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

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

Number Forty-Four

Nomer Patang Puluh Papat

Author

Jeff Pippenger

Published

February 10, 2026

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In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.

Ing taun 1844, doktrin Sabat dina kapitu kabukak segelé lan banjur ditekanake marang Sister White nalika piyambakipun nyawang mlebet menyang pethi prajanjian. Piyambakipun uga nyatet bilih ing dina-dina wekasan doktrin inkarnasi nduwèni penegasan kaswargan ingkang sami. Sabat dina kapitu nggambarake pepadhang mirunggan saking pethi nalika Dina Pangruwating Dosa antitipikal wiwit kalaksanan, lan Sabat taun kapitu nggambarake pepadhang mirunggan saking pethi nalika Dina Pangruwating Dosa antitipikal ngancik panyimpulanipun.

The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”

Doktrin inkarnasi dipratandhani ing pasamuwan suci kang pungkasan ing Imamat kaping telulikur; iku minangka omega tumrap dina Sabat kapitu, kang dadi pasamuwan suci kang kapisan ing wiwitan Imamat kaping telulikur. Sabat kang kapisan iku nggambarake pangwaosipun Gusti Allah minangka Pangripta, lan Sabat kang pungkasan nggambarake pangwaosipun kang nganyari titah. Sabat kang kapisan iku dipralambangake déning angka “23” lan kang pungkasan déning angka “252.”

Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.

Loro pralambang iku minangka panutup ing wiwitan lan pungkasaning Imamat kaping telulikur, lan uga minangka panutup ing wiwitan lan pungkasaning sajarah Millerite. Taun 1798 iku minangka kasampurnaning 2.520 taun marang karajan lor, yaiku Israel, lan 2.300 taun iku kasampurnakaké ing tanggal 22 Oktober 1844. Nalika Suster White katuntun mlebu ing papan suci lan nyawang marang Sepuluh Prentah, panjenengané lagi nglambangaké umaté Allah ing dina-dina pungkasan, kang ngetutaké Kristus mlebu ing Papan Mahasuci nalika Panjenengané lagi ngrampungaké pakaryan pangruwatané. Ujian babagan pasamuwan suci iku yaiku ujian kanggo ngetutaké Sang Cempé, menyang ngendi waé Panjenengané tindak.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Iki wong-wong kang ora najis déning wong wadon; awit padha prawan. Iki wong-wong kang ngetutaké Sang Cempena menyang ngendi waé Panjenengané tindak. Wong-wong iki wis kaébus saka antarané manungsa, dadi woh kawitan kagem Gusti Allah lan kagem Sang Cempena. Wahyu 14:4.

Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.

Sadèrèngipun, Sister White, minangka nabi, nglambangaké umat setya ing wiwitan kang lumebu ing Papan Mahasuci lumantar pracaya, lan kanthi mengkono piyambakipun maringi tuladha tumrap umat setya ing wekasan kang lumebu kanthi pracaya menyang ing Papan Mahasuci lan salajengipun nyawang marang pethi prejanjian. Ing kono, apa kang padha sumerepi déning pepadhang yaiku doktrin inkarnasi, yaiku panyampurnaning at-one-ment. Wong-wong mau sumerep marang loro kerub panutup kang makili loro dina Sabat, yaiku titah lan panitah-ulang. Padha sumerep angka 252 ana ing salah siji sisih pethi prejanjian lan angka 23 ana ing sisih sijiné, lan padha mangertosi yèn, salaras karo titah lan panitah-ulang, 23 makili palakramaning Keallahan kaliyan kamanungsan, lan padha sumerep 252 minangka pralambang owahing manungsa dados manungsa kang kasawijèkaké kaliyan Keallahan.

The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.

Tutup pangruwating dosa iku ora kena dicopot; mula tumrap Sister White, paningal mlebet ing jeroné iku minangka sawijining pawahyuan kang mirunggan, lan miturut pralambang kenabian, ilustrasi mau luwih tumuju marang dina-dina pungkasan tinimbang dina-dina nalika piyambakipun gesang. Sarana nyawang, kita kaowahi. Ujian pasamuwan suci iku Kristus nuntun umat prawané mlebet ing Padalemané, sethithik mbaka sethithik. Kayektèn-kayektèn kenabian nglambangaké undhakan-undhakan ing sadawaning margi kang dipadhangi déning pekabaran Panguwuh Tengah Wengi.

The Millerite temple of forty-six years is a step.

Padaleman Millerite kang suwéné patang puluh nem taun iku sawijining langkah.

The human temple of “23,” (male and female, He created them) is a step.

Padalemané manungsa “23,” (lanang lan wadon, Panjenengané nitahaké wong-wong mau) iku sawijining undhak-undhakan.

Christ raising His temple in three days is a step.

Kristus ngedegaké Pedalemané sajroning telung dina iku sawijining langkah.

The storehouse is the temple of Malachi.

Panggonan panyimpenan iku pasamuwan suci ing kitab Malakhi.

Nehemiah cleansed the storehouse from the profanation of Tobiah.

Nehemia nyucekake gudhang panyimpenan saka panelekan suci déning Tobia.

