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

Kitab Yoèl lan Pasamuwan Advent Hari Ketujuh Laodikia - Nomer Telung Puluh Wolu

Number Thirty-Eight

Nomer Telung Puluh Wolu

Author

Jeff Pippenger

Published

January 30, 2026

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The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.

Pacoban Roti saka Swarga iku pacoban omega tumrap kamuridan ing dina-dinané Gusti Yésus, lan iku uga dadi omega gegayutan karo pacoban manna kang katuduhaké ana ing alpha sejarah prajanjian Israèl kuna. Wiwitané yaiku manna; pungkasané yaiku Roti saka Swarga. Omega iku tansah sing paling gedhé, mula panyimpangan para murid sing paling gedhé nandhani Kapernaum minangka omega ing sajarah Kristus lan pacoban kamuridan.

> Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.

> Sang Kristus banjur ngandika marang para sakabate: “Manawa ana wong gelem ndherek Aku, kudu nyélaki awaké dhéwé, manggul salibé, lan ndherek Aku. Sabab sapa waé sing arep nylametaké nyawané, bakal kelangan nyawané; nanging sapa waé sing kelangan nyawané marga saka Aku, bakal oleh nyawané. Awit apa paédahé tumrap wong manawa olèh jagad kabèh, nanging kélangan nyawané dhéwé? Utawa apa kang bakal diwènèhaké wong dadi gantiné nyawané? Sabab Putraning Manungsa bakal rawuh ing kamulyaning Rama-Né bebarengan karo para malaékaté; lan ing wektu iku Panjenengané bakal males marang saben wong miturut panggawéné. Satemené Aku pitutur marang kowé, ana sawatara wong ing antaramu kang padha ngadeg ing kéné, sing ora bakal ngrasakaké pati nganti padha weruh Putraning Manungsa rawuh ing Kratoné.” Matius 16:24–28.

Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”

Kapernaum punika satunggaling ujian omega. Ujian wonten ing Kapernaum punika inggih punika ujian minyak wonten ing pasemon bab sepuluh prawan; punika kawiwitan nalika ana panguwuh ing tengah wengi, lan miwiti satunggaling mangsa ingkang nyakup para prawan bodho ingkang wiwit mangertos bilih piyambakipun boten gadhah minyak. Salajengipun piyambakipun wiwit gupuh nalika nyedhaki lawang panutuping ukum Minggu, kados ingkang dipratelakakên déning krisis wonten ing Kapernaum ing Yohanes 6:66. Miturut pangertosan kenabian, piyambakipun punika “isin.”

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Lah, bakal tumeka dina-dina iku, mangkono pangandikané Pangéran Allah, manawa Ingsun bakal ngutus kaliren ana ing tanah iki, dudu kaliren roti, lan dudu ngelak marga saka banyu, nanging kaliren ngrungokaké pangandikané Pangéran: Lan wong-wong bakal ngumbara saka segara tekan segara, lan saka lor tekan wetan, padha bakal mlayu mrana-mréné nggoleki pangandikané Pangéran, nanging ora bakal nemu. Ing dina iku para prawan kang éndah lan para nom-noman bakal semaput marga saka ngelak. Wong-wong kang sumpah demi dosané Samaria, lan padha calathu, Allahmu, hé Dan, gesang; lan, Tatacarané Beersheba gesang; iya wong-wong iku bakal padha rubuh, lan ora bakal tangi manèh. Amos 8:11–14.

The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.

Pacoban omega ing Kapernaum minangka pralambang pacoban omega sing ndherek pacoban dhasar taun 2024. Pacoban omega iku papan ing ngendi sang pengantèn putri dimeterèni luwih dhisik sadurungé angger-angger Minggu. Ana ing kono pamisahan iku dirampungaké kanggo saklawasé, awit sawisé dheweke wus murni, ora bakal ana manèh wong-wong manca (Para Bangsa liya) sing lumaku ngliwati Yérusalèm salawas-lawasé manèh.

> The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

> Pangéran uga bakal nggero saka Sion, lan ngedalaké swarané saka Yérusalèm; lan langit sarta bumi bakal gonjang-ganjing: nanging Pangéran bakal dadi pangarep-arep tumrap umaté, lan dadi kakuwatané para anak Israèl. Mangkono kowé bakal sumurup yèn Aku iki Pangéran, Allahmu, kang dedalem ana ing Sion, gunung-Ku kang suci: banjur Yérusalèm bakal dadi suci, lan ora bakal ana wong manca kang liwat ing kono menèh.

> And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.

> Lan bakal kalakon ing dina iku, para gunung bakal netesaké anggur anyar, lan para bukit bakal mili susu, lan kabèh kali ing Yehuda bakal kebak banyu mili, sarta bakal metu sawijining sumber banyu saka padalemaning Pangéran, lan bakal nyirami lebak Sittim.

> Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.

> Mesir bakal dadi karusakan, lan Edom bakal dadi ara-ara samun kang sepi lan tumpes, amarga panganiaya marang bani Yehuda, marga wong-wong mau wis numpes getih kang tanpa kaluputan ana ing tanahe. Nanging Yehuda bakal tetep manggon ing salawas-lawase, lan Yerusalem turun-temurun. Awit Ingsun bakal ngresiki getihe, kang durung Ingsun resiki; amarga Pangeran dedalem ana ing Sion. Yoel 3:16–21.

Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.

Yerusalem diresiki saka dosa sajroning tumindak-tumindak pungkasan saka pangadilan panyelidikan, kang ana ing Zakharia bab telu, yaiku ing kono sandhangan linen putih Filadelfia kaparingake marang Yosua kanggo ngganti sandhangan Laodikia kang reged. “Sabanjure Yerusalem bakal suci, lan ora ana wong manca maneh kang bakal liwat ing kono,” awit gandum wis dipisahake saka lalang lan wis diklumpukake minangka pisungsung woh kawitan. Iki kelakon ing ujian omega, lan iki kelakon nalika jendhela-jendhela swarga kabuka, lan Gusti Yesus nguncalake permata-permata menyang pethi lan ngandika marang jagad, “mrenea lan delengen.” “Mrenea lan delengen” panji karajaanku, pangantèn putriku, pisungsungku saka para Lewi kaya ing jaman biyèn. “Mrenea lan delengen” padaleman-Ku, pethiku kang kebak permata—saben-saben wis disiapake minangka pérangan saka makutha karajan kamulyan.

