga ing dina kaping limalas sasi kapitu, nalika kowé wis nglumpukaké wohing bumi, kowé kudu nganakaké riyaya kanggo Pangeran Yehuwah pitung dina suwéné; ing dina kapisan dadi dina Sabbat, lan ing dina kaping wolu uga dadi dina Sabbat. 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.

Sabat upacara ing dina kawolu nggambarake Sabat milenium, kang ndhereki riyaya Tarub. Pangembaraning Israel kuna ing ara-ara samun sajrone patang puluh taun dipèngeti lumantar manggon ing tarub-tarub sajrone dina-dina riyaya Tarub, lan iku nggambarake ora mung pamuanganing udan pungkasan, nanging uga mangsa kasangsarané Yakub, nalika para malaekat wus nuntun umat Allah kang setya menyang ing bukit-bukit lan gunung-gunung kanggo pangayoman.

> “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.

> “Nalika mangsaning kasangsaran, kita kabèh padha mlayu saka kutha-kutha lan désa-désa, nanging kita dioyak déning wong-wong duraka, kang mlebu ing omahé para suci mawa pedhang. Wong-wong mau ngangkat pedhang arep matèni kita, nanging pedhang iku pecah, lan tiba tanpa daya kaya jerami. Banjur kita kabèh padha sesambat rina wengi nyuwun pangluwaran, lan sesambat mau munggah ana ing ngarsané Allah. Srengéngé munggah, lan rembulan mandheg. Kali-kali padha mandheg iliné. Méga-méga peteng kang abot padha munggah, lan padha tabrakan siji lan sijiné. Nanging ana sawiji papan kang padhang cetha kebak kamulyan kang tetep, saka ing kono banjur rawuh swarané Allah kaya swaraning banyu akèh, kang gonjang-ganjingaké langit lan bumi. Langit kabuka lan katutup manèh, sarta ana ing kahanan geger. Gunung-gunung gonjang-ganjing kaya glagah katempuh angin, lan mbuwang watu-watu tajem kang semrawut ing sakubengé. Segara umub kaya kwali, lan mbuwang watu-watu menyang dharatan. Lan nalika Allah ngandika bab dina lan jam rawuhé Gusti Yésus, sarta maringaké prejanjian langgeng marang umaté, Panjenengané ngandika sawiji ukara, banjur kendel sedhéla, nalika tembung-tembung mau gumulung lumantar bumi. Israèlé Allah ngadeg karo mripaté tumenga ing dhuwur, ngrungokaké tembung-tembung mau nalika metu saka cangkemé Yéhuwah, lan gumulung lumantar bumi kaya gludhug kang paling sora. Iku nggegirisi lan khidmat banget. Ing pungkasan saben ukara, para suci padha surak, Kamulyan! Haléluya! Pasuryané padha kaurubaké déning kamulyané Allah; lan padha sumorot marga saka kamulyan iku kaya pasuryané Musa nalika panjenengané tumurun saka Sinai. Wong-wong duraka ora bisa mandeng marang wong-wong mau marga saka kamulyan iku. Lan nalika berkah kang tanpa wekasan katitahaké tumrap wong-wong kang wus ngurmati Allah, kanthi netepi Sabat Panjenengané kanthi suci, ana surak kamenangan kang gedhé ngungkuli Sang Kéwan, lan ngungkuli Arcané.”

> “Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.

> “Banjur kawiwitan taun Yobel, nalika tanah iku kudu ngaso.” 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.

Gusti Yesus rawuh malih lan bumi ngaso sajroning sewu taun, kados dipratandhani déning Sabat taun kapitu tumrap tanah lan taun Yobel. Ing ayat tiga, saking Imamat likur telu, Sabat dina kapitu tumrap manungsa dipuntemtokaken minangka pambukaing bab ingkang dipunpungkasi déning ingkang kaping wolu, tegesipun saking pitu, lan punika nggambaraken Sabat taun kapitu nalika tanah ngaso.

> 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.

