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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty-Three

Kitab Yoèl lan Pasamuwan Advent Dina Kapitu Laodikia — Nomer Patang Puluh Telu

Number Forty-Three

Nomer Patang Puluh Tiga

Author

Jeff Pippenger

Published

February 9, 2026

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

Lambang saka wolung puluh imam manungsa kang digandhengaké karo Imam Agung Ilahi iku angka “81,” yaiku papan ing ngendi kita manggihaké Impèné Miller ing buku Early Writings. Ing Wahyu “81” kita manggihaké yèn nalika segel sing pungkasan dhéwé dicopot, ana meneng ing swarga sajrone satengah jam. Habakuk 2:20 ngandika yèn sakèhé bumi kudu meneng nalika Pangéran ana ing padaleman suci-Né.

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

> Lan nalika Panjenengane wus mbikak meterai kang kapitu, ana meneng ing swarga watara satengahing jam. Wahyu 8:1.

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

Panjabutaning segel kapitu kalakon ing sajroning telung puluh dina, amarga punika segel pungkasan. Ing tanggal 31 Desember 2023, balung-balungipun Ezekiel wiwit mlebet ing prosès patangen. Salajengipun Kristus wiwit mulang sajroning patang puluh dina. Tanggal punika nandhani pungkasaning 1.260 dina wiwit kuciwining tanggal 18 Juli 2020, lan Yohanes maringi pawartos dhateng kita wonten ing Wahyu sewelas bilih kita kedah ngukur Padaleman Suci, nanging plataranipun dipun tinggal. Plataran punika rampung ing pungkasaning panyebaran, awit Yohanes maringi pawartos dhateng kita bilih 1.260 punika dipun paringaken dhateng para bangsa liya ingkang dados plataran. Nalika ngukur, sejarah punika kedah dipun tinggal.

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

Nalika Miller tangi lan weruh wong sing nggawa sapu rereget, kamar iku kosong, lan nalika dhèwèké ngunggahaké swarané, Miller isih ana ing ara-ara samun. Wiwit saka sajarah patangen nganti sadurungé angger-angger dina Minggu, Kristus lagi ngadegaké Pedalemané wong satus patang puluh papat ewu, kaya Panjenengané nindakaké sajrone patang puluh nem taun wiwit 1798 nganti 1844.

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

Nalika Panjenengané wiwit mulang, Panjenengané lagi makarya ana ing Padalemané, mliginé sajroning telung puluh dina. Para malaékat banjur meneng sajroning telung puluh menit, nalika Panjenengané mulang para imamé, yaiku telung atus juru kotbah Millerit, utawa bala tentarané Gidéon kang cacahé telung atus, utawa nalika Panjenengané nerbitaké telung atus bagan 1843; lan kabèh iki ditindakaké sajroning telung puluh dina wiwit pungkasaning roti tanpa ragi nganti tekan marang pekabaraning slompret. Panjenengané lagi nyaponi joganing kamar Miller, nanging iku jogan kagungané Panjenengané, mulané kamar Miller iku Padalemané Panjenengané. Panjenengané lagi ngrampungi pakaryan mbusak, manawa dosa-dosa utawa jeneng-jeneng, saka wong-wong kang wis katimbalan minangka para calon supaya kalebu ana ing antarané wong satus patang puluh papat ewu.

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

Pesen kalasangka sing rawuh limang dina sadurunge minggah lan sepuluh dina sadurunge paukuman iku minangka watu uji. Apa sing kadadéan sajrone telung puluh menit nalika swarga meneng, utawa telung puluh dina nalika Kristus mulang para imam, wis ngasilaké rong golongan nalika patera iku dipancataké sajrone telung langkah, yaiku kalasangka, minggah, lan paukuman. Iku prasaja kanggo dimangertèni.

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

Manawi kowé tekan ing titik nalika kowé kudu ngunekaké pesening kalasangka, nanging gelem ora ngunekaké pesen mau—kowé gagal.

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

Telung langkah ‘slompret, munggah lan pangadilan’ iku siji pratandha dalan ing telung langkah, kaya ing wiwitaning sajarah nalika siji pratandha dalan diwakili déning ‘pati, panguburan, lan wunguné manèh.’ Ujian telung langkah ing pungkasan iku minangka ujian lakmus kang ndhisiki undhang-undhang Minggu Pentakosta sajrone limang dina.

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

Limang dina sawisé wunguné saka ing antarané wong mati, tekan pungkasaning riyaya Roti Tanpa Ragi, lan pasamuwan suci iku nandhani ujian kapisan lan dhasar kanggo taun 2024. Apa panjenengan bakal mangan Roti Saka Swarga utawa roti saka pamikiran manungsa? Ujian iku teka ing taun 2024, lan wis dilambangaké déning pambrontakan dhasar Adam lan Hawa, Nimrod, Harun, Yerobeam, Korah lan para pambrontaké, para Protestan ing sajarah Millerite, pambrontakan alfa John Harvey Kellogg, pambrontakan taun 1888, lan mesthi waé pambrontakan 9/11. Pambrontakan dhasar Kain ngandharaké prakara meri marang sedulurmu, ing sadawaning garis pambrontakan-pambrontakan dhasar.

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

Kabèh ilustrasi pambrontakan dhasar iku pambrontakan marang Gusti Allah, nanging sawatara; kayata para pambrontak taun 1888, lan para pambrontaké Korah, ngandhut kasunyatan yèn utusan sing kapilih iku dadi pérangan saka ujian. Panolaké marang identifikasi Miller yèn Roma iku sing netepaké wahyu ing Daniel 11:14, iku minangka panolakan marang pesen lan uga marang utusané. Ujian iku dhasar, awit ora mung Bapak Miller sing ngenali para begal ing ayat patbelas iku minangka Roma, nanging uga putrané Miller.

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

Limang dina sawisé patangen wungu tanggal 31 Dhésèmber 2023, pelayanan piwulang pepakoning Miller dipundadosi dening Sang Satunggal ingkang rawuh sasampunipun Yokanan. Sajroning telung puluh dina, piwulang mirunggan dhateng para panyembah ing padaleman suci badhé kaparingaké “adhep-adhepan” déning Kristus. Pepakoning punika dipunmaksudaké kanggé nyawisaké sawijining imam-imaman cacahipun 80, supados martosakaké pesen pepéling tumrap riyaya slompret.