That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.

Padaleman suci iku dadi papan ing ngendi Imam Agung Hilkia nemokake tulisan-tulisané Musa nalika kawangunan manèh ing jamané Raja Yosia.

The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.

Pedalemané Allah sing dimurnèkaké déning Nehemia saka panyaruwéné kasucèn iku ya iku pedaleman sing ping pindho dimurnèkaké déning Kristus saka “panyaruwéné kasucèn sing sacrilegious,” kados dene dipunandharakaké déning Sister White.

The casket of Miller’s dream was a step.

Pethi ing sajroning impènipun Miller punika satunggal undhakan.

Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.

Sawisé Kristus nuntun para setya kagungané mlebet ing Papan Kang Mahasuci, Panjenengané nuntun wong-wong mau, kaya dene dipralambangaké déning Sister White menyang pethi prajanjian, ngangkat tutup pangruwating dosa lan marengaké wong-wong mau nyawang ing njero. Nalika padha nyawang ing njero, padha weruh manawa piwulang bab inkarnasi lan dina Sabat kapitu padha kabungkus déning padhang alus. Baris demi baris, wong-wong sing ngakoni piwulang-piwulang sing “kabungkus déning padhang alus” padha nyalarasaké dhiri karo Sister White, mlebet ing Papan Kang Mahasuci lumantar pracaya lan nyawang ing jroning pethi prajanjian.

The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.

Para nabi ing jaman kuna ngandika kanthi luwih mligi tumrap dina-dina wekasan katimbang tumrap jaman nalika padha urip. Nalika para nabi kuna iku piyambak dadi bagean saka paseksèn, padha nggambarake umaté Allah ing dina-dina wekasan, lan umaté Allah ing dina-dina wekasan iku ya iku satus patang puluh papat ewu. Sister White mbokmenawa minangka nabi kuna sing paling wigati, awit sakehing gegambarane makili sajarah alfa saka sajarah omegae satus patang puluh papat ewu. Kabeh para nabi nggambarake wong-wong sésa, nanging Sister White uga makili sawijining sajarah wiwitan kang kaleksanan ing sajarah pungkasan—nganti temenan saben aksarané.

In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.

Ing sajarah dhasar alpha, Srimati White, lumantar wahyu, katuntun mlebet ing Papan Ingkang Mahasuci ing papan suci swarga. Sawisé dumugi ing kono, dhampar sih-rahmat ing sadhuwuré pethi prejanjian, sawijining dhampar kang ora kena dipunicalaken, kaangkat, supados Srimati White saged nyawang ing salebeting, ing pundi piyambakipun mirsa Sepuluh Préntah.

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> “Ing papan kang Mahasuci aku weruh sawijining pethi prasetyan; ing sisih ndhuwur lan pinggir-pinggire ana emas kang paling murni. Ing saben pucuk pethi prasetyan iku ana kerub kang endah, kanthi swiwine megar nutupi pethi iku. Pasuryane padha adhep-adhepan, lan padha nyawang mangandhap. Ana ing antaraning para malaekat iku ana padupan emas. Ing sadhuwuring pethi prasetyan, ing papan para malaekat ngadeg, ana kamulyan kang padhang banget, kang katon kaya dhampar papan padalemane Allah. Gusti Yesus ngadeg ana ing sandhinge pethi prasetyan, lan nalika pandongané para suci munggah marang Panjenengané, menyan ing padupan iku metu asepé, lan Panjenengané nyaosaké pandongané mau bebarengan karo asep menyan marang Ramane. Ana ing njero pethi prasetyan iku guci emas isi manna, tekené Harun kang metu tunase, lan loh-loh watu kang kacekel bebarengan kaya kitab. Gusti Yesus mbikak loh-loh iku, lan aku weruh Sepuluh Préntah kaserat ana ing kono dening drijiné Allah. Ing siji loh ana papat, lan ing sijiné manèh ana nem. Papat kang ana ing loh kapisan murub luwih padhang tinimbang enem liyané. Nanging kang kaping papat, yaiku préntah Sabat, murub ngluwihi kabèh; awit Sabat iku wus dipisahaké supaya katetepaké kanggo ngurmati asma Allah kang suci. Sabat kang suci katon mulya—ana semu kamulyan ngubengi sakabehé. Aku weruh yèn préntah Sabat ora dipakok ing kayu salib. Saupama iya, mesthiné sangang préntah liyané uga mangkono; lan kita dadi bébas nglanggar kabèh iku, padha kaya nglanggar kang kaping papat. Aku weruh yèn Allah ora ngowahi Sabat, awit Panjenengané ora tau owah. Nanging paus wus ngowahi saka dina kapitu dadi dina kapisan ing minggu; awit dhèwèké pancèn bakal ngowahi mangsa lan angger-angger.” Early Writings, 32.

The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.