> Lan Pangéran ngandika marang Musa, pangandikané, Sira kandhaa marang para anak Israèl, lan kandhanana, Bab pésta-péstané Pangéran, kang kudu sira wartakaké dadi pakumpulan suci, iya iki pésta-péstaningsun. Nem dina lawasé pagawean kudu katindakaké; nanging ing dina kapitu iku dina Sabat pangaso, pakumpulan suci; aja padha nindakaké pagawean apa waé ana ing kono; iku Sabaté Pangéran ana ing sakehing panggonan padununganira. 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 saka bab kaping rong puluh telu iku Sabat dina kapitu, lan omega saka bab iku yaiku sèwu taun nalika bumi dadi suwung, kang wis dilambangaké déning Sabat taun kapitu tumrap tanah lan yobel. Alfa saka bab iku yaiku pésta-pésta mangsa semi kang diwiwiti kanthi Sabat dina kapitu lan dipungkasi ing ayat rong puluh loro; déné omega saka bab iku dipungkasi ing dina kaping rong puluh loro sasi kapitu, banjur diterusaké déning Sabat seremonial dina kaping wolu kang makili Sabat taun kapitu tumrap 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 siji nganti rong puluh loro nggambarake pakaryané Kristus minangka Imam Agung Swarga ana ing papan suci; ayat rong puluh telu nganti patang puluh papat nggambarake pakaryané Panjenengané ana ing Papan Maha Suci. Kitab Levitikus iku minangka pralambang para imam, lan makili paladosan Kristus minangka Imam Agung. Sabat alfa dina kapitu nggayuh bali marang tumitah, lan Sabat omega taun kapitu nggayuh tumuju marang bumi kang dianyari. Levitikus pasal rong puluh telu kanthi sajarah nyakup wiwit saka tumitah nganti tumitah maneh.

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.

Kabungahan utawa wirangé pesen kenabian iku minangka pralambang tumrap wong-wong kang nduwèni pesen Pambengoking Tengah Wengi utawa sawijining tiron. Nganti kayektèn iki dilebokaké ing alur carita, prakara kang nuwuhaké wirang iku ora bakal kacekel. Wong-wong kang nduwèni lenga kang sajati ora bakal luput saka titik iki. Kabungahan iku dipralambangaké déning wong-wong kang dosa-dosané wis kasirnakaké, lan wong-wong iku katuduhaké déning para kang lagi ngrayakaké riyaya Tarub 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.

> Lan Sang Sabda wus dados daging, lan dedalem ana ing antarané kita, (lan kita wus nyumurupi kamulyanipun, kamulyan kados déné Putra ontang-anting saking Sang Rama,) kebak sih-rahmat lan kayekten. 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:

Tembung Yunani sing dipunjarwakaken dados “manggèn” tegesipun “ngedegaken kémah suci.” Gusti Yesus dados daging lan ngedegaken kémah suci wonten ing antawisipun kita. Panjenenganipun njupuk kodrat kamanungsan kita, kémah kita, tarub kita, gubug kita, daging kita. Pétrus ngandika mekaten:

> 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.

> Inggih, kula nganggep prayogi, sajeg kula taksih wonten ing tarub punika, nggegugah panjenengan sadaya kanthi ngélingaké panjenengan; awit kula mangertos bilih boten dangu malih kula kedah nglulut tarub kula punika, kados déné Gusti kita Yésus Kristus sampun nedahaké dhateng kula. 2 Petrus 1:13, 14.

Paul said it this way:

Paulus ngandharake kanthi cara iki:

> 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.

> Awit kita padha ngerti, manawa manawa griya kadonyan kita, yaiku tarub iki, dibubrah, kita nduwèni sawijining bangunan saka Gusti Allah, yaiku griya kang ora digawé déning tangan, langgeng ana ing swarga. Awit sajroning iki kita sesambat, kanthi banget ngarep-arep supaya kita kapangonana déning griya kita kang asalé saka swarga; manawa pancèn mangkono, sawisé kapangoni kita ora bakal katemunaké wuda. Awit kita kang ana ing tarub iki padha sesambat, merga kabebanan; dudu awit kita péngin katanggulangi saka sandhangan, nanging supaya kapangonana, supaya kang kena pati katelèn déning urip. 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.

Riyaya Tarub Suci punika dados pralambang pametenge saratus sekawan dasa sekawan ewu, ingkang kalampahan nalika jendhéla-jendhéla langit kabikak. Nalika dosa-dosanipun saratus sekawan dasa sekawan ewu sampun kabucal, Roh Suci badhé kasokakaken tanpa ukuran dhateng pasamuwan ingkang menang. Pangadilan sampun rampung tumrap saratus sekawan dasa sekawan ewu, lan para ingkang dipunsegel punika lajeng medal nglairaken panguwuh ingkang sora saking malaékat katiga miturut kakiyatan Roh Suci, kados ingkang dipunpralambangaken lumantar Riyaya Tarub Suci.

