We are identifying the twelve Messianic fulfillments in the book of Matthew, and aligning them with the waymarks of the one hundred and forty-four thousand. We have identified the birth of Christ, as the waymark of the time of the end, which begins every reformatory movement. The birth of Christ aligns with 1989, the time of the end for the one hundred and forty-four thousand. That waymark is always followed by a waymark where the message is put into the public arena, so the public can thereafter be held accountable.
Kita lagi nandheske rolas panggenapan Mesianik ing kitab Matius, lan nyelarasake iku karo tenger-tenger dalané wong satus patang puluh papat ewu. Kita wis nandheske lairipun Kristus minangka tenger dalan wektu wekasan, kang miwiti saben gerakan reformasi. Lairipun Kristus selaras karo taun 1989, yaiku wektu wekasan tumrap wong satus patang puluh papat ewu. Tenger dalan iku tansah katut déning tenger dalan ing ngendi piwulang mau dipasang ana ing ngarepé umum, supaya sawisé kuwi masarakat bisa dipundadekake tanggung jawab.
The second Messianic fulfillment was Christ’s parable teaching, which defines the methodology that is used to present the message that is formalized after the time of the end, when an increase of knowledge leads to a message for that peculiar generation. It was 1831 for the Millerites and 1996 for the movement of the one hundred and forty-four thousand. After the message is placed into the public domain, it is then empowered by a fulfillment of prophecy that marks the beginning of the testing process. That empowerment was August 11, 1840 for the Millerites and 9/11 for the one hundred and forty-four thousand.
Panggenapan Mesianik kapindho yaiku piwulang pasemon Kristus, kang nemtokake metodologi kang dipigunakaké kanggo nyawisaké pesen kang diformalisasèkaké sawisé wektu pungkasan, nalika tambahing kawruh nuntun marang sawijining pesen kanggo generasi kang mligi kuwi. Kanggo para Millerit, iku dumadi ing taun 1831, lan kanggo gerakané wong satus patang puluh papat ewu, ing taun 1996. Sawisé pesen iku dilebokaké ing ranah umum, banjur diparingi kakuwatan lumantar sawijining panggenapan wangsit kang nandhani wiwitaning proses pangujian. Kakuwatan mau yaiku tanggal 11 Agustus 1840 kanggo para Millerit lan 9/11 kanggo wong satus patang puluh papat ewu.
The Third Messianic Waymark is the Messengers of 9/11
Tenger Mesianik ing Katelu yaiku Para Utusan saka 9/11
And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. Matthew 2:23.
Lan Panjenengané rawuh sarta manggon ana ing sawijining kutha kang aran Nasarèt, supaya kalakon apa kang wus kapangandikakaké déning para nabi, “Panjenengané bakal kawastanan wong Nasarèt.” Matius 2:23.
Prediction
Ramalan
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots. Isaiah 11:1, Judges 13.
Lan bakal metu satunggaling tunas saka pangkaling Isai, lan satunggaling Pang bakal thukul saka oyod-oyodinge. Yesaya 11:1, Para Hakim 13.
The root of the Hebrew word translated as “Branch,” is Netzer, which is also the root of Nazareth. The Branch comes from the slums of Nazareth.
Oyod saking tembung Ibrani ingkang dipunjarwakaken dados “Pang,” inggih punika Netzer, ingkang ugi dados oyod saking Nazaret. Pang punika asalipun saking tlatah kumuh ing Nazaret.
“The Lord will call young men from the humble walks of life into his service, just as he did when living in person on this earth. He passed by the learned rabbis, to choose as his first disciples humble, unlearned fishermen. He has workers whom he will call forth from poverty and obscurity. Engaged in the common duties of life, and clothed with coarse raiment, they are looked upon by men as of little worth. But they will become precious jewels, to shine brightly for the Lord. ‘They shall be mine, saith the Lord of hosts, in that day when I make up my jewels.’” Review and Herald, May 5, 1903.
“Pangéran bakal nimbali para nom-noman saka lakuning urip kang andhap-asor mlebu ing paladosané, kaya déné Panjenengané nindakaké nalika miyos lan nglampahi gesangipun piyambak ing bumi iki. Panjenengané ngliwati para rabi kang pinter sinau, lan milih para nelayan kang andhap-asor lan ora kagungan piwulang dhuwur minangka para sakabat kapisané. Panjenengané kagungan para pagawé kang bakal ditimbali metu saka kamlaratan lan katutupan. Nalika padha nglakoni kuwajiban-kewajiban umum ing urip, lan ngagem sandhangan kang kasar, déning manungsa padha dianggep wong kang ora pati aji. Nanging padha bakal dados permata-permata mulya, kang bakal sumunar padhang kanggo Pangéran. ‘They shall be mine, saith the Lord of hosts, in that day when I make up my jewels.’” Review and Herald, 5 Mei 1903.
The authority of the Holy Spirit, the authority of Sister White and the inspired endorsement of Jones and Waggoner were rejected in 1888, as Korah had done with the authority of Moses.
Panguwasa Roh Suci, panguwasané Sister White, lan panyengkuyung kang kaendhami ilham marang Jones lan Waggoner, padha katampik ing taun 1888, kaya déné Korah biyèn wis nindakaké tumrap panguwasané Musa.
“Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.” The Great Controversy, 606.
