The fifth Messianic prophecy in the book of Matthew is the waymark of disappointment and death. On July 18, 2020, the false prediction of the destruction of Nashville, slew Elijah and Moses.

Ramalan Mesianik kaping lima ing kitab Matius iku minangka tenger dalan saka kuciwa lan pati. Ing tanggal 18 Juli 2020, ramalan palsu bab karusakané Nashville matèni Élia lan Musa.

The Fifth Messianic Waymark is the Disappointment of July 18, 2020

Tenger Panandha Mesianik kaping Lima iku yaiku Kacewaaning tanggal 18 Juli 2020

Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. Matthew 2:17, 18.

Mulané kayektenan apa kang wus kaandika déning Nabi Yeremia, mangkéné: “Ana swara kaprungu ing Rama, tangis-pitangis, sesambat, lan sungkawa kang banget; Rakhel nangisi anak-anaké, lan ora gelem dilipur, awit padha wis ora ana.” Matius 2:17, 18.

Prediction

Ramalan

Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. Jeremiah 31:15.

Mangkéné pangandikané Pangéran: Ana swara kaprungu ana ing Rama, ratapan lan panangis kang pait; Rahel nangisi anak-anaké lan ora gelem dilipur marga saka anak-anaké, awit padha wus ora ana. Yeremia 31:15.

Moses and Elijah are slain in the streets of Sodom and Egypt. The last statement of the Old Testament identifies that Elijah would come before the great and dreadful day of the Lord. That dreadful day begins when Michael stands up in Daniel twelve, and announces in Revelation twenty-two that, “he that is just and he who is unjust” will remain in that condition for eternity.

Musa lan Élia dipatèni ana ing lurung-lurungé Sodom lan Mesir. Pranyatan pungkasan ing Prajanjian Lawas negesaké yèn Élia bakal rawuh sadurungé dina gedhé lan nggegirisi saka Pangéran. Dina kang nggegirisi iku wiwit nalika Mikhaèl jumeneng ing Daniel rolas, lan ngumumaké ana ing Wahyu rong puluh loro yèn, “wong kang adil lan wong kang ora adil” bakal tetep ana ing kaanan mau kanggo kalanggengan.

And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.

Lan ing wektu iku Mikhael bakal jumeneng, pangéran agung kang ngreksa anak-anaké bangsamu; lan bakal ana mangsa kasangsaran, kang durung tau ana wiwit ana bangsa nganti tekan wektu iku uga; lan ing wektu iku bangsamu bakal kapitulungan, saben wong kang katemu katulis ana ing kitab. Daniel 12:1.

He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

Sapa sing ora adil, sumangga tetep ora adil; lan sapa sing najis, sumangga tetep najis; lan sapa sing bener, sumangga tetep bener; lan sapa sing suci, sumangga tetep suci. Wahyu 22:11.

Elijah must appear before probation closes, and he gets slain and resurrected in Revelation eleven, just before probation closes. He is resurrected and presents his message until probation closes, where there is then another resurrection, of righteous and wicked.

Élia kudu katon sadurungé mangsa sih-rahmat katutup, lan dhèwèké dipatèni sarta ditangèkaké manèh ing Wahyu sewelas, sakdurungé mangsa sih-rahmat katutup. Dhèwèké ditangèkaké manèh lan martakké piwulangé nganti mangsa sih-rahmat katutup, ing wektu iku banjur ana patangen manèh, yaiku tumrap wong mursid lan wong duraka.

And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel 12:2.

Lan akèh wong saka antarané wong-wong kang turu ana ing lebuing bumi bakal padha tangi, sapérangan marang urip langgeng, lan sapérangan marang kawirangan lan pakèwuh langgeng. Daniel 12:2.

That special resurrection is followed by the Second Coming of Christ, where the righteous dead are resurrected and then a thousand years where the saints judge the lost. At the end of the thousand years there is another resurrection and the third coming of Christ. The line of prophetic resurrections includes the resurrection of the papal beast, but each of the resurrections are a specific subject of God’s prophetic Word. On July 18, 2020, the Laodicean movement of the one hundred and forty-four thousand committed suicide by rebelling against Christ’s command forbidding time applications beyond 1844.

Wungunipun mirunggan punika lajeng katut ing Rawuhipun Kristus ingkang Kaping Kalih, nalika tiyang-tiyang mursid ingkang sampun pejah kawungokaken malih, lan salajengipun wonten sèwu taun nalika para suci ngadili tiyang-tiyang ingkang kesasar. Ing pungkasaning sèwu taun punika wonten kawungokaken malih sanèsipun lan Rawuhipun Kristus ingkang Kaping Tiga. Ranté kawungokaken malih ing nubuatan punika nyakup ugi kawungokaken malihipun kéwan paus, nanging saben kawungokaken malih punika dados jejer tartamtu saking Sabda nubuatipun Allah. Tanggal 18 Juli 2020, gerakan Laodisia saking satus patang puluh sekawan ewu nindakaken lampus kanthi mbrontak dhateng parentahipun Kristus ingkang nglarang pangginakaken wekdal ngluwihi 1844.

A voice was then heard in Rama, meaning pride and self-exaltation. Rachel meaning a good traveler is in mourning because Moses and Elijah are not, and more importantly, they cannot be comforted. They have no comfort, and the Holy Spirit is the Comforter, that would be sent when the voice in the wilderness began in July of 2023.

Sawijining swara banjur keprungu ing Rama, kang tegesé gumunggung lan ngluhuraké awak dhéwé. Rahel, kang tegesé sawijining lelungan kang becik, lagi nandhang sungkawa amarga Musa lan Élia ora ana, lan sing luwih wigati, padha ora bisa dipanglipur. Padha ora nduwèni panglipur, lan Roh Suci iku Sang Panglipur, kang bakal diutus nalika swara ing ara-ara samun wiwit ing Juli 2023.

These things happen just before probation closes, and according to Revelation, just before probation closes the Revelation of Jesus Christ is unsealed. That unsealing is what resurrects Moses and Elijah, who are also Rachel, the good traveler, who had been weeping and mourning for her children, could not be comforted. Her mourning turns to joy when those children are resurrected.

Perkara-perkara iki kelakon pas sadurunge mangsa pangadilan kasempatan katutup, lan miturut Kitab Wahyu, pas sadurunge mangsa pangadilan kasempatan katutup, Wahyuning Gusti Yesus Kristus kabukak segelé. Kabukake segel iku kang nangèkaké Musa lan Elia, sing uga Rachel, wong lumaku kang becik, sing wus nangis lan sesambat merga anak-anaké, lan ora bisa dilipur. Sesambaté malih dadi kabungahan nalika anak-anaké iku ditangèkaké manèh.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Revelation 22:10.

Lan dheweke ngandika marang aku, “Aja ngesahake pangandika-pangandika wangsit saka kitab iki, amarga wektune wis cedhak.” Wahyu 22:10.

Moses and Elijah were dead in the streets of Sodom and Egypt, and just as with Christ, the one hundred and forty-four thousand would be called out of Egypt, when the gathering began in July of 2023.

Musa lan Élia wis mati ana ing dalan-dalané Sodom lan Mesir, lan kaya déné tumrap Kristus, satus patang puluh papat èwu iku bakal katimbali metu saka Mesir, nalika panglumpukan iku diwiwiti ing Juli 2023.