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.

Badan kita punika pasamuwan, lan kémah, inggih punika tarub suci. Tiyang-tiyang ingkang nglumpuk dhateng Yérusalèm kanggé ngrayakaken Riyaya Tarub Suci, saèstu sami ngrayakaken bilih dosa-dosanipun sampun kauswa. Musa dipun-ginakaken kanggé ngadegaken Tarub Suci wonten ing ara-ara samun, lan Riyaya Tarub Suci ing wekasan dipunrayakaken kanthi manggen wonten ing pondhok-pondhok wonten ing ara-ara samun, awit Gusti Yésus tansah nggambaraken wekasan kanthi wiwitan.

> 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.

> Mulané, para sadulur suci, para pandhèrèk saka panggilan kaswargan, gatèkna Sang Rasul lan Imam Agung pangaken kita, yaiku Kristus Yésus; Panjenengané setya marang Panjenengané kang netepaké Panjenengané, kaya déné Musa uga setya ana ing saubenging padalemané. Awit Panjenengané iki kaanggep pantes nampa kamulyan kang luwih gedhé tinimbang Musa, déné sing yasa padaleman iku nduwèni pakurmatan luwih akèh tinimbang padalemané dhéwé. Sabab saben padaleman mesthi diyasa déning sawiji wong; nanging Panjenengané kang yasa samubarang kabèh iku Allah. Lan Musa satemené setya ana ing saubenging padalemané minangka abdi, dadi paseksi tumrap prekara-prekara kang bakal kaandharaké sawisé iku; nanging Kristus minangka Putra kang nguwasani padalemané dhéwé; lan kita iki padha dadi padalemané Panjenengané, manawa kita nganti tumeka ing wekasan tetep nyekel mantep kapitadosan lan kabungahaning pangarep-arep. 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 iku abdining Allah kang setya, kang dipigunakaké déning Allah kanggo ngedegaké padaleman suci kémah, nanging Kristus minangka Imam Agung lan Rasul nduwèni pakurmatan luwih gedhé tinimbang Musa, abdi mau. Saben padaleman, wiwit saka padaleman suci kémahé Musa, tumeka padalemané Suléman, tumeka padalemané Hèrèdès kang direnovasi patang puluh enem taun, padaleman manungsa kanthi 46 kromosomé, lan padaleman Millerite wiwit taun 1798 nganti 1844, kabèh iku diwangun déning Allah. Ing garis kenabian saka manéka warna perwujudan padaleman, kang diwiwiti ing Taman Éden, banjur sawisé dosa, ana ing gapuraning Taman, banjur sawisé banjir ana ing mesbèh-mesbèh tumeka Musa; telung pathokan utama iku Musa, Kristus, lan wong satus patang puluh papat èwu.

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 lan Kristus makili alfa lan omega saka Israèl kuna, lan bebarengan wong loro mau makili pamekaran kamanungsan lan Kaallahan, kang uga diwakili déning satus patang puluh papat èwu. Nalika malaékat katelu rawuh, ing Wahyu pasal sewelas, Yohanes dipréntah supaya ngukur padaleman suci, lan nalika rawuhipun malaékat kang padha iku ing 9/11, Yohanes dipréntah manèh supaya ngukur padaleman suci. Ing kaloro kedadéan mau, dhèwèké dipréntah supaya ninggalaké plataran sajroning 1.260 dina. Ing taun 2023, malaékat kang padha iku rawuh, lan umaté Allah saiki katimbalan supaya ngukur padaleman suci. 1.260 dina, utawa telung dina satengah, rampung ing taun 2023, lan wiwit saka titik iku nganti sadurungé banget angger-angger Minggu, padaleman suci iku kudu diwangun munggah. Taun 2024 nandhani peletakan dhasar-dhasaré, lan ing taun iku katon pambrontakan kang kawujud minangka sawijining golongan kang “ngina dina prekara-prekara cilik,” nglawan pangenalan Miller tumrap pralambang kang netepaké wahyu mau.

> 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.

> Kajaba iku, pangandikané Pangéran tumeka marang aku, mangkéné, Tangané Zerubabel wus ndhasari omah iki; tangané dhéwé uga bakal ngrampungaké; lan kowé bakal sumurup yèn Pangéran sarwa tumitah wus ngutus aku marang kowé. Awit sapa ta kang ngremehaké dina prakara-prakara cilik? amarga wong-wong mau bakal bungah, lan bakal weruh timbangan unting-unting ana ing tangané Zerubabel bebarengan karo pitu iku; iku mata-matané Pangéran, kang mlaku mrana-mrene ngubengi salumahing bumi. Zakharia 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.