Doktrin Sabat dina kapitu punika dados doktrin alfa saking sajarah dhasar gerakan Millerite, ingkang kawiwitan minangka gerakan Millerite Filadelfia, lajeng malih dados gerakan Millerite Laodikia ing taun 1856, lan salajengipun dados Gréja Masehi Advent Dina Kapitu Laodikia ing taun 1863. Sister White ugi netepaken doktrin omega wonten ing sajarahing jaman pungkasan, nalika gerakan Laodikia saking satunggal atus patang puluh sekawan ewu malih dados gerakan Filadelfia saking satunggal atus patang puluh sekawan ewu. Pepadhang alfa lan omega dipunlambangaken déning doktrin Sabat dina kapitu lan doktrin inkarnasi.

> “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.

> “Wong-wong kang sesrawungan karo Gusti Allah lumaku ana ing pepadhanging Srengéngé Kabeneran. Wong-wong mau ora ngasoraké Panebusé kanthi ngrusak dalané ana ing ngarsané Gusti Allah. Pepadhang swarga sumunar marang wong-wong mau. Nalika padha nyedhaki pungkasaning sajarah bumi iki, kawruhane bab Kristus, lan bab parawecan kang magepokan karo Panjenengané, saya banget tambah. Wong-wong mau piniji tanpa winates ana ing paningale Gusti Allah; awit padha manunggal karo Putrané. Tumrap wong-wong mau pangandikané Gusti Allah kebak kaéndahan lan kamanisan kang ngluwihi samubarang. Wong-wong mau weruh pentinge. Kayekten kawedharaké marang wong-wong mau. Piwulang bab panjelmaning Sang Sabda dadi kasariran padhang sumorot kang alus. Wong-wong mau weruh yèn Kitab Suci iku kuncining kang mbukak kabèh wewadi lan ngrampungaké kabèh kasangsian. Wong-wong kang wis ora gelem nampani pepadhang lan lumaku ana ing pepadhang ora bakal bisa mangertèni wewadining kasalehan, nanging wong-wong kang ora mangu-mangu ngangkat salib lan ngetutaké Gusti Yésus bakal weruh pepadhang ana ing pepadhanging Gusti Allah.” The Southern Watchman, 4 April 1905.

The “doctrine of the incarnation” is also called the “mystery of godliness.”

“doktrin inkarnasi” uga sinebut “rahasyaning kasalihan.”

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> Lan satemené tanpa panyaruwe, gedhé temen wewadiing kasalehan iku: Allah wis kawedhar ana ing daging, kabeneraké ana ing Roh, kapirsanan déning para malaékat, kawartakaké marang para bangsa liya, dipitayani ana ing donya, kasuwun munggah marang kamulyan. 1 Timotius 3:16.

The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.

“Rahasia” punika kasimpen ngantos dumugi ing generasi pungkasan, nalika para ingkang setya nyumurupi bilih doktrin inkarnasi punika minangka omega saking Sabat dinten kapitu.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.

> Yaiku wewadi kang wus kasimpen wiwit jaman-jaman lan turun-temurun, nanging saiki wis kawedharaké marang para suci-Né: marang wong-wong mau Gusti Allah kersa nduduhaké apa sugihing kamulyaning wewadi iki ana ing antarané para bangsa liya; yaiku Kristus ana ing kowé, pangajabing kamulyan. Kolose 1:26, 27.

It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.

Pancen prayoga manawa Kolose 1:26 ngandika bab sawijining “rahasia” kang “wis kasumputake,” nanging rahasia iku “katuduhake kanthi cetha” ing dina-dina wekasan. Pepadhang kenabian katuduhake kanthi cetha nalika ramalan dibukak segelé, kaya dene kagambar ing Daniel rolas, ing ngendi ing pungkasaning 1.260 dina, ing wektu wekasan, sawijining ramalan dibukak segelé. Ramalan kang wis kasumputake turun-temurun iku dibukak segelé, lan ramalan iku yaiku kayekten, kang manawa wis dibukak segelé dadi “kamulyan” kang dipratelakake marang para bangsa liya nalika hukum Minggu. Rahasia iku yaiku Kristus ana ing kowe, pangajeng-ajenging kamulyan, kang kalakon ing dina-dina nalika munié kalasangka kapitu.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Nanging ing dina-dina swarané malaékat kapitu, nalika panjenengané wiwit ngungelaké slomprèt, rahasiané Allah bakal kapungkasi, kaya déné kang wus Panjenengané wartakaké marang para abdiné, yaiku para nabi. Wahyu 10:7.

It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.

Pancen trep manawa swarané malaékat kapitu wiwit muni ing dina kaping sapuluh ing sasi kapitu kaya kang dilambangaké ing Wahyu 10:7. Malaékat kapitu iku uga dilambangaké minangka bilai kaping telu, lan loro bilai kang kapisan iku Islam, saéngga maringi loro seksi manawa bilai kaping telu iku Islam. Rahasiané Gusti Allah rampung nalika slomprèt Islam lagi kumandang.

In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.