The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.

Ujian alfa dhasar taun 2024 nuntun marang ujian omega Bait Suci. Ujian omega kadadéan nalika jendhéla-jendhéla swarga kabukak, yaiku nalika sang putri ndadèkaké awaké siyap. Para prawan bodho lan pesen udan pungkasané bab tentrem lan aman palsu katembung metu lumantar jendhéla-jendhéla sing kabukak déning angin, awit pesen sajarah iki yaiku pesen angin saka wetan. Pesen iku yaiku angin atosé Yesaya kang ditahan, ing dina angin saka wetan; iku yaiku patang anginé Yokanan kang dikendhalèkaké sajroning mangsa pemeteraiané wong satus patang puluh papat èwu.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Malaékat padha nyekel papat angin, kang dipralambangaké minangka jaran nesu sing ngupaya uwal lan mbludag ngliwati saindenging lumahing bumi, nggawa karusakan lan pati ing dalané.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

> “Apa kita bakal turu ana ing pucuking watesing jagad langgeng? Apa kita bakal tumpul lan adhem lan mati? Dhuh, muga-muga ana ing pasamuwan-pasamuwan kita Roh lan ambeganing Allah kaembusake marang umat-Nya, supaya wong-wong mau bisa ngadeg ana ing sikilé lan urip.” Manuscript Releases, jilid 20, 217.

Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”

Wong-wong sing nampik pesen angin saka wetan, yaiku Islam, kabuwang metu liwat jendhela déning angin iku—lambang banget saka pambrontakané dhéwé. Regedan kasalahan salawas-lawasé nempel marang golongan wong bodho sing ora duwé lenga. Éfraim wis manèh gandhèng karo brahalané. Wong-wong mau nampik tambahé kawruh bab wektu panyegelan, lan gegayutané karo Islam saka bilai katelu. Gusti Allah bakal ngowahi kamulyan saka pesen udan pungkasan palsu wong-wong mau dadi “isin.”

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

> Umat-Ku padha katumpes merga kurang kawruh; amarga sira wus nampik kawruh, Aku uga bakal nampik sira, supaya sira aja dadi imam tumrap Aku; awit sira wus kelalen marang angger-anggering Allahmu, Aku uga bakal nglalèkaké anak-anakmu.

> As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.

> Nalika padha saya akèh, mangkono uga padha nglakoni dosa marang Aku; mulané kamulyané bakal Dakowahi dadi wirang. Padha mangan dosa umatingSun, lan atiné dipasrahaké marang pialané. Lan bakal kelakon: kaya umat, kaya imam; Aku bakal ngukum wong-wong mau miturut lakuné, lan males marang wong-wong mau miturut panggawéné. Awit wong-wong mau bakal mangan, nanging ora bakal wareg; bakal laku jina, nanging ora bakal saya akèh; amarga padha wis ora gelem nggatèkaké marang Pangéran. Laku jina lan anggur lan anggur anyar njupuk ati. UmatingSun njaluk pitutur marang reca kayuné, lan tekené mratelakaké marang wong-wong mau; awit roh pangjinahan wis njalari wong-wong mau kesasar, lan padha laku jina ninggal panguwasaing Allahé. Padha nyaosaké kurban ana ing pucuking gunung-gunung, lan ngobong menyan ana ing bukit-bukit, ing sangisoré wit ek lan wit poplar lan wit elm, amarga wewayangané becik; mulané anak-anak wadonmu bakal laku jina, lan para garwamu bakal laku laku jina. Aku ora bakal ngukum anak-anak wadonmu nalika padha laku jina, utawa para garwamu nalika padha laku laku jina; awit wong-wongé dhéwé padha misahaké awaké bebarengan karo para sundel, lan padha nyaosaké kurban bebarengan karo para palanyahan; mulané bangsa sing ora nduwèni pangerten bakal rubuh.

> Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.

> Sanadyan sira, Israèl, tumindak sundhal, aja nganti Yehuda kaluputan; lan aja sira padha teka menyang Gilgal, aja padha munggah menyang Bethaven, lan aja padha sumpah, “Pangéran gesang.” Awit Israèl mbrontak kaya pedhet wadon kang mbangkang; saiki Pangéran bakal ngengon wong-wong mau kaya cempé ana ing papan kang amba.

> Ephraim is joined to idols: let him alone.

> Éfraim wis nyawiji karo brahala-brahala: tinggalen dheweke.

> Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.

> Ombenané wis dadi kecut; wong-wong mau tanpa kendhat padha nindakaké sundhal. Para penggedhéné tresna marang apa kang njalari isin, yaiku, “Padha mènèhana.” Angin wis mbuntel dhèwèké ana ing suwiwiné, lan wong-wong mau bakal kawirangan marga saka kurban-kurbané. Hosea 4:6–19.

The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.

Sampah sing disingkiraké iku kalebu para prawan bodho lan uga piwulang-piwulang sesat kang dadi gegandhèngané. Kita iku dadi kaya apa sing kita pangan, lan wong-wong mau wis nampik pesen saka angin wetan, malah milih goroh kang ngetutaké kasasaran kang banget kuwat, lan banjur dadi kaiket karo pesen udan pungkasan palsu bab tentrem lan katentreman. Anggur anyaré Yoèl kapegat saka cangkemé wong-wong mau, pas ing papan nalika Yérémia dadi cangkemé Gusti Allah.

> “In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.

> “Nalika manungsa nampik kayekten, wong-wong iku uga nampik Sang Pangripta kayekten iku. Nalika padha ngidak-idak angger-anggering Allah, padha nyelaki panguwasané Sang Panyipta Angger-angger. Gampang waé tumrap manungsa gawé brahala saka piwulang-piwulang palsu lan téyori-téyori, kaya déné gampangé mbentuk brahala saka kayu utawa watu. Kanthi nyalahgambaraké sipat-sipat Allah, Iblis nuntun manungsa supaya nduwèni pangerten bab Panjenengané kanthi watak kang palsu. Tumrap akèh wong, sawiji brahala filsafati didhamel lenggah ing papané Yéhuwah; déné Allah kang gesang, kaya déné Panjenengané kawedharaké ana ing Sabdané, ana ing Kristus, lan ana ing pakaryaning titah, mung disembah déning sawetara wong waé. Ewonan wong ngedéwakaké alam déné padha nyélaki Allahing alam. Sanadyan awujud béda, panyembahan brahala ana ing jagad Kristen jaman saiki temenan padha anané kaya nalika iku ana ing antarané Israèl kuna ing jamané Élia. Allahé akèh wong kang ngakoni dhiri wicaksana, para filsuf, pujangga, para pulitikus, para wartawan—Allahé golongan-golongan modhèren kang alus lan mranata, akèh kolèj lan universitas, malah sawetara lembaga teologi—ora béda akèh tinimbang Baal, déwa srengéngé saka Fénisia.” The Great Controversy, 583.