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

Panyawisan telung puluh dina iku kapérang saka ujian dhasar kang kapisan ing wiwitan lan ujian padaleman suci kang kapindho ing pungkasan. Ujian padaleman suci kang kapindho rampung sadurunge kalasangka dipun-swara, lan mulane rincèn punika kaawakaké ing impenipun Miller nalika Sang Kristus mbalang watu-watu adi punika menyang ing pethining permata. Sasampunipun Panjenengané nindakaké punika, Panjenengané lajeng ngundang Miller supaya “teka lan delengen.” Wiwit saka pepènget kalasangka nganti munggah tumuju pangadilan, panji iku kaangkat sadurungé angger-angger dina Minggu. Watu-watu adi punika kabèh sampun wonten ing padaleman suci sadurungé Miller kapanggil supaya “teka lan delengen,” lan nalika kalih seksi punika kaangkat ing méga, para mungsuhipun nyumurupi wong-wong mau.

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

Ramalané bab sawijining serangan saka Islam sing gagal kaleksanan ing taun 2020, bakal diwedharaké manèh sawisé dibeneraké, kaya dene Panguwuh Tengah Wengi sing sejati saka Snow. Miller nduwèni sawijining pangerten sing diidentifikasi déning dhèwèké minangka Panguwuh Tengah Wengi, nanging Samuel Snow mbeneraké piwulang Panguwuh Tengah Wengi saka Miller, lan amarga iku, piwulang Panguwuh Tengah Wengi saka Snow kasebut diarani minangka piwulang Panguwuh Tengah Wengi sing “sejati” ing sajarah Millerit. Piwulang bab Panguwuh Tengah Wengi iku sawijining piwulang sing wis dibeneraké, lan kaparingan kakuwatan lumantar pambeneran iku.

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

> Wong-wong kang kecuwan mau nyumurupi saka Kitab Suci manawa dheweke lagi ana ing mangsa tundha, lan manawa dheweke kudu kanthi sabar ngenteni kaleksanané wahyu mau. Bukti-bukti kang padha, kang nuntun dheweke supaya ngarep-arep rawuhipun Gustinipun ing taun 1843, uga nuntun dheweke supaya ngarep-arep Panjenengané ing taun 1844.” Early Writings, 247.

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

Fenomena punika kadadosan ing pungkasaning mangsa 1840 dumugi 1844, lan ugi kadadosan ing wiwitanipun. Josiah Litch mrédhiksi sawijining pangenapan gegayutan kaliyan Islam ing taun 1840. Panjenenganipun nyathet ramalanipun punika ing cathetan umum ing taun 1838, lajeng mbenerakenipun sepuluh dinten sadèrèngipun 11 Agustus 1840. Pangenapan saking ramalan ingkang sampun kabeneraken punika maringi daya dhateng piweling malaékat kapisan. Piweling kaping kalih dipunparingi daya déning pesen ingkang sampun kabeneraken saking Pambengoking Tengah Wengi. Kalih seksi saking satunggaling sajarah, ingkang dados seksi alfa lan seksi omega. Kalihipun sesarengan nandhesaken pamrihing daya tumrap satunggaling pesen adhedhasar pambeneran saking satunggaling pesen sadèrèngipun.

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

Alfa nedahaké sawijining ramalan ngenani Islam, lan omega nedahaké sawijining ramalan ngenani lawang kang katutup. Baris demi baris, Islam ing taun 1840 lan lawang katutup ing taun 1844, nedahaké Islam lan lawang katutup minangka piwulang saka Panggih Tengah Wengi. Ing wiwitaning piwulang iku, Islam diluwari, kaya ing lumebeting Kristus kanthi kamenangan menyang kutha. Ing titik iku lawang katutup ing pasemon bab sepuluh prawan, kaya déné lawang katutup nalika paukuman tumrap brayat Allah lumaku. Ing pungkasaning piwulang iku, Islam nyerang manèh nalika lawang katutup tumrap Amérika Sarékat.

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

Penting kanggo mangerteni bilih garis ingkang dipunasilaken déning Imamat selikur tiga nandhesaken tiga langkah Paskah ing wiwitan lan tiga langkah para imam ing pungkasan. Para imam dipununggahaken dados pisungsung ing hukum Minggu, nanging sadèrèngipun prastawa punika, piyambakipun sampun dipunsucèkaken. Nalika para imam dipununggahaken, piyambakipun dados panji, lan nalika Kristus dipununggahaken wonten ing tiga langkah ing wiwitan garis punika, Panjenenganipun narik jagad kabèh marani Sariranipun piyambak. Pengunggahanipun satus sekawan dasa sekawan èwu punika inggih pungkasaning garis ingkang dipunwiwiti déning pengunggahanipun Kristus. Ing wiwitan lan ugi ing pungkasan, satunggaling tenger dalan ingkang awujud tiga langkah dipunidentifikasi.

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

Telung langkah ing wiwitan kang katut dening limang dina, lan telung langkah ing pungkasan kang katut dening limang dina. Wiwit ing titik iku, carita punika ngrembag bab wong akèh kang agung, awit imamat sampun katetepaken dados panji tumrap satus patang puluh papat ewu. Pitung dina riyaya Tarub Suci punika satunggaling mangsa tumrap para bangsa liya. Menawi kita nyingkiraken wekdal para bangsa liya ingkang wiwit nalika angger-angger Minggu, lan nyingkiraken telung setengah dina ingkang rampung ing taun 2023, kita gadhah Padaleman Suci saking satus patang puluh papat ewu ingkang kaambaraken wonten ing salebeting sèket dina mangsa Pentakosta, wiwit tanggal 31 Desember 2023 dumugi dhateng angger-angger Minggu ingkang badhé enggal rawuh.

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

Limang dina wiwit saka patangen kanggo para prawan, telung puluh dina sawisé iku kanggo para imam. Banjur limang dina saka pesen kalasangka saka para prawan, kang dipungkasi kanthi munggahé wong-wong mau nalika patang puluh dina iku rampung, banjur katut limang dina tumuju pangadilan, banjur katut limang dina tumuju hukum Minggu. Minangka pralambang para prawan, angka “5” mratelakaké tapak-langkahé wong satus patang puluh papat èwu, kang iku para prawan lan kang uga para imam.

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

Sajeroning telung puluh dina piwulang iku, segel kang pungkasan lan kapitu dibukak, lan ana ing mangsa iku Miller nyumurupi permata-permata mau dipulihaké. “Mrenea lan pirsanana” iku sawijining pralambang kang adhedhasar papat segel kang kapisan, mula nalika segel kapitu kabukak, Miller didhawuhi, “Mrenea lan pirsanana,” nanging para malaékat ing swarga kabèh mung nyawang kanthi meneng. Impèné Miller nandhakaké panyegelan permata-permata, yaiku wong satus patang puluh papat ewu, lan ing wektu kang padha uga nandhakaké permata-permata kang dadi piwulang Bebendu Tengah Wengi. Piwulang iku ngandhut kakuwatan tumrap para prawan kang ngrampungaké panyegelan, lan wong sing nggawa sikat rereged iku nandhakaké Panjenengané kang nguwasani para utusan lan uga piwulangé.

