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

Warta hujan panungtungan téh mangrupa panginget ngeunaan deukeutna panutupan mangsa kasempetan rahmat, bareng jeung panggero pikeun persiapan pribadi. Dua konsép éta digambarkeun dina pasal sapuluh jeung sabelas tina visi Yesaya, sarta éta dipidangkeun dina kontéks warta Daniel sabelas anu dibuka segelna dina taun 1989, jeung sajarahna anu disumputkeun dibuka segelna dina mangsa panyegelan saratus opat puluh opat rebu, anu dina éta visi dilambangkeun ku Yesaya jeung putra-putrana. Dua garis éta babarengan ngawakilan hiji panginget pikeun Ahaz, anu ngalambangkeun urang Laodikea anu teu boga “pangarti” kana dua garis internal jeung éksternal ieu anu nyurahan ramalan Alkitab.

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

Daniél 11:11 jeung Wahyu 11:11 nembongkeun gambaran jero jeung luar anu sarua, kalayan Daniél ngawakilan nu lahiriah sarta Wahyu nu batiniah. Dua “bab jeung ayat” batiniah jeung lahiriah ieu langsung patalina jeung amanat lahiriah jeung batiniah dina bab sapuluh jeung sabelas, sarta kitu kénéh dina Yesaya 11:11.

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

Yesaya genep nyaéta 9/11 sarta nuduhkeun panyucian jeung pangurapan Yesaya minangka saurang utusan dina 9/11. Ti pasal tujuh satuluyna mangrupa gurat badag tina amanat anu datang dina 9/11. Pasal sapuluh nuduhkeun kalungguhan genep ayat panungtung tina Daniel sabelas, sabab éta téh amanat anu disegelkeun dibuka dina waktu ahir dina taun 1989.

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

Bab sabelas dina Yesaya ngagambarkeun 9/11 jeung pangurapan Yesaya katut pesenna. Ayat hiji dipatalikeun jeung ayat sapuluh ku “Jessie,” sarta ayat sapuluh nyebut, “And in that day,” sedengkeun ayat sabelas neruskeun ku nyebutkeun, “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.”

That day was 1850.

Poé éta nyaéta taun 1850.

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

Ti tunggul Isai bakal medal hiji taruk, sarta tina akar-akarna bakal tumuwuh hiji dahan. Jeung Roh PANGERAN bakal cicing dina Anjeunna, nya éta roh hikmat jeung pangarti, roh piwuruk jeung kakawasaan, roh pangaweruh jeung kasieunan ka PANGERAN. Jeung bakal ngajadikeun Anjeunna gancang ngartos dina kasieunan ka PANGERAN; sarta Anjeunna moal ngahakiman nurutkeun kana anu katingali ku panon-Na, atawa mere putusan nurutkeun kana anu kadéngé ku ceuli-Na. Tapi ku kaadilan Anjeunna bakal ngahakiman anu miskin, sarta ku kajujuran bakal mere putusan pikeun anu lemah lembut di bumi; sarta Anjeunna bakal neunggeul bumi ku iteuk tina sungut-Na, jeung ku napas tina biwir-Na Anjeunna bakal maehan anu jahat. Jeung kaadilan bakal jadi beubeur pingping-Na, sarta kasatiaan jadi beubeur cangkeng-Na. Ajag ogé bakal cicing jeung domba, sarta maung tutul bakal ngagolér jeung embé ngora; anak sapi jeung singa ngora jeung sato gendut babarengan; sarta budak leutik bakal ngaping maranéhna. Jeung sapi bikang jeung biruang bakal bararudak; anak-anakna bakal ngagolér babarengan; sarta singa bakal ngahakan jarami siga sapi jalu. Jeung orok anu keur nyusu bakal ulin dina liang oray tedung, sarta budak anu geus disapih bakal ngasupkeun leungeunna kana sayang oray berbisa. Maranéhna moal nyilakakeun atawa ngancurkeun di sakuliah gunung Kami anu suci; sabab bumi bakal pinuh ku pangaweruh ngeunaan PANGERAN, sakumaha cai nutupan laut.

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

11:10 Jeung dina poe eta bakal aya hiji akar Isai, anu bakal nangtung jadi panji pikeun bangsa-bangsa; ka dinya bangsa-bangsa kapir bakal neangan: jeung tempat pangreureuhna bakal mulya.

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

11:11 Sarta bakal kajadian dina poé éta, yén Gusti bakal ngulinkeun deui panangan-Na pikeun kadua kalina, guna mulangkeun sésa umat-Na anu masih kari, ti Asyur, ti Mesir, ti Patros, ti Kus, ti Elam, ti Sinear, ti Hamat, jeung ti pulo-pulo laut.