At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.

Nalika ana pamisahan antarane kang sejati lan kang palsu ing impené Miller, angin nggawa para prawan palsu metu, déné Pangéran ngasèkaké pangantèn putri-Nya sajroning ujian internal omega saka jendhéla kang kabuka.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Lah, Ingsun bakal ngutus utusan-Ku, lan panjenengané bakal nyawisaké dalan ana ing ngarsa-Ku; lan Pangéran, kang kokgolèki, bakal dumadakan rawuh menyang Padalemané, yaiku utusaning prejanjian, kang dadi kasenenganmu: lah, panjenengané bakal rawuh, mangkono pangandikané Pangéraning sarwa tumitah. Nanging sapa kang bisa tahan ing dinané rawuhé? lan sapa kang bakal tetep ngadeg nalika panjenengané ngatingal? amarga panjenengané iku kaya genining pandhe besi kang nyepuh, lan kaya sabuning tukang ngumbah: Lan panjenengané bakal lenggah kaya wong kang nyepuh lan ngresiki slaka: lan panjenengané bakal nyucekaké para putraning Lèwi, lan ngresiki wong-wong mau kaya mas lan slaka, supaya padha nyaosaké pisungsung marang Pangéran kanthi kabeneran. Ing kono pisungsungé Yehuda lan Yérusalèm bakal dadi renaning Pengéran, kaya ing jaman biyèn, lan kaya ing taun-taun wiwitan. Maleakhi 3:1–4.

The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.

Para putrané Lewi iku para putrané wong-wong Lèwi sing setya nalika ana ing panggodhane patung kéwan galak ing jaman Harun, lan banjur maneh nalika panggodhane patung kéwan galak ing jaman Yerobeam. Wong-wong mau yaiku wong-wong sing lulus ing panggodhane patung kéwan galak, yaiku panggoda kang liwat kono nasib langgengé diputusaké, lan panggoda kang kudu dilakoni lan dilulusaké déning wong-wong mau—sadurungé kita dipasrahaké segel.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> “Gusti wis nedahaké marang aku kanthi cetha bilih patung kéwan mau bakal kabentuk sadurungé mangsa sih-rahmat katutup; awit iku bakal dadi ujian gedhé tumrap umaté Allah, kang lumantar iku nasib langgengé bakal diputusaké.

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Iki minangka ujian kang kudu dilakoni dening umat Allah sadurunge padha dimeteraèkaké. Kabèh wong kang mbuktèkaké kasetyané marang Allah lumantar netepi angger-anggering Toret Panjenengané, lan nampik nampani sabat palsu, bakal kaétung ana ing sangisoring panji-panji Gusti Allah Yéhuwah, lan bakal nampa meteréné Allah kang gesang. Nanging wong-wong kang nyerahaké kayektèn kang asalé saka swarga lan nampani sabat Minggu, bakal nampa tandhané kéwan galak.” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.

Pangujian gegambaraning kéwan iku minangka pangujian sadurungé pangujian tandha kéwan ing hukum Minggu, lan pangujian iku kudu kalampahan sadurungé lawang kaslametan katutup.

It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.

Iku minangka ujian kang nyucekake wong-wong mursid lan uga misahake wong-wong mursid saka wong-wong duraka. Iku yaiku ujian nalika Daniel, Shadrach, Meshach, lan Abednego kabukten katon luwih bagus lan luwih lemu tinimbang wong-wong kang mangan panganan Babil. Golongan siji wus mangan roti saka Swarga, lan golongan sijiné roti saka Babil. Iku yaiku ujian bab roti ing papan pangibadah ing Kapernaum.

Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.

Saka sisih lahiriah, mangsa panggodhèn kang saiki kita alami iki yaiku ujian tumrap gambaring kéwan galak, yaiku gabungan antarané gréja lan nagara ana ing jroning Amérika Sarékat. Mangsa panggodhèn paralel ing sisih batin mratélakaké sawijiné golongan prawan kang mratandhani gambar kamanungsan lan golongan prawan liyané kang mratandhani gambar Kaallahan kang kagandhèng karo kamanungsan. Sawisé Malakhi mratélakaké panyucèn lan pangresikan para wong Lèwi, Gusti Allah ngajokaké sawijiné ujian.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.

> Lan Aku bakal nyedhaki kowe kanggo nindakake paukuman; lan Aku bakal dadi seksi kang enggal tumindak nglawan para tukang tenung, lan nglawan para laku jina, lan nglawan wong-wong kang sumpahe palsu, lan nglawan wong-wong kang nindhes buruh ing upahe, randha, lan bocah yatim, lan kang nyingkirake wong manca saka haké, sarta ora wedi marang Aku, mangkono pangandikané Pangérané sarwa dumadi.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.

> Amarga Aku iki Pangéran, Aku ora owah; mulané kowé, para putrané Yakub, ora tumpes. Maleakhi 3:5, 6.

The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.

