The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.

Pesen udan pungkasan iku minangka pepéling bab panyedhaking panutupan mangsa pacoban, sesarengan karo sesambat supaya ana pamasadan pribadi. Loro konsep iku kaawakaké ana ing bab sepuluh lan sewelas saka wahyué Yesaya, lan kabèh iku katindakaké ana ing konteks pesen Daniel sewelas kang kabikak segelé ing taun 1989, lan sajarahé kang kasimpen dibikak segelé sajroning mangsa panyegelané wong satus patang puluh papat ewu, kang kaawakaké ing wahyu iku déning Yesaya lan para putrané. Loro garis iku bebarengan makili sawijining pepéling tumrap Ahaz, kang makili wong-wong Laodikia sing ora nduwèni “pangerten” marang loro garis internal lan eksternal iki kang ngrambah saindhenging ramalan Kitab Suci.

Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.

Daniel 11:11 lan Wahyu 11:11 ngaturaké pralambang njaba lan njero sing padha, kanthi Daniel makili sing njaba lan Wahyu makili sing njero. Kaloro “bab lan ayat” njero lan njaba iki sesambungan kanthi langsung karo piwulang njaba lan njero ing bab sepuluh lan sewelas, lan prakara iki katindakaké ing Yesaya 11:11.

Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.

Yésaya pasal nem iku 9/11 lan ngenali panyucèn lan pengurapané Yésaya minangka utusan ing 9/11. Wiwit pasal pitu lan salajengipun iku minangka rerangkèn pesen kang teka ing 9/11. Pasal sepuluh ngenali peranan saka enem ayat pungkasan ing Daniel pasal sewelas, awit iku pesen kang kabikak ing wektu wekasan ing taun 1989.

Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”

Bab kaping sewelas ing kitab Yesaya nggambarake 9/11 lan pengurapan Yesaya sarta pesené. Ayat siji kaiket bebarengan karo ayat sepuluh lumantar “Isai,” lan ayat sepuluh ngandika, “Ing dina iku,” lan ayat sewelas nerusake kanthi ngandika, “Lan ing dina iku bakal kalakon, manawa Pangéran bakal ngacungaké asta-Né manèh kaping pindho kanggo ngirid bali para turahané umaté.”

That day was 1850.

Dina iku taun 1850.

And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

Lan bakal metu tunas saka tunggak Isai, lan Pang bakal thukul saka oyoté; lan Rohé Pangéran bakal dumunung ana ing dhèwèké, yaiku roh kawicaksanan lan pangerten, roh pamrayoga lan kakuwatan, roh kawruh lan wedi marang Pangéran; lan bakal ndadèkaké dhèwèké cepet ing pangerten ing wedi marang Pangéran; lan dhèwèké ora bakal ngadili miturut apa kang katon déning mripaté, uga ora bakal nyalahaké miturut apa kang kaprungu déning kupingé; nanging kanthi kabeneran dhèwèké bakal ngadili wong miskin, lan kanthi kaadilan bakal mènèhi putusan tumrap wong-wong kang andhap asor ing bumi; lan dhèwèké bakal nggebug bumi kalawan tekening tutuké, lan kalawan ambeganing lambéné dhèwèké bakal matèni wong duraka. Lan kabeneran bakal dadi sabuk ing bangkèkané, lan kasetyan dadi sabuk ing pinggangingé. Srigala uga bakal manggon bebarengan karo cempé, lan macan tutul bakal turu jejeg karo anak wedhus; lan pedhèt lan singa nom lan kéwan kang digemukaké bakal bebarengan; lan bocah cilik bakal nuntun wong-wong mau. Lan sapi lan bruwang bakal padha mangan; anak-anaké bakal padha turu bebarengan; lan singa bakal mangan damèn kaya sapi lanang. Lan bocah kang isih nyusu bakal dolanan ana ing bolongané ula weling, lan bocah kang wis disapih bakal nguncalaké tangané ana ing susuhé ula pati. Wong-wong mau ora bakal gawe cilaka utawa ngrusak ana ing sakabèhé gunung-Ku kang suci; awit bumi bakal kapenuhan kawruh bab Pangéran, kaya banyu nutupi sagara.

11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

11:10 Lan ing dina iku bakal ana oyodé Isai, kang bakal ngadeg dadi panji tumrap para bangsa; marang Panjenengané para bangsa liya bakal padha nggoleki; lan papan pangasané bakal mulya.

11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

11:11 Lan ing dina iku bakal kelakon, yèn Pangéran bakal ngacungaké astané manèh kaping pindho kanggo ngrebut bali turahané umaté, kang isih kari, saka Asyur, lan saka Mesir, lan saka Patros, lan saka Kus, lan saka Élam, lan saka Sinar, lan saka Hamat, lan saka pulo-pulo ing sagara.

11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

11:12 Panjenengané bakal ngadegaké panji tumrap para bangsa, lan bakal nglumpukaké para wong buwangan saka Israèl, sarta ngimpun wong-wong Yéhuda sing kasebar saka patang pojok bumi.

The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.

