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.

Nubuat Mésianik nu kalima dina kitab Mateus téh mangrupa tanda jalan kuciwa jeung pati. Dina 18 Juli 2020, ramalan palsu ngeunaan karuksakan Nashville maéhan Élia jeung Musa.

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

Tanda Jalan Mesianik anu Kalima nyaéta Kacilakaan Harepan 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.

Ku hal éta kacumponan naon anu geus diucapkeun ku nabi Yermia, anu nyarios, “Di Rama kadéngé hiji sora, ratapan, ceurik, jeung duka anu kacida; Rakél ceurik pikeun anak-anakna, sarta teu daék dihibur, sabab maranéhna geus euweuh.” Mateus 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.

Kitu saur PANGERAN; Aya sora kadéngé di Rama, ratapan jeung ceurik nu pohara paitna; Rahel ceurik ku sabab barudakna, nolak dipaparin panglipur pikeun barudakna, sabab maranéhna geus euweuh. Yermia 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 jeung Elia dipaéhan di jalan-jalan Sodom jeung Mesir. Pernyataan pamungkas dina Perjanjian Lawas netelakeun yén Elia bakal sumping saméméh datangna poé Gusti anu agung jeung pikasieuneun. Poé anu pikasieuneun éta dimimitian nalika Mikaél nangtung dina Daniel dua welas, sarta ngumumkeun dina Wahyu dua puluh dua yén, “anu adil jeung anu teu adil” bakal tetep dina kaayaan éta salalanggengna.

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.

Jeung dina waktu éta Mikail bakal nangtung, pangéran agung anu nangtung pikeun anak-anak rahayat maneh: sarta bakal aya mangsa kasangsaraan, anu can kungsi aya ti saprak aya hiji bangsa nepi ka waktu éta kénéh: sarta dina waktu éta rahayat maneh bakal dipaparin kasalametan, unggal jalma anu kapanggih kaserat dina 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.

Sing saha anu teu adil, sina tetep teu adil kénéh; jeung anu najis, sina tetep najis kénéh; jeung anu bener, sina tetep bener kénéh; jeung anu suci, sina tetep suci kénéh. 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 nembongan saméméh mangsa pangadilan ditutup, jeung anjeunna dipaéhan sarta dihudangkeun deui dina Wahyu sabelas, pas saméméh mangsa pangadilan ditutup. Anjeunna dihudangkeun deui sarta nepikeun pesenna nepi ka mangsa pangadilan ditutup, anu saterusna aya deui kabangkitan, boh jalma-jalma bener boh jalma-jalma jahat.

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.

Jeung loba di antara maranéhanana anu sare dina lebu bumi bakal hudang, sawaréh kana hirup langgeng, jeung sawaréh kana kaéra sarta hina 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.

Kabangkitan husus éta dituturkeun ku Kadatangan Kristus anu Kadua, nalika jalma-jalma maot anu bener dihudangkeun deui, tuluy aya sarébu taun nalika para wali ngahakiman jalma-jalma anu leungit. Dina ahir sarébu taun éta aya kabangkitan deui sarta kadatangan Kristus anu katilu. Runtuyan kabangkitan profétis ngawengku kabangkitan sato galak kapausan, tapi unggal kabangkitan téh mangrupa jejer anu husus dina Firman profétis Allah. Dina 18 Juli 2020, gerakan Laodikea tina saratus opat puluh opat rébu ngalakukeun bunuh diri ku ngabangkang kana parentah Kristus anu ngalarang panerapan waktu saluareun 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.

Sora tuluy kadangu di Rama, hartina kasombongan jeung ngagungkeun diri. Rakhel, anu hartina nu ngumbara kalayan hadé, keur ngaraung sabab Musa jeung Elia teu aya, jeung anu leuwih penting, maranéhna teu bisa dihibur. Maranéhna teu boga panglipur, sarta Roh Suci teh Panglipur, anu bakal dikirim nalika sora di padang gurun mimiti dina 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.