Pacoban kapisan iku wedi marang Gusti Allah, lan golongan sing ora lulus ing pacoban saka Utusan Prejanjian iku banjur dipangandikani nganggo limang paukuman, siji kanggo saben prawan bodho sing cocog karo dadi cilaka, sengsara, miskin, wuta, wuda; limang sipat kenabian kanggo limang prawan bodho sing diringkes ana ing ukara “lan ora wedi marang Aku.” Iki yaiku wong-wong sing gagal ing pacoban dhasar alpha kang kapisan. Wong-wong mau gagal amarga ora mangertos manawa Gusti Allah ora nate ewah. Iki yaiku wong-wong sing gagal ing pacoban dhasar alpha njaba taun 2024.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “Ana piwulang kang kudu disinaoni saka sajarahing jaman biyèn; lan manungsa diajak maringi kawigatosan marang prakara-prakara iki, supaya saben wong padha mangertèn yèn Gusti Allah makarya miturut garis-garis kang padha saiki iki kaya Panjenengané tansah nindakaké ing saklawasé jaman. Astané katon ana ing pakaryan-Nya lan ana ing antarané para bangsa saiki iki, padha bae kaya wis tansah katindakaké wiwit Injil kawiwitan diwartakaké marang Adam ana ing Éden.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Ana mangsa-mangsa kang dadi titik balik ing sajarah bangsa-bangsa lan pasamuwan. Ing panguwaosing Allah, nalika rupa-rupa krisis iki dumadi, pepadhang kanggo mangsa iku diparingake. Manawa ditampa, ana kamajuan rohani; manawa ditampik, banjur ana kemunduran rohani lan kacilakan. Gusti ana ing Sabdaning Panjenenganipun wis mbikak pakaryan agresifing Injil kaya dene wis katindakake ing jaman biyen, lan bakal katindakake ing tembe, nganti tekan paprangan panutup, nalika daya-daya Setan bakal nindakaké gerakan pungkasané kang nggumunaké.” Bible Echo, August 26, 1895.

Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.

Wong-wong Laodikia ora weruh manawa cara Gusti Allah sesrawungan karo manungsa iku tansah padha. Manawa pepadhang, utawa lenga, ditampa, ana berkah; manawa ora, ana karamé kapal.

> “In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.

> “Ing jaman-jaman biyèn, Pangéran Allahing swarga nglairaké wewadi-wewadi-Né marang para nabi-Né. Saiki lan tembé padha cethané ana ing ngarsané Panjenengané. Swarané Allah nggemuruh lumantar jaman-jaman, mratélakaké marang manungsa apa sing bakal kelakon. Para raja lan para pangeran manggoni panggonané ing wektu sing wus katetepaké kanggo wong-wong mau. Wong-wong mau ngira yèn lagi nindakaké ancasé dhéwé, nanging satemené wong-wong mau lagi nyembadani pangandika sing wus katuturaké déning Allah.

> “Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.

> “Paulus mratelakaké yèn cathetan tumindakipun Gusti Allah tumrap umat manungsa ing jaman biyèn ‘katulisan kanggo pepéling kita, yaiku kita kang urip ana ing wekasaning jagad.’ Riwayaté Daniel diparingaké marang kita kanggo pepéling kita. ‘Pangandikaning rahasia Sang Yéhuwah ana ing antarané wong-wong kang wedi-asih marang Panjenengané.’ Gusti Allahé Daniel isih gesang lan jumeneng ngasta pamaréntahan. Panjenengané ora nutup swarga tumrap umaté. Kaya ing jaman Yahudi, mangkono uga ing jaman iki, Gusti Allah ngatingalaké rahasiané marang para abdiné, yaiku para nabi.”

> “The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’

> “Rasul Pétrus ngandika: ‘Kita uga nduwèni pangandika pratélan sing luwih mesthi; lan kowé becik manawa nggatèkaké iku, kaya marang pepadhang kang sumunar ana ing papan kang peteng, nganti ésuk nyingsing, lan lintang ésuk njedhul ana ing atimu: kanthi ngerti dhisik prakara iki, yèn ora ana pratélan Kitab Suci kang asalé saka tafsiré dhéwé. Awit pratélan iku ing jaman biyèn ora teka saka karsané manungsa: nanging para wong suci kagungané Gusti Allah padha ngandika déné kasurung déning Roh Suci.’”

> “The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.

> Wong-wong kang ora precaya lan tanpa kaallahan ora mangerteni wigatining pratandha-pratandha jaman, kang wus kapratelakaké luwih dhisik ana ing sabda kenabian. Amarga saka kabodhoané, bisa waé padha nampik nampani cathetan kang kasukani pangilham. Nanging manawa wong-wong kang ngakoni dhéwé minangka wong Kristen ngucap kanthi nyenyamah ngenani cara-cara lan sarana-sarana kang dipigunakaké déning AKU IKI kang Agung kanggo nduduhaké maksud-maksud Panjenengané, iku nuduhaké yèn wong-wong mau padha ora mangerti, becik Kitab Suci becik panguwasané Gusti Allah. Sang Panyipta pirsa kanthi cetha unsur-unsur apa waé kang kudu Panjenengané adhepi ana ing kodrat manungsa. Panjenengané pirsa sarana apa kang kudu dipigunakaké kanggo nggayuh asil kang dikarsakaké.

> “Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.

> “Pangandikaning manungsa iku gagal. Wong kang ndadèkaké pratelaning manungsa dadi sandarané, pantes banget gumeter; amarga ing sawijining dina dhèwèké bakal kaya prau kang kacilakan lan remuk. Pangandikaning Allah iku tanpa luput, lan tetep langgeng ing salawas-lawasé. Kristus mratélakaké, ‘Satemené Aku pitutur marang kowé, nganti langit lan bumi sirna, sanadyan mung sapocapan aksara utawa sakguratan cilik waé ora bakal sirna saka angger-anggering Torèt, nganti kabèh kalakon.’ Pangandikaning Allah bakal tetep langgeng sajroning jaman-jaman kalanggengan sing tanpa pedhot.” Youth Instructor, 1 Desember 1903.

God never changes and He works upon the same lines as He has always done.

Gusti Allah ora nate owah lan Panjenengane tumindak miturut garis-garis sing padha kaya kang tansah Panjenengane tindakake.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Pakaryané Allah ing bumi ngetokaké, saka jaman tekan jaman, sawijining kamiripan kang cetha banget ing saben reformasi gedhé utawa gerakan agama. Prinsip-prinsip carané Allah sesrawungan karo manungsa tansah padha. Gerakan-gerakan wigati ing jaman saiki nduwèni pepadhan karo gerakan-gerakan ing jaman biyèn, lan pengalaman pasamuwan ing jaman-jaman kapungkur ngemu piwulang kang gedhé regané tumrap jaman kita dhéwé.” The Great Controversy, 343.

Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.