Rasa iri Éfraim uga bakal sirna, lan para mungsuh Yéhuda bakal dipun tumpes; Éfraim ora bakal meri marang Yéhuda, lan Yéhuda ora bakal ngganggu Éfraim. Nanging wong-wong mau bakal mabur nyerbu wong Filistin ing sisih kulon; bebarengan padha bakal ngrampasi wong-wong ing sisih wetan; padha bakal ngacungaké tangané marang Édom lan Moab; lan anak-anak Amon bakal padha manut marang wong-wong mau.

And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.

Lan Pangéran bakal ngrusak tuntas ilaté segara Mesir; lan kanthi angin-Né kang kuwasa Panjenengané bakal ngibasaké asta-Né ngungkuli bengawan, lan bakal nggebag iku dadi pitu ilèn, sarta ndadèkaké wong-wong nyabrang kanthi sikil garing. Lan bakal ana dalan gedhé kanggo turahané umaté, kang isih kari, saka Asyur; kaya déné tumrap Israèl ing dina nalika padha munggah metu saka tanah Mesir. Yesaya 11:1–16.

Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.

Ayat siji nyatakaké, “Lan bakal metu sawijining tunas saka pang Jesse, lan sawijining Pang bakal thukul saka oyodé: Lan Rohé Pangéran bakal dumunung ana ing ngatasé Panjenengané.” Katrangan kang nggumunaké bab Kristus iku diterusaké manèh, NANGING katrangan iku luwih tumraping dina-dina wekasan tinimbang dina-dinané Yesaya utawa malah dina-dina nalika Kristus lumampah ana ing antarané manungsa.

A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.

Pamacan kanthi teliti nedahaké yèn ayat siji nganti sanga kabèh iku minangka ciri-ciri kang nandhakaké Kristus, lan ing ayat sepuluh kasebut, “Lan bakal metu sawijining pang.” Ora ana pedhot ing alur pamikiran wiwit saka ayat siji nganti tekan ayat sepuluh. Ayat sepuluh ngandika, “lan ing dina iku,” kang mesthi kalakon ing dina kang padha karo ayat siji. Loro-loroné, ayat sepuluh lan ayat siji, nandhakaké “oyot,” lan kanthi mangkono ngiket loro ayat iku bebarengan, baris ing sadhuwuring baris.

Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Ayat siji lan sepuluh bebarengan nyatakaké, “Lan bakal metu satunggaling pang ingkang medal saking tunggakipun Isai, lan satunggaling Pang tuwuh saking oyod-oyodipun: Lan ing dinten punika bakal wonten oyodipun Isai, ingkang badhé jumeneng dados panji tumrap para bangsa; dhateng piyambakipun para bangsa sanès badhé ngupados: lan panggènan sarehipun badhé mulya.”

A “rod” is a symbol of authority.

“Tongkat” iku minangka pralambang panguwasa.

And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.

Lan wong wadon iku nglairaké anak lanang, kang bakal mrentah sakèhé para bangsa nganggo teken wesi; lan anake iku kapundhut munggah marang Allah, lan menyang dhampar Panjenengané. Wahyu 12:5.

A “rod” is a symbol of selection, division and separation.

Sawijining “tongkat” iku minangka pralambang pamilihan, pamisahan, lan pepisahan.

And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.

Musa banjur nyimpen teken-teken iku ana ing ngarsané Pangeran Yehuwah ana ing Tarub Paseksèn. Esuké, Musa mlebu ing Tarub Paseksèn; lah, tekené Harun kanggo kulawarga Léwi wus metu tunasé, nglairaké pucuk-pucuk, mekar kembangé, lan metokaké woh badhem. Musa banjur ngirid metu kabèh teken mau saka ngarsané Pangeran Yehuwah marang sakehing bani Israèl; wong-wong mau padha ndeleng, lan saben wong banjur njupuk tekené dhéwé. Pangandikané Pangeran Yehuwah marang Musa: “Balèkna tekené Harun manèh ana ing ngarsané Paseksèn, supaya disimpen dadi pratandha tumrap para pambrontak; mangkono kowé bakal nyirnakaké panyendhoné saka ngarsaku, supaya wong-wong mau aja nganti mati.” Musa banjur nindakaké mangkono; kaya kang wus didhawuhaké déning Pangeran Yehuwah marang dhèwèké, mangkono iya kang ditindakaké. Cacahing Wilangan 17:7–11.

Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.

Tongkate Harun sing metuk tunas ngenali sawijining “tongkat” ing mangsa udan pungkasan, awit tongkate Harun iku siji-sijiné “tongkat” sing metuk tunas saka antarané telulas “tongkat.” Metuké tunas iku minangka pralambang mangsa udan pungkasan nalika Gusti Allah badhé nduduhaké prabédan ing antarané rolas “tongkat” sing mbrontak, kang ngaku duwé pekabaran udan pungkasan, lan uga kaya kang katuduhaké lumantar pasaksèné Élia lumantar geni kang nandhani béda antarané sing sejati lan sing palsu. Sawijining “tongkat” uga minangka pralambang ukuran lan pangadilan.

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. Revelation 11:1.