Ing sajarahing kalasangka kapitu, piwulang bab panjelmaning Sabda, yaiku rahsané Kristus ana ing kowé, utawa gabunganing Keallahan lan kamanungsan, kaya kang kaambarake déning Kristus nalika Panjenengané ngagem daging manungsa tumrap sarirané; para calon kang bakal kalebet ing antarané satus patang puluh papat ewu bakal diuji, apa padha nduwèni lenga lan pracaya kang prelu supaya bisa lumebu ing Papan Kang Maha Suci. Manawa padha rangu-rangu, pepeteng bakal tumiba ing dhèwèké; manawa padha ndhèrèk Sang Cempé menyang ngendi waé Panjenengané tindak, padha bakal katuntun supaya nyawang marang pethi prajanjian. Ing sajroning pethi prajanjian iku padha bakal manggihi piwulang bab Sabat dina kapitu lan piwulang bab panjelmaning Sabda.

As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.

Sanadyan kaloro doktrin iki wigatine gedhé, kang daktitikberatake dudu pepadhang alfa lan omega, nanging menawa nabi wadon iku nggambarake umaté Allah mlebu ing kauripan suci swarga lan nyawang marang pethi prasetyan. Mesthi ana sawijining titik ing sajarahé wong satus patang puluh papat ewu, sajroning dina-dina pungkasan, nalika wong satus patang puluh papat ewu digawa mlebu ing Papan Mahasuci kanggo mandeng marang pethi kang kabukak.

If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.

Manawa panjenengan kagungan pracaya kanggo pracaya bilih para nabi nggambaraken umating Allah ing dinten-dinten wekasan, sesarengan kaliyan pracaya bilih Sadèrèk White sami kados pundi kemawon kaparingi ilham, ing sadaya prakawis, kados saben nabi sanès ing Kitab Suci—mila penerapan ingkang nembe kula aturaken kedah katampi minangka leres. Satus patang puluh sekawan ewu kedah ndhèrèk Sang Kristus, lumantar pracaya, mlebet ing Papan Ingkang Mahasuci, kados ingkang dipunandharaken déning Sadèrèk White bilih para setya sampun nindakaken mekaten ing tanggal 22 Oktober 1844. Ing wekdal punika lajeng kaweca wonten kalih golongan, inggih punika para ingkang nampik mlebet lumantar pracaya, lan para ingkang mlebet.

> “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 pangumuman bab rawuhipun Kristus ingkang kapisan. Yokanan kautus wonten ing roh lan kasektenipun Elia, supados nyawisaken margi kagem Yesus. Wong-wong ingkang nampik paseksinipun Yokanan boten pikantuk paédah saking piwulangipun Yesus. Pambrontakanipun dhateng pawartos ingkang ngramalaken rawuhipun Panjenenganipun ndadosaken piyambakipun wonten ing papan ing ngendi piyambakipun boten saget kanthi gampil nampi bukti ingkang paling kiyat bilih Panjenenganipun punika Mesias. Sétan nuntun wong-wong ingkang nampik pawartosipun Yokanan supados lumampah langkung tebih malih, inggih punika nampik lan nyalib Kristus. Kanthi mekaten, piyambakipun mapanaken dhirinipun piyambak wonten ing papan ing ngendi piyambakipun boten saget nampi berkah wonten ing dinten Pentakosta, ingkang badhé sampun mulang dhateng piyambakipun bab margi mlebet ing Padaleman Suci kaswargan. Sobeking korden Padaleman Suci nedahaken bilih kurban-kurban lan pranatan-pranatan Yahudi boten badhé dipuntampi malih. Kurban Ageng sampun kaparingaken lan sampun katampi, lan Roh Suci ingkang tumedhak ing dinten Pentakosta ngarahaken pamikiran para sakabat saking padaleman suci ing donya dhateng Padaleman Suci kaswargan, ing pundi Yesus sampun mlebet kanthi rahipun piyambak, supados ngesokaken dhateng para sakabat paédah saking panebusanipun. Nanging wong-wong Yahudi katergal wonten ing pepeteng ingkang sampurna. Piyambakipun kecalan sadaya pepadhang ingkang saged dipunpanggihaken bab rancangan karahayon, lan taksih pitados dhateng kurban-kurban lan pisungsungipun ingkang tanpa guna. Padaleman Suci kaswargan sampun nggentosi padaleman suci ing donya, nanging piyambakipun boten gadhah kawruh bab owah-ewahan punika. Mila saking punika, piyambakipun boten saged pikantuk paédah saking pangantaranipun Kristus wonten ing pasucèn.”