Ayat siji nganti papat ing Malakhi pasal telu mratélakaké utusan kang nyawisaké dalan tumrap Sang Utusan Prajanjian, lan panyucèn sarta pemurnian para wong Lèwi. Banjur Pangéran ngucapaké paukuman tumrap Laodikia, kanthi netepaké manawa wong-wong mau ora wedi marang Allah, tegesé wong-wong mau gagal ing ujian dhasar alfa saka malaékat katelu. Kurangé rasa wedi mau minangka pratandha saka panolakan kanthi sengaja marang kawruh, lan konteks kawruh kang ditampik iku yaiku panriman marang sajarahé utusan kang nyawisaké dalan lan Sang Utusan Ilahi kang ndhèrèk sawisé iku. Kabèh para nabi mratélakaké jaman pungkasan, lan ora ana alesan kanggo netepaké sawijining gerakan pambaru palsu, manawa ora ana kang sejati.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Nanging Sétan ora meneng waé. Saiki dhèwèké nyoba nindakaké apa sing wis tansah diupaya déning dhèwèké ing saben gerakan pambaruan liyané,—ngapusi lan mbinasakaké umat kanthi nglolosaké marang wong-wong mau sawijining sing palsu minangka gantiné pakaryan kang sejati. Kaya dene ana Kristus-Kristus palsu ing abad kapisan pasamuwan Kristen, mangkono uga ana nabi-nabi palsu sing muncul ing abad kaping nembelas.” The Great Controversy, 186.

The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:

Konteks enem ayat kapisan ing Maleakhi telu yaiku panyingkiran rereged lan panyucekan para wong Lewi saka gerakan reformasié golongan satus patang puluh papat ewu. Kang bakal dumadi tumrap Amerika ing tembé yaiku salah siji saka loro iki: gerakan iku dhéwé, utawa salah siji saka akèh pamalsuané. Banjur Maleakhi mratelakaké:

> Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.

> Wiwit saka jaman para leluhurmu, sira wus padha nyimpang saka pranatan-pranataningSun lan ora netepi iku. Balikaa marang Ingsun, lan Ingsun bakal mbalek marang sira, mangkono pangandikané Pangéraning sarwa tumitah. Maleakhi 3:7.

The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.

Pambrontakan kang maju saya suwé sajroning patang turun-temurun iku dadi pambuka lan latar kitab Yoèl, lan ing kéné Malakhi ngidentifikasi pambrontakan maju saya suwé kang padha nalika panjenengané ngandika, “wiwit saka jaman para leluhurmu kowé wus nyimpang.” Wiwit taun 1863, yaiku jaman para leluhur saka turun-temurun kawitan pambrontakan, wong-wong mau saya lumaku luwih adoh lan luwih adoh manèh saka Gusti Allah. Pangucap paukuman marang dosané kang lumintu tanpa pedhot iku dilereni déning panggilan Laodikia kang kanthi swara kebak sungkawa njanjèkaké yèn manawa wong-wong mau gelem bali, Gusti Allah bakal bali marang wong-wong mau.

> But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.

> Nanging kowé padha matur, “Ing bab apa kawula kedah mratobat?” Apa ana manungsa ngrampog Allah? Nanging kowé padha wis ngrampog Aku. Nanging kowé padha matur, “Ing bab apa kawula sampun ngrampog Paduka?” Ing prasepuluhan lan pisungsung. Kowé padha kena ipat-ipat, awit kowé padha wis ngrampog Aku, iya bangsa iki kabèh.

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> Gawanen sakehe prasepuluhan mau menyang ing pasimpenan, supaya ana pangan ana ing dalem-Ku, lan cobaen Aku saprene iki, mangkono pangandikane Pangeran Yehuwah Gustine sarwa tumitah, manawa Aku ora bakal mbukak tumrap sira jendhelané langit, lan ngesokaké marang sira berkah nganti ora ana papan kang cekap kanggo nampané.

> And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.

> Lan Aku bakal ngukum si panyaplok marga saka kowe, temahan iya ora bakal ngrusak wohing lemahmu; uga wit anggurmu ora bakal nglolosaké wohé sadurungé wektuné ana ing pategalan, mangkono pangandikané Pangéran sarwa dumadi. Lan sakehing bangsa bakal nyebut kowe rahayu, amarga kowe bakal dadi nagara kang nyenengaké, mangkono pangandikané Pangéran sarwa dumadi. Maleakhi 3:5–12.

The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.

Ujian lahiriah dhasar alfa taun 2024 katut dening ujian batiniah pucak taun 2026. Ujian pucak mau kadadosan nalika cethaking langit kabukak, lan ana telung papan ing ngendi cethaking kang kabukak mau katetepaké ana ing konteks pasamuwan kang menang, yaiku Malakhi telu, impèné Miller, lan Wahyu sangalas. Malakhi iku alfa, impèné Miller iku tengah, lan Wahyu iku omega. Ujian mau dipratélakaké déning Kristus, minangka wong sing nyapu rereged nganggo sikat, nalika nguncalaké permata-permata mau menyang ing peti. Permata-permata mau iku loro-loroné: kayektèn-kayektèn kang kasusun sampurna miturut tatanané, lan para sésa. Griya panyimpenan iku panggonan ing ngendi panganan kaklumpukaké lan kabagèkaké. Kaya dene ing ujian manna, ujian Kapernaum, lan Roti saka Swarga—“panganan” iku pokok bahasané.

The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”

“Daging” iku lenga ing pasemon para prawan, lan iku nggambarake watak, Roh Suci, lan piweling kenabian sing ndadekake Roh Suci mlebu ing ati lan pikirané wong-wong sing ngrembakakake wataké Kristus. “Daging” iku “anggur anyar” miturut Yoel sing kapatèk saka para wong mendemé Éfraim. Kanggo ngliwati ujian internal candhi watu pucuk panutup saka malaekat kapindho, kowé kudu wis ngliwati ujian dhasar alfa kapisan sing sipaté eksternal. Yèn kowé durung nampani dhasar iku, kowé ora bisa dadi bagéan saka candhi sing diadegaké ing dhuwur dhasar mau; nanging yèn kowé ora kalebu ing cacahé wong-wong sing wis ngliwati ujian dhasar mau, kowé bakal mbangun omah palsu rohanimu ana ing sandhuwuring wedhi. Yohanes nyebut omah rohani palsu iku, “pasamuwané Iblis,” lan Yérémia, “pakumpulan para panyenyamah.”

Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.