Lan kaparingake marang aku sapu glagah kang kaya teken; lan malaekat iku ngadeg, pangandikane, Tangia, lan ukuren padalemaning Allah, lan mesbèh, sarta wong-wong kang padha ngabekti ana ing kono. Wahyu 11:1.

The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.

“Pang” mau metu saka tunggulé Isai, lan “Isai” tegesé ‘ngadeg metu cetha,’ kaya tandha-tandha dalan ing wangsit Kitab Suci. Pharez iku satemené “oyod” saka Isai, lan Pharez tegesé “sawijining rengatan, njebol metu utawa nyebar.” Pharez iku oyod utawa wiwitaning garis getihé Isai. Mulané, “oyodé Isai” iku pralambang saka alfa, yaiku Pharez, lan omega iku Isai, wiwitan lan wekasan. Oyodé Isai diwiwiti kanthi panyebaran (Pharez) lan dipungkasi ing sawijining tandha dalan babagan wong sing ngadeg. Wong-wong sing ngadeg kanthi profètis nandhani sawijining karajan. Ing Kitab Suci, Pharez miwiti sawijining garis keturunan, tanpa sambungan apa-apa sadurungé dheweke katetepaké, lan jenengé tegesé sawijining rengatan, mula cathetan silsilahé lan jenengé ngenali Pharez minangka wiwitan, saéngga Isai dadi wekasan. Melkisedek uga sawijining tokoh Kitab Suci kang ditandhai ora nduwèni garis keturunan sadurungé, kaya déné kahanané Pharez. Oyodé Pharez ngemu kayekten manawa dhèwèké makili sawijining imamaté Melkisedek, kang marang dhèwèké Abraham mbayar prasepuluhan.

The order of Melchizedek is the priestly order of Christ.

Tatanan Melkisedek iku tatanan imam kagungané Kristus.

Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.

Menyang papan ing kono Sang Pambuka dalan wis lumebu kanggo kita, yaiku Gusti Yesus, kang wus katetepake dadi Imam Agung ing salawas-lawase miturut tatanan Melkisedek. Ibrani 6:20.

The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.

Oyodipun Isai punika imamatipun Melkisedek, lan wiwitan kedah nggambaraken wekasanipun. Isai nggambaraken golongan pungkasan saking imamatipun Melkisedek ingkang badhé jumeneng, ingkang miturut Yesaya dados panji tumrap para bangsa.

The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.

“Pang” tegesé ‘nugel mudhun (wit-witan); batang utawa tunggaking wit (minangka sing wis ditegor utawa sing ditandur),’ lan “pang” iku tuwuh metu saka sawijining karajan sing wis diliwati, kaya Nebukadnezar ana ing Daniel pasal papat. Wit iku sacara profètis nglambangaké sawijining karajan, lan nalika sawijining karajan rampung, wit iku wis kategor mudhun.

The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.

“Gagang” ing pethikan mau metu saka tunggak, dudu saka pang pangéran. Saka sawijining karajan biyèn kang dilambangaké déning tunggak mau, metu sawijining “teken,” yaiku pralambang panguwasa, lan panguwasa iku gumantung marang apa “teken” mau ngasilaké “tunas lan kembang” saka piwulang udan pungkasan. Panguwasa iku asalé saka sawijining karajan sadurungé, kang wis ditegor.

The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.

“oyod” iku “oyodé Isai,” lan “pang” sing metu saka “tunggul” iku asalé saka “tunggul” kang oyod-oyodé ya iku oyodé Isai. Pang kang ngasilaké wewenang iku metu saka tunggul, nanging Tunas iku metu saka oyod—lan oyod iku panji. Oyod iku wiwitan, lan pungkasané yaiku Tunas.

The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.

Tembung “branch” tegesé panjaga utawa pratandha dalan. Yesaya maringi weruh marang kita manawa Sang Pang bakal rawuh nalika angger-angger Minggu ditetepake.

And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.

Lan ing dina iku pitu wong wadon bakal nyekel siji wong lanang, pangucape: Aku bakal mangan roti kawula piyambak lan ngagem sandhangan kawula piyambak; namung mugi kawula sinebut kanthi asma panjenengan, supaya kawirangan kawula kapundhut. Ing dina iku Pang bakal dadi endah lan mulya, lan wohing bumi bakal becik banget lan éndah tumrap wong-wong Israel kang padha kaslametaké. Lan bakal kelakon, manawa sapa sing katilar ana ing Sion, lan sapa sing isih kari ana ing Yerusalem, bakal sinebut suci, yaiku saben wong kang katulis ana ing antarané wong urip ing Yerusalem: Nalika Pangéran wus mbasuh reregeding para putri Sion, lan wus ngresiki getihing Yerusalem saka ing satengahé kanthi roh pangadilan lan kanthi roh kobongan. Yesaya 4:1–4.

The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.