> “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 ndeleng kanthi giris marang lakuning wong-wong Yahudi nalika padha nampik lan nyalib Kristus; lan nalika padha maca sajarah panyiksa kang nistha tumrap Panjenengane, padha mikir yen dheweke tresna marang Panjenengane, lan mesthi ora bakal nyélaki Panjenengane kaya kang ditindakaké déning Pétrus, utawa nyalib Panjenengane kaya kang ditindakaké déning wong-wong Yahudi. Nanging Gusti Allah, kang maos ati sakèhé wong, wis nggawa menyang pangujian katresnan marang Yésus kang padha diakoni déning wong-wong mau. Sakèhé swarga mirsani kanthi kapentingan kang banget jero anggoné pesen malaékat kapisan ditampani. Nanging akèh wong kang ngakoni tresna marang Yésus, lan kang netesaké luh nalika maca carita bab salib, malah ngécé kabar kabungahan bab rawuhipun. Tinimbang nampani pesen iku kanthi kabungahan, padha mratelakaké manawa iku mung kasasar. Padha sengit marang wong-wong kang tresna marang pakaryan rawuhipun lan ngusir wong-wong mau metu saka gréja-gréja. Wong-wong kang nampik pesen kapisan ora bisa oleh paédah saka pesen kapindho; mangkono uga ora oleh paédah saka pameca tengah wengi, kang mesthiné nyawisaké wong-wong mau supaya bisa lumebu bareng karo Yésus kanthi pracaya menyang papan kang Mahasuci ing papan suci kaswargan. Lan awit wis nampik loro pesen sadurungé, pangertèné padha digelapkaké nganti ora bisa ndeleng pepadhang bab pesen malaékat katelu, kang nuduhaké dalan menyang papan kang Mahasuci. Aku weruh manawa kaya wong-wong Yahudi nyalib Yésus, mangkono gréja-gréja nominal wis nyalib pesen-pesen iki, mula wong-wong mau ora duwe kawruh bab dalan menyang papan kang Mahasuci, lan ora bisa nampa paédah saka pandonga pangantara Yésus ana ing kono. Kaya wong-wong Yahudi, kang nyaosaké kurban-kurbané kang ora ana gunané, wong-wong iku uga nyaosaké pandonga-pandongane kang ora ana gunané marang petak kang wis ditinggal déning Yésus; lan Sétan, kang rena marga saka panyasatan iku, njupuk watak agami, lan mimpin pikirané para wong Kristen kang ngakoni iman iki marang dhèwèké dhéwé, makarya kanthi kakuwatané, pratandha-pratandhané, lan kaélokan-kaélokan palsu, kanggo ngiket wong-wong mau ana ing jaringé.” Early Writings, 259–261.

Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.

Suster White ngenali proses pangujian sing maju tumrap Yohanes Pembaptis lan sajarah Kristus sing pungkasane ngrampung ana ing pepeteng kang sampurna tumrap wong-wong Yahudi, supaya nggambarake sajarah kang padha ing jaman para Millerit, yaiku sajarah alfa saka Suster White, nabi wadon kuna ing dina-dina pungkasan. Ing wiwitan, ujian kang nemtokake urip utawa pati iku ngenani mlebu menyang Papan Kang Maha Suci utawa nampik nglakoni iku. Nampik nglakoni mangkono ngetokake pepeteng kang padha marang para pambrontak ing sajarah Millerit kaya pepeteng kang wus tiba marang wong-wong Yahudi kang mbrontak ing sajarah Kristus.

Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.

Gusti Yesus tansah nggambarake pungkasaning samubarang lumantar wiwitaning samubarang; mulane, nalika Sister White kawengku mlebet ing Papan Mahasuci lan mirsani pethi prajanjian kang kabukak, gegayutan karo ujian tanggal 22 Oktober 1844, iku nandhesake manawa wong satus patang puluh papat ewu bakal diuji bab ngetutake Sang Cempe mlebet ing Papan Mahasuci utawa lumebu ing pepeteng langgeng kang sampurna. Kasunyatan iki dhedhasar marang pracaya kang mangertos manawa para nabi kuna iku nggambarake umate Allah ing dina-dina pungkasan nalika dheweke piyambak dados bagean saka paseksèn kang kacathet. Sister White nggambarake kaloro golongan mau.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> “Nalika ana ing kahanan sedhih lan putus pangarep-arep iki, aku ngalami sawijining impen sing ninggalaken kesan kang jero banget ing pikiranku. Aku ngimpen weruh sawijining padaleman suci, kang tumuju ing kana wong akèh padha nglumpuk lan mbanjiri. Mung wong-wong kang ngungsi ana ing padaleman suci iku kang bakal kapitulungan nalika wekasaning wektu wus tekan. Kabèh wong kang tetep ana ing njabané bakal ilang salawas-lawasé. Wong akèh ing njabané, kang padha mlaku manut lakuné dhéwé-dhéwé, ngina lan nyepèlèkaké wong-wong kang padha mlebu ing padaleman suci iku, sarta kandha marang wong-wong mau yèn rancangan kaslametan iki mung panipuan kang licik, lan satemené ora ana bebaya babar pisan kang kudu diendhani. Malah ana uga kang nyekel sawetara wong supaya ngalang-alangi wong-wong mau aja enggal-enggal mlebu ing sajroning témbok-temboké.