Gawanen sakèhé prapuluhan lan pisungsung menyang ing lumbung iku minangka ujian batiniah ing ngendi segel iku dipasrahaké. Wong sing nyekel sikat rereged ngetokaké umaté Allah sing kari menyang ing peti sing digedhèkaké, lan kanthi mengkono Panjenengané lagi nggambaraké pakaryan nggawa sakèhé prapuluhan menyang ing lumbung. Wong-wong Lèwi iku minangka pisungsung sing diangkat munggah nalika Panjenengané ngesokaké berkah saka jendhéla-jendhéla swarga. Permata-permatané wong sing nyekel sikat rereged iku ya iku umaté Panjenengané sing kari, lan ing Yesaya bab nem, umat sing kari mau diidentifikasi minangka prapuluhan.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Mulané aku matur: “Dhuh Pangéran, nganti pinten dangu?” Panjenengané banjur ngandika: “Nganti kutha-kutha padha dadi tumpes tanpa pendhudhuk, lan omah-omah tanpa manungsa, lan tanah iku dadi sepi lan tandus banget; lan Pangéran wus nyingkiraké manungsa adoh, sarta ana paninggalan kang gedhé ana ing satengahing tanah iku. Nanging isih ana saprasepuluh ana ing kono, lan iku bakal bali, lan bakal katelukaké; kaya wit teil lan kaya wit ek, kang isih ana sariné ana ing sajroningé, nalika padha ngguguraké godhongé: mangkono wiji kang suci bakal dadi sari saka iku.” Yesaya 6:11–13.

The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.

Gusti mènèhi pratandha manawa pitakon “nganti kapan” adhedhasar akèh seksi nuding marang angger-angger Minggu, lan ing ayat kaping telu saka Yesaya enem para malaékat martakaké, “Suci, suci, suci, Pangéraning sarwa dumadi; saindenging bumi kebak kamulyané.” Sister White nggandhèngaké prakara iki karo malaékat sing kuwasa ing Wahyu wolulas.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Nalika padha [para malaékat] nyumurupi mangsa ngarep, nalika sakabèhé bumi bakal kapenuhan kamulyané, tembang pangalembana kang menang kumandhang saka siji marang sijiné kanthi kidung kang mrihdu, ‘Suci, suci, suci, iku Pangéran semesta sarwa.’ Wong-wong mau marem kanthi sampurna kanggo ngluhuraké Allah; lan ana ing ngarsané, ing sangisoré esem sarujuké, wong-wong mau ora kepéngin apa-apa manèh. Ing ngemban citrané, ing nindakaké paladosané lan ngabekti marang Panjenengané, gegayuhané kang paling luhur wus kasembadan kanthi sampurna.” Review and Herald, December 22, 1896.

Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.

Yesaya nemtokaké 9/11, nalika bumi dipadhangi déning kamulyaning swara kang kapisan saka loro swara ing Wahyu wolulas. Nalika Yesaya takon, “nganti kapan,” sajarahing pasal iku katandhani minangka wewaton wektu wiwit saka 9/11 nganti tekan undhang-undhang Minggu, ing kono swara kang kapindho rawuh. Yesaya maringi sumurup marang kita yèn ing wektu undhang-undhang Minggu bakal ana sawijining turahan—yaiku pérangan saprasepuluh. Turahan iku nduwèni sari ana ing sajroning awaké—lenga ana ing wadhah-wadhahé.

> But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.

> Nanging isih bakal ana saprasepuluh [prasepuluhan] ana ing kono, lan iku bakal bali, lan bakal dipangan; kaya wit teil, lan kaya wit ek, kang dhasaré isih ana ana ing sajroné, nalika wit-wit mau gogrog godhongé; mangkono wiji suci iku bakal dadi dhasaré. Yesaya 6:13.

The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.

“Pasepuluhan” iku para wong sing wis “balik” minangka wangsulan tumrap panyeluke Maleakhi lan uga Yeremia supaya padha bali. Dheweke iku wit-witaning manungsa, kaiket dadi siji karo Kaallahan (wiji suci). Dheweke bakal dipangan, awit dheweke iku ora mung para utusan, nanging uga panji saka roti ombak Pentakosta; dheweke iku pesen kang bakal dipangan dening para bangsa liya.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Mulane mangkene pangandikane Pangeran: Manawa sira mratobat, Ingsun bakal ngirid sira bali maneh, lan sira bakal madeg ana ing ngarsaningsun; lan manawa sira misahake kang aji saka kang nistha, sira bakal dadi cangkemingsun; wong-wong iku bakal bali marang sira, nanging aja nganti sira bali marang wong-wong iku. Yeremia 15:19.

Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.

Yeremia makili wong-wong sing mangan piwulang kang ana ing asta malaékat iku, yaiku ujian alfa lan dhasar kang dilambangaké déning 11 Agustus 1840, 1888, lan 9/11, awit panjenengané ngandika bilih piyambakipun nemu tembung-tembung iku lan banjur mangan iku.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Pangandika Paduka kapanggih déning kawula, lan punika kawula tedha; sarta pangandika Paduka dados kabingahan lan kabungahaning manah kawula: awit kawula kaseluk kanthi asma Paduka, dhuh Pangéran Allahing sarwa tumitah. Yeremia 15:16.

Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.

Yeremia sinebut kanthi asmane Allah nalika piyambakipun mangan kitab alit ing astahe malaékat, lan pawartos punika ngetokaké kabungahan lan sukaning ati, dudu isin. Nalika asmane Allah kaparingaké marang Yeremia, piyambakipun nglambangaké satus patang puluh papat ewu wong Filadelfia.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> Wong kang menang bakal Dakdadèkaké sawijining tugu ing Pedalemané Allah-Ku, lan dhèwèké ora bakal metu manèh saka kono; lan Aku bakal nulis ing dhèwèké asmané Allah-Ku, lan asmané kuthané Allah-Ku, yaiku Yérusalèm anyar, kang tumurun saka swarga saka Allah-Ku; lan Aku bakal nulis ing dhèwèké asma-Ku kang anyar. Wahyu 3:12.

Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.

Yeremia mangan pesen bab 9/11 lan nandhang kuciwa tanggal 18 Juli 2020.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

> Aku ora lungguh ana ing pasamuwanane para panyendha, lan aku uga ora bungah; aku lungguh dhewekan marga saka asta-Mu, awit Paduka wus ngebaki aku kalawan nepsu suci. Yagéné kasangsaranku tanpa pedhot, lan tataku ora kena mari, kang ora gelem waras? Apa Paduka temenan bakal dadi tumrap aku kaya wong goroh, lan kaya banyu kang ora tetep? Yeremia 15:17, 18.

Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.