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

11:12 Mangka Mantenna baris ngadegkeun hiji panji pikeun bangsa-bangsa, sarta bakal ngumpulkeun jalma-jalma buangan ti Israil, jeung ngahijikeun deui anu sumebar ti Yuda ti opat juru bumi.

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

Sirik deui Éfraim bakal leungit, jeung musuh-musuh Yuda bakal dipaéhan; Éfraim moal sirik deui ka Yuda, jeung Yuda moal deui ngaganggu Éfraim. Tapi maranéhna bakal ngapung nyerbu kana taktak urang Pilisti ka beulah kulon; babarengan maranéhna bakal ngarampas anu di beulah wetan; maranéhna bakal ngalegaan panangan ka Édom jeung Moab; sarta bani Amon bakal nurut ka maranéhna.

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

Jeung PANGERAN bakal ngabinasakeun tuntas létah laut Mesir; jeung ku angin-Na anu perkasa Mantenna bakal ngagoyangkeun panangan-Na ka walungan éta, sarta bakal neunggeul éta nepi ka jadi tujuh walungan leutik, jeung ngajadikeun jalma-jalma bisa meuntasna kalayan suku garing. Jeung bakal aya jalan raya pikeun sesa umat-Na, anu bakal kari, ti Asyur; sarua saperti anu kajadian ka Israél dina poé nalika maranéhna naék kaluar ti tanah Mesir. Yesaya 11:1–16.

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

Ayat kahiji nyebutkeun, “Sarta bakal kaluar hiji taruk tina tunggul Isai, jeung hiji Pangkal bakal tumuwuh tina akar-akarna: Jeung Roh PANGERAN bakal cicing dina Anjeunna.” Pedaran anu kawasa ngeunaan Kristus terus dilajengkeun, TAPI ieu pedaran leuwih nerap kana poé-poé panungtungan batan kana jaman Yesaya atawa sanajan kana mangsa Kristus leumpang di antara manusa.

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

Pangmacaan anu taliti nembongkeun yén ayat hiji nepi ka salapan sakabéhna mangrupakeun ciri-ciri pangidéntifikasi Kristus, jeung dina ayat sapuluh disebutkeun, “And there shall come forth a rod.” Teu aya pegatna dina alur pikiran ti ayat hiji nepi ka ayat sapuluh. Ayat sapuluh nyebutkeun, “and in that day,” anu kudu kajadian dina poé anu sarua jeung ayat hiji. Boh ayat sapuluh boh ayat hiji ngaidéntifikasi “root,” sahingga ngaraketkeun dua ayat éta babak demi babak.

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

Ayat hiji jeung sapuluh babarengan nyebutkeun, “Jeung bakal kaluar hiji tunggul tina tangkal Isai, sarta hiji dahan bakal tumuwuh tina akar-akarna: Jeung dina poé éta bakal aya hiji akar Isai, anu bakal nangtung jadi panji pikeun bangsa-bangsa; ka dinya bangsa-bangsa kapir bakal neangan: sarta tempat pangreureuhanana bakal mulya.”

A “rod” is a symbol of authority.

Hiji “rod” mangrupa lambang kakawasaan.

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

Tuluy anjeunna ngalahirkeun saurang anak lalaki, anu bakal maréntah sakumna bangsa ku iteuk beusi; sarta anakna éta dicandak ka payuneun Allah, jeung ka tahta-Na. Wahyu 12:5.

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

Hiji “tongkat” téh lambang pamilihan, pamisahan, jeung pamecahan.

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

Tuluy Musa nyimpen iteuk-iteuk éta di payuneun PANGERAN, di jero Kemah Kasaksian. Isukna deui Musa asup ka jero Kemah Kasaksian; jeung, behold, iteuk Harun pikeun kulawarga Lewi geus mimitian bertunas, ngaluarkeun kuncup-kuncup, mekar jadi kembang, sarta ngahasilkeun buah badam. Tuluy Musa mawa kaluar sakabéh iteuk éta ti payuneun PANGERAN ka sakumna urang Israil; maranéhna ningali, tuluy unggal jelema nyokot iteukna séwang-séwangan. Jeung PANGERAN ngandika ka Musa, “Balikeun deui iteuk Harun ka payuneun Kasaksian, supaya diteundeun jadi tanda ngalawan jalma-jalma anu mbarontak; ku kituna maneh bakal leres-leres ngaleungitkeun gumujeng maranéhna ti Kami, sangkan maranéhna ulah paéh.” Jeung Musa ngalakukeun kitu; sakumaha PANGERAN maréntahkeun ka anjeunna, kitu anu dipigawéna. Bilangan 17:7–11.