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

Taun 2024 makili ujian dhasar, lan saiki ing taun 2026 ujian Padaleman Suci wis tekan. Saiki kita lumebu ing mangsa telung puluh dina nalika Kristus lagi mulang, lan ora ngenali kasunyatan iki iku ndadèkaké pati.

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

Ngenali pesen lan utusan iku minangka unsur saka ujian dhasar kang diwakili déning Roma nalika netepaké wahyu, lan uga minangka unsur saka carita Élia lan Ahab.

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

> Lan ing taun kaping telung puluh wolu pamaréntahané Asa, raja Yehuda, Akhab bin Omri wiwit dadi raja atas Israèl; lan Akhab bin Omri mréntah atas Israèl ana ing Samaria lawasé rong puluh loro taun. Lan Akhab bin Omri nindakaké piala ana ing ngarsané Pangéran ngungkuli kabèh wong kang sadurungé. Lan kelakon, kaya-kaya prakara lumakuné ana ing dosa-dosané Yerobeam bin Nebat iku mung prekara ènthèng tumrap dhèwèké, nganti banjur nggarwa Izébel, putriné Etbaal, raja wong Sidon, lan lunga ngabdi marang Baal sarta nyembah marang dhèwèké. Lan dhèwèké ngedegaké mesbèh kanggo Baal ana ing padalemané Baal, kang wis dibanguné ana ing Samaria. Lan Akhab gawé sawijining éran; lan Akhab nindakaké luwih akèh kanggo nuwuhaké bebenduné Pangéran, Allahé Israèl, tinimbang kabèh raja Israèl kang sadurungé. Ing jamané, Hiel, wong Bètel, mbangun Yerikho; dhèwèké nglêbokaké dhasaré kanthi Abiram, anaké kang mbarep, lan masang gapurané kanthi Segub, anaké kang ragil, miturut pangandikané Pangéran, kang wus kapangandikakaké lumantar Yosua bin Nun. Lan Élia, wong Tisbi, kang kalebu para penduduk Gilead, ngandika marang Akhab, “Demi gesangé Pangéran, Allahé Israèl, kang ana ing ngarsané Panjenengané aku jumeneng, ing taun-taun iki ora bakal ana ebun utawa udan, kajaba miturut pangandikaku.” 1 Para Raja 16:29–17:1.

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

Angka-angka sing gegandhèngan karo Ahab nambahi konteksing pethikan iki. “Telung puluh wolu” nglambangaké sawijining “wungu.” Israel dipréntah supaya “wungu” lan mlebu ing Tanah Prajanjian ing taun kaping telung puluh wolu.

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

> Saiki tangia, pangandikan-Ku, lan nyabranga Kali Zered. Banjur aku padha nyabrang Kali Zered. Dene suwéné wektu wiwit saka Kadeshbarnea tekan kita padha nyabrang Kali Zered iku telung puluh wolu taun; nganti sakehé golongané para priya perang padha sirna saka antarané wong akèh mau, kaya kang wus diprasetyakaké déning Pangéran marang wong-wong mau. Pangandharing Torèt 2:13, 14.

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

Gusti Yesus marasake wong pincang kang wis telung puluh wolu taun lawase nalika Panjenengane ngandika marang dheweke, “jumenenga.”

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

> Lan ana ana ing kono wong tartamtu kang nandhang lara wis telung puluh wolu taun. Nalika Gusti Yesus weruh wong iku gumlethak, lan pirsa manawa panjenengane wus suwe ana ing kahanan mangkono, Panjenengane ngandika marang wong iku, “Apa kowé kepéngin waras?” Wong kang ora kuwasa iku mangsuli Panjenengane, “Gusti, kawula boten gadhah tiyang, nalika toyaipun gumoleng, ingkang badhé nglebetaken kawula dhateng blumbang; nanging nalika kawula tumuju mriku, tiyang sanès sampun tumurun ndhisiki kawula.” Gusti Yesus ngandika marang wong iku, “Tangia, angkatana paturonmu, lan mlakua.” Lan sanalika wong iku dados waras, banjur ngangkat paturone lan mlaku; lan dina iku dina Sabat. Yokanan 5:5–9.

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

Josiah Litch ngasta sawijining pratélan ing taun 1838, kang banjur diprecangi kanthi luwih tliti ing taun 1840. Taun kaping telung puluh wolu kang dipunsebat déning Musa ing Deuteronomy, uga minangka taun kaping patang puluh. Proses rong tataranipun Josiah Litch mèmper kaliyan pambangunan malih rong tataranipun asmanipun piyambak, yaiku ratu Yosia. Angka 38 lan 40 sajroning gegayutan siji lan sijiné, nggambaraken sawijining tangi ngadeg, yaiku prakawis kang dumadi marang saksi loro nalika padha kaangkat munggah menyang méga-méga.

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

Bebarengan karo Litch, pangangkatan munggah iku kalakon lumantar pekabaran Islam saka bilai kang kapindho. Pangangkatan munggah kang ditandhani déning minggahé Kristus, dumadi sawisé pekabaran slomprèt bab Islam. Rong langkah kapisan saka pratandha dalan yaiku slomprèt, minggah, lan pangadilan, dipralambangaké déning Litch, kang rong langkahé dipralambangaké déning kawilujengan lan reformasi rong tahapé Raja Yosia. Ing Pangandharing Torèt, dhawuhé yaiku supaya tangi lan lumaku mlebu ing Tanah Prajanjian, lan pangangkatan panji ing hukum Minggu iku janji kang padha persisé.

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

Akhab mrentah rong puluh loro taun; mangkono, panjenengané mrentah sajrone mangsa nalika Keallahan kagandheng kaliyan kamanungsan, yaiku mangsa telung puluh dina kang ndhisiki pesen kalasangka. Akhab iku Trump, sing bakal omah-omah kaliyan Izebel ing tembé cedhak sanget. Ing mangsa Trump, mung Élia kang nduwèni pesen udan. Kasunyatan iki dhasar banget, awit gerakan satus patang puluh papat èwu iku gerakaning metodologi baris ing dhuwuring baris; lan metodologi iku dhedhasar ing kayekten dhasar bilih gerakan reformasi satus patang puluh papat èwu wis dipratandhani déning saben gerakan reformasi ing sajarah suci. Ing saben gerakan mau para pemimpin dadi pérangan saka prosès panggodhogan. Saben wektu.