The Sixth Messianic Waymark is the calling out of Egypt in July of 2023

Pratandha dalan Mesianis kaping nem iku yaiku panggilan metu saka Mesir ing Juli 2023

And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Matthew 2:15.

Lan ana ing kono nganti séda Hérodès, supaya kalakon apa kang wis dipangandikakaké déning Pangéran lumantar nabi, mangkéné: Saka Mesir Ingsun wis nimbali PutraningSun. Matius 2:15.

Prediction

Ramalan

When Israel was a child, then I loved him, and called my son out of Egypt. Hosea 11:1.

Nalika Israèl isih bocah, nalika semana Ingsun tresna marang dhèwèké, lan nimbali putra-Ku metu saka Mesir. Hosea 11:1.

Dead in the Egyptian street, a heavenly voice from the wilderness calls Ezekiel’s valley of dead bones to life. That voice began to sound in July of 2023.

Mati ing dalan Mesir, sawijining swara swarga saka ara-ara samun nimbali lebak balung-balung garingé Yeheskiel marang urip. Swara iku wiwit kumandang ing sasi Juli 2023.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

Lan sawisé telung dina lan satengah, Rohing urip saka Allah lumebet marang wong-wong mau, banjur padha ngadeg ana ing sikilé; lan rasa wedi kang gedhé tumiba marang wong-wong sing ndeleng wong-wong mau. Lan wong-wong mau krungu swara gedhé saka swarga ngandika marang wong-wong mau, Munggaha mréné. Lan wong-wong mau munggah menyang swarga ana ing méga; lan mungsuh-mungsuhé padha ndeleng wong-wong mau. Wahyu 11:11, 12.

God calls His Son out of Egypt and He also called Moses out of Egypt, for Moses as the alpha and Jesus as the omega represent the experience of the one-hundred and forty-four thousand, who sing the song of Moses and the Lamb. That song includes the call out of Egypt. In Ezekiel there is represented two steps, that were prefigured by the two steps in the creation of Adam. First the body is formed, and then the breath of life is breathed into the body and it then lives. In Revelation eleven the first step is the entrance of the Spirit of God into the slain, and they then stood upon their feet. When they stand, they are God’s army. What conveys the Spirit in chapter eleven is represented by Ezekiel’s first prophecy. The voice in the wilderness is the prophetic message accompanied by the Holy Spirit.

Gusti nimbali Putra-Né metu saka Mesir, lan Panjenengané uga nimbali Musa metu saka Mesir, awit Musa minangka alfa lan Gusti Yesus minangka omega makili pengalamané wong satus patang puluh papat ewu, kang padha ngidungaké kidungé Musa lan Sang Cempé. Kidung iku nyakup panggilan metu saka Mesir. Ing Yehezkiel katuduhaké ana rong langkah, kang wis diprayogakaké luwih dhisik déning rong langkah sajroning nitahaké Adam. Kaping pisan badan kawangun, banjur ambeganing urip diembusaké menyang badan mau lan banjur dadi urip. Ing Wahyu sewelas langkah kapisan yaiku mlebuing Rohing Allah menyang wong-wong sing wus dipatèni, lan banjur padha madeg ana ing sikilé. Nalika padha madeg, wong-wong iku dadi wadyabalané Allah. Sing nglantaraké Roh ing pasal sewelas iku katuduhaké déning wangsité Yehezkiel kang kapisan. Swara ing ara-ara samun iku yaiku pesen kenabian kang katut dening Roh Suci.

The book of Matthew contains the twelve chapters that are the omega to the twelve chapters in Genesis that provide two witnesses which represent the covenant with the one hundred and forty-four thousand. Those men and women are sealed for eternity in a relationship of Divinity combined with their humanity. They become the sign for the eleventh-hour workers.

Kitab Matius ngandhut rolas pasal sing dadi omega tumrap rolas pasal ing Purwaning Dumadi, kang nyawisaké loro seksi sing makili prejanjian karo wong satus patang puluh papat èwu. Wong lanang lan wong wadon mau dimeterèkké kanggo kalanggengan ana ing sesambetan kaallahan kang dipadukaké karo kamanungsané. Wong-wong mau dadi pratandha tumrap para buruh ing jam kaping sewelas.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

“Pakaryané Sang Roh Suci iku ngyakinaké jagad bab dosa, bab kabeneran, lan bab pangadilan. Jagad mung bisa diwènèhi pepènget kanthi ndeleng wong-wong sing pracaya marang kayektèn kasucèkaké lumantar kayektèn iku, tumindak manut paugeran-paugeran kang luhur lan suci, lan nedahaké kanthi teges lan luhur garis pambédané antarané wong-wong sing netepi pepakoné Allah lan wong-wong sing ngidak-idak iku ana ing sangisoré sikilé. Kasucèn déning Sang Roh nandhani béda antarané wong-wong sing nduwèni meteriné Allah lan wong-wong sing netepi dina palereman palsu. Nalika pacoban iku rawuh, bakal katuduh kanthi cetha apa tandhané kéwan iku. Iku yaiku netepi dina Minggu. Wong-wong sing sawisé krungu kayektèn, isih terus nganggep dina iku suci, ngasta tandha-tangané manungsa dosa, kang nyangka bisa ngowahi mangsa lan angger-angger.” Bible Training School, December 1, 1903.

The ensign of the one hundred and forty-four thousand when they are called up to heaven in chapter eleven of Revelation, they are first called out of Egypt, which is where they were slain. A voice from the wilderness calls them out of Egypt, that they would be the sign for the eleventh-hour workers. Their resurrection in 2024 is also represented as a birth, and an awakening depending on which illustration is being identified. In terms of a birth, they are those who fulfill the parable of the ten virgins, and in this sense, their birth is a virgin birth, and they are the sign.

Panji saka wong satus patang puluh papat ewu iku, nalika padha katimbalan munggah menyang swarga ing pasal sewelas kitab Wahyu, dhisik padha katimbalan metu saka Mesir, yaiku panggonan ing ngendi padha dipateni. Ana swara saka ara-ara samun kang nimbali wong-wong mau metu saka Mesir, supaya padha dadi pratandha tumrap para buruh ing jam kaping sewelas. Wunguné padha ing taun 2024 uga kawejokake minangka sawijining kalairan, lan sawijining tangi gumantung marang ilustrasi endi kang lagi diidentifikasi. Ing babagan kalairan, padha iku wong-wong kang netepi pasemon bab sepuluh prawan, lan ing pangertèn iki, kalairané iku kalairan prawan, lan padha iku pratandha.

The Seventh Messianic Waymark is 2024

Tenger Mesianik kapitu punika taun 2024

Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:22, 23.

Sakèhé iki kelakon, supaya kalakon apa kang wis dingandikakaké déning Pangéran lumantar nabi, mangkéné: Lah, sawijining prawan bakal ngandheg lan nglairaké anak lanang, lan wong-wong bakal nyebut asmané Imanuel, kang tegesé: Gusti Allah nunggil karo kita. Matius 1:22, 23.

Prediction

Ramalan

Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14.

Mulane Pangeran piyambak bakal maringi kowe pratandha; Lah, sawijining prawan bakal ngandheg lan nglairake anak lanang, sarta bakal nyeluk asmane Imanuel. Yesaya 7:14.