“Mangkono pekabaraning malaékat katelu bakal kawartakaké. Nalika tekan mangsané supaya diparingaké kanthi kakuwatan kang paling ageng, Gusti bakal nyambut gawé lumantar piranti-piranti kang andhap asor, nuntun panggalihé wong-wong kang nyucèkaké awaké dhéwé tumrap pangabdian marang Panjenengané. Para pegawe bakal diprayogakaké dudu marga saka pawiyataning lembaga-lembaga kasusastran, nanging marga saka jebadané Roh Panjenengané. Wong-wong kang duwé pracaya lan pandonga bakal kadhedhes metu kanthi semangat suci, martakaké tembung-tembung kang diparingaké Gusti Allah marang wong-wong mau. Dosa-dosané Babil bakal kababar. Akibat-akibat kang nggegirisi saka meksa pangreksaning greja lumantar panguwasa sipil, panyusupan spiritualisme, majuné kakuwatan kapapèn kanthi alon-alon nanging cepet—kabèh bakal kapretelaké samaskara. Lumantar pepènget-pepènget kang suci lan awrat iki rakyat bakal kagugah. Ewonan ping ewu bakal ngrungokaké, yaiku wong-wong kang durung tau krungu tembung-tembung kaya mangkéné. Kanthi gumun wong-wong mau ngrungokaké paseksi yèn Babil iku greja, kang wis tiba marga saka kaluputan lan dosa-dosané, marga saka panampiké marang kayektèn kang dikirimaké saka swarga marang dhèwèké. Nalika rakyat sowan marang guru-guru biyèn kanthi pitakon kang kebak semangat, Apa prakara-prakara iki temenan mangkono? para peladèn ngatur dongèng-dongèng, medhar ramalan kang alus-alus, supaya nyirepaké rasa wediné lan nenangaké batin kang wis kasadharaké. Nanging marga akèh wong ora gelem marem mung karo wewenangé manungsa lan nuntut sawijining ‘Mangkono pangandikané Pangéran’ kang cetha, mula pelayanan kang misuwur, kaya wong-wong Farisi ing jaman biyèn, kebak bebendu amarga wewenangé dipitakonaké, bakal nyalahaké pekabaran iku asalé saka Sétan lan ngojok-ojoki wong akèh kang tresna marang dosa supaya ngina lan nganiaya wong-wong kang martakaké.” The Great Controversy, 606.
The stammering lips from the slums of Nazareth arrived at the “debate” of Isaiah twenty-seven.
Lambé kang gagap saka dhaérah kumuh ing Nazaret tekan ing “padebatan” ing Yesaya rong puluh pitu.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.
Kanthi ukuran, nalika iku metu ngrembaka, sira bakal ngrembug karo iku; Panjenengane nahan angin-Nya kang atos ing dina angin wetan. Yesaya 27:8.
The “east wind” of Islam, represented as “the third woe,” and also “the angering of the nations” was released and immediately restrained on 9/11.
“Angin wétan” Islam, sing kaperlambang minangka “bilai katelu,” lan uga “nulataké nesuné para bangsa,” wis diluncuraké lan enggal dipaésani ing 9/11.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ing wektu iku, nalika pakaryan kaslametan lagi tumuju ing pungkasan, kasangsaran bakal teka marang bumi, lan bangsa-bangsa bakal nesu, nanging isih dikendhalèkaké supaya ora ngalang-alangi pakaryané malaékat katelu. Ing wektu iku ‘udan pungkasan,’ utawa panyegeran saka ngarsané Pangéran, bakal rawuh kanggo maringi kakuwatan marang swara sora saka malaékat katelu, lan nyawisaké para suci supaya bisa jejeg ing mangsa nalika pitu wewelak pungkasan bakal ditumpahaké.” Early Writings, 85.
Moses, Ellen White, A. T. Jones and E. J. Waggoner then took their position at 9/11 as the watchmen of Habakkuk chapter two, who asked what they will say during Isaiah’s “debate,” that begins when the east wind arrives. Isaiah says the “debate” is what purges the sins from God’s people.
Musa, Ellen White, A. T. Jones lan E. J. Waggoner banjur mapan ing posisiné ing 9/11 minangka para juru-jaga ing Habakuk pasal loro, sing takon apa kang bakal padha aturaké sajroning “pasulayan” miturut Yesaya, kang diwiwiti nalika angin saka wetan rawuh. Yesaya ngandika yèn “pasulayan” iku kang nyirnakaké dosa-dosa saka umaté Allah.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Kanthi ukuran, nalika iku metu ngrembaka, sira bakal rembugan karo iku: Panjenengane nahan angin-É kang atos ing dina angin wetan. Mulané, kanthi iki kaluputané Yakub bakal karesiki; lan iki sakèhé wohé, yaiku nyingkiraké dosané; nalika panjenengané ndadèkaké sakehé watu mesbèh kaya watu kapur sing diremuk dadi pecah, pepunden-pepunden lan reca-reca ora bakal tetep ngadeg. Yesaya 27:8, 9.
The “debate” over the latter rain being measured at 9/11, when Islam was released and then restrained, is how Jacob’s iniquities are removed, thus turning Jacob into Israel. The biblical transition of Jacob, a covenant representative man, unto Israel is identifying 1856, when the Philadelphian Millerite movement, became the Laodicean Millerite movement, that seven years later would become the Laodicean Seventh-day Adventist church. That transition in Millerite history identifies a waymark in the history of the one hundred and forty-four thousand when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. That transition point is when Jacob, meaning the supplanter, changes unto Israel, meaning the overcomer.
“Padebatan” ngenani udan pungkasan sing diukur ing 9/11, nalika Islam dipunculakaké banjur dipunwatesi manèh, iku yaiku kepriyé kaluputané Yakub dipunbusak, saéngga Yakub malih dados Israel. Pralihan alkitabiah saking Yakub, sawijining manungsa wakil prajanjian, dados Israel, iku ngenali taun 1856, nalika gerakan Millerit Filadelfia dados gerakan Millerit Laodikia, sing pitung taun salajengipun badhé dados gréja Advent Dina Kaping Pitu Laodikia. Pralihan ing sajarah Millerit punika ngenali sawijining tandha dalan ing sajarahipun satunggal atus patang puluh sekawan ewu nalika gerakan Laodikia saking satunggal atus patang puluh sekawan ewu malih dados gerakan Filadelfia saking satunggal atus patang puluh sekawan ewu. Titik pralihan punika inggih punika nalika Yakub, tegesipun sing nyulap papanipun liyan, malih dados Israel, tegesipun sing ngalahaké.