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

Ahab iku raja kapitu saka garis Jeroboam, lan kita wis bola-bali nedahaké kepriyé Ahab iku nggambaraké negara nalika krisis hukum Minggu. Kita wis nedahaké kepriyé gréja Advent Dina Kapitu Laodikia mbangun manèh Yerikho ing taun 1863, kanthi rega kelangan putra sing mbarep lan sing ragil tumrap kulawarga White, lan iku dadi pralambang Yerikho nalika hukum Minggu. Taun 1863 iku dadi pralambang hukum Minggu.

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

Pethikan punika kebak pralambang ingkang nandhakaké yèn mangsa punika punika wektu panyegelanipun satus patang puluh papat èwu, lan ing salebeting mangsa punika nolak pangertosan Miller tumrap satunggaling kayektèn ingkang kaselehaken wonten ing mèja 1843-nipun Habakuk punika dados dhasaring pambrontakan, ingkang nyakup nglirwakaken utusan pilihanipun Allah kanthi alesan ingkang sami kados para pambrontakipun Korah lan para pambrontak taun 1888, ingkang ngaku bilih sakèhé pasamuwan punika suci.

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

Saiki kita lagi ana ing ujian bait suci nalika lawanging swarga kabukak bebarengan karo sawijining lawang dispensasional. Lawang dispensasional iku nandhani transisi tumrap para imam saka Laodikia marang para imam ing Filadelfia. Iku nandhani pamisahan antarane permata palsu lan permata sejati ing impene Miller. Lawang-lawang iku nuduhake laknat utawa berkah. Maleakhi telu ndhasarake ujian iku marang bali. Impene Miller nekanake pamulihan saka imam-imam lan uga piwulangé. Wahyu sangalas ngenali bala tentarané Pangéran sing diunggahaké nalika sawijining ramalan bab pesen trompet ngenani Islam kasembadan.

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

Pacoban sing ndhisiki pacoban lakmus saka pekabaran kalasangka iku yaiku pacoban kapindho, lan iku pacoban pasamuwan suci. Impèné Miller ngetokaké sawijining pelipatan pindho, yaiku sawijining prakara sing tansah kagandhèngaké karo pacoban kapindho, amarga impèné Miller migunakaké permata minangka pekabaran lan uga para juru warta. Pacoban pasamuwan suci nyangkut panganggoné metodologi line upon line saka udan pungkasan. Iki nuntut para imam supaya ndeleng pasamuwan suci ing manéka garis ramalan supaya bisa nyelaraské pekabaran-pekabaran. Peti mati sing luwih gedhé kagungan wong sing nyapu rereged iku minangka pasamuwan suciné wong satus patang puluh papat ewu, lan gudhangé Maleakhi iku uga padha. Intiné piranti pasamuwan suci iku Pethi Prejanjian, kang tansah dipirsani déning para kerub sing nutupi, mangkono negesaké pusaté manunggaling kawigatèn kabèh makhluk suci. Wong-wong suci ing sajarah iki prelu nyawang marang pasamuwan suci lan ndeleng mlebu ing Pethi Prejanjian.

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

Pedalemané wong satus patang puluh papat ewu punika dados pokok bahasan ing Imamat kaping telulikur, lan punika nampilaken satunggaling garis sajarah ingkang kalampahan ing wekdalipun Sang Kristus lumantar punapa ingkang dipunsebat déning Sister White minangka “mangsa Pentakosta.” Wiwit saking wungunipun ngantos Pentakosta, utawi wiwit 31 Desember 2023 ngantos undhang-undhang Minggu, garis kenabian Imamat kaping telulikur nggambaraken pedalemané wong satus patang puluh papat ewu. Sajarah punika dipunwiwiti kanthi satunggaling pratandha wates ingkang gadhah tiga tataran, lajeng dipuniringi gangsal dinten, lan dipunpungkasi kanthi satunggaling pratandha wates ingkang gadhah tiga tataran, lajeng dipuniringi gangsal dinten. Ing satengahing sajarah alfa lan omega punika wonten tigang puluh dinten panyegelan para imam. Garis sakabèhanipun punika dipunwiwiti kanthi Sabat dinten kapitu lan dipunpungkasi kanthi Sabat taun kapitu. Ing tataran punika, pedalemané wong satus patang puluh papat ewu punika punika bahtera ingkang badhé nggawa 8 jiwa dhateng bumi ingkang kaanyaraken, lan ugi dados pethi prajanjian ingkang kaayomi déning kalih malaékat, kadosdene kalih Sabat punika ngayomi pedaleman imamipun wong satus patang puluh papat ewu ingkang dipunlambangaken lumantar mangsa Pentakosta.

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

Imamat ing seratus patang puluh papat ewu sajrone kawujudan pungkasan mangsa Pentakosta, kang diwiwiti nalika wunguné Kristus lan lumaku nganti sèket dina sawisé iku ing Dina Pentakosta, iku kang dadi prakara ing Imamat likur telu. Mangsa Pentakosta katetepaké nalika rong puluh loro ayat pisanan saka Imamat likur telu disejajaraké karo rong puluh loro ayat pungkasan. Impèné William Miller nandhani yèn permata-permata saka pangandikané Allah iku bebarengan dadi pesen lan para utusan.

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

> “Aku wus kagungan kalodhangan-kalodhangan ingkang aji kanggé nggayuh satunggaling pengalaman. Aku wus ngalami pengalaman ing pawartosing malaékat kapisan, kaping kalih, lan kaping tiga. Para malaékat punika dipratélakakén kados déné sami mabur ing tengahing langit, ngumandhangakén dhateng jagad satunggaling pawartos pepéling, lan kagungan gayutan ingkang langsung kaliyan tiyang-tiyang ingkang gesang ing dinten-dinten pungkasan sajarah bumi punika. Boten wonten satunggal tiyang kemawon ingkang mireng swaraning para malaékat punika, awit para malaékat punika minangka pralambang kanggé makili umat Allah ingkang makarya kanthi sarujuk kaliyan saalam semesta swarga. Para priya lan wanita, ingkang kapadhangi déning Rohing Allah, lan kasucèkakén lumantar kayektèn, ngumumakén tiga pawartos punika miturut runtutanipun.” Life Sketches, 429.

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

Para malaékat iku minangka pralambangé umaté Allah kang martakaké pawarta sing dilambangaké déning malaékat iku.