There were signs in the history of Moses and Christ, as there were in Millerite history. In the last days, Laodicean Adventism will be seeking after a sign, and their only sign, is the sign of Jonah. There is also a sign for those who are resurrected in 2024. Their sign is the “seven times” of Leviticus twenty-six.

Ana pratandha-pratandha ing sajarahé Musa lan Kristus, kaya déné ana uga ing sajarah Millerit. Ing dina-dina pungkasan, Adventisme Laodikia bakal nggolèki sawijining pratandha, lan pratandha siji-sijiné, yaiku pratandhané Yunus. Ana uga pratandha tumrap wong-wong sing kawungokaké manèh ing taun 2024. Pratandhané yaiku “pitu kaping” ing Imamat rong puluh enem.

And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. 2 Kings 19:29–31.

Lan iki bakal dadi pratandha marang sira: ing taun iki sira bakal mangan apa kang tuwuh dhewe, lan ing taun kapindho apa kang metu saka iku uga; lan ing taun katelu, nyebara, lan ngundhuh, lan nandura pakebonan anggur, sarta mangan wohe. Lan turahing wong saka brayat Yehuda kang wus luput bakal sapisan maneh ngoyot ing ngisor lan ngasilake woh ing dhuwur. Awit saka Yerusalem bakal metu sawenehing turahan, lan wong-wong kang luput saka Gunung Sion; semangatira Sang Yehuwah Gustining sarwa tumitah kang bakal nindakake iki. 2 Para Raja 19:29–31.

And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. Leviticus 25:20–22.

Lan manawa kowe padha muni, Apa kang bakal dakpangan ing taun kapitu? lah kita ora bakal nyebar wiji, lan uga ora nglumpukake pametu kita: Mangka Aku bakal marentahaké berkah-Ku marang kowe ing taun kaping nem, lan iku bakal ngasilaké woh kanggo telung taun. Lan kowe bakal nyebar wiji ing taun kaping wolu, lan isih bakal mangan saka woh lawas nganti tekan taun kaping sanga; nganti woh-wohané metu, kowe bakal mangan saka panyimpen lawas. Leviticus 25:20–22.

Those who escape, are also represented as the outcasts of Israel, and they were cast out by their brethren which hated them. Their brethren cast them out, for they hated them because they could not refute the sabbath truth represented by Moses’ “seven times.”

Wong-wong sing lolos uga dipratandhakaké minangka wong-wong buwangané Israèl, lan padha kabuwang déning para saduluré sing sengit marang wong-wong mau. Para saduluré ngusir wong-wong mau, awit padha sengit marang wong-wong mau marga ora bisa mbantah bebener Sabat sing dipratandhakaké déning “ping pitu”-né Musa.

The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel. Psalms 147:2.

Pangeran Yehuwah mbangun Yerusalem; Panjenengané nglumpukaké para wong buwangané Israèl. Jabur 147:2.

The Lord began gathering the remnant in July 2023, and the remnant are the “outcasts” of Israel. In July 2023, He set His hand a second time to gather His outcasts. He set His hand in 1849 a second time, in advance of the omega light of Moses seven times in 1856. The alpha light was represented by Miller’s first prophetic discovery—Moses’ seven times.

Pangéran wiwit nglumpukaké para sisihan ing Juli 2023, lan para sisihan iku yaiku “wong-wong buwangan” saka Israèl. Ing Juli 2023, Panjenengané nglempakaké tangané kaping pindho kanggo nglumpukaké para wong buwangané. Panjenengané nglempakaké tangané ing taun 1849 kaping pindho, sadurungé pepadhang omega saka pitung wektu Musa ing taun 1856. Pepadhang alpha diwakili déning panemuan profetik kapisané Miller—pitung wektu Musa.

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. 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. 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. Isaiah 11:10–12.

Lan ing dina iku bakal ana oyoting Isai, kang bakal ngadeg dadi panji tumrap para bangsa; marang Panjenengane para bangsa liya bakal padha ngupaya; lan papan panggenaning panguwasane bakal mulya. Lan bakal kelakon ing dina iku, manawa Gusti bakal ngacungake astane maneh kaping pindho kanggo mbalekake turahaning umate, kang isih kari, saka Asyur, lan saka Mesir, lan saka Pathros, lan saka Kusy, lan saka Elam, lan saka Sinear, lan saka Hamat, lan saka pulo-pulo ing segara. Lan Panjenengane bakal ngedegake panji tumrap para bangsa, lan bakal nglumpukake para wong buwangan saka Israel, lan ngempalake wong-wong Yehuda kang kasebar saka patang pojoking bumi. Yesaya 11:10–12.

When the outcasts are lifted up as the sign, they will then gather the eleventh-hour workers, who can “only be warned by seeing” “the difference between those who have the seal of God, and those who keep a spurious rest-day.” The sign for the eleventh-hour workers is the outcasts, and the sign OF the outcasts, is the enigma of, eating “this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.”

Nalika para wong buwangan diangkat dadi pratandha, banjur wong-wong iku bakal nglumpukake para buruh jam kaping sewelas, sing “mung bisa dipèngeti kanthi ndeleng” “béda antarané wong-wong kang nduwèni segel Allah, lan wong-wong kang netepi dina pangaso palsu.” Pratandhané tumrap para buruh jam kaping sewelas iku para wong buwangan, lan pratandha KANGGO para wong buwangan iku sawijining wewadi bab mangan “ing taun iki samubarang kang thukul déwé, lan ing taun kapindho apa kang metu saka iku uga; lan ing taun katelu kowé padha nyebara, lan ngundhuh panèn, lan nandur pakebonan anggur, lan mangan wohé.”

The enigma of the passage is that it represents the “seven times” of Leviticus twenty-five and twenty-six. The Sabbath of the land resting is a component of the covenant that identifies both the blessing or the curse, of either observing or rejecting the seventh-year rest for the promised land. The sign of the one hundred and forty-four thousand is the component of the threefold promise of the covenant that is represented by the seventh-year Sabbath of the land. The foundational truth of the “seven times,” identifies one of three elements of the covenant that promises a new heart and mind, and a new body and also a land to live in.

Teka-teki saka wacana iki yaiku manawa iku nggambarake “pitu mangsa” ing Imamat kaping rong puluh lima lan rong puluh enem. Sabat pamrihing tanah minangka sawijining unsur saka prajanjian kang nandhani becik berkah utawa paukuman, yaiku manawa ngreksa utawa nampik pangaso taun kapitu tumrap tanah prasetyan. Tandha saka satus patang puluh papat ewu iku minangka sawijining unsur saka prasetyan telung lapis ing sajroning prajanjian kang dilambangake déning Sabat taun kapitu kanggo tanah. Kayektèn dhasar bab “pitu mangsa” iku nandhani salah siji saka telu unsur prajanjian kang njanjèkaké ati lan pikiran anyar, sarta badan anyar lan uga tanah kang dadi papan panggonan.

The seventh-day Sabbath is the sign between God and His people, but that seventh-day Sabbath also represents the covenant responsibility given to ancient Israel. They were to be the protectors, the depositaries of the Ten Commandments. Sister White is clear that modern Israel in 1844 in alignment with ancient Israel was made the depositaries of not only the Ten Commandments, but also of God’s prophetic Word.