The “debate” purges Jacob’s iniquities and he becomes Israel the overcomer. Those represented as Israel overcome by the blood of the Word and the word of their testimony.
“Padebatan” iku ngresiki pialaning Yakub, lan dheweke dadi Israel, yaiku wong kang menang. Wong-wong kang dipralambangaké minangka Israel padha menang déning getihé Sang Sabda lan déning tembung paseksèné.
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.
Lan wong-wong mau ngalahaké dhèwèké déning getihé Sang Cempé, lan déning pangandikaning paseksèné; lan wong-wong mau ora nresnani nyawané nganti tekan pati. Wahyu 12:11.
The “word of their testimony” is the message that Habakkuk’s watchman asked to understand. It represents their sanctification and the blood of the Lamb, their justification.
“pangandikaning paseksèné wong-wong mau” iku pesen kang dijaluk supaya dimangertèni déning wong jaga Habakuk. Iku nggambaraké kasucèné wong-wong mau lan rahé Sang Cempening Allah, yaiku kabeneraké wong-wong mau.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Aku bakal ngadeg ana ing panggonanku jaga, lan ngadeg ana ing menara, sarta bakal ngawasake kanggo mirsani apa kang bakal dipangandikakake marang aku, lan apa kang bakal dakwangsulaké nalika aku dikandhani. Habakuk 2:1.
The word “reproved” means “argued with,” and represents Isaiah’s “debate” that removes Jacob’s sins. The watchman in Habakkuk wants to know what his testimony is to be, and he is informed that Habakkuk’s tables are the message that would allow those who wished to read to run through the Scriptures and find the message of justification by faith. Habakkuk two clearly identifies the watchman at the end of the first four verses, as being in the class who are justified by faith.
Tembung “reproved” ateges “dibantah,” lan makili “debat”é Yesaya kang nyingkiraké dosa-dosané Yakub. Pengawal ing kitab Habakkuk kepéngin mangertèni apa kang bakal dadi paseksèné, lan dheweke kaparingan pawartos yèn lèmpèng-lèmpèngé Habakkuk iku pesen kang bakal ngidini wong-wong sing kepéngin maca supaya lumaku ngliwati Kitab Suci lan nemokaké pesen bab pambenaran déning pracaya. Habakkuk loro kanthi cetha nandhesaké pengawal mau ing pungkasan papat ayat kapisan, minangka kalebu golongan wong kang kabeneraké déning pracaya.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Lah, nyawané wong kang kumingsun iku ora leres ana ing jeroné: nanging wong mursid bakal urip marga saka precayané. Habakuk 2:4.
The message upon those two tables are the old paths of Jeremiah. But when Jeremiah’s watchman sounded the trumpet, the class of rebels, whose souls are lifted up, refused to hear. They were the same class in the previous verse, who refused to walk in the old paths in order to find the rest and refreshing.
Pesen kang ana ing saloroning loh loro mau iku dalan-dalan kuna ing Yeremia. Nanging nalika penjaga ing Yeremia ngunekake slompret, golongan para pambrontak, kang nyawané padha kaangkat dhuwur, padha ora gelem ngrungokake. Wong-wong mau iku golongan kang padha ing ayat sadurungé, kang padha ora gelem lumaku ing dalan-dalan kuna supaya padha oleh pangaso lan kasagaran.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Mangkene pangandikané Pangéran: Padha ngadeka ana ing dalan-dalan, lan delengen, lan nyuwuna dalan-dalan kuna, endi dalan kang becik iku, lan lumakua ana ing kono, temah kowe bakal nemu katentreman kanggo nyawanira. Nanging padha matur: Kawula boten badhé lumampah wonten ing ngriku. Ingsun uga wus nitahaké para pengawal ana ing sadhuwuring kowe, pangandikané: Rungokna swaraning kalasangka. Nanging padha matur: Kawula boten badhé mireng. Yeremia 6:16, 17.
The watchmen that are set over God’s people at 9/11 were Moses, Ellen White, Jones and Waggoner, represented by Moses’ stammering lips, which was represented by his fear of speaking in the Egyptian language, a language that he had not used for forty years. In relation to all the Hebrews and the mixed multitude that came through the Red Sea with Moses, Moses was the guy with the foreign accent. His accent was the Nazarene accent. Peter also had his accent marked out.
Para juru jaga sing katetepake ngreksa umaté Allah ing 9/11 yaiku Musa, Ellen White, Jones lan Waggoner, kang ka pralambangaké déning lambené Musa sing gagap, sing ka pralambangaké déning rasa wedié nalika ngandika nganggo basa Mesir, yaiku basa sing wis ora dienggo déning dhèwèké patang puluh taun lawasé. Ing gayutané karo kabèh wong Ibrani lan golongan campuran sing nyabrang Segara Abang bebarengan karo Musa, Musa iku wong sing nduwèni logat manca. Logaté iku logat Nazaret. Pétrus uga kawiwitan déning logaté.
And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. Matthew 26:73.
Sawatara wektu sawisé kuwi, wong-wong kang padha ngadeg ana ing kono padha marani dhèwèké lan kandha marang Pétrus, “Temtu kowé uga salah siji saka wong-wong mau, awit caramu guneman ngatonaké sapa kowé.” Matius 26:73.
In the debate of Peter’s history, he lied three times, and was distinguished in the debate by his accent, or his stammering tongue. One class in the debate asked God, “what am I to say in the debate.” They “see” the old paths and they “listen” to the sound of the trumpet. They see and hear, and when they finally “debate,” they overcome. The message to overcome in the latter days is represented as the Laodicean message. Unlike the Laodicean church, the Philadelphian church has no condemnation.