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

> “Wektu wis cendhak. Pesening malaékat kapisan, kapindho, lan katelu iku pesen-pesen sing kudu kaparingaké marang jagad. Kita ora krungu swarané telung malaékat iku sacara harfiah, nanging malaékat-malaékat iki ing Kitab Wahyu nggambaraké sawijining umat sing bakal ana ing bumi lan marakaké pesen-pesen iki.

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

> “Yokanan nyumurupi ‘Malaékat liyané tumurun saka swarga, kagungan kakuwasan gedhé; lan saindenging bumi padhang marga saka kamulyané.’ Wahyu 18:1. Pakaryan iku yaiku swarané umaté Gusti Allah kang martakaké sawijining pawarta pepènget marang jagad.” The 1888 Materials, 926.

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

Para malaékat nggambaraké umat sing mènèhi pekabaran sing dilambangaké déning para malaékat mau. William Miller kanthi profètis dilambangaké ing pirang-pirang penerapan. Salah siji saka penerapan mau yaiku yèn Miller dilambangaké déning ramalan wektu sing kapisan lan sing pungkasan, sing dipimpin kanggo diproklamasèkaké déning dhèwèké. Pitu mangsa utawa 2.520 taun, sing rampung ing taun 1798, iku panemuan alfa-né Miller, lan panyucèné pasucèn ing pungkasan 2.300 soré lan ésuk ing tanggal 22 Oktober 1844 iku panemuan omega-né Miller. Sajarah Millerite digambaraké wiwit taun 1798 nganti 1844, lan sanadyan iku sajarahé malaékat kapisan lan kapindho, sajarah iku kasebut nganggo jeneng utusané saka sajarah mau. Sajarah Millerite nandhesaké yèn Miller iku “swara” sing martakaké pekabaran malaékat kapisan lan kapindho, lan malaékat kapisan ngumumaké wiwitan pangadilan ing tanggal 22 Oktober 1844, lan malaékat kapisan rawuh ing wektu pungkasan ing taun 1798, ing pungkasané panyebaran “pitu mangsa” saka karajan Israèl. Miller iku sawijining pralambang tumrap loro-loroné, yaiku ramalan 2.520 taun lan ramalan 2.300 taun.

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

Waymark kapisan taun 1798 ngumumaké yèn pangadilan bakal diwiwiti nalika 2.300 taun iku rampung ing tanggal 22 Oktober 1844. Sawisé iku, Gusti mbukak pepadhang bab Sabat dina kapitu, lan karsané Panjenengané yaiku ngrampungaké pakaryan iku, mula Panjenengané ngupaya mbukak pepadhang luwih lanjut ngenani pitung mangsa ing taun 1856, nanging sing katampil malah pambrontakan, dudu pracaya. Pitung mangsa iku alfa saka sajarah Millerite lan 2.300 iku omega.

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

Pitu wektu iku dipralambangaké déning Sabat taun kapitu, lan 2.300 dipralambangaké déning Sabat dina kapitu. Sajarah Millerite dipralambangaké déning 1798 lan 1844, lan 1798 nggambaraké pitu wektu lan 1844 nggambaraké 2.300 taun. Loro Sabat mau dadi panopang wiwitan lan pungkasan tumrap sajarah sing dipralambangaké ana ing Imamat likur telu. Loro Sabat mau nggambaraké rong pekabaran, kang ndadèkaké siji pekabaran. Rong pekabaran mau nggambaraké kaum Millerite, awit wong-wong sing martakaké pekabaran iku nggambaraké para malaékat sing nglambangaké pekabaran iku. Ing taun 1798 malaékat kang kapisan rawuh, lan ing taun 1844 malaékat kang katelu rawuh.

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

Imamat 23 ngemu pitu riyaya lan pitu pakumpulan suci, sanadyan ora saben riyaya iku pakumpulan suci lan kosok baline. Kabèh riyaya iku dumunung ana ing antarané pakumpulan suci kang kapisan lan kang pungkasan, yaiku Sabat dina kapitu ing wiwitan lan Sabat taun kapitu ing pungkasan. Sajarah riyaya-riyaya iku dipunapit déning kalih Sabat kang nggambarake William Miller lan para Millerit.

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

Nalika rong puluh loro ayat pisanan lan rong puluh loro ayat pungkasan digandhengaké ing Leviticus rong puluh telu, mangsa Pentakosta katetepaké. Struktur kang katetepaké lumantar nglumpukaké larik-larik mau pancen saestu ilahi. Mangsa Pentakosta ing struktur iku kanthi cetha nggambarake telung undhak-undhakané telung malaékat. Iku ngasta tandha astané “Kaleresan.” Iku ngasta tandha astané Alfa lan Omega. Iku ngasta tandha astané Palmoni. Iku nuntun sawijining siswa menyang sajroning inti Sangat Suci. Iku netepaké padalemané wong satus patang puluh papat ewu. Iku ngrembaka tekan tekan bumi kang dianyari.

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

Bebener punika saking Imamat selikur tigang sapunika saweg kabikak segelé gegayutan kaliyan ujian Bait Suci ingkang ndhisiki ujian litmus lan ujian kaping tiga. Malaékat kaping tiga rawuh ing taun 1844, lajeng malih ing 9/11 lan lajeng malih ing taun 2023. Nalika malaékat kaping tiga rawuh ing taun 1844, para setya kedah lumantar iman ndherek Sang Kristus mlebet ing Papan Ingkang Maha Suci. Imamat selikur tigang punika dalan mlebet ing Papan Ingkang Maha Suci lan nggambaraken satunggaling unsur saking ujian Bait Suci. Yohanes dipun dhawuhi ngukur Bait Suci lan ugi para panyembah ingkang wonten ing ngriku.

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

Pethi Miller iku pasamuwan, lan permata-permata iku para panyembah kang ana ing njero kono. Gedhong pasimpenan ing Malakhi iku pasamuwan, lan perpuluhan iku para panyembah kang ana ing njero kono. Mangsa Pentakosta, kaya kang dipratelakaké ing panrapan “baris demi baris” saka Imamat patlikur, nggambaraké pasamuwané wong satus patang puluh papat èwu. Kanthi luwih langsung, iku nggambaraké Pethiné Prajanjian, kanthi kerub-kerub panutup mirsani Sepuluh Pepakon, tekené Harun kang metu tunas, lan buyung emas isi manna.