Nampik pamanggihé Miller bilih Roma iku sing netepaké wahyu, tegesé nampik dhasar-dhasaré, lan iku padha karo “ngremehaké dina prakara-prakara cilik.” Gerakan Millerit iku gerakan alfa saka malaékat kapisan lan kapindho, lan gerakané wong satus patang puluh papat ewu iku gerakan omega saka malaékat katelu. Kuwi kaping rong puluh loro luwih kuwat tinimbang alfa. Ing pangertèn kenabian iki, dhasaré gerakan Millerit iku “dina prakara-prakara cilik.” Ngremehaké samubarang kayektèn dhasar sing digambarake ana ing loro méjané Habakuk, iku pati, awit wahyu sing diteguhaké ing ayat patbelas saka Daniel sewelas iku wahyu sing padha kang diidentifikasi déning Salomo.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ing panggonan kang ora ana wahyu, bangsa padha dadi tanpa kendhali; nanging wong kang netepi angger-anggering Toret, begja wong iku. Wulang Bebasan 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?

Wahyu watu pucuk iku nggumunake, amarga iku nedahake manawa watu pojok dhasar uga dadi watu pucuk, nanging kanthi daya kaping rong puluh loro luwih gedhé. Uji dhasar alfa taun 2024 yaiku pesen panyegelan intelektual lahiriah, lan uji padaleman omega taun 2026 yaiku pesen panyegelan rohaniah batiniah. Sing siji ngenali gambar lan tandha kéwan, lan sing sijiné gambar lan tandha Allah. Uji batiniah omega iku diwakili déning loro pralambang ing impèné Miller sing kudu ditegesi ing konteks prastawa-prastawa dina pungkasan. Apa iku pasimpenan? lan apa iku panganané?

We will continue these things in the next article.

Kula badhé nerusaké prekawis-prekawis punika wonten ing artikel salajengipun.

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.

Pernikahan Yahudi ing jamané Gusti Yesus lumaku sajroning telung tataran utama, kang asring kabentang sajroning pirang-pirang sasi utawa setaun. Tataran kapisan yaiku nikah sah miturut ukum, kang sinebut pertunangan, nalika iku bebrayan mau wis katetepake kanthi sah, nanging panganten putri lan panganten kakung isih kapisah, dene panganten kakung bali menyang omahé bapaké kanggo nyawisake papan tumrap panganten putriné. Mulané Maryam, garwané Yusuf, sinebut garwané, sanadyan sadurungé wong loro mau manggon bebarengan. Ora setya sajroning mangsa iki kaanggep laku jina.

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.

Masa nunggu iku ora mesthi lan bisa nganti pirang-pirang dina, minggu, utawa sasi. Kahanan sing ora mesthi iki minangka unsur kang wigati banget ing pasemon kasebut. Sang rama bisa ngenteni nganti setaun, kanggo mesthekake karesikan prawaning calon penganten wadon. Sang penganten kakung ora ngumumake dina utawa jam mesthi tumrap wektu balié, amarga iku dadi wewenanging ramane kanggo netepake kapan waktune, mula sang penganten wadon ngerti manawa pestaning palakrama bakal kelakon—nanging ora ngerti kapan. Kahanan sing ora mesthi iki pancen disengaja, lan nganti sang rama dhawuh marang sang penganten kakung supaya lunga lan njupuk penganten wadoné, samubarang kang ana gandheng cenenge kabeh padha katundha.

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 sang rama ngandika, “lungaa lan jupuken pangantèn wadonmu,” sang pangantèn kakung bakal rawuh ing wayah wengi, bebarengan karo para mitra, kanthi surak-surak lan muni slomprèt. Iku tansah kalakon ing wayah wengi supaya nyingkiri lelungan adoh ing panasé awan, kang bisa banget nindhes ing tanah Israèl. Obor lan lenga dibutuhake, awit nalika iku ora ana lampu-lampu dalan, lan arak-arakan mau bisa nganti pirang-pirang jam suwéné. Ukara upacara kang sajatiné ing perkawinan Ibrani kuna, kang diproklamakaké sajroning arak-arakan, yaiku, “Lah, sang pangantèn kakung rawuh!”

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.