“wong siji” kang dicekel déning pitu wong wadon iku yaiku paus, kang dadi kang kaping wolu saka antarané pitu mau nalika undhang-undhang Minggu, minangka pamalsoné 8 jiwa ing dhuwur prau. Nalika undhang-undhang Minggu, “ing dina iku” “cabangé Pangéran bakal éndah lan mulya” “nalika Pangéran wus mbuwang reregedé para putri Sion, lan wus ngresiki getih Yérusalèm saka ing tengahé lumantar roh pangadilan lan lumantar roh kobongan.” Pangresikan lumantar roh pangadilan lan kobongan iku kalaksanan déning Utusan Prajanjian ing Maleakhi telu nalika undhang-undhang Minggu. “cabang kang éndah” iku yaiku sèwu patang atus patang puluh papat èwu wong, kang metu dudu saka tunggaké, nanging saka oyodé Isai, yaiku panji.

Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.

Panguwasanipun dipunlambangakên déning teken ingkang medal saking satunggaling pang ing karajan ingkang sampun rubuh. Karajan Filadelfia rubuh wiwit taun 1856 ngantos 1863, lan panguwasa ingkang dipunadegakên ing karajan ingkang rubuh punika dipunadegakên malih ing wekdal angger-angger Minggu. Nalika pang ingkang dados panji punika dipunangkat, gerakan Laodikia saking satunggal atus patang dasa sekawan ewu punika ngalih dhatêng gerakan Filadelfia saking satunggal atus patang dasa sekawan ewu. Ing wekdal punika panguwasa utawi teken ingkang medal saking karajan Millerit utawi Filadelfia punika dipunlambangakên déning satunggaling kunci ingkang dipunpasang dhatêng Eliakim wontên ing Yesaya 22:22.

And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

Lan kunci omahé Dawud bakal Dak-tumpangaké ing pundhaké; mula dhèwèké bakal mbukak, lan ora ana sing bakal nutup; lan dhèwèké bakal nutup, lan ora ana sing bakal mbukak. Yesaya 22:22.

The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.

Ayat iki nandhani tanggal 22 Oktober 1844 lan lagi ngenali Eliakim minangka nampani sawijining “kunci.” Ing rong ayat sadurungé, wewenangé Laodikia dijupuk saka Shebna lan dipasrahaké marang Eliakim. Nalika undhang-undhang Minggu kelakon, wewenang sing biyèn kaparingaké marang umat prajanjian pilihan dijupuk saka karajan Adventisme Dina-Pitu Laodikia lan dipasrahaké marang karajan gerakan Filadelfia saka satus patang puluh papat èwu—yaiku karajan kamulyan.

He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.

Panjenengané ngandika marang wong-wong mau, “Nanging miturut kowé, Aku iki sapa?” Simon Pétrus mangsuli lan matur, “Paduka punika Sang Kristus, Putraning Allah ingkang gesang.” Gusti Yésus banjur mangsuli lan ngandika marang panjenengané, “Rahayu kowé, Simon Barjona, awit daging lan getih ora nyampekaké prakara iku marang kowé, nanging Rama-Ku ing swarga. Lan Aku uga ngandika marang kowé, yèn kowé iku Pétrus, lan ing sadhuwuring watu karang iki Aku bakal mbangun pasamuwan-Ku; lan gapurané alam pati ora bakal bisa ngalahaké iku. Lan Aku bakal maringi marang kowé kunci-kunci Kratoning Swarga; lan apa waé kang kokiket ana ing bumi bakal kaiket ana ing swarga; lan apa waé kang kokluluhaké ana ing bumi bakal kaluluhaké ana ing swarga.” Matius 16:16–19.

The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.

Pangwasaning panguwasa, kang dipratandhani minangka sawijining kunci kang diparingake marang Pétrus, dipasang ing pundhaké Eliakim ing Yésaya 22:22. Pétrus nggambarake cabang saka satus patang puluh papat èwu wong kang lumebu ing prajanjian karo Kristus pas sadurungé paugeran Minggu. Ing pérangan iku Pétrus ana ing Kaisaréa Filipi, yaiku Panium ing ayat telulas nganti limalas saka Dhanièl sewelas. Asmané diganti, nggambarake sesambetan prajanjian, lan asmane Pétrus, manawa dicedhaki kanthi ngalikaké posisi angka saben aksara, padha karo 144.000. Panguwasa, utawa teken, utawa kunci kang dipasang marang Eliakim nalika Sebna dibalang menyang sajroning palemahan kaya bal, iku yaiku “teken” kang metu saka tunggak Adventisme Millerit Filadelfia kang wis ditegor wiwit 1856 nganti 1863.

Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.

Pétrus lagi nampi panguwasa umat prajanjiané Allah nalika pamisahan antarané gandum lan suket ala, awit gandum iku kudu diunggahaké minangka pisungsung roti ayun Pentakosta. Suket ala dhisik dipisahaké, kaya kang kagambaraké déning ragi ing roti ayun Pentakosta kang dibusak lumantar prosès panggangan. Panguwasaing teken utawa kunci iku asalé saka tunggaké karajan kang wis rubuh, lan pang kang dadi panji iku asalé saka oyodé Yési lan uga dadi oyodé Yési, awit Yésus nggambaraké pungkasaning sawijining prakara kanthi wiwitaning sawijining prakara. Oyod iku wiwitan lan pang iku pungkasan. Panrapan profètis iki ora bisa dimangertèni déning wong-wong Yahudi kang rembugan tanpa entèk ing jamané Kristus utawa ing jaman saiki, awit iki minangka asas utama saka métodologi udan pungkasan, lan uga kagambaraké minangka kunci omahé Dawud. Kunci iku mbukak lawanging omahé Dawud kang wis katutup. Kunci iku mbukak lawang tumuju ing pasucèn swarga, yaiku omahé Dawud. Alfa tanggal 22 Oktober 1844 kapingbalèn ing omega hukum Minggu.