Sabat dina kapitu iku pratandha antarané Gusti Allah lan umaté, nanging Sabat dina kapitu iku uga nggambarake tanggung jawab prajanjian kang dipasrahaké marang Israèl kuna. Wong-wong mau kudu dadi para pangreksa, para panyimpening Sepuluh Préntah. Sister White kanthi cetha nerangaké yèn Israèl modhèren ing taun 1844, salaras karo Israèl kuna, wus katetepaké dadi para panyimpening ora mung Sepuluh Préntah, nanging uga Sabda kenabiané Gusti Allah.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Gusti Allah wis nimbali pasamuwan-Nipun ing jaman punika, kados dene Panjenengane nimbali Israel kuna, supados ngadeg dados pepadhang ing bumi. Lumantar lading agenging kayekten, yaiku pekabaran malaekat kapisan, kapindho, lan katelu, Panjenengane sampun misahaken piyambakipun saking pasamuwan-pasamuwan lan saking donya, supados ndhatengaken wong-wong mau dhateng cedhak ingkang suci kaliyan Panjenengane piyambak. Panjenengane sampun ndadosaken wong-wong mau minangka para pangreksa angger-angger-Nipun lan sampun masrahaken dhateng wong-wong mau kayekten-kayekten ageng ngenani pitedahing para nabi kangge wekdal punika. Kados dene sabda-sabda suci ingkang kapitadosaken dhateng Israel kuna, punika sadaya minangka titipan suci ingkang kedah dipunwartakaken dhateng donya. Katiga malaekat wonten ing Wahyu 14 nggambaraken umat ingkang nampi pepadhanging pekabaran Gusti Allah lan lajeng medal dados piranti-piranti-Nipun kangge ngumandhangaken pepeling punika ing salebeting dawa lan ambaning bumi.” Testimonies, jilid 5, 455.

The Ten Commandments are represented by the sign of the seventh-day Sabbath, and the laws of prophecy are represented by the seventh-year Sabbath. Laodicean Seventh-day Adventism will be greatly embarrassed when they jump ship and begin worshipping the sun, but the Sabbath commandment they first rejected is Moses’ “seven times.”

Sepuluh Préntah dipralambangaké déning tandha Sabat dina kapitu, lan angger-anggering ramalan dipralambangaké déning Sabat taun kapitu. Adventisme Dina-Kapitu Laodikia bakal banget kawirangan nalika padha nilar iman lan wiwit nyembah srengéngé, nanging préntah Sabat sing dhisik padha tampik iku yaiku “pitung kaping” kagungané Musa.

To win the promised land God’s people must understand and uphold not only the seventh-day Sabbath, but also the seven-year Sabbath. Laodicean Adventism cannot refute this biblical truth, though they cover it with lies. This is the root of their hatred that leads them to cast out those who will be the ensign.

Kanggo ngrebut tanah prasetyan, umating Allah kudu mangertèni lan njunjung ora mung Sabat dina kapitu, nanging uga Sabat pitung taun. Adventisme Laodikia ora bisa mbantah bebener biblikal iki, sanadyan padha nutupi nganggo goroh. Iki minangka oyoding sengité wong-wong mau, sing ndadèkaké padha mbuwang metu wong-wong sing bakal dadi panji.

“Most of my father’s family were full believers in the advent, and for bearing testimony to this glorious doctrine seven of us were at one time cast out of the Methodist Church. At this time the words of the prophet were exceedingly precious to us: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.

“Akèh saka kulawargané bapakku padha dadi pracaya temenan marang advent, lan merga neksèni piwulang kang mulya iki, pitu wong saka antarané aku lan kulawargaku tau ing sawijining wektu diusir saka Gréja Methodist. Ing wektu iku pangandikané nabi dadi banget aji tumrap aku lan kulawargaku: ‘Para sadulurmu kang sengit marang kowé, kang ngusir kowé marga saka Asma-Ku, padha kandha, Muga-muga Sang Yéhuwah kaluhuraké: nanging Panjenengané bakal ngatingal kanggo kabungahanmu, lan wong-wong iku bakal padha kawirangan.’ Yesaya 66:5.”

“From this time, up to December, 1844, my joys, trials, and disappointments were like those of my dear Advent friends around me. At this time I visited one of our Advent sisters, and in the morning we bowed around the family altar. It was not an exciting occasion, and there were but five of us present, all women. While I was praying, the power of God came upon me as I had never felt it before. I was wrapped in a vision of God’s glory, and seemed to be rising higher and higher from the earth, and was shown something of the travels of the Advent people to the Holy City, as narrated below.” Early Writings, 13.

“Wiwit wektu iki nganti tekan Désèmber 1844, kabungahanku, pacobanku, lan pepesthenku padha kaya kang dialami déning para kanca Adventku kang dakasihi ing sakubengku. Ing wektu iki aku ngunjungi salah sawijining sadulur wadon Advent kita, lan ing wayah ésuk aku padha sujud ngubengi mesbèh kulawarga. Iku dudu sawijining kalodhangan kang nggegirisi, lan ing kana mung ana lima wong, kabèh wadon. Nalika aku lagi ndedonga, kuwasané Allah tumurun marang aku kaya durung tau dakrasakaké sadurungé. Aku kabungkus ing sajroning wahyu kamulyané Allah, lan kaya-kaya saya munggah saya dhuwur saka bumi, lan dituduhaké sapérangan lelampahané umat Advent tumuju ing Kutha Suci, kaya kang dicritakaké ing ngisor iki.” Early Writings, 13.

Ellen White’s first vision, was given when five women, (representing five wise virgins) were gathered together after being cast out by their brethren that hated them. They hated them for the doctrine of the Second Coming, thus typifying the outcasts of the latter days.

Wahyu kapisan Ellen White kaparingaké nalika ana limang wanita, (nglambangaké limang prawan wicaksana) padha kaklumpuk bebarengan sawisé dipundhudhah metu déning para saduluré sing sengit marang wong-wong mau. Wong-wong mau sengit amarga piwulang bab Rawuhipun kaping Kalih, mula kanthi mangkono dados pralambang tumrap para wong buwangan ing jaman pungkasan.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

“Aku weruh manawa gréja nominal lan para Adventis nominal, kaya Yudas, bakal ngulungaké kita marang wong Katulik supaya olèh pangaribawané kanggo nglawan kayektèn. Banjur para suci bakal dadi umat sing ora katon cetha, sathithik kang dikenal déning wong Katulik; nanging gréja-gréja lan para Adventis nominal sing ngerti bab pracaya lan adat-kabiasaan kita (amarga padha sengit marang kita marga saka dina Sabat, awit padha ora bisa mbantah iku) bakal ngulungaké para suci lan nglaporaké wong-wong mau marang wong Katulik minangka wong-wong kang nglirwakaké pranatan-pranataning rakyat; yaiku, manawa padha netepi Sabat lan nglirwakaké Minggu.