“Pasamuwaning para panyenyamah” ing kitab Yeremia iku padha karo “sinagoga Iblis” ing Filadelfia lan Smirna, yaiku wong-wong kang padha kandha manawa awake dhewe iku wong Yahudi, nanging satemene dudu. Yeremia ora bungah, amarga pawarta kang wus diwartakake iku pawarta palsu, kang mung ngasilake isin, dudu kabungahan. “Tatune langgeng kang ora gelem mari” ing kitab Yeremia iku yaiku telung dina setengah nalika pasamuwaning para panyenyamah padha bungah-bungah, nalika Yeremia, Musa, lan Elia padha mati ana ing dalan kang ngliwati lebak balung-balung garing kang mati. Ing satengahing mangsa kebimbangan lan kahanan kang ora mesthi iku, Gusti nyuwun marang Yeremia supaya bali.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Mulané mangkéné pangandikané Pangéran: Manawa kowé mratobat, Aku bakal mbalèkaké kowé manèh, lan kowé bakal ngadeg ana ing ngarsaku; lan manawa kowé misahaké kang aji saka kang nistha, kowé bakal dadi kaya tutuk-Ku; wong-wong mau bakal bali marang kowé, nanging aja kowé bali marang wong-wong mau. Lan Aku bakal ndadèkaké kowé marang bangsa iki kaya témbok waja tembaga kang dipageri; lan wong-wong mau bakal perang nglawan kowé, nanging ora bakal bisa ngalahaké kowé; awit Aku nunggil karo kowé kanggo ngluwari kowé lan ngentasaké kowé, mangkono pangandikané Pangéran. Lan Aku bakal ngluwari kowé saka tangané wong duraka, lan Aku bakal nebus kowé saka tangané wong kang nggegirisi. Yeremia 15:19–21.

If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.

Manawi Yeremia karsa wangsul, Gusti Allah badhé ndadosaken panjenenganipun dados satunggaling wadyabala, dipratandhani déning tembok gangsa ingkang badhé dipunperang déning para “durjana” lan para “ingkang nggegirisi,” nanging boten badhé saged ngungkuli. Punika inggih punika wadyabalaing jaran pethak kaliyan para penunggang jaran ingkang kasandhang seragam saking rami pethak. Wadyabala punika, utawi tembok gangsa punika, dipunwungokake nalika Yeremia wangsul; manawi lan nalika panjenenganipun misahaken ingkang aji saking ingkang asor. Ing Yehezkiel tigang dasa pitu, wadyabala ingkang, miturut pangandikanipun Sister White, punika umat sisakipun Gusti Allah, ngadeg nalika piyambakipun sampun wangsul. Para sisane punika wangsul, lajeng ngadeg dados wadyabala ingkang gagah prakosa, nalika piyambakipun misahaken ingkang aji lan ingkang asor, lan lajeng dados cangkemipun Gusti Allah. Piyambakipun kedah leres mbagekaken pangandikaning kayekten, misahaken damen saking gandum, awit piyambakipun migunakaken paugeran ingkang sami kaliyan ingkang dipuntampi saking bapakipun, ingkang satunggaling tukang giling ingkang mligi ngolah roti ingkang paling sae. Manawi piyambakipun misahaken ingkang aji saking ingkang asor; kayekten saking kasalahan, piyambakipun badhé dados pengawalipun Gusti Allah nalika Gusti Allah misahaken para durjana lan para wicaksana.

Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.

Yeremia mangsuli panggilan kanggo bali ing taun 2023, banjur ing taun 2024 piyambakipun nemu kuciwa nalika ana golongan gedhé kang misah ing ujian dhasar nalika Roma netepaké wahyu kasebut. Yeremia kanthi bener misahaké kang aji saka kang nistha, kayekten saka kaluputan, lan nerusaké nganti tekan ujian internal omega nalika pambukaning jendhéla-jendhéla swarga. Nalika swarga kabukak, pasamuwan kang menang wis nyawisaké dhiriné. Dheweke wis lulus ujian dhasar eksternal alpha, banjur dheweke uga lulus ujian internal omega bab jendhéla-jendhéla swarga. Dheweke salah siji lulus lan dadi bagéan saka wadya-balané Allah, utawa kaburubus metu saka jendhéla-jendhéla iku déning angin. Dheweke dibuwang metu menyang palemahan kang amba, kaya dene Shebna ing Yesaya rong puluh loro, utawa dheweke dilebokaké menyang peti. Dheweke salah siji dilebokaké menyang peti, utawa dibuwang metu saka padalemané Allah kaya Nehemia mbuwang Tobia metu utawa Kristus ngusir para panukarmata. Nalika wong kang nyapu rereged iku nglebokaké permata-permata menyang peti, peti iku salah siji ya iku Sabdané Allah ana ing rerangkèn kayekten kang anyar utawa peti iku ya padalemané Allah, loro-loroné mau minangka pralambang Kristus, lan Kristus ora kena dipérang.

> Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.

> Apa Sang Kristus kabagi? Apa Paulus kasalib marga saka kowé? Utawa apa kowé kabaptis ana ing asmane Paulus? 1 Korinta 1:13.

Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.

Kristus ora kapisah saka Paulus. Ketuhanan ora kapisah saka kamanungsané Paulus. Nalika Paulus minangka manungsa mbaptis ing asmane Ketuhanan, ora ana pamisahan, amarga utusan manungsa iku kasawijèkaké karo pesen Ilahi. Paulus kaiket marang Ketuhanan mesthi kaya Éfraim kaiket marang brahala-brahalané.

Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.

Wong-wong ing impènipun Miller ingkang kacampak mlebet ing padaleman (peti), punika inggih prasepuluhan ing Malakhi telu ingkang kedah dipunbetahaken mlebet ing lumbung, papan pundi pangan kasimpen lan kabagekaken. Lumbung punika inggih padalemanipun satunggal atus patang puluh sekawan ewu, utawi kados ingkang dipunandharaken déning Petrus, “griya rohani, imamat suci.” Peti punika griya rohani lan permata-permata punika imamat. Awit saking punika impènipun Miller kacathet wonten ing kaca “81,” satunggaling pralambang Sang Imam Agung Ilahi ingkang kasarengaken kaliyan wolung dasa imam manungsa.