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

Tongkat Harun anu mekar nandakeun hiji “tongkat” dina mangsa hujan ahir, sabab tongkat Harun téh hiji-hijina “tongkat” anu mekar tina tilu welas “tongkat.” Mekarna éta mangrupikeun lambang tina mangsa hujan ahir nalika Allah baris nembongkeun hiji bédana antara dua welas “tongkat” anu barontak, anu ngaku miboga amanat hujan ahir, sakumaha ogé digambarkeun ku panémbong Élia ku seuneu anu nandaan bédana antara nu sajati jeung nu palsu. Hiji “tongkat” ogé mangrupakeun lambang pangukuran jeung pangadilan.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.

Tuluy dipaparin kaula hiji awi anu siga tongkat; tuluy malaikat éta nangtung bari ngandika, “Hudang, tuluy ukurlah Bait Allah, mezbah, jeung jalma-jalma anu nyembah di jerona.” Wahyu 11:1.

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

Eta “rod” medal kaluar tina tunggul Jessie, sarta “Jessie” hartina ‘nangtung katingali’ sakumaha waymarks dina nubuat Alkitab. Pharez téh saéstuna “root” tina Jessie, sarta Pharez hartina “hiji palanggaran, ngabobol kaluar atawa ngaburak-barik.” Pharez téh akar atawa awal garis katurunan Jessie. Ku sabab éta, “root of Jessie” mangrupa lambang tina alpha, nyaéta Pharez, jeung omega, nyaéta Jessie, awal jeung ahir. Root of Jessie dimimitian ku hiji paburak-barakan (Pharez) sarta ditungtungan dina hiji waymark ngeunaan saurang lalaki anu nangtung. Dina harti nubuat, lalaki-lalaki anu nangtung nandaan hiji karajaan. Dina Alkitab, Pharez ngamimitian hiji garis katurunan, tanpa patalina jeung silsilah naon waé saméméh anjeunna diwanohkeun, sarta ngaranna hartina hiji pegatna; ku kituna catetan silsilahna jeung ngaranna ngaidéntifikasi Pharez minangka awalna, sahingga Jessie jadi ahirna. Melchizedek ogé mangrupa hiji tokoh Alkitab anu diidéntifikasi minangka teu boga silsilah saméméhna, sakumaha halna Pharez. Root of Pharez ngandung bebeneran yén anjeunna ngawakilan hiji imamat Melchizedek, anu ka anjeunna Abraham mayar perpuluhan.

The order of Melchizedek is the priestly order of Christ.

Ordo Melkisedek teh nya éta tatanan kaimaman Kristus.

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

Ka mana Yesus, anu geus asup ka ditu heula pikeun urang, geus dijadikeun Imam Agung salalanggengna nurutkeun tatanan Melkisedek. Ibrani 6:20.

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

Akar Jessi nyaéta imamat Melkisedek, jeung awalna kudu ngagambarkeun ahirna. Jessi ngawakilan golongan pamungkas tina imamat Melkisedek anu baris nangtung, anu nurutkeun Yesaya jadi panji pikeun bangsa-bangsa.

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

“Batang tangkal” hartina ‘neukteuk handap (tangkal); tunggul atawa batang tangkal (sanggeus ditebang atawa sakumaha dipelak),’ jeung “batang tangkal” téh tumuwuh kaluar tina hiji karajaan anu geus kaliwatan saperti Nebukadnesar dina Daniel pasal opat. Dina harti nubuat, tangkal téh mangrupa karajaan, jeung lamun hiji karajaan réngsé, éta tangkal geus ditebang.

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

“Bonggol” dina petikan éta medal tina tunggul—lain tina dahan luhur. Tina hiji karajaan baheula anu dilambangkeun ku tunggul éta, kaluar hiji “tongkat,” lambang kakawasaan, sarta kakawasaan éta gumantung kana naha “tongkat” éta mawa “kuncup jeung kembang” tina amanat hujan panungtungan. Kakawasaan éta asalna tina hiji karajaan saméméhna anu geus ditegor.

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

“akar” teh “akar Isai,” sarta “tunas” anu medal tina “tunggul” téh medal tina “tunggul” anu akar-akaranana nya éta akar Isai. Tunas anu ngahasilkeun kakawasaan téh asalna tina tunggul, tapi Cabang asalna tina akar—jeung akar téh panji. Akar téh awal, sarta ahirna téh Cabang.

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

Kecap “branch” hartina panjaga atawa panandaan jalan. Yesaya maparin béja ka urang yén Sang Branch sumping dina mangsa hukum Minggu.