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

Kerubim panutupan iku para malaékat, lan para malaékat nggambarake sawijining pesen lan utusané. Pesen kang dadi pesen alfa saka Leviticus pasal selikur ayat telu yaiku Sabat dina kapitu, lan pesen omega yaiku Sabat taun kapitu. Loro-loroné iku pesen, lan uga dadi pesen alfa lan omega saka William Miller lan para Millerit, kanthi kasampurnaning “pitung kaping,” ing taun 1798, minangka pralambang Sabat taun kapitu, lan ing taun 1844, Gusti Allah nuntun umaté mlebu ing Papan Mahasuci, ing kono padha nemokake Sabat dina kapitu. Loro Sabat mau yaiku pakempalan suci kang kapisan lan kang pungkasan ing Leviticus pasal selikur ayat telu, lan mangsa Pentakosta mapan ana ing antarané loro-loroné mau, kaya dene pethi prajanjian mapan ana ing antarané loro kerubim panutupan.

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

Padaleman Suci iku kudu diukur, lan iki kalebu ninggalaké plataran njaba kang kaparingaké marang para bangsa liya. Ing paukuman hukum Minggu, pangadilan tumrap griyaning Allah rampung, lan pangadilan tumrap para bangsa liya wiwit. Jaman para bangsa liya rampung ing taun 1798, ing pungkasaning 1.260 taun, lan ing pungkasaning telung dina satengah, (lambang saka 1.260) Yokanan dipréntah supaya ninggalaké plataran njaba.

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

> Lan aku kaparingi galah kaya teken; lan malaékat iku jumeneng, pangandikané, Tangia, lan ukurna Pedalemané Allah, lan mesbèh, lan wong-wong kang padha nyembah ana ing kono. Nanging plataran kang ana ing sanjabané Pedalemané iku aja kokukur, lan aja kokwilang; awit iku kaparingaké marang para bangsa liya: lan kutha suci bakal padha diidak-idak wong-wong iku patang puluh loro sasi. Wahyu 11:1, 2.

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

Pelataran iku kudu dilirwakaké, awit iku wus kaparingaké marang para bangsa liya, kang ngidak-idak iku ana ing sangisoré sikilé salawasé telung dina setengah, utawa patang puluh loro sasi.

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

> Lan wong-wong mau bakal ambruk dening landheping pedhang, lan bakal digawa dadi tawanan menyang sakehing bangsa; lan Yerusalem bakal diidak-idak dening para bangsa liya, nganti kalane para bangsa liya iku kaleksanan. Lukas 21:24.

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

Mangsa para bangsa kapir kasampurnakaké ing taun 1798, nalika kitab Daniel kabukak segelé.

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

> “Ing Padaleman Suci ing Yerusalem ana témbok cendhèk kang misahaké plataran njaba saka kabèh pérangan liyané saka bangunan suci mau. Ing témbok iki ana tulisan-tulisan ing manéka basa, kang nyatakaké yèn ora ana wong liya kajaba wong Yahudi kang kena ngliwati wates iki. Manawa ana wong kapir ngarani dhéwé mlebu ing wewengkon jeron, dhèwèké mesthi najisaké Padaleman Suci, lan kudu mbayar paukumané nganggo nyawané. Nanging Gusti Yésus, kang dadi pangripta Padaleman Suci lan pangibadahé, narik bangsa-bangsa kapir marang Panjenengané lumantar sesambetan rasa kamanungsan, déné sih-rahmat ilahi Panjenengané nggawa marang wong-wong mau karahayon kang ditampik déning wong Yahudi.” The Desire of Ages, 194.

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

Tanggal 31 Desember 2023 ngrampungaké telung dina lan satengah profetik wiwit saka kuciwané tanggal 18 Juli 2020. Telung taun lan satengah iku nandhakaké yèn sawisé kuwi ana sawijining pekabaran profetik kang bakal kabukak segelé, lan yèn mangsa para bangsa liya wis kacumponan, sarta banjur ninggal pangukuran marang padaleman suci lan para panyembah ing njeroné. Nalika hukum Minggu, kang ing mangsa Pentakosta iku minangka Dina Pentakosta, pangadilan liwati marang para bangsa liya. Nalika kita ninggal mangsa para bangsa liya nalika ngukur padaleman suciné wong satus patang puluh papat èwu, kita nemu yèn tanggal 31 Desember 2023 nganti tekan hukum Minggu iku yaiku padaleman suci.

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

Paseksenipun padaleman suci punika inggih menika bilih padaleman punika kaangkat wonten ing kalih tataran; kapisan dhasaring padaleman, lajeng padaleman punika dipunmangertosi sampun kasampurnakakên nalika watu dhasar ingkang katampik, kanthi nggumunaken, dados sirahing pojok. Dhasar punika kasêrat nalika Israèl kuna medal saking Babil ing sajarah dhawuh kapisan, lan padaleman punika kasampurnakakên wonten ing sajarah dhawuh kaping kalih, nanging sadèrèngipun dhawuh kaping tiga. Ujian dhasar punika kalampahan ing taun 2024 lan sapunika kita sampun wonten ing ujian padaleman. Ujian padaleman punika badhé mungkasi wonten ing ujian kaping tiga lan ujian litmus, lan ujian padaleman punika mbutuhakên umatipun Allah ngukur padaleman suci.

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

Padaleman Suci ing Leviticus patlikur telu kaangkat wiwit tanggal 31 Desember 2023 nganti marang hukum Minggu, lan ing sajroning sajarah kenabian iku kawejangan telung ujian sing tansah dumadi nalika sawijining ramalan dibukak meterané. Sing pungkasan saka telu mau yaiku ujian litmus, kang diwakili déning pasamuwan kémah ing Exeter. Ing pasamuwan iku, kowé salah siji nekani pakumpulan-pakumpulan ing kémah panggonané Elder Snow kaping pindho ngaturaké pesenipun bab Midnight Cry sejati, utawa kowé nekani pakumpulan-pakumpulan sing emosional lan ora imbang ing kémah Watertown. Nalika pakumpulan-pakumpulan iku rampung, pesen bab Midnight Cry sejati lumaku kaya ombak pasang gedhé. Exeter iku ujian litmus, lan ujian litmus iku nglambangaké panyegelan.

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

Pasewakan kémah ing Exeter dipralambangaké déning mlebu kagemsarané Kristus menyang Yérusalèm, lan Lazarus nuntun kuldi sing ditumpaki déning Gusti Yésus. Patiné Lazarus iku pepaékaning pangajeng-ajeng tanggal 18 Juli 2020, nanging dhèwèké uga mukjijat makutha Kristus lan “segel” kaallahané Panjenenganipun.