Ing sajarahing Pétrus, dhèwèké ngapusi kaping telu, lan katandhani ana ing pasulayan lumantar logaté, utawa ilaté kang gagap. Sawijining golongan ana ing pasulayan iku nyuwun marang Allah, “apa kang kudu dakucapaké ana ing pasulayan iki.” Wong-wong mau “ndeleng” dalan-dalan lawas lan “ngrungokaké” swaraning slompret. Wong-wong mau ndeleng lan krungu, lan nalika pungkasane padha “pasulayan,” padha ngalahaké. Pesen supaya ngalahaké ing dina-dina wekasan dipralambangaké minangka pesening Laodikia. Beda karo pasamuwan Laodikia, pasamuwan Filadelfia ora nduwèni paukuman.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Sapa sing menang bakal Daktetepake dadi tugu ing padalemaning Allah-Ku, lan dheweke ora bakal metu maneh saka ing kono; lan Aku bakal nulis ana ing dheweke asmane Allah-Ku, lan asmane kuthaning Allah-Ku, yaiku Yérusalèm anyar, sing tumurun saka swarga saka Allah-Ku; lan Aku bakal nulis ana ing dheweke asma-Ku kang anyar. Sapa sing duwe kuping, kareben ngrungokake apa kang dipangandikakake dening Sang Roh marang pasamuwan-pasamuwan. Wahyu 3:12, 13.
In spite of having no condemnation, the promise to Philadelphia is only for those “that overcome.” The Philadelphian church is contrasted with the Laodicean church, and it is distinguished by a class that needs to overcome, and a class that has overcame. The Philadelphian church is contrasted with the Laodicean church and the Laodicean church are the foolish virgins of Matthew 25.
Sanadyan ora ana paukuman, janji marang Filadelfia iku mung kagungané wong-wong “kang menang.” Pasamuwan Filadelfia dibandhingaké karo pasamuwan Laodikia, lan iku dibédakaké déning sawijining golongan kang prelu menang, lan sawijining golongan kang wis menang. Pasamuwan Filadelfia dibandhingaké karo pasamuwan Laodikia, lan pasamuwan Laodikia iku para prawan bodho ing Matius 25.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Kaanan pasamuwan kang dipralambangaké déning para prawan bodho iku, uga kasebut minangka kaanan Laodikia.” Review and Herald, 19 Agustus 1890.
At 9/11, when the angel descended at the collapse of the Twin Towers, Jones and Waggoner began the presentation of the Laodicean message, and the debate of the latter rain began. Jeremiah’s trumpet message is the seventh trumpet, which is the third woe, which is Islam as identified in the old paths represented by the truths, ALL of the truths, represented upon Habakkuk’s 1843 and 1850 tables. The Laodicean message is the only hope of salvation, and the word salvation means healing. Whether Christ portrays Himself as knocking on the door of a Laodiceans’ heart, or promising the Laodicean that if they will make peace with Him, He will make peace with them, it is only the message of healing that is offered to a Laodicean Seventh-day Adventist.
Ing 9/11, nalika malaekat tumurun ing rubuhe Menara Kembar, Jones lan Waggoner miwiti panyajian pekabaran Laodikia, lan wiwitlah pasulayan bab udan pungkasan. Pekabaran slompreté Yeremia iku slompret kapitu, yaiku bilai kang katelu, yaiku Islam kaya dene wis diidentifikasi ing dalan-dalan kuna kang diwakili déning kayektèn-kayektèn, KABÈH saka kayektèn-kayektèn iku, kang diwakili ing tabel 1843 lan 1850 kagungané Habakuk. Pekabaran Laodikia iku siji-sijiné pangarep-arep karahayon, lan tembung karahayon iku tegesé panyuwèhan. Apa Kristus nglambangaké Sarirané piyambak minangka Panjenengané kang mengetuk lawanging atiné wong Laodikia, utawa njanjèkaké marang wong Laodikia manawa manawa wong-wong iku gelem damai karo Panjenengané, Panjenengané bakal damai karo wong-wong iku, mung pekabaran panyuwèhan waé kang kaaturaké marang sawijining Advent Hari-Kapitu Laodikia.
The Fourth Messianic Waymark is the Laodicean message of 9/11
Tenger dalan Mesianik kaping papat iku yaiku piwulang Laodikia bab 9/11.
That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. Matthew 8:17.
Supaya kalakon apa kang wis kapratelakaké déning nabi Ésaias, pangandikané, Panjenengané piyambak wus ngangkat kalemahan-kalemahan kita, lan nanggung lelara-lelara kita. Matius 8:17.
Prediction
Ramalan
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Isaiah 53:4.
Satemené Panjenengané wus nanggung kasangsaran kita, lan ngasta kasusahan kita; nanging kita ngira Panjenengané kena bilai, katempuh déning Allah, lan kasiksa. Yesaya 53:4.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.
Lan marang malaékat pasamuwan ing Laodikia, tulisen mangkéné; Pangandikané Panjenengané Sang Amin, Seksi kang setya lan bener, wiwitaning titahé Gusti Allah; Aku pirsa samubarang panggawému, yèn kowé ora adem lan ora panas: Aku kepéngin supaya kowé adem utawa panas. Mulané, awit kowé mung suam-suam kuku, lan ora adem lan ora panas, Aku bakal muntahaké kowé metu saka cangkem-Ku.
Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:
Amarga kowe kandha, Aku sugih, lan wis kalimpahan banda, lan ora kekurangan apa-apa; nanging kowe ora sumurup manawa satemene kowe cilaka, lan sengsara, lan mlarat, lan wuta, lan wuda:
I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
Aku maringi pitutur marang kowe supaya tuku saka Aku emas kang wis diuji ing geni, supaya kowe bisa dadi sugih; lan sandhangan putih, supaya kowe kaparingan busana, lan supaya kawiranganing ketelanjanganmu aja nganti katon; lan olesana mripatmu nganggo salep mripat, supaya kowe bisa ndeleng.