“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

“Banjur para Katulik mrentah wong-wong Protestan supaya maju, lan ngetokaké pranatan yèn sakèhé wong kang ora gelem netepi dina kapisan ing minggu, tinimbang dina kapitu, kudu dipatèni. Lan para Katulik, kang cacahé akèh, bakal ndhukung wong-wong Protestan. Para Katulik bakal maringaké kuwatané marang gambaring kéwan iku. Lan wong-wong Protestan bakal tumindak kaya dene biyungé wis tumindak sadurungé wong-wong mau, yaiku nyirnakaké para suci. Nanging sadurungé pranatan mau ngasilaké utawa nggawa woh, para suci bakal kaluwaraké déning Swarane Gusti Allah.” Spalding and Magan, 1, 2.

The “nominal” (meaning in name only), “Adventists, like Judas, would betray us to the Catholics.” They did so because “they hated” the outcasts “on account of the Sabbath.” Nominal Adventists profess to observe the seventh-day Sabbath, so this cannot be the Sabbath that is referenced. They hate the outcasts, for they know that they cannot refute the foundational truth of Moses’ seven times, that was the alpha understanding of Elijah in the person of William Miller.

Para “Adventis” sing mung nominal (tegesé mung ana ing jeneng waé), “bakal ngulungaké kita marang wong Katulik, kaya Yudas.” Wong-wong mau nindakaké mangkono amarga “padha sengit” marang para wong sing katundhung “marga saka Sabat.” Adventis nominal ngakoni yèn padha netepi Sabat dina kapitu, mula iki dudu Sabat sing dirujuk ing kéné. Wong-wong mau sengit marang para wong sing katundhung, amarga padha ngerti yèn padha ora bisa mbantah kayektèn dhasar bab pitu mangsa kagungané Musa, kang dadi pangerten alfa saka Élia ana ing pribadiné William Miller.

“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

“Gusti Allah ora maringi kita sawijining piwulang anyar. Kita kudu martakaké piwulang sing ing taun 1843 lan 1844 nggawa kita metu saka gréja-gréja liyané.” Review and Herald, 19 Januari 1905.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

“Kabèh pesen sing kaparingaké wiwit taun 1840–1844 kudu digawé kuwat lan ngyakinaké ing wektu iki, amarga ana akèh wong sing wis kelangan pituduhé. Pesen-pesen iku kudu tekan marang kabèh gréja.” Manuscript Releases, jilid 21, 437.

“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

“Bebener-bebener kang kita tampa ing taun 1841, ’42, ’43, lan ’44 saiki kudu disinaoni lan diwartakake.” Manuscript Releases, volume 15, 371.

“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

“Pepèling iku wis rawuh: Ora ana apa-apa sing kena diidini mlebu sing bakal ngganggu dhasar iman kang wis kita bangun wiwit pesen iku rawuh ing taun 1842, 1843, lan 1844. Aku ana ing sajroning pesen iki, lan wiwit semana aku wis ngadeg ana ing ngarsané jagad, setya marang pepadhang kang wis diparingaké Allah marang kita. Kita ora duwe ancas kanggo nyingkiraké sikil kita saka papan dhasar kang wus dadi panggonané, nalika saben dina kita ngupaya Gusti lumantar pandonga kang temen, nggolèki pepadhang. Apa kowé ngira yèn aku bisa ninggalaké pepadhang kang wis diparingaké Allah marang aku? Iku kudu kaya Watu Karanging Jaman. Iku wis nuntun aku wiwit nalika kaparingaké.” Review and Herald, April 14, 1903.

Judas is not a symbol of the Sanhedrin made up of Sadducees and Pharisees, Judas was one of the twelve disciples. He was one of the covenant bride, which Christ was about to marry at Pentecost. The betrayal against the outcasts comes from Judas, the Laodicean Seventh-day Adventist church. They are represented with many symbols, such as the Levites who are rejected by the Messenger of the Covenant in Malachi three. The Levites are separated at that purging, and their number is 25, whether faithful or unfaithful. The Levites are purged in advance of being lifted up as an offering, as in former years.

Yudas dudu pralambang Sanhedrin kang kasusun saka wong-wong Saduki lan Farisi; Yudas iku salah siji saka rolas murid. Panjenengané iku salah siji saka mempelai prajanjian, kang arep dipun kawini déning Kristus ing Pentakosta. Pangkhianatan tumrap para wong buwangan iku asalé saka Yudas, yaiku greja Advent Dina-Kaping Pitu Laodikia. Wong-wong mau dipralambangi kanthi akèh pralambang, kayata para wong Lèwi kang ditampik déning Utusaning Prajanjian ing Maleakhi telu. Para wong Lèwi dipisahaké ing sajroning panyucèn mau, lan cacahé iku 25, manawa setya utawa ora setya. Para wong Lèwi disucèkaké luwih dhisik sadurungé diangkat dadi pisungsung, kaya ing taun-taun biyèn.

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

Panjenengané bakal lenggah minangka wong sing nyepuh lan nyucekaké slaka; lan Panjenengané bakal nyucekaké para putrané Lewi, lan ngresiki wong-wong mau kaya emas lan slaka, supaya padha nyaosaké pisungsung marang Pangéran kanthi kabeneran. Banjur pisungsungé Yéhuda lan Yérusalèm bakal ndadosaké renaning Pangéran, kaya ing jaman kuna, lan kaya ing taun-taun biyèn. Maleakhi 3:3, 4.

The Levites are the offering, for they perfectly reflect the character of Christ, who is the great offering. When those twenty-five Levites are lifted up as an offering, the twenty-five counterfeit Levites are bowing to the sun in Ezekiel 8.

Para wong Lewi iku kurban pisungsung, awit padha nggambarake kanthi sampurna watake Kristus, kang dadi kurban pisungsung kang agung. Nalika rong puluh lima wong Lewi iku diangkat minangka kurban pisungsung, rong puluh lima wong Lewi palsu iku padha sujud marang srengéngé ing Yehezkiel 8.

Judas does not only represent a wicked Levite, but he is also a wicked priest that has been prepared for thirty years, as represented by Judas’ thirty pieces of silver.

Yudas ora mung nggambarake sawijining wong Lewi kang ala, nanging iya minangka imam ala kang wus disawisake sajrone telung puluh taun, kaya kang kaambangake déning telung puluh dhuwit péraké Yudas.

Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. Matthew 27:3–5.

Banjur Yudas, kang wis ngulungaké Panjenengané, nalika weruh yèn Panjenengané wis katemtokaké paukuman, banjur getun banget lan mbalèkaké telung puluh dhuwit slaka mau marang para imam kepala lan para pinituwa, pangucapé: Aku wis dosa, awit aku wis ngulungaké getih wong sing tanpa luput. Nanging wong-wong mau padha mangsuli: Apa urusané kuwi karo aku? Delengen dhéwé. Banjur dhèwèké mbalang dhuwit slaka mau ing Padalemané Allah, banjur lunga, lan tindak nggantung awaké dhéwé. Matius 27:3–5.

The thirty pieces of silver that Judas cast out, represents the Messenger of the Covenant casting out (purging) the dross (counterfeit silver) in Malachi three. That wicked priesthood was represented by the rebellion of Korah, Dathan and Abiram and the rebels of 1888. The wicked priesthood is swallowed up when the United States, the earth-beast opens up its mouth. Then fire destroys their followers, during the full outpouring of the latter rain, that begins at the Sunday law.