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> “Amarga wedi yen bakal dadi geguyon, aku rumangsa luwih becik ngenteni nganti wong akèh iku bubar, utawa nganti aku bisa mlebu tanpa kawruhané wong-wong mau. Nanging cacahe malah saya tambah tinimbang saya suda, lan amarga wedi yen bakal kasep, aku enggal-enggal ninggal omahku lan nyurung lumantar ing antarané wong akèh iku. Ing sajroning kuatirku supaya bisa tekan ing Padaleman Suci, aku ora nggatekaké utawa nggagas wong akèh sing ngubengi aku. Nalika mlebu ing bangunan iku, aku weruh yèn padaleman suci kang amba banget iku ditopang déning siji pilar raksasa, lan ana ing kono kaiket seekor cempe kang wis remuk lan kebak getih. Aku lan wong-wong sing ana ing kono kaya-kaya padha mangertèni yèn cempe iki wis dicabik lan digepyak marga saka awaké dhéwé. Saben wong sing mlebu ing padaleman suci iku kudu sowan ing ngarepé lan ngakoni dosa-dosané.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> “Sakdurungé Sang Cempé ana kursi-kursi kang kaluhuraké, lan ing kono lenggah sakelompok wong kang katon bungah sanget. Pepadhanging swarga kados-kados sumunar ing rainé, lan padha memuji Gusti Allah sarta ngidungaké kidung-kidung panuwun kang kebak kabingahan, kang kados swaraning musik para malaékat. Iki wong-wong kang wus teka dhisik marang Sang Cempé, ngakoni dosa-dosané, nampani pangapunten, lan saiki padha ngentosi kanthi pangajab bungah marang sawijing prakawis kabungahan kang badhé kelakon.

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.

> “Malah sawisé aku mlebu ing gedhong iku, ana rasa wedi nempuh aku, lan rasa isin yèn aku kudu andhap-asor ana ing ngarepé wong-wong iki. Nanging aku kaya-kaya kapeksa maju terus, lan alon-alon mlaku ngubengi pilar mau supaya bisa adhep-adhepan karo cempening wedhus iku, nalika ana swaraning kalasangka muni, padaleman suci iku gonjang-ganjing, panguwuhing kamenangan muni saka para suci kang padha nglumpuk, pepadhang kang nggegirisi madhangi gedhong iku, banjur kabèh dadi pepeteng kang banget. Wong-wong kang bungah kabèh wus padha sirna bebarengan karo pepadhang iku, lan aku kari dhewekan ana ing kawehan meneng kang nggegirisi ing wayah wengi. Aku tangi kanthi sangsaraing batin, lan meh ora bisa ngyakinaké awakku dhéwé yèn aku mung lagi ngimpi. Katon marang aku yèn paukumaning karusakanku wus mesthi, yèn Rohing Pangéran wus nilar aku, lan ora bakal bali menèh.

> “Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’

> “Ora let suwé sawisé iku aku ngalami ngimpi manèh. Aku kaya-kaya lungguh ing sajroning keputusasaan kang banget nemen, rai kawudhuk ing tangan, nalika aku ngrenung mangkéné: Manawa Gusti Yésus ana ing bumi, aku mesthi bakal marani Panjenengane, nyungkur ing sikilé, lan nyritakaké marang Panjenengane sakehing sangsaraku. Panjenengane ora bakal nyingkir saka aku, Panjenengane bakal ngasihi aku kalawan sih-rahmat, lan aku bakal tansah tresna lan ngabdi marang Panjenengane. Ing wektu iku uga lawang kabukak, lan ana sawijining pribadi kang endah rupane lan semu pasuryane mlebu. Panjenengané nyawang aku kalawan kebak welas lan ngandika: ‘Apa kowé péngin ndeleng Gusti Yésus? Panjenengané ana ing kéné, lan kowé bisa ndeleng Panjenengané manawa kowé ngersakaké. Gawanen sakehing darbèkmu lan tutna aku.’”

> “I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.

> “Aku krungu prakara iki kanthi kabungahan kang ora bisa kaandharake, lan kanthi bungah aku nglumpukake sakabehing bandha cilikku, saben rerenggan aji kang takreksa, banjur ngetutake panuntunku. Panuntunku nuntun aku menyang undhakan kang curam lan katon rapuh. Nalika aku wiwit munggah ing undhakan-undhakan iku, dheweke ngélingake aku supaya mripatku tetep mandeng munggah, supaya aku aja nganti mumet banjur tiba. Akeh wong liya kang lagi munggah ing tanjakan kang curam iku tiba sadurunge bisa nggayuh pucake.

> “Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.

> “Pungkasané, aku tekan ing langkah kang pungkasan, lan ngadeg ana ing ngarepé sawijining lawang. Ing kéné pandomku dhawuh marang aku supaya ninggal samubarang kabèh kang takgawa bebarengan karo aku. Kanthi bungah aku nundhungaké iku kabèh; banjur dhèwèké mbukak lawang mau lan dhawuh supaya aku mlebu. Ing sakedhap aku wus ngadeg ana ing ngarepé Gusti Yésus. Ora ana kang bisa klèru ngenani pasuryan kang éndah iku. Pratandha sih lan kamajengan ing pasuryan iku ora mungkin kagungane wong liya. Nalika pandelengé tumuju marang aku, ing wektu iku uga aku ngerti yèn Panjenengané wanuh marang saben kahanan ing uripku lan marang sakabèhé pikiran lan pangrasa ing batinku.

> “I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.