As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.
Sapa bae kang Dakasihi, iku Dakweling lan Dakukum; mulane padha sregep, lan mratobata. Lah, Aku ngadeg ana ing ngarep lawang lan thothok-thothok; manawa ana wong krungu swaraningSun lan mbukak lawang, Aku bakal mlebu marani dheweke, lan bakal nedha bebarengan karo dheweke, lan dheweke karo Aku. Wong sing menang bakal Dakparingi lenggah bebarengan karo Aku ana ing dhamparingSun, kaya déné Aku uga wis menang lan lenggah bebarengan karo RamaKu ana ing dhamparPanjenengané. Sing sapa duwe kuping, muga ngrungokna apa kang dipangandikakaké Roh marang pasamuwan-pasamuwan. Wahyu 3:14–22.
The counsel to buy gold and white raiment and to anoint the eyes is the stated remedy for a condition that ends in eternal death, not just death. Whatever problems that the gold, raiment and anointing might remedy, those problems easily align with Christ taking our infirmities. John was incarcerated in Patmos for the Word of God and the testimony of Jesus, which is the Spirit of Prophecy. The Spirit of Prophecy is the remedy for Laodicea, and the healing properties of the Spirit of Prophecy were typified by Christ taking our infirmities and bearing our griefs.
Pitedah supaya tuku emas lan sandhangan putih sarta nglèlèti mripat iku minangka tamba kang kasebut kanthi cetha tumrap kaanan sing pungkasané marang pati langgeng, dudu mung pati. Apa waé masalah sing bisa ditambani déning emas, sandhangan, lan panjlèng mripat iku, masalah-masalah mau cetha selaras karo Kristus anggoné nanggung lara lan cacat kita. Yohanes dikunjara ing Patmos marga saka Sabdaning Allah lan paseksiné Gusti Yésus, yaiku Rohing Ramalan. Rohing Ramalan iku tamba tumrap Laodikia, lan sipat marasaké saka Rohing Ramalan iku dilambangaké déning Kristus anggoné nanggung lara kita lan ngemban kasusahan kita.
The only way for Christ to take are infirmities is if we open our heart door and allow the combination of His Divinity with our humanity. He takes our infirmities when He enters into our lives through the presence of the Holy Spirit. We open the door by accomplishing the remedy. The remedy that opens the heart is gold, white raiment and eye salve. The eye salve is the enlightenment of God’s Word that is only accomplished by the Holy Spirit. The Bible is a lamp unto our feet, and the light that lightens the pathway is the light of the Midnight Cry.
Siji-sijiné cara supaya Kristus saged ngangkat cacat-cacat kita yaiku manawa kita mbikak lawanging manah kita lan marengaké manunggaling kaallahanipun kaliyan kamanungsan kita. Panjenenganipun ngangkat cacat-cacat kita nalika Panjenenganipun lumebet ing gesang kita lumantar rawuhipun Roh Suci. Kita mbikak lawang punika kanthi nindakaké tamba. Tamba ingkang mbikak manah punika yaiku emas, busana putih, lan salep mripat. Salep mripat punika pencerahan saking Sabdanipun Gusti Allah ingkang namung saged kalampahan déning Roh Suci. Kitab Suci punika suluh tumrap sikil kita, lan pepadhang ingkang madhangi margi punika yaiku pepadhanging Panguwuh Tengah Wengi.
Thy word is a lamp unto my feet, and a light unto my path. Psalms 119:105.
Pangandikan Paduka punika lampu tumrap suku kawula, lan pepadhang tumrap margi kawula. Jabur 119:105.
When a Laodicean is counselled to anoint his eyes, he is to do so with the Word of God, which is a lamp, but as represented in the parable of the ten virgins, a lamp is useless without oil. The Laodicean’s have their Bibles, though generally not the King James Version, but they have not the oil of the Holy Spirit. The anointing of the Laodicean eyes is accomplished by a message that contains the presence of the Holy Spirit.
Nalika wong Laodikia diparingi pitutur supaya nglengo mripate, iku kudu ditindakake nganggo Sabdaning Allah, kang dadi damar; nanging kaya kang katuduhake ing pasemon bab sepuluh prawan, damar iku ora ana gunane tanpa lenga. Wong-wong Laodikia padha duwe Alkitabé, sanajan lumrahé dudu King James Version, nanging padha ora duwe lenganing Roh Suci. Panglenganing mripat Laodikia kalakon lumantar sawijining pesen kang ngandhut ngarsaning Roh Suci.
The gold that a Laodicean is counselled to buy is not simply faith, but faith that works by love and purifies the soul. As with the eye salve, the gold has a counterfeit Laodicean profession. A Laodicean professes, as does all of Christendom, that they have “faith.” That type of faith is simply human belief, and a counterfeit of the faith represented as gold, for that faith purifies the soul. It is a faith that sanctifies, and those who possess a genuine sanctified faith are holy, for sanctified means to be made holy. Laodiceans have not that faith, for if they did, Christ would not be on the outside, seeking entrance.
Emas sing diparingi pitutur supaya dituku déning wong Laodikia iku dudu mung pracaya, nanging pracaya kang makarya lumantar katresnan lan ngresiki jiwa. Kaya dene salep mripat, emas iku uga nduwèni pangakenan Laodikia sing palsu. Wong Laodikia ngakoni, kaya uga sakèhé jagad Kristen, yèn wong-wong mau nduwèni “pracaya.” Jinis pracaya iku mung kapitadosan manungsa waé, lan mung sawijining tiron palsu saka pracaya kang digambaraké minangka emas, awit pracaya iku ngresiki jiwa. Iku pracaya kang nucèkaké, lan wong-wong sing nduwèni pracaya kang kasucèkaké kanthi sejati iku suci, awit kasucèkaké tegesé digawé suci. Wong-wong Laodikia ora nduwèni pracaya iku, awit manawa padha nduwèni, Kristus mesthi ora ana ing njaba, ngupaya mlebu.