Telung puluh keping salaka sing dibalangaké Yudas iku nggambaraké Utusaning Prajanjian nalika mbuwang metu (ngresiki) rereged (salaka palsu) ing Malakhi telu. Kaimaman kang duraka mau diwakili déning pambrontakané Korah, Datan lan Abiram, sarta para pambrontak taun 1888. Kaimaman kang duraka iku katelèn nalika Amérika Sarékat, kéwan bumi, mbukak cangkemé. Banjur geni numpes para pandhèrék-é, sajroning panuwangan kebak udan pungkasan, kang diwiwiti ing angger-angger dina Minggu.

The virgin birth as a sign in Christ’s day, represents the sign of the wise virgins in the latter days. In that period the Sanhedrin, the Laodicean Seventh-day Adventist church will seek for a sign, but will be unable to see the only sign given to Laodicea. The sign for the great multitude, the eleventh-hour workers is seeing men and women keeping the seventh-day Sabbath during the Sunday law testing period. The sign of the remnant in their controversy with the former covenant people is the seventh-year Sabbath, representing the foundations of Adventism as identified as the central pillar of both of Habakkuk’s sacred tables. The sign given to Laodicean Adventism is the sign of Jonah, which is addressed in the dialogue between Christ and Peter.

Lair prawan minangka sawijining pratandha ing jamané Kristus, nggambarake pratandha para prawan wicaksana ing dina-dina pungkasan. Ing mangsa iku Sanhedrin, yaiku gréja Advent Dina Kapitu Laodikia, bakal nggolèki sawijining pratandha, nanging ora bakal bisa ndeleng pratandha siji-sijiné kang kaparingaké marang Laodikia. Pratandha kanggo wong akèh sing gedhé, yaiku para buruh jam kaping sewelas, yaiku nyumurupi para priya lan para wanita netepi Sabat dina kapitu sajroning mangsa pangujian angger-angger Minggu. Pratandha umat sésa sajroning pasulayané karo umat prajanjian kang biyèn yaiku Sabat taun kapitu, kang makili dhasar-dhasaré Adventisme, kaya dene dipracaya minangka pilar utama ing kaloroné méja suci Habakuk. Pratandha kang kaparingaké marang Adventisme Laodikia yaiku pratandhané Yunus, kang kabahas ing pasamuwan antarané Kristus lan Pétrus.

When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am?

Nalika Gusti Yesus rawuh ing wewengkon Kaisaréa Filipi, Panjenengané ndangu marang para sakabate, pangandikané: “Miturut pangandikané wong-wong, Aku iki, Putraning Manungsa, sinten?” Wangsulané para sakabat mau: “Ana kang matur bilih Paduka punika Yohanes Pembaptis; liyane Élia; lan ana uga kang ngandika Yérémia, utawa salah siji saka para nabi.” Panjenengané ngandika marang wong-wong mau: “Nanging miturut kowé, Aku iki sinten?”

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.

Simon Pétrus banjur mangsuli sarta ngandika, “Paduka punika Kristus, Putraning Allah ingkang gesang.” Gusti Yésus banjur mangsuli sarta ngandika dhateng panjenenganipun, “Rahayu sira, Simon Barjona; awit daging lan getih boten nyarwakaken punika dhateng sira, nanging Rama-Ku ing swarga. Lan Aku ugi ngandika dhateng sira, bilih sira punika Pétrus, lan ing nginggilipun watu karang punika Aku badhé ngadegaken pasamuwan-Ku; lan gapura neraka boten badhé ngawonaken punika. Lan Aku badhé maringi kunci-kunci Kratoning Swarga dhateng sira; lan samukawis ingkang kaiket déning sira wonten ing bumi badhé kaiket wonten ing swarga; lan samukawis ingkang kalepasaken déning sira wonten ing bumi badhé kalepasaken wonten ing swarga.”

Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

Sakbanjuré, Panjenengané dhawuh marang para sakabate, supaya aja padha nyaritakaké marang sapa waé yèn Panjenengané iku Yésus Sang Kristus. Matius 16:13–20.

The sign for the Sanhedrin, and therefore Adventism is the sign of Jonah. Simon Barjona is introduced into the passage as a symbol of a covenant man, for his name is about to be changed. Abram’s name was changed at the covenant. Saul’s named was changed to Paul. Jacob’s name was changed to Israel. Those three witnesses establish that when a biblical character’s name is changed, they represent a covenant man, and therefore typify the last covenant people, who are the one hundred and forty-four thousand. Those three witnesses also establish that a covenant man’s name represents the prophetic symbolism associated with the person whose name is changed. Saul means “selected,” for he was selected to carry the gospel to the Gentiles. His name was changed to Paul, meaning small, for he in his own eyes was the smallest of the apostles, for he had persecuted God’s church. Jacob the supplanter, was changed in both name and experience to an overcomer, as Israel means. Peter’s name was Simon, meaning one who hears; and Barjona, meaning the son of Jonah.

Tandha kanggo Sanhedrin, lan mulane Adventisme, yaiku tandha Yunus. Simon Barjona dipunwedharaken ing wacana punika minangka pralambang manungsa prajanjian, awit asmanipun badhe dipunowahi. Asmanipun Abram dipunowahi nalika prajanjian. Asmanipun Saul dipunowahi dados Paul. Asmanipun Yakub dipunowahi dados Israel. Katiga seksi punika netepaken bilih nalika asma satunggaling paraga Alkitab dipunowahi, piyambakipun makili manungsa prajanjian, lan mulane dados pralambang umat prajanjian pungkasan, yaiku satus patang puluh papat ewu. Katiga seksi punika ugi netepaken bilih asmanipun manungsa prajanjian makili pralambang kenabian ingkang kaiket kaliyan tiyang ingkang asmanipun dipunowahi. Saul ateges “ingkang kapilih,” awit piyambakipun kapilih kangge ngasta Injil dhateng para bangsa liya. Asmanipun dipunowahi dados Paul, ingkang ateges alit, awit wonten ing paningalipun piyambak, piyambakipun ingkang paling alit ing antawisipun para rasul, awit piyambakipun sampun nganiaya pasamuwaning Allah. Yakub, sang panyilep, dipunowahi wonten ing asma lan pengalaman dados satunggaling pamenang, kados maknanipun Israel. Asmanipun Pétrus punika Simon, ingkang ateges tiyang ingkang mireng; lan Barjona, ingkang ateges putranipun Yunus.

Peter is representing the last generation of Jonah, for he was Jonah’s son. Jonah means “dove,” and Simon is he who heard the message of the dove, and Simon Barjona had heard the message of the anointing of Jesus, when He was baptized and became Jesus Christ, and the Holy Spirit descended in the form of a dove. The message of Jonah was the message of the dove which represented the anointing of Jesus with power at His baptism. The message of Jonah was represented as Jonah being three days in the belly of a whale. Those three days are the three days of Passover to the feast of first fruits, which are typified by Christ’s baptism and by Jonah’s time in the belly of the whale.

Pétrus nggambarake generasi pungkasan saka Yunus, amarga dhèwèké iku putrané Yunus. Yunus tegesé “manuk dara,” lan Simon iku wong kang wis krungu pesen saka manuk dara, lan Simon Barjona wis krungu pesen bab pangurapané Yésus, nalika Panjenengané kabaptis lan dadi Yésus Kristus, lan Roh Suci tumedhak ing wujud manuk dara. Pesené Yunus iku pesen saka manuk dara kang nggambarake pangurapané Yésus kanthi kakuwatan nalika baptisané. Pesené Yunus kaawakaké lumantar Yunus kang ana telung dina ing weteng iwak paus. Telung dina mau iku telung dina saka Paskah nganti riyaya woh kawitan, kang dadi pralambang lumantar baptisané Kristus lan lumantar wektu Yunus ana ing weteng iwak paus.