In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”

Ing impené Miller, wong sing nggawa sikat rereged iku nggambarake tumindhak nggawa permata-permata, (yaiku prasepuluhané Yesaya lan pisungsungé Maleakhi), nalika Panjenengané nyampuraké permata-permata mau menyang ing padaleman suci, yaiku gudhang, yaiku peti. Asring ana rong pitakon sing magepokan karo malaékat kapindho, lan ujian omega iku malaékat kapindho ing sesambungané karo ujian alpha lan ujian lakmus kaping telu. Panggilané yaiku supaya bali, lan pambalèn iku katuduhaké lumantar nggawa kabèh prasepuluhan lan pisungsung menyang ing gudhang, supaya ana panganan ing omahé Panjenengané. Rong pitakon ing kéné yaiku: apa sing diarani “panganan?” lan apa sing diarani “gudhang?”

If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.

Menawa permata-permata iku para utusan, utawa menawa permata-permata iku pesen, iku kang nemtokake kepriye loro pitakonan mau kudu dijawab. Menawa iku para utusan, mula wong-wong iku dadi prasepuluhan kang nyusun padaleman suci, kang tansah diadegaké ing langkah kapindho. Menawa iku pesen, iku yaiku pesen saka Pambengoking Tengah Wengi kang digawa marang kasampurnan minangka watu pucuking padaleman suci, lan saka pangwasaing pesen malaékat kapindho.

> And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.

> Lan ngandika, Awit saka iku wong lanang bakal ninggal bapa lan biyungé, lan bakal manunggal karo bojoné; lan wong loro iku bakal dadi satunggal daging? Mulané wong-wong mau ora dadi loro manèh, nanging satunggal daging. Mulané apa kang wis dipasangaké Allah dadi siji, aja nganti dipisahaké déning manungsa. Matius 19:5, 6.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Aku katuntun bali marang pawartaning rawuhipun Kristus kang kapisan. Yohanes kautus kanthi roh lan kakuwatané Elia kanggo nyawisaké dalan tumrap Gusti Yesus. Wong-wong kang nampik paseksèné Yohanes ora oleh paédah saka piwulang-piwulangé Gusti Yesus. Panentangané marang pawarta kang ngramal rawuhipun Panjenengané ndadèkaké wong-wong mau ana ing papan kang ora gampang nampani bukti kang paling kuwat yèn Panjenengané iku Mesias. Iblis nuntun wong-wong kang nampik pawartané Yohanes supaya lumaku luwih adoh manèh, yaiku nampik lan nyalib Kristus. Kanthi mengkono wong-wong mau mapanaké awaké dhéwé ing kahanan kang ndadèkaké ora bisa nampani berkah ing dina Pentekosta, kang mesthiné bakal mulang wong-wong mau dalan mlebu ing pasucèn swarga. Kasuweké krobéing layar ing Padaleman Suci nuduhaké yèn kurban-kurban lan pranatan-pranatan Yahudi ora bakal ditampi manèh. Kurban Agung wis kaatur lan wis katampa, lan Roh Suci kang tumurun ing dina Pentekosta nuntun pikirané para sakabat saka pasucèn kadonyan menyang pasucèn kaswargan, ing ngendi Gusti Yesus wis lumebet nganggo rahé Panjenengané piyambak, kanggo ngecuraké marang para sakabat paédahing panebusané. Nanging wong-wong Yahudi katilar ana ing pepeteng kang sampurna. Wong-wong mau kelangan sakehing pepadhang kang sakmesthiné bisa diduwèni bab rancangan karahayon, lan isih ngendelaké kurban-kurban lan pisungsungé kang tanpa guna. Pasucèn kaswargan wis nggentèni papané pasucèn kadonyan, nanging wong-wong mau ora duwe kawruh bab owah-owahan iku. Mulané, wong-wong mau ora bisa oleh paédah saka panyuwunané Kristus ana ing papan suci.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Akeh wong nyawang kanthi ngeri tumrap lakuning wong-wong Yahudi nalika padha nampik lan nyalib Kristus; lan nalika padha maca sajarah panganiaya kang ngremehake marang Panjenengane, padha ngira yen padha tresna marang Panjenengane, lan ora bakal nyelaki Panjenengane kaya kang katindakake déning Pétrus, utawa nyalib Panjenengane kaya kang katindakake déning wong-wong Yahudi. Nanging Gusti Allah, kang mirsani atiné saben wong, wus nggawa marang pangujian katresnan marang Yésus kang padha diakoni déning wong-wong mau. Sakèhé swarga mirsani kanthi kapentingan kang banget jero panarimané marang pekabaran malaékat kang kapisan. Nanging akèh wong kang ngakoni tresna marang Yésus, lan kang ngedalaké luh nalika maca carita bab salib, malah ngolok-olok kabar kabungahan bab rawuhipun. Tinimbang nampani pekabaran iku kanthi suka-cita, padha ngumumaké manawa iku mung pambélèsèt. Padha sengit marang wong-wong kang nresnani panyingkapan rawuhipun lan ngusir wong-wong mau saka gréja-gréja. Wong-wong kang nampik pekabaran kang kapisan ora bisa olèh paédah saka kang kapindho; mangkono uga padha ora kaparingan paédah saka panguwuh ing tengah wengi, kang kuduné nyawisaké wong-wong mau supaya lumebu bareng karo Yésus lumantar pracaya menyang papan kang Mahasuci ana ing pasamuwan suci swarga. Lan merga nampik rong pekabaran sadurungé iku, pangertené wus dadi peteng nganti ora bisa ndeleng pepadhang ana ing pekabaran malaékat kang katelu, kang nuduhaké dalan menyang papan kang Mahasuci. Aku weruh manawa kaya wong-wong Yahudi nyalib Yésus, mangkono gréja-gréja nominal wus nyalib pekabaran-pekabaran iki, mulané padha ora duwé kawruh bab dalan menyang papan kang Mahasuci, lan padha ora bisa nampa paédah saka panyuwunan Yésus ana ing kono. Kaya wong-wong Yahudi, kang nyaosaké kurban-kurbané kang tanpa guna, mangkono uga padha nyaosaké pandongan-pandongané kang tanpa guna marang petak suci kang wus ditilar déning Yésus; lan Iblis, kang rena marga saka panipuan iku, njupuk sipat kaagaman, lan nuntun pikirané wong-wong kang ngakoni dadi Kristen iki marang awaké dhéwé, kanthi makarya nganggo kakuwatané, pratandha-pratandhané, lan kaélokan-kaélokan palsu, supaya ngiket wong-wong mau ing jeraté.” Early Writings, 259–261.

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