“There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising. We are not to lean upon the policy of worldly lawyers. We must be humble men of prayer, not acting like those who are blinded by Satan’s agencies.
“Ora ana dalan tengah tumuju marang Firdaus kang dipulihaké. Pesen kang diparingaké marang manungsa kanggo dina-dina wekasan iki dudu supaya nyawiji karo reka-dayaning manungsa. Kita aja nganti ngendel marang kawicaksanan para ahli hukum kadonyan. Kita kudu dadi wong-wong kang andhap-asor ing pandonga, ora tumindak kaya wong-wong kang wis kabutakaké déning piranti-piranti Iblis.
“Many have a faith, but not a faith that works by love and purifies the soul. Saving faith is not simply a mere belief of the truth. ‘The devils also believe, and tremble.’ The inspiration of the Spirit of God gives to men a faith that is an impelling power that molds character, and leads men higher than mere formal actions. The words, the actions, and the spirit are to bear testimony to the fact that we are followers of Christ.
“Akeh wong nduwèni pracaya, nanging dudu pracaya kang nyambut-gawé lumantar katresnan lan nyucekake nyawa. Pracaya kang nylametaké iku ora mung saupama pracaya marang bebener waé. ‘Para dhemit iya pracaya, lan gumeter.’ Pamedharing Rohing Allah maringaké marang manungsa sawijining pracaya kang dadi daya panggugah sing mbentuk watak, lan nuntun manungsa munggah ngluwihi tumindak-tumindak lahiriah waé. Tembung-tembung, tumindak-tumindak, lan roh kudu dadi paseksi marang kasunyatan yèn kita iku para pandhèrèkipun Kristus.
“The greatest light and blessing that God has bestowed is not a security against transgression and apostasy in these last days. Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom. Their light will then become darkness, their God-entrusted capabilities a snare, their character an offense to God. God will not be mocked. A departure from Him has been and always will be followed by its sure results. The commission of acts that displease God will, unless decidedly repented of and forsaken, instead of seeking to justify them, lead the evildoer on step by step in deception till many sins are committed with impunity. All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.
“Pepadhang lan berkah kang paling agung sing wis diparingaké déning Gusti Allah dudu sawijining jaminan marang panerak lan kamurtadan ing dina-dina pungkasan iki. Wong-wong kang wis diluhuraké déning Gusti Allah menyang kalungguhan-kalungguhan dhuwur kapitadosan bisa waé mbalik saka pepadhangé swarga marang kawicaksananing manungsa. Banjur pepadhangé bakal dadi pepeteng, kabisan-kabisané kang dipracayakaké déning Gusti Allah bakal dadi jebakan, wataké dadi sandhungan ana ing ngarsané Gusti Allah. Gusti Allah ora bakal dipaido. Pamisahan saka Panjenengané wis lan tansah bakal katut déning akibat-akibaté kang mesthi. Tumindak-tumindak sing ndadèkaké Gusti Allah ora rena, manawa ora disesali kanthi temenan lan ditilar, lan malah digolèk dalan kanggo mbeneraké, bakal nuntun wong kang nglakoni piala mau sethithik mbaka sethithik menyang panipuan nganti akèh dosa katindakaké tanpa paukuman. Saben wong kang kepéngin nduwèni watak sing bakal ndadèkaké wong-wong mau dadi kanca nyambut gawé bebarengan karo Gusti Allah lan nampa pangalembana saka Gusti Allah, kudu misahaké awaké saka mungsuh-mungsuhé Gusti Allah, lan njaga kayektèn kang diparingaké déning Kristus marang Yokanan supaya diparingaké marang jagad.” Manuscript Releases, volume 18, 30–36.
The “white raiment” is the righteousness of Christ.
“Sandhangan putih” iku kayektènipun Kristus.
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:7–9.
Sumangga kita bungah lan suka-cita, sarta ngluhuraké Panjenengané; awit palakrama Sang Cempé wis teka, lan garwané wus nyawisaké awaké. Lan marang dhèwèké kaparingaké supaya ngagem mori alus, resik lan putih; amarga mori alus iku kabenerané para suci. Lan dhèwèké ngandika marang aku: Tulisen, Begja wong-wong kang katimbalan menyang pésta palakrama Sang Cempé. Lan dhèwèké ngandika marang aku: Iki pangandikané Allah kang sejati. Wahyu 19:7–9.
The wife made herself ready by applying the threefold remedy offered to Laodicea, and in so doing, transformed herself into a Philadelphian bride. The verses are directly speaking to Adventism, which is represented in the parable of the ten virgins. The virgins are those waiting to go to the wedding they have been called to. The bride made herself ready, for it was granted in Zechariah chapter three, with Joshua and the angel. There her filthy Laodicean garment was removed and replaced with the white linen marriage garment. The remedy bears a second witness within the name of Ellen Gould White. Ellen means a bright and shining light, and represents the eye salve. Gould is the old English word for gold, and means gold. White represents righteousness, and the name was not given to her until 1846, when she married James. Her name then changed to White. The name change and marriage are both symbols of a covenant relationship. Before the marriage her name was Harmon, which means a soldier of peace, as she then was. Ellen White is the Laodicean message, and to reject her is to reject salvation!