> “Aku nyoba ngreksa awakku saka pandelenging Panjenengané, awit rumangsa ora kuwawa nahan mripat-mripat Panjenengané kang nyelidiki, nanging Panjenengané marani kanthi esem, lan, sawisé numpangaké asta-Nya ing endhasku, ngandika: ‘Aja wedi.’ Swarane Panjenengané kang manis nggeteraké atiku kanthi kabegjan kang durung tau dakrasakaké sadurungé. Aku kakehan kabungahan nganti ora bisa ngucap sakecap, nanging, katelukaké déning rasa kang nglimputi ati, aku ambruk sujud ing sikilé. Nalika aku sumungkem tanpa daya ana ing kono, pemandangan-pemandangan kaendahan lan kamulyan lumaku ana ing ngarepku, lan aku katingal kaya wis tekan ing kaslametan lan katentreman swarga. Sawisé sawetara mangsa, kekuwatanku bali, lan aku tangi. Mripat-mripat Gusti Yésus kang kebak katresnan isih tumuju marang aku, lan esem Panjenengané ngebaki nyawaku kanthi kabungahan. Rawuhipun ngebaki aku kanthi rasa ajrih suci lan katresnan kang ora kena kaandharaké.”

> “My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.

> “Panuntunku banjur mbikak lawang, lan aku bebarengan karo dhèwèké metu. Panjenengané dhawuh supaya aku njupuk manèh sakabèhé barang sing wis tak tinggal ana ing njaba. Sawisé iku katindakaké, panjenengané masrahaké marang aku tali ijo sing digulung rapet. Panjenengané mréntahaké supaya tali mau dakpasang cedhak atiku, lan manawa aku kepéngin ndeleng Gusti Yésus, aku kudu njupuk saka dhadhaku lan ngentèngaké nganti tekan dawané sing paling adoh. Panjenengané ngélingaké aku supaya aja nganti tali mau tetep kegulung suwé-suwé, awit yèn mengkono tali iku bakal dadi kusut lan angel dilurusaké. Aku banjur nyelehake tali mau cedhak atiku lan kanthi bungah mudhun ing undhak-undhakan sing sempit, memuji Pangéran lan nyritakaké marang saben wong sing taktemoni ing ngendi padha bisa nemu Gusti Yésus. Pangimpi iki maringi pangarep-arep marang aku. Tali ijo iku, miturut pamikiranku, makili pracaya, lan kaendahan sarta kasederhanaan saka pitados marang Gusti Allah wiwit madhangi nyawaku.” Testimonies, volume 1, 27–29.

From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.

Wiwit pungkasané camp meeting ing Exeter tanggal 17 Agustus nganti tanggal 22 Oktober taun 1844 ana suwidakan enem dina. Suwidakan enem dina iku makili mangsa pangwartaning Panguwuh Tengah Wengi, lan sajroning konteks pasemon bab sepuluh prawan, wong-wong kang nalika semana martakaké pekabaran iku makili wong-wong kang nduwèni lenga, déné wong-wong kang nalika semana ora martakaké pekabaran iku ora nduwèni lenga.

In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?

Ing pasemon kasebut, palakrama kalakon ing wiwitaning mangsa nundha. Palakrama kang sah kalakon dhisik, banjur saben wong padha mulih lan ngentosi nganti bapaké panganten kakung netepaké apa wis pantes palakrama mau kasampurnakaké kanthi sesarengan minangka bojo. Laku ora setya antarané palakrama kang kawitan lan upacara kapindho ing wayah tengah wengi kaanggep laku jina. Mangsa nundha iku gumantung marang bapaké panganten kakung kang ngentosi kanggo ndeleng apa kang kelakon marang panganten putri sajroning sawatara wektu. Apa dhèwèké mbobot?

When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.

Nalika sang rama netepake manawa samubarang wus becik, arak-arakan wengi tengah bengi banjur diwiwiti, lan iku diwiwiti ing wayah wengi supaya nyingkiri panas sing nggegirisi ing wayah awan ing Palestina. Marga saka iku, para pandhereke sang manten putri, para prawan ing pasemon punika, kapeksa kudu gadhah lentera lan pasokan lenga piyambak, samya ngentosi panguwuh ing tengah wengi kang ngumumake manawa arak-arakan tumuju ing palakraman wus lumaku, awit prakawis punika mesthi kalakon ing wayah wengi. Ing Exeter, panguwuh tengah wengi punika rawuh, lan panjenengan salah satunggalipun sampun gadhah lenga cekap kang sampun siyaga tumrap arak-arakan punika, utawi boten.

When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.

Nalika wong-wong mau mangkat saka Exeter nggawa pekabaran iku, padha nggambarake sawijining umat sing wis dimeterai. Ana sing nduwèni lenga cekap supaya bisa mlebu ing pesta manten tanggal 22 Oktober 1844, lan ana uga sing ora. Nem puluh enem dina iku makili sawijining jangka wektu nalika umaté Gusti Allah dimeterai tumuju lawang sing katutup saka hukum Minggu. Manawa wong-wong mau nduwèni cacahing lenga sing trep, padha lumebu kanthi pracaya menyang Papan Mahasuci. Sister White nggambarake umaté Gusti Allah lumebu menyang Papan Mahasuci ing jaman pungkasan, lan ing sajarah alfa dheweke, ana ujian urip-utawa-pati sing magepokan karo lumebu menyang Papan Mahasuci kanthi pracaya. Ing jaman pungkasan, satus patang puluh papat ewu bakal diuji apa padha gelem lumebu menyang Papan Mahasuci kanthi pracaya utawa ora. Iki sepisan manèh dadi ujian urip-utawa-pati.