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

> “Saupama Kristus ana ing kamaré wong lara mau, Lazarus mesthi ora bakal mati; awit Iblis ora bakal nduwèni daya apa-apa marang dhèwèké. Pati ora bisa ngluncuraké panahé marang Lazarus ana ing ngarsané Sang Paring Urip. Mulané Kristus tetep adoh. Panjenengané nglilani satru nggunakaké kakuwasané, supaya Panjenengané bisa ngusir bali satru mau minangka mungsuh kang wis kasor. Panjenengané nglilani Lazarus lumebu ing sangisoré pangwasané pati; lan para sadulur wadon kang nandhang sangsara mau weruh seduluré diilenaké ing kubur. Kristus pirsa yèn nalika wong-wong mau nyawang pasuryané seduluré kang wis mati, pracayané marang Panebusé bakal katraji kanthi abot. Nanging Panjenengané uga pirsa yèn awit saka pergulatan kang lagi dilakoni sapréné iki, pracayané bakal sumunar kanthi kakuwatan kang luwih gedhé banget. Panjenengané ngrasakké saben nyeriing kasusahan kang padha ditanggungi déning wong-wong mau. Panjenengané tetep tresna marang wong-wong mau ora kurang senajan Panjenengané ngentèni; nanging Panjenengané pirsa yèn kanggo wong-wong mau, kanggo Lazarus, kanggo Sarirané piyambak, lan kanggo para sakabaté, ana kamenangan kang kudu digayuh.”

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

> “‘Kanggo kabecikanmu,’ ‘supaya kowe padha pracaya.’ Kanggo sakehing wong kang lagi ngulurkake tangan kanggo ngrasakake tangan panuntunipun Allah, wektu saka rasa semplah kang paling gedhe iku wektu nalika pitulungan ilahi ana ingkang paling cedhak. Wong-wong mau bakal nyawang maneh kanthi panuwun marang péranganing dalan uripé kang paling peteng. ‘Pangeran pirsa kepriyé ngluwari wong mursid,’ 2 Petrus 2:9. Saka saben panggodha lan saben pacoban Panjenengané bakal ngetokaké wong-wong mau kanthi pracaya kang luwih teguh lan pengalaman kang luwih sugih.

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

> “Ing panundhané rawuh marang Lazarus, Kristus kagungan ancas sih-rahmat tumrap wong-wong kang durung nampani Panjenengané. Panjenengané ngentosi, supaya lumantar nangèkaké Lazarus saka ing antarané wong mati Panjenengané bisa maringi marang umat-Nya kang wangkal lan ora pracaya sawijining bukti manèh yèn satemené Panjenengané iku ‘wunguné wong mati lan urip.’ Panjenengané ora tega nyerahaké sakèhé pangajab tumrap umat iku, wedhus-wedhus miskin kang kesasar saka brayat Israèl. Manahé remuk déning ora mratobaté wong-wong mau. Ing sih-rahmat-Nya Panjenengané netepaké arep maringi marang wong-wong mau siji bukti manèh yèn Panjenengané iku Sang Pamulih, Kang mung Panjenengané piyambak kang bisa ndadèkaké urip lan kalanggengan kaandharaké kanthi cetha. Iki bakal dadi sawijining bukti kang ora bisa dipaèsaké tegesé déning para imam. Iki sababe Panjenengané nundha tindaké menyang Bètani. Kaélokan pungkasan lan kang ngungkuli kabèh iki, yaiku nangèkaké Lazarus, bakal negesaké meterai Allah tumrap pakaryan-Nya lan tumrap pangakené bab kaallahané.” The Desire of Ages, 528, 529.

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

Mlebet kanthi kamulyan punika diwiwiti kanthi nguculi seekor kuldi supados Kristus nunggang ing dhuwuré.

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

> Lan nalika padha wis cedhak Yerusalem lan wus tekan Betfage, ing Gunung Zaitun, Gusti Yésus banjur ngutus murid loro, pangandikané marang wong-wong mau, “Padha lungaa menyang désa sing ana ing ngarepmu, lan sanalika kowé bakal nemu kuldi wadon kaiket lan anaké ana bebarengan karo iku; uculana lan gawanen marang Aku. Lan manawa ana wong matur apa-apa marang kowé, kandhaa: Gusti mbutuhake iku; lan sanalika iku bakal diparingaké lunga.” Kabèh iku kelakon supaya kayektenan apa kang wis dipangandikakaké lumantar nabi, mangkéné, “Kandhanana putri Sion, Lah, Rajamu rawuh marani kowé, andhap-asor, lan nitih kuldi wadon, lan anak kuldi, yaiku belohe kuldi.” Para murid banjur padha lunga lan nindakaké kaya kang didhawuhaké déning Gusti Yésus marang wong-wong mau. Matius 21:1–6.

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

Pesen Pambengok Wengi Tengah nyawiji karo pesené malaékat kapindho sing wis teka nalika pepénginan kang kawitan. Ing jaman Kristus pepénginan iku yaiku patining Lazarus, lan tumrap kaum Millerit iku yaiku ramalan taun 1843 kang ora kabukten, sing dumugi tanggal 19 April 1844. Kaloro pepénginan mau padha makili tanggal 18 Juli 2020.

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

Ing mangsa Pentakosta sing dipratelakaké déning Imamat kaping rong puluh telu, ujian litmus iku dipratandhani déning tenger telu-lapis, yaiku riyaya kalasangka, minggahé Kristus, lan Dina Pangruwating Dosa. Katelu undhak-undhakan iku makili ujian litmus gegayutan karo rong ujian kang kapisan, yaiku dhasar lan padaleman suci. Katelu undhak-undhakan iku dumadi limang dina sadurungé hukum Minggu ing Pentakosta lan makili sawijining kaluhuraning wong satus patang puluh papat èwu minangka panji. Manawa wong-wong iku lulus ujian litmus, wong-wong iku diunggahaké; manawa ora, wong-wong iku kaburubug metu lumantar jendhéla-jendhéla ing impèné Miller.

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

Langkah katelu saka pamecapan iku yaiku Dina Pangruwating Dosa, lan iku nglambangaké pambusakaning dosa. Langkah kapindho yaiku pangangkatan kurbané wong Lèwi miturut Malakhi, lan langkah kapisan yaiku pekabaran sangkakala. Wiwit taun 1844 umat manungsa wis urip ana ing sajarah pambunyining sangkakala kapitu. Pekabaran njaban saka sangkakala kapitu yaiku pekabaran bilai katelu saka Islam, lan pekabaran njero saka sangkakala kapitu yaiku pakaryané Kristus anggabungaké Kaallahané karo kamanungsané wong satus patang puluh papat ewu.