Sang garwa wus nyawisake awake kanthi nerapake tamba telu-lapis kang katawakake marang Laodikia, lan kanthi mangkono, ngowahi awake dadi panganten wadon Filadelfia. Ayat-ayat punika kanthi langsung ngandika marang Adventisme, kang kawewujudake ing pasemon babagan sepuluh prawan. Para prawan punika yaiku wong-wong kang ngentosi lunga menyang palakrama kang wus ditimbali marang wong-wong mau. Sang panganten wadon wus nyawisake awake, awit prakawis punika wus kaparingan ing Zakharia bab telu, bebarengan kaliyan Yusak lan malaekat. Ing kana sandhangan reged Laodikia-ne dicopot lan digantos kaliyan sandhangan palakrama saka lenan putih. Tamba punika nggadhahi paseksen kapindho ana ing sajroning asma Ellen Gould White. Ellen ateges pepadhang kang padhang lan sumunar, lan nggambarake salep mripat. Gould iku tembung Inggris kuna kang tegesipun emas, lan ateges emas. White nggambarake kabeneran, lan asma punika durung kaparingake marang piyambakipun nganti taun 1846, nalika piyambakipun nikah kaliyan James. Ing wekdal punika asmanipun owah dados White. Owahing asma lan palakrama punika kalih-kalihipun minangka pralambang sesambetan prajanjian. Sadèrèngipun palakrama, asmanipun Harmon, kang ateges prajurit katentreman, kados dene piyambakipun nalika punika. Ellen White punika pesen Laodikia, lan nampik piyambakipun ateges nampik karahayon!
We will continue to review the twelve Messianic prophecies in the book of Matthew in the next article.
Kita badhé nerusaké nyemak rolas wangsit Mesianik ing kitab Matius ing artikel sabanjuré.
“Revelation 3:14–18 quoted.
“Wahyu 3:14–18 dipunpetik.
“Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.
“Dhuh, gambaran ingkang saèstu nggegirisi! Pinten kathahipun tiyang ingkang wonten ing kaanan ingkang ngédab-édabi punika. Kawula nyuwun kanthi sanget dhateng saben pelados supados nyinau kanthi temen bab tigang saking Kitab Wahyu, awit ing ngriku kaambaraken kaanan samukawis ingkang wonten ing dinten-dinten wekasan. Sinaunen kanthi premati saben ayat ing bab punika, awit lumantar tembung-tembung punika Gusti Yésus ngandika dhateng panjenengan.”
“If ever a people were represented by the Laodicean message, it is the people who have had great light, the revelation of the Scriptures, that Seventh-day Adventists have received.” Manuscript Releases, volume 18, 193.
“Saupama tau ana sawijining bangsa kang dipratelakaké déning piweling Laodikia, iku ya bangsa kang wis nampa pepadhang gedhé, yaiku wahyuing Kitab Suci, kang wis katampa déning para Advent Dina Kaping Pitu.” Manuscript Releases, jilid 18, 193.
“The true commandment-keeping people of God show to the world a character of unspotted integrity, testifying by their own course of action that the law of the Lord is perfect, converting the soul. Thus the Lord Jesus, the Son of God, through His obedience to the law of God, exalted and made that law honorable. God will surely condemn every member of every church claiming to be Seventh-day Adventist, who is not doing Him service, but through pride, selfishness, and worldliness, is showing that the truth of heavenly origin has not worked a reformation in his character.
“Umat Allah sing sejati, yaiku wong-wong sing netepi pepakon, ngetingalaké marang jagad watak kajujuran sing tanpa cacad, sarta nyeksèni lumantar lakuné dhéwé yèn angger-anggeré Pangéran iku sampurna, ngowahi jiwa. Mangkono uga Gusti Yésus, Putrané Allah, lumantar katresnané netepi angger-anggeré Allah, ngluhuraké lan ndadèkaké angger-angger mau kinurmatan. Allah temtu bakal ngukum saben anggota saka saben pasamuwan sing ngakoni dadi Advent Hari Ketujuh, sing ora ngladèni Panjenengané, nanging lumantar gumunggung, pamrih dhéwé, lan kadonyan, malah ngetingalaké yèn bebener sing asalé saka swarga durung nglairaké pambaharuan ing wataké.”
“Please read carefully Revelation 3:15–18. The voice of Jesus Christ is heard. ‘As many as I love, I rebuke and chasten: be zealous therefore [not half-hearted], and repent. Behold, I [your Saviour] stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me. To him that overcometh will I grant to sit with Me in My throne, even as I also overcome, and am set down with My Father in His throne’ [Revelation 3:19–21].
“Mangga maos kanthi teliti Wahyu 3:15–18. Swarané Gusti Yésus Kristus kapireng. ‘Saben wong kang Sun tresnani, Sun tegur lan Sun paukumi: mulané padha sregep [aja setengah ati], lan mratobata. Lah Aku [Juru Slametmu] ngadeg ana ing ngarep lawang, lan thothok-thothok: manawa ana wong krungu swaraningSun lan mbukak lawang, Aku bakal lumebu marani dhèwèké, lan bakal nedha bebarengan karo dhèwèké, lan dhèwèké karo Aku. Sapa kang menang bakal Sun paringi lungguh bebarengan karo Aku ana ing dhamparingSun, kaya déné Aku uga wus menang, lan lenggah bebarengan karo Ramaku ana ing dhamparé’ [Wahyu 3:19–21].”
“Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.