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

Jeung dina poé éta tujuh awéwé bakal nyekel ka hiji lalaki, pokna, “Kami rék dahar roti kami sorangan, jeung maké pakean kami sorangan; ngan mugi kami disebut ku ngaran anjeun, sangkan aib kami dileungitkeun.” Dina poé éta, Pangpungna PANGERAN bakal éndah tur mulya, jeung buah bumi bakal hadé pisan tur merenah pikeun maranéhna anu salamet ti Israil. Jeung bakal kajadian, yén manéhna anu kari di Sion, jeung manéhna anu tetep aya di Yerusalem, bakal disebut suci, nya éta unggal jalma anu kacatet di antara anu hirup di Yerusalem: nalika PANGERAN geus ngumbah jauh kokotor putri-putri Sion, sarta geus nyucikeun getih Yerusalem ti tengahna ku Roh pangadilan, jeung ku Roh kaduruk. Yesaya 4:1–4.

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

“hiji lalaki” anu dicekel ku tujuh awéwé téh nyaéta paus, anu dina hukum Minggu jadi anu kadalapan anu asalna tina anu tujuh, minangka pamalsuan kana 8 jiwa nu aya dina bahtera. Dina hukum Minggu, “dina poe eta” “cabang PANGERAN bakal endah tur mulya” “nalika PANGERAN geus ngumbah jauh rereged putri-putri Sion, sarta geus ngabersihan getih Yerusalem ti tengah-tengahna ku roh pangadilan, jeung ku roh ngaduruk.” Pangberesihan ku roh pangadilan jeung ngaduruk éta dilaksanakeun ku Utusan Perjangjian dina Malakhi tilu dina hukum Minggu. “cabang nu endah” téh nyaéta saratus opat puluh opat rébu anu datang lain tina tunggul, tapi tina akar Isai, nyaéta panji éta.

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

Kakawasaan maranéhna digambarkeun ku iteuk anu kaluar tina hiji dahan tina karajaan anu geus rubuh. Karajaan Filadelfia rubuh ti taun 1856 nepi ka 1863, jeung kakawasaan anu ditegakkan dina karajaan anu geus rubuh éta ditegakkan deui dina hukum Minggu. Nalika dahan anu jadi panji éta diangkat ka luhur, gerakan Laodikea tina saratus opat puluh opat rébu ngalih jadi gerakan Filadelfia tina saratus opat puluh opat rébu. Dina waktu éta kakawasaan atawa iteuk anu asalna tina karajaan Millerite atawa Filadelfia digambarkeun ku hiji konci anu dipasrahkeun ka Eliakim dina Yesaya 22:22.

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

Jeung konci imah Daud ku Kami rek ditumpangkeun kana taktakna; ku kituna manéhna baris muka, sarta moal aya anu nutup; sarta manéhna baris nutup, sarta moal aya anu muka. Yesaya 22:22.

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

Ayat ieu nandaan tanggal 22 Oktober 1844 sarta netelakeun yén Eliakim nampi hiji “konci.” Dina dua ayat saméméhna, kawenangan Laodikea dicabut ti Shebna sarta dipasrahkeun ka Eliakim. Dina mangsa hukum Minggu, kawenangan anu baheula dipasihkeun ka umat perjangjian anu kapilih dicabut ti karajaan Adventisme Poé Katujuh Laodikea sarta dipasrahkeun ka karajaan gerakan Filadelfia anu saratus opat puluh opat rébu—nya éta karajaan kamulyaan.

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

Saur-Na ngandika ka maranehna, “Tapi ceuk maraneh, saha Kami teh?” Simon Petrus ngawaler, saurna, “Gusti teh Kristus, Putra Allah anu hirup.” Tuluy Yesus ngawaler ka anjeunna, “Bagja maneh, Simon Barjona, sabab lain daging jeung getih anu nganyatakeun ieu ka maneh, tapi Rama Kami anu aya di sawarga. Jeung Kami ogé ngabejaan ka maneh, yen maneh teh Petrus, sarta di luhur ieu batu karang Kami baris ngadegkeun jamaah Kami; jeung panto-panto naraka moal bisa ngungkulan eta. Jeung Kami baris maparin ka maneh konci-konci Karajaan Sawarga; jeung naon bae anu ku maneh ditalian di bumi bakal katalian di sawarga; jeung naon bae anu ku maneh dileupaskeun di bumi bakal kateuleupaskeun di sawarga.” Mateus 16:16–19.