The sign of Jonah is the sign of the anointing of Christ at His baptism, which typifies the descent of the angel of Revelation eighteen on 9/11. 9/11 began a three-step testing process as represented by Jonah’s three days. Those three steps are also illustrated in Millerite history. August 11, 1840 marked the test of the first angel, April 19, 1844 the test of the second angel and October 22, 1844 the third test. Those three steps represent 9/11, July 18, 2020 and the Sunday law.

Tandha Yunus iku tandha pamleseting Sang Kristus ing baptisan-É, kang dados pralambang tumuruning malaékat saka Wahyu wolulas ing 9/11. 9/11 miwiti sawijining proses pangujian telung tataran kados ingkang dipralambangaké déning telung dinané Yunus. Telung tataran punika ugi kagambaraken wonten ing sajarah Millerite. 11 Agustus 1840 nandhani ujian malaékat kapisan, 19 April 1844 ujian malaékat kapindho, lan 22 Oktober 1844 ujian katelu. Telung tataran punika nggambaraken 9/11, 18 Juli 2020, lan undhang-undhang Minggu.

At the Sunday law, Jonah is spat out of the mouth of a fish, right where Christ is spitting Laodicea out of His mouth, which is right where Balaam’s ass opens his mouth and speaks, which is right where John the Baptist’s father Zechariah speaks, which is also where the United States speaks as a dragon. Jonah then gives the final warning to the world as the symbol of those who were resurrected with Moses and Elijah in 2024. Those souls died in the streets of Sodom and Egypt, and are thereafter resurrected as Ezekiel’s mighty army. At their resurrection they become the sign of Jonah, for he represents those who have died and are resurrected to give the final message to Nineveh. Jonah in the belly of the whale, Daniel in the lion’s den, John in the pot of boiling oil represent the one hundred and forty-four thousand who have experienced a symbolic death and resurrection. The anointing at 9/11 unto the resurrection of Ezekiel’s mighty army represents the baptism of Christ unto His resurrection.

Nalika hukum Minggu dileksanakake, Yunus dimuntahaké metu saka cangkeme iwak, pas ing panggonan Kristus ngluntahaké Laodikia metu saka cangkemé, yaiku uga ing panggonan kuldiné Bileam mbukak cangkemé lan ngandika, yaiku uga ing panggonan Zakharia, bapaké Yohanes Pambaptis, ngandika, kang uga dadi panggonan Amerika Sarékat ngandika minangka naga. Sawisé iku Yunus maringi pepéling pungkasan marang jagad minangka pralambang saka wong-wong sing wis ditangèkaké bebarengan karo Musa lan Élia ing taun 2024. Jiwa-jiwa iku padha mati ana ing dalan-dalané Sodom lan Mesir, lan sawisé iku ditangèkaké manèh minangka wadya-bala gedhé kagungané Yéhezkiel. Nalika tanginé manèh, wong-wong mau dadi tandha Yunus, awit dhèwèké makili wong-wong sing wis mati lan ditangèkaké manèh kanggo maringi pekabaran pungkasan marang Niniwé. Yunus ing weteng paus, Daniel ing guwa singa, Yohanes ing panci lenga sing nggodhok makili satus patang puluh papat èwu wong sing wis ngalami pati lan wunguné manèh kanthi pralambang. Pengurapan ing 9/11 tumuju marang wunguné manèh wadya-bala gedhé kagungané Yéhezkiel makili baptisané Kristus tumuju marang wunguné manèh Panjenengané.

The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. Matthew 16:1–4.

Wong-wong Farisi uga bebarengan karo wong-wong Saduki padha teka, lan kanthi maksud nyoba Panjenengane, padha nyuwun supaya Panjenengane maringi pratandha saka swarga marang wong-wong mau. Panjenengane banjur mangsuli lan ngandika marang wong-wong mau, “Nalika soré, kowé padha kandha, ‘Bakal padhang cuacané, awit langité abang.’ Lan nalika ésuk, ‘Dina iki bakal ala cuacané, awit langité abang lan mendhung peteng.’ Hé, wong-wong lamis, pasuryaning langit kowé padha bisa mbedakaké; nanging tandha-tandhaning jaman apa kowé padha ora bisa mbedakaké? Wong sajroning jaman kang ala lan laku jina iki nggolèki pratandha; nanging ora bakal diwènèhaké pratandha marang jaman iku, kajaba pratandhané nabi Yunus.” Sawisé mangkono Panjenengane nilar wong-wong mau, banjur tindak. Matius 16:1–4.

The crowning miracle was the resurrection of Lazarus.

Mujijat sing paling puncak yaiku wunguné Lazarus saka ing pati.

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

“Ing anggone ngentèni teka marang Lazarus, Kristus kagungan ancas sih-rahmat tumrap wong-wong kang durung nampani Panjenengané. Panjenengané ngentèni, supaya kanthi nguripaké Lazarus saka ing antarané wong mati, Panjenengané bisa maringi marang umat-Nya kang wangkal lan ora pracaya mau bukti manèh yèn Panjenengané satemené ‘wunguné lan urip.’ Panjenengané ora tega nilar kabèh pangarep-arep tumrap bangsa mau, wedhus-wedhus miskin kang kesasar saka brayat Israel. Manah-Nya remuk amarga saka atiné kang ora gelem mratobat. Ing sih-rahmat-Nya Panjenengané kagungan karsa maringi marang wong-wong mau sawijining bukti manèh yèn Panjenengané iku Sang Mulihaké, Panjenengané siji-sijiné kang bisa ndadèkaké urip lan kalanggengan katon cetha. Iki bakal dadi bukti kang ora bisa diplesetaké déning para imam. Iki sebabé Panjenengané ngentèni sadurungé lunga menyang Bètani. Mujijat kang paling luhur iki, yaiku nguripaké Lazarus, bakal masang meterai Allah ing pakaryan-Nya lan ing pratelan-Nya bab kaallahané.” The Desire of Ages, 528, 529.

Christ tarried before He resurrected Lazarus, and Lazarus was not only the “crowning miracle,” he was also the “seal” upon God’s work. In the passage the sign of Jonah is the only sign for the adulterous and wicked generation. It is important to see that the timing of the sealing process is very specific. In the passage we are addressing where Peter’s name is changed, it informs us that from that point onward Jesus began to reveal that He was to be put to death, yet in the last verse Matthew records, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Then in the very next verse he records, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Kristus nundha sadurunge Panjenengane mbangèkaké Lazarus, lan Lazarus iku ora mung “mukjijat puncak,” nanging uga “meterai” tumrap pakaryané Allah. Ing pethikan kasebut, tandha Yunus iku siji-sijiné tandha kanggo generasi sing laku jina lan duraka. Wigati banget kanggo nyumurupi yèn wektu saka prosès pemeteraian iku kacetha kanthi rinci. Ing pethikan sing lagi kita rembug, ing ngendi jenengé Pétrus diganti, kita diparingi katrangan yèn wiwit wektu iku Gusti Yesus wiwit ngandharaké yèn Panjenengane bakal dipatèni, nanging ing ayat pungkasan sing kacathet déning Matius, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Banjur ing ayat sabanjuré dhèwèké nyathet, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

The passage begins with Jesus asking who men think He is, and then a follow-up question where He asked the disciples who they thought He was.