We will continue these things in the next article.

Kita badhé nglajengaken prekawis-prekawis punika ing artikel salajengipun.

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.

> Nalika ngresiki padaleman suci, Gusti Yesus ngumumaké misi Panjenengané minangka Mesias, lan miwiti pakaryan-Nya. Padaleman suci iku, kang diadegaké minangka papan padununganing Ngarsané Ilahi, katetepaké dadi sawijining piwulang lumantar pralambang tumrap Israèl lan tumrap donya. Wiwit jaman kalanggengan, wus dadi karsané Allah yèn saben titah, wiwit saka seraf kang padhang lan suci nganti manungsa, kudu dadi padaleman kanggo Sang Juru Nitah kang lenggah ana ing jeroné. Awit saka dosa, kamanungsan mandheg dadi padaleman kanggo Allah. Pepeteng lan najis déning piala, atiné manungsa ora manèh nyatakaké kamulyaning Sang Ilahi. Nanging lumantar panjelmané Putraning Allah, karsaning Swarga kaleksanan. Allah manggon ana ing kamanungsan, lan lumantar sih-rahmat kang nylametaké, atiné manungsa dadi padaleman-Nya manèh. Allah netepaké yèn padaleman suci ing Yérusalèm kudu dadi paseksi kang langgeng tumrap kaluhuraning tujuan kang kabukak tumrap saben jiwa. Nanging wong-wong Yahudi ora mangertèni tegesé gedhong kang dipirsani kanthi rasa gumunggung kang gedhé mangkono. Wong-wong mau ora masrahaké awaké dhéwé minangka padaleman-padhaleman suci kanggo Sang Roh Ilahi. Plataraning padaleman suci ing Yérusalèm, kang kebak déning geger-rame dagang kang ora suci, kanthi temenan nglambangaké padalemaning ati, kang dinajisaké déning anané hawa nepsu kadagingan lan pikiran-pikiran kang ora suci.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Nalika ngresiki padaleman suci saka para panuku lan bakul saka donya, Gusti Yesus ngumumaké misi Panjenengané kanggo ngresiki ati saka reregeding dosa,—saka pepénginan kadonyan, hawa nepsu kang mentingaké awaké dhéwé, pakulinan ala, kang ngrusak jiwa. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Nabi ngandika, ‘Aku weruh malaékat liyané mudhun saka swarga, gadhah pangwasa gedhé; lan bumi padhang déning kamulyané. Lan dhèwèké nguwuh kanthi rosa kanthi swara banter, mangkéné: Babil kang gedhé wis rubuh, wis rubuh, lan wis dadi padunungané dhemit-dhemit’ (Wahyu 18:1, 2). Iki yaiku pawartos sing padha kang wis kaparingaké déning malaékat kapindho. Babil wis rubuh, ‘amarga dhèwèké wis ndadèkaké kabèh bangsa ngombé anggur bebenduné laku jina-né’ (Wahyu 14:8). Apa ta anggur iku?—Piwulang-piwulang palsuné. Dhèwèké wis maringaké marang jagad iki sawijining sabat palsu minangka gantiné Sabat miturut pepakon kaping papat, lan wis mbalèni goroh kang wiwitané diucapaké déning Iblis marang Hawa ing Éden—yèn nyawa iku langgeng miturut kodraté. Akeh kasalahan liyané kang sajenis wis disebaraké kanthi amba lan adoh, ‘mulangaké pepakoning manungsa dadi piwulang’ (Matius 15:9).”

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Nalika Gusti Yesus miwiti paladosan umum Panjenengane, Panjenengane nucèkaké Padaleman Suci saka panyawangan suci sing nistha lan sacrilegious. Ing antarané tindak pungkasan saka paladosan Panjenengane ana panyucèn kapindho marang Padaleman Suci. Mangkono uga, ing pakaryan pungkasan kanggo maringi pepeling marang jagad, ana loro panggilan béda kang katujokaké marang pasamuwan-pasamuwan. Pesené malaékat kapindho yaiku, ‘Babil wis rubuh, wis rubuh, kutha gedhé iku, amarga dhèwèké wis ndadèkaké sakehing bangsa ngombé saka anggur bebenduning laku jina-ne’ (Wahyu 14:8). Lan ing panguwuh banter saka pesené malaékat katelu, kaprungu swara saka swarga ngandika, ‘Padha metu saka ing antarané dhèwèké, hé umat-Ku, supaya kowé aja mèlu kataman dosa-dosané, lan supaya kowé aja nampani pageblug-pageblugé. Awit dosa-dosané wis nganti tekan swarga, lan Allah wis kèlingan piala-pialané’ (Wahyu 18:4, 5).” Selected Messages, buku 2, 118.

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