David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.

Dawud, putrané Isai, nyathet sawijining unen-unen rahasia kang nandhani pungkasaning samubarang rembugan salajengipun kaliyan tiyang-tiyang Yahudi ingkang remen mbantah wonten ing jaman Sang Kristus, mila nandhani pungkasaning paseksinipun dhateng tiyang Yahudi.

A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.

Masmuré Dawud. Pangéran ngandika marang Gustiku, Lenggaha ing tengen-Ku, nganti Aku ndadèkaké mungsuh-mungsuhmu minangka ancik-ancik sikilmu. Pangéran bakal ngutus tekening kakuwatanmu saka Sion: mréntaha ana ing satengahing mungsuh-mungsuhmu. Bangsamu bakal gelem kanthi sareh ing dina kakuwatanmu, kanthi kaéndahan kasucèn wiwit saka guwa-garbaning ésuk: kowé kagungan embuning nommu. Pangéran wis supaos, lan ora bakal mratobat, Kowé iku imam ing salawas-lawasé manut tatananing Melkisedek. Masmur 110:1–4.

Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.

Palmoni netepaké kanggo nempataké pethikan iki ing Jabur 110, kang mesthiné uga minangka angka liyané ing jagad matématika kang diakoni minangka angka mirunggan. Setengah saka “220” lan ping sepuluh saka “11” bakal nuntun jiwa kanggo nyana manawa angka “110” nduwèni teges tartamtu, lan pancèn mangkono—mangkono uga pethikané dhéwé. Iki minangka kidhungé Dawud, lan Dawud iku lambang saka wong satus patang puluh papat èwu, mula iki minangka sawijining ayat saka kidhunging pakebonan anggur, yaiku kidhungé Musa lan Sang Cempé. Pethikan iki nandhakaké kapan para panggarap pakebonan anggur sing biyèn diliwati lan pakebonan anggur mau dipasrahaké marang wong satus patang puluh papat èwu. Nalika iku kelakon, iku minangka “dina kakuwatan Paduka” kang selaras karo kakuwatan Pentakosta ing pucaking mangsa Pentakosta.

God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.

Umaté Gusti bakal “kersa” ing dina nalika padha metu saka “guwa-garbaning ésuk,” kanthi “embuning nommu.” Lair anyar iku sawijining pepindhan tumrap pertobatan lan urip. Wong satus patang puluh papat ewu dijupuk saka guwa-garba ing Juli 2023, lan padha lair kanthi embuning nomé, amarga padha lair mlebu ing pekabaran Tangisé Tengah Wengi, kang uga dumadi tumrap kaum Millerit ing wiwitan, utawa ing mangsané “enom.” Iku embun kang padha, amarga iku sawijining pengulangan sajarah alfa ana ing sajroning sajarah omega. Ing “dina panguwasané,” nalika Shebna diusir “saka” “kalungguhane, lan saka” “kawontenané” lan dijorogaké “mudhun,” Eliakim, wong satus patang puluh papat ewu kaangkat dadi imam-imam omega, amarga padha kadadèkaké manut tatanané Melkisedek, awit wong satus patang puluh papat ewu ora bakal ngraos pati, utawa kaya dene Melkisedek, padha dadi imam salawas-lawasé.

In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.

Ing “dina panguwasané” Gusti bakal ngutus “tekening kakuwatané saka Sion.” Panguwasa kraton-kratoné, yaiku sih-rahmat (pambeneran) lan kamulyan (panyucèn), wus dipasangaké marang wong-wong sing ngagem makuthané kamulyan, amarga wong-wong mau makili kratoné. Wong-wong mau diutus metu saka Sion, awit tegesé Sion nggambarake panji-panjié wong satus patang puluh papat èwu.

While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

Nalika para Farisi padha nglumpuk, Gusti Yesus takon marang wong-wong mau, pangandikané: “Apa panemumu bab Sang Kristus? Panjenengané iku putrané sapa?” Wong-wong mau padha mangsuli marang Panjenengané, “Putrané Dawud.”

He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

Panjenengané ngandika marang wong-wong mau, “Yèn mangkono, kapriyé Dawud ana ing Roh nyebut Panjenengané Gusti, mangkéné pangandikané: Pangéran ngandika marang Gustiku: Lungaa lenggaha ana ing tengen-Ku, nganti Aku ndadèkaké para mungsuhmu dadi ancik-ancik sikilmu? Yèn Dawud nyebut Panjenengané Gusti, kapriyé Panjenengané iku putrané Dawud?”

And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.