Para prawan (dayang-dayang pengantin) ing pasemon iku dudu wanita-wanita sembarangan; dheweke iku para pamedhar pengantin putri, ngenteni bebarengan karo dheweke, diarep-arep melu ing iring-iringan, lan kaparingan tanggung jawab supaya tansah siyaga ing jam pira wae lan nggawa lenga dhewe kanggo madhangi dalan menyang griyané pengantin kakung. Suluh-suluh iku enggal kobong entek, mula nggawa lenga tambahan iku dadi kabutuhan, manawa lelampahané dawa. Ora ana pambagean lenga kanthi bebarengan.

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.

Pangunduran kuwi lumrah ana ing prosesi lan palakrama jaman kuna lan sacara budaya dudu sawijining masalah. Pangunduran kuwi pancen wis diarep-arep, lan keturon iku lumrah. Bedane dudu ana ing turune, nanging ana ing kasiyapane, dudu ana ing meleké. Para prawan bodho ora nyawisake awake tumrap anane pangunduran kaya dene para prawan wicaksana. Saben wong mesthi turu, amarga wektu saka pertunangan sing sah miturut hukum nganti tekan panggenepane bisa nganti setaun.

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.

Sawisé arak-arakan tekan ing omahé pengantèn kakung, pésta palakrama diwiwiti lan lawangé dipun-tutup salawas-lawasé, sarta wong-wong sing teka kasep ora dipunidinaké mlebu. Iki dudu kekejeman—nanging adat, awit sapa waé sing mengko teka lan ngetok lawang sawisé lawangé dipun-tutup tegesé yèn wong iku ora kalebu ing arak-arakan mau.

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.

Gusti Yésus ora nyipta gambaran, lan Panjenengané ora maringi katrangan apa-apa bab pasemon iki kaya sing kerep Panjenengané tindakaké. Panjenengané ora prelu maringi katrangan, awit sakabèhé rinciyan budaya iki wis dimangertèni kanthi temenan déning para pamirengé. Gusti Yésus lagi nélakaké sawijining palakrama Wétan sing nyata, dudu sawijining abstraksi.

The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.

Rincian-rincian punika kajagi kanthi jangkep miturut paseksen Ibrani, mekaten ugi miturut para sejarawan saking jaman Romawi lan Yunani.

The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)

Mishnah (abad kaping 2 M, nanging nglestantunaké adat-istiadat jaman Padaleman Suci sadurungé taun 70 M)

The Talmud (later compilation, but quoting earlier practice)

Talmud (kompilasi salajengipun, nanging ngutip praktik ingkang langkung rumiyin)

Josephus (1st century Jewish historian)

Yosefus (sejarawan Yahudi abad kaping 1)

Rabbinic wedding liturgy and legal discussions

Liturgi pestha palakrama lan rembugan hukum rabinik

Greco-Roman observers of Judea

Para pangamat Greko-Romawi tumrap 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 ora maringi “buku tuntunan pawiwahan” sing runtut lan pepak, nanging rincian-rincian hukum lan kabudayan sing diprasangkakaké déning panjenengané cocog kanthi persis karo katrangan-katrangan ing Mishnah/Talmud. Mishnah iku sumber kang utama.

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.

Pasemon punika nggegirisi sanget tumrap pamireng Yahudi abad kapisan, awit boten wonten satunggal prakawis ing Matius 25 ingkang prelu dipunandharaken. Rawuhipun ing tengah wengi punika lumrah, damar saha lisahipun punika kabutuhan ingkang cetha, lan wontenipun tundha antawisipun pertunangan nikah ingkang sah miturut angger-angger lan prosesi tengah wengi punika sampun dipunajeng-ajeng, sarta lawang ingkang katutup punika prosedur baku ingkang lumrah katindakaken! Para prawan ingkang kapencilaken punika ngrasa isin, lan tumrap para pamireng Yahudi ing jamanipun Gusti Yesus, isinipun para prawan bodho punika temenan pantes. Kanthi mangertos tata upacara punika kanthi sampurna, para pamirengipun Gusti Yesus boten badhe gadhah raos welas tumrap para prawan bodho, awit saben tiyang mangertos bilih siyaga punika tanggel jawab mutlak tumrap saben prawan ingkang dipunaturi melu ing prosesi punika. Kasunyatan-kasunyatan punika cetha sanget tumrap para pamireng Yahudi saengga Gusti Yesus boten naté prelu maringi katrangan punapa-punapa bab pasemon punika.

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