We will continue in the next article.

Kita badhé nerusaké ing artikel salajengipun.

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

> Ing tulisan-tulisan para nabi kagambar pemandhangan-pemandhangan sing, sanadyan wus tuwa banget amarga wis lawas, katon marang kita ana ing kasagaran lan kakuwataning wahyu-wahyu anyar. Lumantar iman kita mangertos bilih cathetan-cathetan bab pakaryaning Allah tumrap umaté ing jaman-jaman kapungkur punika sampun katitipaken supaya kita saged mbedakaken piwulang-piwulang ingkang dipun kersaaken Allah dipunwulangaken dhateng kita lumantar pengalaman-pengalaman jaman sapunika.

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

> “Amarga kita urip ing jaman sing ora kalah wigatine tinimbang jaman sadurunge rawuhipun Kristus kaping pindho, kita prelu kanthi mirunggan waspada supaya aja nganti nindakake kaluputan-kaluputan kang padha karo kang ditindakake déning wong-wong Yahudi kang urip ing mangsa rawuhipun Kristus kapisan.

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

> “Kados para pemimpin Yahudi, ingkang alon-alon ngrancang satunggaling sistem pamuji formal, ing salebeting punika wigatinipun prakawis-prakawis ingkang boten wigati sanget dipunagung-agungaken, sapérangan tiyang sapunika wonten ing bebaya kelangan pangraos dhateng kayektèn-kayektèn wigati ingkang cocog kanggé jaman punika, lan ngupados samukawis ingkang énggal, anèh, lan narik manah.

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

> “Prinsip-prinsip kang luhur perlu dipunugemi. Wong-wong kang nelusuri lan ndhukung gagasan-gagasan khayal kudu dipunwulang apa kang satemenipun bener sadurunge padha ngudi mulang wong liya. Téyori-téyori lan panganggep-panganggep gawéan manungsa ora kena dipadosi minangka kayekten.

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

> Ana akèh wong kang satuhu teguh kaya waja tumrap asas, lan wong-wong iki bakal ditulungi lan diberkahi; awit padha nangis ana ing antarané pendhapa lan mesbèh, sarta matur, “Dhuh Pangéran, luwaranana umat Paduka, lan aja masrahaké warisan Paduka marang panyenyamah.” Kita kudu nglilakaké asas-asas dhasar saka warta malaékat katelu katon cetha lan béda. Tiyang-tiyang utama agami kita bakal nyangga kabèh bobot kang bisa katumpangaké ana ing dhuwuré.

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

> “Ing jaman kasalahan, jaman nglamun ing wayah awan lan ngelamun, kita prelu sinau bab asas-asas wiwitaning piwulang bab Kristus. Ayo padha ngudi supaya bisa kandha bebarengan karo rasul, ‘Kita ora ngetutaké dongeng-dongeng sing dirancang kanthi licik nalika kita martakké marang kowé bab kakuwatan lan rawuhipun Gusti kita, Yesus Kristus.’ Gusti nimbali kita supaya ngetutaké asas-asas sing luhur lan mulya.

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

> “Kayektèn, kayektèn kanggo jaman saiki, iku kabeh padha kaya kang dipratélakaké déning pangandikané Gusti Allah. Pangéran kersa supaya umaté njaga awaké saka sakehing kaluwihan kang ora prelu, saka sakehing prakara kang ndadèkaké tumuju marang mistisisme. Wong-wong kang kagodha kanggo nyenengi piwulang-piwulang kang nglamun lan mung ana ing pangimajèn, muga padha ngedhuki porosé nganti jero menyang tambang-tambang kayektèn swarga, lan nggayuh bandha kang tegesé urip langgeng tumrap sing nampani. Ana ing pangandikan iku kayektèn-kayektèn kang aji banget. Iki bakal ditemokaké déning wong-wong kang sinau kanthi temen-temen; awit para malaékat swarga bakal nuntun panggolèkané.

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

> “Nganggit bab wong-wong kang sapunika urip ana ing bumi, Paulus mratelakaké: ‘Bakal tekan wektuné nalika wong-wong iku ora bakal bisa nampani piwulang kang séhat, nanging miturut hawa-nepsuné dhéwé, wong-wong iku bakal nglumpukaké guru-guru kanggo awaké dhéwé, amarga kupingé gatel; lan kupingé bakal dipalingaké saka kayektèn, lan bakal dialihaké marang dongèng-dongèng.’”

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

> “Prentah sing diparingaké déning Paulus nalika piyambakipun medhar wangsit bab wong-wong sing ora bakal tahan marang piwulang kang bener, saèstu wigati banget lan nggetaraké jiwa: ‘Mulané aku dhawuh marang kowé ana ing ngarsané Allah lan Gusti Yésus Kristus, sing bakal ngadili wong urip lan wong mati ing rawuhipun lan Kratonipun: wartakna pangandika; siyaga ing mangsa trep lan ing mangsa ora trep; nyalahna, ngesokna, lan pituturana kanthi sakehing kasabaran lan piwulang.’”

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

> “Para wong kang sesrawungan karo Gusti Allah lumaku ana ing pepadhanging Srengéngé Kabeneran. Wong-wong mau ora ngasoraké Panebusé kanthi ngrusak lakuné ana ing ngarsané Gusti Allah. Pepadhang swarga madhangi wong-wong mau. Nalika wong-wong mau saya nyedhak marang pungkasaning sajarahing bumi iki, kawruh bab Kristus lan bab ramalan-ramalan kang gegayutan karo Panjenengané saya tambah gedhé. Wong-wong mau ngemu rega kang tanpa watas ana ing ngarsané Gusti Allah; awit wong-wong mau manunggal karo Putrané. Kanggo wong-wong mau, pangandikaning Allah iku endah lan ngresepaké ngluwihi samubarang. Wong-wong mau weruh wigatiné. Kayektèn kabukak marang wong-wong mau. Piwulang bab inkarnasi kapratandhani déning pepadhang alus kang sumunar. Wong-wong mau weruh yèn Kitab Suci iku kunci kang mbukak kabèh wewadi lan ngrampungaké kabèh kasangsèn. Wong-wong kang wis ora gelem nampani pepadhang lan lumaku ana ing pepadhang ora bakal bisa mangertèni wewadiné kasalihan, nanging wong-wong kang ora mangu-mangu nyekel salib lan ngetutaké Gusti Yésus bakal weruh pepadhang ana ing pepadhanging Allah.” The Southern Watchman, 4 April 1905.

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