Pethikan punika dipunwiwiti nalika Gusti Yesus nyuwun pirsa sinten miturut panemuné tiyang-tiyang bab Panjenenganipun, lajeng dipunlajengaken kaliyan pitaken susulan nalika Panjenenganipun nyuwun pirsa dhateng para sakabat sinten miturut panemuné piyambak bab Panjenenganipun.

When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? Matthew 16:13–15.

Nalika Gusti Yesus rawuh ing tlatah Kaisaréa Filipi, Panjenengané takon marang para sakabate, pangandikané: Miturut pangucapé wong akèh, Aku iki, Putraning Manungsa, sapa? Wangsulané wong-wong mau: Sawetara padha kandha bilih Paduka punika Yokanan Pembaptis; liyané, Élia; déné liyane manèh, Yérémia, utawa salah siji saka para nabi. Panjenengané banjur ngandika marang wong-wong mau: Nanging miturut kowé, Aku iki sapa? Matius 16:13–15.

When Peter answers he identifies that Jesus was the Christ and the son of the living God. The word Christ is the Greek word for the Hebrew word Messiah. Jesus raises the question about who He is, and leads the disciples to the fact that He is the Messiah, but immediately informs them that they should tell no man. From that time, He began to teach that He would fulfill the twenty-three waymarks in the last three chapters of Matthew, but it was of necessity the truths associated with the Christ should be opened up in a step-by-step fashion.

Nalika Pétrus paring wangsulan, panjenengané mratelakaké yèn Yésus iku Sang Kristus lan Putrané Allah kang gesang. Tembung Kristus iku tembung Yunani kanggo tembung Ibrani Mesias. Yésus nglairaké pitakonan bab sinten Panjenengané, lan nuntun para sakabat marang kasunyatan yèn Panjenengané iku Mesias, nanging sanalika Panjenengané mratelakaké marang wong-wong mau supaya aja ngandhani sapa waé. Wiwit wektu iku, Panjenengané wiwit mulang yèn Panjenengané bakal netepi rong puluh telu pratandha dalan ing telung pasal pungkasan saka Matius, nanging kanthi kabutuhan, kayektèn-kayektèn kang gegandhèngan karo Sang Kristus kudu kabukak sethithik mbaka sethithik.

We will continue these Messianic waymarks in the next article.

Kita badhé nerusaké tenger-tenger dalan Mesianis punika ing artikel salajengipun.

Alpha light of the third angel

Padhangé Alfa saka malaékat katelu

“In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it. My attention was first called to the Sabbath while I was on a visit to New Bedford, Massachusetts, earlier in the same year. I there became acquainted with Elder Joseph Bates, who had early embraced the advent faith, and was an active laborer in the cause. Elder B. was keeping the Sabbath, and urged its importance. I did not feel its importance, and thought that Elder B. erred in dwelling upon the fourth commandment more than upon the other nine. But the Lord gave me a view of the heavenly sanctuary. The temple of God was opened in heaven, and I was shown the ark of God covered with the mercy seat. Two angels stood, one at each end of the ark, with their wings spread over the mercy seat, and their faces turned toward it. My accompanying angel informed me that these represented all the heavenly host looking with reverential awe toward the holy law which had been written by the finger of God. Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“Ing mangsa gugur taun 1846, kita wiwit netepi Sabat miturut Kitab Suci, sarta mulang lan mbélani iku. Kawigatosanku sapisanan kasurung marang Sabat nalika aku lagi ngunjungi New Bedford, Massachusetts, ing wiwitan taun sing padha. Ing kono aku kenal karo Sesepuh Joseph Bates, sing wiwit wiwitan wis nampani pracaya marang rawuhipun Gusti, lan dadi buruh sing sregep tumrap prakara iki. Sesepuh B. netepi Sabat, lan negesake pentinge iku. Aku nalika semana durung ngrasa pentinge, lan mikir manawa Sesepuh B. kliru amarga luwih ngugemi pepakon kaping papat tinimbang sangang pepakon liyane. Nanging Gusti maringi aku sawangan bab papan suci ing swarga. Pedalemané Allah kabukak ana ing swarga, lan aku katuduhake pethi prejanjiané Allah kang katutupan dhampar sih. Ana malaékat loro ngadeg, siji ana ing saben pucuk pethi prejanjian, kanthi swiwine megar nutupi dhampar sih, lan rai-rai mau tumuju marang iku. Malaékat sing ngancani aku ngandharake manawa iku nggambarake sakèhé wadya swarga kang nyawang kanthi giris lan pakurmatan suci marang angger-angger suci kang wis katulis déning drijiné Allah. Gusti Yésus ngangkat tutup pethi prejanjian iku, lan aku ndeleng loh-loh watu kang ing kono Sepuluh Pepakon katulis. Aku kaéraman nalika ndeleng pepakon kaping papat dumunung pas ing tengahé sepuluh pepakon iku, kanthi bunder cahya alus ngubengi iku. Pangandikané malaékat mau: ‘Iki mung siji-sijiné saka sepuluh pepakon kang nerangake Allah kang gesang, kang nitahake langit lan bumi sarta samubarang kabèh sing ana ing jeroné. Nalika dhasar-dhasaré bumi dilebokake, nalika kuwi uga dhasaré Sabat dilebokake.’” Testimonies, volume 1, 75.

Omega light of the third angel

Pepadhang Omega saka malaékat katelu

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

“Wong-wong kang sesrawungan karo Gusti Allah lumaku ana ing pepadhanging Srengéngé Kabeneran. Wong-wong mau ora ngasoraké Panebusé kanthi ngrusak dalané ana ing ngarsané Gusti Allah. Pepadhang swarga madhangi wong-wong mau. Nalika padha nyedhaki pungkasaning sajarah bumi iki, kawruh bab Kristus, lan bab ramalan-ramalan kang ana gandhengané karo Panjenengané, saya mundhak banget. Wong-wong mau ajiné tanpa wates ana ing paningaling Gusti Allah; awit padha manunggal karo Putrané. Kanggo wong-wong mau pangandikaning Gusti Allah kebak kaéndahan lan kamulyan kang ngluwihi samubarang. Wong-wong mau weruh wigatiné. Kayektèn kawiyakaké marang wong-wong mau. Piwulang bab inkarnasi kasarubung ing padhang sumunar kang alus. Wong-wong mau weruh yèn Kitab Suci iku kunci kang mbukak sakèhé wewadi lan ngrampungaké sakèhé kasangsian. Wong-wong kang wis ora gelem nampani pepadhang lan lumaku ana ing pepadhang ora bakal bisa mangertèni wewadiné kasalehan, nanging wong-wong kang ora mangu-mangu ngangkat salib lan ndhèrèk Gusti Yésus, bakal weruh pepadhang ana ing pepadhanging Gusti Allah.” The Southern Watchman, April 4, 1905.