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

Tongkat kakawasaan, anu dipidangkeun minangka konci anu dipaparinkeun ka Petrus, diteundeun dina taktak Eliakim dina Yesaya 22:22. Petrus ngawakilan dahan tina saratus opat puluh opat rébu anu asup kana perjangjian jeung Kristus pas saméméh hukum Minggu. Dina éta petikan, Petrus aya di Kaisarea Filipi, nyaéta Panium dina ayat tilu welas nepi ka lima welas tina Daniel sabelas. Ngaranna dirobah, ngawakilan hiji hubungan perjangjian, jeung ngaran Petrus, lamun ditilik ku cara ngalikeun posisi angka unggal hurupna, sarua jeung 144.000. Kakawasaan éta, atawa tongkat, atawa konci anu diteundeun ka Eliakim nalika Sebna dialungkeun ka hiji tegalan kawas bal, nyaéta “tongkat” anu kaluar tina tunggul Adventisme Millerit Filadelfian anu ditegor ti taun 1856 nepi ka 1863.

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

Petrus keur nampa kakawasaan umat perjangjian Allah dina waktu misahna gandum jeung jukut lalang, sabab gandum téh kudu diangkat jadi kurban roti ombak Pentakosta. Jukut lalang heula anu dipisahkeun, sakumaha digambarkeun ku ragi dina roti ombak Pentakosta anu dipiceun ngaliwatan prosés dipanggang. Kakawasaan iteuk atawa konci asalna tina tunggul hiji karajaan anu geus ragrag, jeung dahan anu jadi panji asalna tina akar Isai sarta mangrupa akar Isai, sabab Yesus ngagambarkeun ahir hiji perkara ku awal hiji perkara. Akar téh awalna, jeung dahan téh ahirna. Ieu panerapan nubuat moal kaharti ku urang Yahudi anu resep ngabandungan dina jaman Kristus atawa ayeuna, sabab ieu téh prinsip utama tina métodologi hujan panungtungan, sarta ieu ogé digambarkeun minangka konci imah Daud. Konci éta muka panto ka imah Daud anu geus katutup. Konci éta muka panto ka tempat suci sawarga, nyaéta imah Daud. Alfa tanggal 22 Oktober 1844 kaulang deui dina omega hukum Minggu.

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

Daud, putra Isai, nyathet hiji tatarucingan anu nandaan ahir tina sagala sawala salajengna jeung urang Yahudi anu sok padungdeng dina jaman Kristus, ku kituna nandaan ahir kasaksian-Na ka urang Yahudi.

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

Jabur Daud. PANGERAN ngandika ka Gusti abdi, “Calik maneh di sisi katuhu Kami, nepi ka Kami ngajadikeun musuh-musuh maneh tumpakan suku maneh.” PANGERAN bakal ngutus tongkat kakawasaan maneh ti Sion: parentahkeun di tengah musuh-musuh maneh. Rahayat maneh bakal daék dina poe kakawasaan maneh, dina kaéndahan kasucian ti jero kandungan isuk-isuk: maneh miboga embun nonoman maneh. PANGERAN geus sumpah, sarta moal ngarobah pikiran-Na, “Maneh imam salalawasna nurutkeun kana tatanan Melkisedek.” Jabur 110:1–4.

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

Palmoni nangtukeun pikeun nempatkeun ieu petikan dina Jabur 110, anu tangtu waé mangrupa angka séjén dina dunya matématika anu dipikawanoh minangka angka anu istiméwa. Satengah tina “220” jeung sapuluh kali “11” bakal nuntun hiji jiwa pikeun ngarepkeun yén angka “110” nyangking hiji harti anu penting, sarta mémang kitu—sakumaha ogé petikan éta sorangan. Ieu téh hiji pupujian Daud, sarta Daud téh lambang tina saratus opat puluh opat rébu, ku kituna ieu téh hiji ayat tina pupujian kebon anggur, nyaéta pupujian Musa jeung Anak Domba. Ieu nétélakeun iraha para panggarap kebon anggur anu baheula diliwatan, sarta kebon anggur éta dipasrahkeun ka saratus opat puluh opat rébu. Nalika éta kajadian, éta téh “poé kakawasaan-Mantenan” anu sajajar jeung kakawasaan Pentakosta dina puncak usum Pentakosta.