Lan ora ana wong siji wae kang bisa mangsuli Panjenengané sapata tembung; uga wiwit dina iku ora ana wong siji wae kang wani takon marang Panjenengané maneh. Matius 24:41–46.

David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.

Sesambetan kenabian Dawud karo Kristus miturut alpha lan omega—wiwitan lan wekasan—iku minangka paugeran utama saka metodologi “baris ing sadhuwure baris,” lan paugeran iku ora bisa dipahami dening wong-wong Yahudi sing seneng mbantah, padha bae kaya wong Advent Hari Ketujuh Laodikia ora bisa mangerteni manawa sajarahé golongan Millerit sajrone pekabaran Tangis Ing Tengah Bengi iku minangka wektu nalika embuning swarga kawutahaké nalika jaman enomé Adventisme. “Embun”ing nonomanmu ana ing sandhuwuré wong satus patang puluh papat èwu, lan iku wiwit nyiprat nalika 9/11, lan angger-angger Minggu iku “dina kasekten,” nalika para turahan kaurapi dadi imam miturut tatananing Melkisedek.

Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.

Saka tunggak Adventisme Dina Kaping Pitu Laodikia (gréja kang isih perang) metu pangé, yaiku gréja kang menang; mangkono uga saka oyodé Yesse metu wong satus patang puluh papat ewu, yaiku pangé woh kamulyan kang kaangkat dadi pisungsung ombak ing dina pangwaosé Panjenengané.

We will continue these thoughts in the next article.

Kita badhé nglajengaken pamanggih-pamanggih punika wonten ing artikel salajengipun.

“Proverbs One

“Wulang Bebasan Bab Siji The proverbs of Solomon the son of David, king of Israel; Wulang-wulang bebasané Suléman putrané Dawud, rajané Israèl; To know wisdom and instruction; to perceive the words of understanding; supaya wanuh marang kawicaksanan lan piwulang; supaya ngretèni tembung-tembung pangerten; To receive the instruction of wisdom, justice, and judgment, and equity; supaya nampani piwulanging kawicaksanan, kaadilan, paukuman, lan kabeneran; To give subtilty to the simple, to the young man knowledge and discretion. supaya maringi kaprigelan marang wong kang tanpa pengalaman, lan marang nom-noman kawruh sarta kawicaksanan. A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: Wong wicaksana bakal ngrungokaké lan nambahi kawruh; lan wong kang duwe pangerten bakal nggayuh pitutur kang wicaksana; To understand a proverb, and the interpretation; the words of the wise, and their dark sayings. supaya mangertèni wulang bebasan lan tegesé; tembung-tembungé para wong wicaksana, lan unen-unen kang jero tegesé. The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction. Wedi marang PANGERAN iku wiwitaning kawruh, nanging wong gemblung ngremehaké kawicaksanan lan piwulang. My son, hear the instruction of thy father, and forsake not the law of thy mother: He anakku, rungokna piwulangé bapakmu, lan aja nilar angger-anggeré ibumu; For they shall be an ornament of grace unto thy head, and chains about thy neck. amarga iku bakal dadi rerenggan sih-rahmat ing sirahmu, lan kalung ing guluira. My son, if sinners entice thee, consent thou not. He anakku, manawa para wong dosa mbujuk kowé, aja manut. If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause: Manawa padha kandha, “Ayo mèlu karo aku, ayo padha ngentèni getih, ayo padha ndhelik arep nyekel wong tanpa kaluputan tanpa sabab; Let us swallow them up alive as the grave; and whole, as those that go down into the pit: ayo padha nguntal wong-wong mau urip-urip kaya kuburan, lan kabèh wutuh kaya wong kang tumurun menyang jugangan; We shall find all precious substance, we shall fill our houses with spoil: kita bakal nemu samubarang kang aji kabèh, kita bakal ngebaki omah-omah kita karo barang rampasan; Cast in thy lot among us; let us all have one purse: sawangen undhimu ana ing antarané kita; kita kabèh bakal nduwèni sak kanthong dhuwit bebarengan.” My son, walk not thou in the way with them; refrain thy foot from their path: He anakku, aja mlaku ing dalan bebarengan karo wong-wong mau; kendhalèkna sikilmu saka patiné; For their feet run to evil, and make haste to shed blood. amarga sikilé padha mlayu marang piala, lan enggal-enggal arep ngwutahaké getih. Surely in vain the net is spread in the sight of any bird. Satemené muspra jala dibentang ana ing ngarepé manuk apa waé. And they lay wait for their own blood; they lurk privily for their own lives. Nanging wong-wong mau ngentèni getihé dhéwé; padha ndhelik kanggo nyekel nyawané dhéwé. So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof. Mangkono dalané saben wong kang srakah marang kauntungan; kang njupuk nyawané wong kang nduwèni iku. Wisdom crieth without; she uttereth her voice in the streets: Kawicaksanan nguwuh ana ing njaba; dhèwèké nglantaraké swarané ana ing lurung-lurung; She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, Dhèwèké sesambat ana ing papan panglumpuk kang rame, ana ing lawanging gapura; ana ing kutha dhèwèké ngucapaké tembungé, mangkéné, How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? “Nganti kapan kowé, hé wong-wong tanpa pengalaman, bakal seneng marang kasembranan? Lan para panyenyamah padha remen ing panyenyamahé, lan wong gemblung sengit marang kawruh? Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you. Balinen marang piwelingku; lah Aku bakal ngesokaké roh-Ku marang kowé, Aku bakal ndadèkaké tembung-tembung-Ku kawedhar marang kowé. Because I have called, and ye refused; I have stretched out my hand, and no man regarded; Amarga Aku wis ngundang, nanging kowé padha nampik; Aku wis ngacungaké tangan-Ku, nanging ora ana wong kang nggatekaké; But ye have set at nought all my counsel, and would none of my reproof: nanging kowé padha nganggep sepele sakèhé pitutur-Ku, lan ora gelem marang piweling-Ku; I also will laugh at your calamity; I will mock when your fear cometh; mula Aku uga bakal ngguyu nalika bilai tumiba ing kowé; Aku bakal moyoki nalika apa kang kokwedeni teka; When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. nalika apa kang kokwedeni teka kaya karusakan, lan kacilakanmu teka kaya prahara; nalika kasusahan lan kasangsaran nempuh kowé. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: Banjur wong-wong mau bakal nyeluk marang Aku, nanging Aku ora bakal mangsuli; wong-wong mau bakal sregep nggolèki Aku, nanging ora bakal nemu Aku; For that they hated knowledge, and did not choose the fear of the LORD: amarga padha sengit marang kawruh, lan ora milih wedi marang PANGERAN; They would none of my counsel: they despised all my reproof. padha ora gelem marang pitutur-Ku; padha ngremehaké sakèhé piweling-Ku. Therefore shall they eat of the fruit of their own way, and be filled with their own devices. Mulané padha bakal mangan wohing dalané dhéwé, lan bakal wareg karo rancangané dhéwé. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. Amarga panyimpangé wong tanpa pengalaman bakal matèni wong-wong mau, lan kamakmurané wong gemblung bakal numpes wong-wong mau. But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.” Nanging sapa waé kang ngrungokaké Aku bakal manggon kanthi tentrem, lan bakal meneng ayem tanpa wedi marang piala.”