“Punapa gréja-gréja badhé ngatos-atosi pesen Laodikia? Punapa wong-wong mau badhé mratobat, utawi sanadyan pesen kayekten ingkang paling khidmat—piyambakipun punika pesené malaékat ingkang kaping tiga—sampun dipunwartakaken dhateng jagad, tetap kemawon nerusaken gesang wonten ing dosa? Menika pesen sih-rahmat ingkang pungkasan, pepènget pungkasan tumrap jagad ingkang sampun rubuh. Manawi pasamuwaning Allah dados suam-suam, mila pasamuwan punika mboten malih manggèn wonten ing sih-pananing Allah, sami kémawon kaliyan gréja-gréja ingkang dipunlambangaken sampun rubuh lan dados papan dedununging setan-setan, panggenaning sakehing roh najis, lan kurunganing sakehing manuk ingkang najis saha nistha. Tiyang-tiyang ingkang sampun pikantuk kalodhangan kanggé mireng lan nampi kayekten sarta sampun manunggal kaliyan gréja Advent Dina Kapitu, nyebat dhirinipun piyambak dados umat Allah ingkang netepi pepakon-pepakonipun, nanging boten gadhah gesang rohani lan pasrah-bakti dhateng Allah langkung kathah tinimbang gréja-gréja nominal, badhé nampi pageblug-pageblug saking Allah kanthi mesthi kados dene gréja-gréja ingkang nglawan angger-anggering Allah. Mung tiyang-tiyang ingkang kasucekaken lumantar kayekten ingkang badhé dados kulawarga karajan wonten ing dalem-dalem swarga ingkang Kristus sampun tindak nyawisaken tumrap para tiyang ingkang tresna dhateng Panjenenganipun lan netepi pepakon-pepakonipun.
“‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].
“‘Sapa sing kandha, Aku wanuh marang Panjenengané, nanging ora netepi pepakon-pepakoné, wong iku goroh, lan kayektèn ora ana ing njero dhèwèké’ [1 Yohanes 2:4]. Iki nyakup kabèh wong sing ngakoni nduwèni kawruh ngenani Allah lan netepi pepakon-pepakoné, nanging ora nduduhaké iku lumantar pakaryan kang becik. Wong-wong mau bakal nampa manut karo panggawéné. ‘Saben wong kang tetep ana ing Panjenengané ora nglakoni dosa: saben wong kang nglakoni dosa durung tau weruh Panjenengané, lan uga durung wanuh marang Panjenengané’ [1 Yohanes 3:6]. Iki katujokaké marang kabèh anggota pasamuwan, kalebu para anggota pasamuwan-pasamuwan Advent Hari Ketujuh. ‘He bocah-bocah cilik, aja nganti ana wong sing nasaraké kowé: sapa sing nindakaké kabeneran iku bener, kaya Panjenengané iku bener. Sapa sing nglakoni dosa iku asalé saka Iblis; awit Iblis wus nglakoni dosa wiwit wiwitan. Mulané Putraning Allah kapratélakaké, supaya Panjenengané ngrusak pakaryané Iblis. Saben wong kang lair saka Allah ora nglakoni dosa; awit wijiné Panjenengané tetep ana ing njero dhèwèké: lan dhèwèké ora bisa nglakoni dosa, awit wis lair saka Allah. Ing prakara iki anak-anaké Allah lan anak-anaké Iblis padha kababar: sapa waé sing ora nindakaké kabeneran iku dudu kagungané Allah, mangkono uga wong sing ora nresnani saduluré’ [1 Yohanes 3:7–10].”
“All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].
“Kabeh wong sing ngakoni awake minangka wong Advent sing netepi dina Sabat, nanging isih terus urip ana ing dosa, iku para goroh ana ing ngarsané Gusti Allah. Lelakon uripé sing dosa iku nentang pakaryané Gusti Allah. Wong-wong mau nuntun wong liya mlebu ing dosa. Pangandika iku teka saka Gusti Allah marang saben anggota pasamuwan kita, ‘Lan gawea dalan sing lurus kanggo sikilmu, supaya sing pincang aja nganti kesasar saka dalané; nanging kosok baliné supaya iku kawarasaké. Padha ngupayaa katentreman karo kabèh wong, lan kasucèn, tanpa kang mengkono ora ana wong siji waé bakal weruh Gusti: padha ngati-ati kanthi temen supaya aja ana wong kang kakurangan sih-rahmaté Gusti Allah; supaya aja ana oyot pait kang thukul njalari karibedan marang kowé, lan marga saka iku akèh wong dadi kacemaran; supaya aja ana wong laku jina, utawa wong najis kaya Esau, kang ngedol hak pambarepné marga mung saka sak suwir panganan. Awit kowé padha sumurup, manawa sawisé iku, nalika dhèwèké kepéngin nampa warisan berkah mau, dhèwèké katampik; awit dhèwèké ora nemu papan kanggo pamratobat, senajan digolèki kanthi temen nganggo eluh’ [Ibrani 12:13–17].”
“This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 175–177.
“Iki lumaku tumrap akèh wong sing ngakoni pracaya marang kayektèn. Tinimbang nilar pakulinan hawa-nepsuné, wong-wong mau nerusaké langkahé ana ing jalur pendhidhikan sing kliru miturut sofistri pangapusané Iblis. Dosa ora dipirsani minangka dosa. Nurani-nurani wong-wong mau dhéwé wis dinajisaké, atiné wis rusak, malah pikirane tansah rusak tanpa kendhat. Iblis nggunakaké wong-wong mau minangka umpan kanggo nggodha jiwa-jiwa menyang laku najis kang najisaké sakabèhé kaanan. ‘Sapa sing ngrèmèhaké angger-anggeré Musa [kang yaiku angger-anggeré Allah] mati tanpa sih-rahmat adhedhasar paseksèn loro utawa telu: Miturut panemumu, sepira luwih aboté paukuman kang pantes ditanggung déning wong sing wis ngidak-idak Putraning Allah, lan nganggep getihing prajanjèn, kang ndadèkaké dhèwèké kasucèkaké, minangka barang kang ora suci, sarta ngina marang Roh sih-rahmat? Awit kita wanuh marang Panjenengané kang wis ngandika, Pamales iku kagungan-Ku, Aku bakal males, mangkono pangandikané Pangéran. Lan manèh, Pangéran bakal ngadili umaté. Iku prakara kang nggegirisi tumiba ing tanganing Allah kang gesang’ [Ibrani 10:28–31].” Manuscript Releases, jilid 19, 175–177.