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

Umat Allah bakal “daék” dina poé maranéhna kaluar ti “rahim isuk-isuk,” kalayan “ibun nonoman maneh.” Kalahiran anyar téh hiji gambaran ngeunaan pertobatan jeung kahirupan. Sarébu opat puluh opat rébu dicandak tina rahim dina Juli 2023, sarta maranéhna dilahirkeun kalayan ibun nonoman maranéhna, sabab maranéhna dilahirkeun kana amanat ceurik Tengah Peuting, anu ogé kajadian ka kaum Millerite dina awalna, atawa dina mangsa “nonoman” maranéhna. Éta ibun anu sarua, sabab éta mangrupa pangulangan sajarah alfa di jero sajarah omega. Dina “poé” ‘pangberdayaan’ maranéhna, nalika Shebna dihalau “ti” “kalungguhan”-na, jeung “ti” “kaayaan”-na sarta ditarik “ka handap,” Eliakim, sarébu opat puluh opat rébu dijadikeun imam-imam omega, sabab maranéhna dijadikeun nurutkeun tatanan Melkisedek, sabab sarébu opat puluh opat rébu moal ngarasakeun pati, atawa saperti Melkisedek maranéhna téh imam salamina.

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

Dina “poé kakawasaan-Na” Pangeran bakal ngutus “iteuk kakawasaan-Na ti Sion.” Kawenangan karajaan-karajaan-Na, boh rahmat (justification) boh kamulyaan (sanctification), geus dipasrahkeun ka jalma-jalma anu ngagem makuta kamulyaan-Na, sabab maranéhna ngawakilan karajaan-Na. Maranéhna diutus ti Sion, sabab harti Sion ngagambarkeun panji tina saratus opat puluh opat rébu.

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

Barang urang Parisi keur karumpul, Yesus nanya ka maranéhna, saur-Na, “Naon pamadegan maranéh ngeunaan Kristus? Putra saha Anjeunna?” Maranéhna ngawalon ka Anjeunna, “Putra Daud.”

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

Mangka saur-Na ka maranéhna, “Kumaha atuh Daud ku Roh nyebut Anjeunna Gusti, pokna, ‘PANGERAN ngandika ka Gusti abdi: Diuklah di beulah katuhu Kami, nepi ka Kami ngajadikeun musuh-musuh Anjeun jadi tumpakan suku Anjeun.’ Upama Daud nyebut Anjeunna Gusti, kumaha bisa Anjeunna jadi putrana?”

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

Jeung taya saurang ogé anu sanggup ngawaler ka Anjeunna sanajan sakecap; kitu deui ti poé harita teu aya deui anu wani nanyakeun patalékan ka Anjeunna. Mateus 24:41–46.

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

Hubungan nubuat Daud sareng Kristus dina istilah alfa sareng omega—mimiti sareng tungtung—nyaéta aturan utami tina metodologi “garis kana garis”, sareng aturan éta teu bisa kahartos ku urang Yahudi anu resep ngabantah, sarua waé jeung hiji Adventist Poé Katujuh Laodikea teu bisa ngartos yén sajarah kaum Millerit dina mangsa amanat Seruan Tengah Peuting téh mangrupa tempat embun ti sawarga dicurahkeun dina mangsa nonoman Adventisme. “Embun” nonoman maneh aya kana saratus opat puluh opat rébu, sareng éta mimiti ngembun dina 9/11, sareng hukum Minggu nyaéta “poé kakawasaan,” nalika anu sesa diurapan jadi imam nurutkeun tatanan Melkisedek.

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

Tina tunggul Adventisme Poé Katujuh Laodikea (gareja nu masih berjuang) medal dahan éta (gareja nu meunang kameunangan), ari tina akar Isai, saratus opat puluh opat rébu téh—nya éta dahan buah kamulyaan nu diangkat jadi kurban ombak dina poé kakawasaan-Na.

We will continue these thoughts in the next article.

Urang baris neraskeun ieu pamikiran dina artikel salajengna.