“April 1, 1850 To the ‘Little Flock.’

“1 April 1850 Kanggo ‘Kawanan Cilik.’”

“Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

“Para Sadulur Ingkang Kinasih.—Gusti maringi kula satunggaling pandelengan, tanggal 26 Januari, ingkang badhe kula critakaken. Kula nyumurupi bilih sawenèh saking umatipun Allah punika bodho lan kesupèn, namung kados setengah tangi, lan boten nyadhari jaman ingkang samenika kita uripi; sarta bilih ‘wong lanang’ ingkang nggadhahi ‘sikat rereget’ punika sampun mlebet, lan bilih sawenèh wonten ing bebaya kasapu sirna. Kula nyuwun dhateng Gusti Yesus supados ngluwari piyambakipun, ngreksa piyambakipun sekedhap malih, lan maringi kalodhangan supados sami nyumurupi bebayanipun ingkang nggegirisi, supados saged siyap sadèrèngipun kasep sanget lan salawas-lawasipun. Malaékat punika ngandika, ‘Karusakan badhe rawuh kados prahara angin puyuh ingkang rosa sanget.’ Kula nyuwun dhateng malaékat punika supados melasi lan ngluwari tiyang-tiyang ingkang tresna dhateng donya punika, lan kaiket ing bandhanipun, sarta boten gelem nglilakaken punika lan ngurbanaken supados para utusan saged enggal lumampah ing marganipun kanggé maringi pakan dhateng wedhus-wedhus ingkang kaluwen, ingkang nemahi tiwas amargi kirangipun pangan kasukman.”

“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.

“Nalika aku nyumurupi jiwa-jiwa kang melas padha pejah merga kekurangan bebener saiki, lan sawatara wong kang ngakoni pracaya marang bebener iku nglilani wong-wong mau pejah, marga nahan sarana kang prelu kanggo nerusaké pakaryané Gusti Allah, pandelengan iku banget nglarani, lan aku nyuwun marang malaékat supaya iku disingkiraké saka aku. Aku weruh manawa nalika perjuangané Gusti Allah nuntut sawatara saka bandhané, kaya nom-noman kang sowan marang Gusti Yésus, [Matthew 19:16–22.] wong-wong mau lunga kanthi susah; lan manawa enggal paukuman kang nglimputi bakal liwat lan nyapu sakabèhé bandhané nganti entek, lan nalika iku bakal kasep banget kanggo ngurbanaké barang kadonyan lan nglumpukaké bandha ana ing swarga.

“I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.