“Proverbs One

“Siloka Hiji Kabijaksanaan téh ceurik di luar; di jalan-jalan manéhna ngaluarkeun sorana. Manéhna ngagero di tempat-tempat pangriweuhna, di lawang-lawang gapura, di jero kota manéhna ngucapkeun kecap-kecapna, pokna, Sakumaha lilana, eh maranéh anu polos, bakal mikaresep kana kapolosan? Jeung para panyindiran mikaresep kana panyindiran maranéhna, sarta jalma-jalma bodo ngabencian kana pangaweruh? Baliklah ku lantaran teguran abdi; tingali, abdi baris ngucurkeun roh abdi ka maranéh, abdi baris ngawartosan kecap-kecap abdi ka maranéh. Ku sabab abdi geus nyaur, tapi maranéh nolak; abdi geus ngulinkeun panangan abdi, tapi teu aya nu malire; malah maranéh ngantepkeun sagala piwejang abdi, sarta henteu daék kana teguran abdi: ku kituna abdi ogé bakal seuri dina mangsa kasangsaraan maranéh; abdi bakal ngahina nalika kasieun maranéh datang; nalika kasieun maranéh datang kawas karuksakan, jeung kabinasaan maranéh sumping kawas angin puyuh; nalika kasusah jeung kanyeri nimpa maranéh. Harita maranéhna bakal nyebut ka abdi, tapi abdi moal ngawalon; maranéhna bakal néangan abdi isuk-isuk, tapi moal manggihan abdi: ku sabab maranéhna ngabencian pangaweruh, sarta henteu milih kasieun ka PANGERAN: maranéhna henteu daék kana piwejang abdi; maranéhna ngahina sagala teguran abdi. Ku sabab kitu maranéhna bakal ngahakan buah tina jalan maranéhna sorangan, sarta bakal dipaparin kacukupan ku reka daya maranéhna sorangan. Sabab murtadna jalma-jalma polos bakal maéhan maranéhna, sarta kasenangan jalma-jalma bodo bakal ngabinasakeun maranéhna. Tapi sing saha anu ngadéngékeun abdi bakal cicing kalayan aman, sarta bakal tengtrem tina kasieun kana kajahatan.” ‭‭Siloka‬ ‭1‬:‭20‬-‭33‬ ‭KJV‬

“April 1, 1850 To the ‘Little Flock.’

“1 April 1850 Ka ‘Domba Leutik.’

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

“Sadérék-sadérék anu dipikanyaah.—Gusti masihan ka abdi hiji tétéla dina tanggal 26 Januari, anu badé ku abdi dicaritakeun. Abdi ningali yén sawatara umat Allah téh lalawora jeung teu hudang-hudang; maranéhna kakara satengah hudang, sarta henteu ngarasakeun jaman anu ayeuna keur urang hirupan; sarta yén ‘jalma’ anu mawa ‘sikat kokotor’ geus asup, jeung yén sawatara aya dina kaayaan bahaya kabawa kasapu. Abdi nyuhunkeun ka Isa supaya nyalametkeun maranéhna, supaya ngantepkeun maranéhna heula sawatara waktu deui, sarta ngantep maranéhna ningali bahaya maranéhna anu pikareueuseun, sangkan maranéhna tiasa sasadiaan saméméh jadi kasép salalanggengna. Malaikat nyarios, ‘Karuksakan keur datang kawas angin puyuh anu pohara gedéna.’ Abdi nyuhunkeun ka malaikat supaya welas asih sarta nyalametkeun jalma-jalma anu nyaah ka dunya ieu, anu kabeungkeut ku milik banda maranéhna, sarta henteu daék miceun kantétan kana éta, jeung ngurbankeun éta supaya nyepetkeun para utusan dina lalampahan maranéhna pikeun ngadaharkeun domba-domba anu lapar, anu keur binasa ku lantaran kakurangan kadaharan rohani.”

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

“Basa kuring nenjo jiwa-jiwa malarat nu paéh ku sabab kakurangan bebeneran keur mangsa ayeuna, sarta sawatara jalma nu ngaku percaya kana bebeneran téh ngantep maranéhna paéh ku cara nahan sarana-sarana nu diperlukeun pikeun neruskeun pagawean Allah, éta paningal kacida nyerina, sarta kuring nyuhunkeun ka malaikat supaya éta dipiceun ti hareupeun kuring. Kuring ningali yén nalika pihakan Allah nungtut sabagian tina harta banda maranéhna, saperti lalaki ngora anu datang ka Yesus, [Matthew 19:16–22.] maranéhna indit kalayan sedih; sarta yén engké geura, balahi nu ngabahe bakal ngalangkung sarta nyapu sagala kagungan maranéhna nepi ka béak, sarta harita geus kasép pikeun ngurbankeun banda dunya, jeung ngumpulkeun harta di sawarga.

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

“Saterusna kuring ningali Jurusalamet anu mulya, éndah tur dipikanyaah, yén Anjeunna ninggalkeun alam kamulyaan, teras sumping ka dunya ieu anu poék jeung nyorangan, pikeun maparin nyawa-Na anu mulya sarta pupus, anu adil pikeun anu teu adil. Anjeunna nanggung pangolok-olokan jeung cambukan anu kejem, sarta ngagem makuta cucuk anu dianyam, jeung ngesang tetes-tetes getih anu gedé di kebon; bari beban dosa sakuliah dunya aya di luhur Anjeunna. Malaikat naros, ‘Keur naon?’ O, kuring ningali jeung terang yén éta téh pikeun urang; ku sabab dosa urang Anjeunna sangsara sagala ieu, supaya ku getih-Na anu mulya Anjeunna tiasa nebus urang ka Allah.