“Banjur aku nyumurupi Sang Juru Wilujeng kang mulya, endah lan mranani, yèn Panjenengané nilar alam kamulyan lan rawuh ing donya kang peteng lan sepi iki, kanggo masrahaké gesang-Nya kang aji lan pejah, kang adil kanggo wong-wong kang ora adil. Panjenengané nandhang panyenyamah lan pecutan kang kejem, lan ngagem makutha eri kang dianyam, sarta kringeté metu kaya tetes-tetes getih gedhé ana ing taman; nalika beban dosa saindenging jagad tumumpang ing Panjenengané. Malaékat mau takon, ‘Kanggo apa?’ O, aku weruh lan mangerti yèn kabèh iku kanggo kita; marga saka dosa-dosa kita Panjenengané nandhang samubarang iki kabèh, supaya lumantar rahé-Nya kang aji Panjenengané bisa nebus kita marang Gusti Allah.”

“Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.

“Banjur sapisan maneh katuduhaké marang aku wong-wong sing ora gelem nglunasi bandha donya iki kanggo nylametaké jiwa-jiwa sing bakal tiwas, kanthi ngirimaké kayekten marang wong-wong mau, déné Gusti Yésus jumeneng ana ing ngarsané Sang Rama, nyuwunaké rahé, sangsarané, lan séda-Né tumrap wong-wong mau; lan nalika para utusané Allah padha ngentèni, siyap nggawa marang wong-wong mau kayekten kang nylametaké, supaya padha bisa disegele nganggo segelé Allah kang gesang. Tumrap sawatara wong sing ngakoni pracaya marang kayekten jaman saiki, abot banget malah mung nindakaké prakara cilik kaya masrahaké marang para utusan dhuwité Allah piyambak, kang wis dipinjami marang wong-wong mau supaya dadi para pangreksa.”

“Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’

“Banjur Gusti Yesus kang nandhang sangsara, kurban lan katresnané kang sajeroning banget, nganti masrahaké nyawané marga saka wong-wong mau, kapacak manèh ana ing ngarepku; lan sabanjuré uripé wong-wong kang ngakoni dadi para pandhèrèké, kang nduwèni bandha donya iki, lan nganggep dadi prakara kang gedhé banget kanggo nulungi pakaryan karahayon. Malaékat mau ngandika, ‘Apa wong-wong kang mangkono kuwi bisa lumebu ing swarga?’ Malaékat liyané mangsuli, ‘Ora, ora pisan, ora pisan, ora pisan. Wong-wong kang ora nduwèni kapentingan marang pakaryané Gusti Allah ana ing bumi, ora bakal bisa nyanyèkaké kidung katresnan panebusan ana ing swarga.’”

“I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’

“Aku mirsani manawa pakaryan cepet kang ditindakaké Gusti Allah ana ing bumi bakal enggal dipungendheg kanthi kabeneran, lan para utusan kang lumampah kanthi rikat kudu enggal nerusaké lakuné kanggo nggoleki pepanthan kang kasebar. Ana malaékat ngandika, ‘Apa kabèh iku utusan? Ora, ora, para utusané Gusti Allah nduwèni piwucal.’”

“I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.

“Aku weruh manawa pakaryané Allah wis kapalang lan diremehake déning sawatara wong sing lelungan tanpa nduwèni pawarta saka Allah. Wong-wong mangkono bakal kudu menehi tanggung jawab marang Allah tumrap saben dhuwit dolar sing wis dienggo kanggo lelungan menyang papan sing dudu kuwajibané kanggo diparani; amarga dhuwit iku bisa waé mbantu majuning pakaryané Allah, lan marga saka kurangé, jiwa-jiwa wis kaliren lan mati merga kekurangan pangan rohani, sing satemené bisa wis diwènèhake marang wong-wong mau déning utusan-utusan Allah sing katimbalan lan kapilih, manawa wong-wong iku duwé sarana.”

“The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.

“Goncangan kang rosa wis kawiwitan, lan bakal terus lumaku, lan kabèh bakal kauncal metu, yaiku wong-wong kang ora gelem nyekel kanthi teguh lan ngadeg tanpa goyah tumrap kayektèn, sarta ngurbanaké dhiri kanggo Gusti Allah lan karsané. Malaékat mau ngandika, ‘Apa kowé padha ngira yèn ana wong kang bakal dipaksa kanggo ngurbanaké? Ora, ora. Iku kudu dadi pisungsung karsa bébas. Bakal mbutuhaké samubarang kabèh kanggo mundhut pategalan iku.’—Aku sesambat marang Gusti Allah supaya ngéman umaté, sawatara ana kang wus nganti semaput lan seda.”

“I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.

“Aku weruh yèn wong-wong sing nduwèni kakuwatan kanggo nyambut gawé nganggo tangané, lan mèlu nyokong pakaryan iki, padha tanggung jawab tumrap kakuwatan kuwi, kaya déné wong liya tanggung jawab tumrap bandhané.

“Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.

“Banjur aku weruh manawa paukumaning Allah Kang Mahakwasa iku enggal bakal teka. Aku nyuwun marang malaékat mau supaya ngandika nganggo basané marang wong akèh. Pangandikané, ‘Kabèh gludhug lan kilaté Gunung Sinai ora bakal nggerakaké wong-wong sing ora gelem kaéwahi déning kayektèn-kayektèn prasaja saka pangandikané Allah; lan uga pesen saka sawijining malaékat ora bakal nggugah wong-wong mau.’” Review and Herald, 1 April 1850.