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

“Teras deui dipintonkeun ka kuring jalma-jalma anu henteu daék ngorbankeun banda dunya ieu pikeun nyalametkeun jiwa-jiwa anu keur binasa, ku ngirimkeun bebeneran ka maranéhna, padahal Isa nangtung di payuneun Rama, nyuhunkeun getih-Na, kasangsaraan-Na, jeung pupusna-Na pikeun maranéhna; sarta nalika utusan-utusan Allah keur ngantosan, siap mawa ka maranéhna bebeneran anu nyalametkeun, supaya maranéhna bisa diségél ku segel Allah anu hirup. Beurat pisan pikeun sabagian jalma anu ngaku percaya kana bebeneran kiwari, nepi ka ngalakukeun hal anu sakitu saeutikna ogé, nyaéta maparin ka para utusan éta artos kagungan Allah sorangan, anu ku Anjeunna dipinjamkeun ka maranéhna pikeun dipiwarang jadi pangaturna.”

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

“Teras Yesus nu keur sangsara, pangorbanan-Na jeung kanyaah-Na anu kacida jerona, nepi ka maparin nyawa-Na pikeun maranéhna, deui dipintonkeun ka kuring; sarta tuluy dipintonkeun ogé kahirupan jalma-jalma anu ngaku jadi pangiring-Na, anu miboga banda dunya ieu, jeung nganggap nulungan kana karya kasalametan téh minangka hal anu kacida gedéna. Malaikat ngadawuh, ‘Naha jalma-jalma saperti kitu bisa asup ka sawarga?’ Malaikat séjén ngawaler, ‘Henteu, moal pisan, moal pisan, moal pisan. Jalma-jalma anu teu boga perhatian kana karya Allah di bumi, moal kungsi bisa nyanyikeun lagu kanyaah panebusan di luhur.’”

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

“Kuring ningali yén pagawean gancang anu keur dipigawe ku Allah di bumi bakal geura dipondokkeun dina kabeneran, sarta para utusan anu satata kudu buru-buru neraskeun lalampahan maranéhna pikeun néangan domba-domba anu paburencay. Hiji malaikat ngandika, ‘Naha sakabéhna utusan? Henteu, henteu, utusan-utusan Allah miboga hiji amanat.’”

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

“Kuring ningali yén pagawean Allah geus kahalangan sarta kakeunaan kahinaan ku sawatara jalma anu ngumbara bari henteu mawa talatah ti Allah. Jalma-jalma nu saperti kitu bakal kudu maparin tanggung jawab ka Allah pikeun unggal dolar anu geus dipakéna pikeun ngumbara ka tempat-tempat anu sabenerna lain kawajiban maranéhna pikeun didatangan; sabab éta artos téh bisa waé dipaké pikeun ngadukung pagawean Allah, jeung ku lantaran kakurangan éta, jiwa-jiwa geus kalaparan sarta paéh ku sabab teu meunang dahareun rohani, anu saenyana bisa dipasihkeun ka maranéhna ku utusan-utusan Allah anu dipanggil sarta dipilih, upama maranéhna miboga sarana.”

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

“Guncangan anu kuat geus dimimitian, sarta baris terus lumangsung, sarta sakabéh jalma anu teu daék nyekel pageuh sarta nangtung teges teu ngéléhkeun demi bebeneran, sarta ngurbankeun diri pikeun Allah jeung perkara-Na, bakal kaguncangkeun ka luar. Malaikat nyarios, ‘Naha maranéh nyangka aya nu bakal dipaksa pikeun ngurbankeun? Henteu, henteu. Ieu kudu jadi kurban kersa bébas. Bakal merlukeun sakabéhna pikeun meuli éta huma.’—Kuring sasambat ka Allah supaya nyalametkeun umat-Na, sabagian ti antarana aya anu keur leuleus jeung paéh.

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

“Kuring ningali yén jalma-jalma anu miboga kakuatan pikeun digawé ku leungeunna, sarta nulungan nyangga éta pagawean, sarua tanggung jawabna kana éta kakuatan, sakumaha batur tanggung jawab kana harta bandana.

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

“Geus kuring ningali yén pangadilan-pangadilan Allah Nu Maha Kawasa téh geura-giru bakal sumping. Kuring nyuhunkeun ka éta malaikat sangkan nyarita ku basa manéhna ka jalma-jalma. Pokna, ‘Sagala guludug jeung kilat ti Gunung Sinai moal ngagerakkeun jalma-jalma anu teu daék digerakkeun ku bebeneran anu écés tina pangandika Allah; kitu deui, talatah hiji malaikat moal ngahudangkeun maranéhna.’” Review and Herald, 1 April 1850.