Hal-hal ieu lumangsung pas saméméh masa percobaan ditutup, jeung nurutkeun Wahyu, pas saméméh masa percobaan ditutup, Wahyu Yesus Kristus dibuka segelna. Kabukana éta segel téh anu ngahirupkeun deui Musa jeung Élia, anu ogé nyaéta Rakhel, nu ngumbara anu hadé, anu kungsi ceurik jeung ngariungkeun anak-anakna, sarta teu bisa dihibur. Duka-citana robah jadi kabagjaan nalika anak-anak éta dihirupkeun deui.

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

Sarta anjeunna ngandika ka kuring, “Ulah nyégel ucapan-ucapan nubuat tina kitab ieu, sabab waktuna geus caket.” 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 jeung Elia paéh di jalan-jalan Sodom jeung Mesir, sarta sakumaha anu kajadian ka Kristus, saratus opat puluh opat rébu bakal dipiwarang kaluar ti Mesir, nalika pangumpulan éta mimiti dina Juli 2023.

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

Tanda Jalan Mesianik anu Kagenep nyaéta panggilan kaluar ti Mesir dina 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.

Sarta cicing di dinya nepi ka pupusna Herodes, sangkan kalakon naon anu geus diucapkeun ku Gusti ngaliwatan nabi, kieu saurna: “Ti Mesir Kami geus nyaur Putra Kami.” Mateus 2:15.

Prediction

Ramalan

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

Nalika Israél masih budak, harita Kami mikanyaah ka manéhna, sarta nyaur putra Kami kaluar ti 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.

Paéh di jalan Mesir, hiji sora sawarga ti padang gurun nyaur ka lebak tulang-tulang paéh milik Yehezkiel sangkan hirup. Sora éta mimiti kadéngé dina bulan Juli taun 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.

Sanggeus tilu poe satengah, Roh kahirupan ti Allah asup ka maranéhna, tuluy maranéhna nangtung dina sukuna; sarta kasieun anu kacida gedéna tumiba ka jalma-jalma anu ningali maranéhna. Jeung maranéhna ngadangu hiji sora anu tarik ti sawarga, nyarios ka maranéhna, “Naék ka dieu.” Tuluy maranéhna naék ka sawarga dina hiji mega; sarta musuh-musuh maranéhna nengetan maranéhna. 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.

Allah nyaur Putra-Na kaluar ti Mesir, sarta Anjeunna ogé nyaur Musa kaluar ti Mesir, sabab Musa salaku alfa jeung Yesus salaku omega ngalambangkeun pangalaman saratus opat puluh opat rébu, anu nyanyikeun lagu Musa jeung Anak Domba. Lagu éta ngawengku panggero pikeun kaluar ti Mesir. Dina Yehezkiel digambarkeun dua léngkah, anu geus dipralambangkeun ku dua léngkah dina nyiptakeun Adam. Kahiji, awakna dibentuk, tuluy napas kahirupan dihembuskeun kana éta awak, sarta sanggeus éta hirup. Dina Wahyu sabelas, léngkah kahiji nyaéta asupna Roh Allah kana anu geus dipaéhan, tuluy maranéhna nangtung dina sukuna. Nalika maranéhna nangtung, maranéhna téh pasukan Allah. Anu nyalurkeun Roh dina pasal sabelas digambarkeun ku nubuat kahiji Yehezkiel. Sora anu ngagorowok di padang gurun nyaéta amanat kenabian anu dibarengan ku 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 Mateus ngandung dua belas pasal anu jadi omega pikeun dua belas pasal dina Kajadian anu nyadiakeun dua saksi, anu ngawakilan perjangjian jeung saratus opat puluh opat rébu. Jalma-jalma éta, boh lalaki boh awéwé, disegel pikeun salalanggengna dina hiji hubungan Katuhanan anu dihijikeun jeung kamanusaan maranéhna. Maranéhna jadi tanda pikeun para pagawe dina jam ka-sabelas.

“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.

“Pagawean Roh Suci téh nyaéta ngayakinkeun dunya ngeunaan dosa, ngeunaan kabeneran, jeung ngeunaan pangadilan. Dunya ngan ukur bisa dipapatahan ku ningali jalma-jalma anu percaya kana bebeneran disucikeun ku bebeneran éta, hirup nurutkeun asas-asas anu luhur jeung suci, bari némbongkeun dina harti anu luhur tur mulya garis pamisah antara jalma-jalma anu ngajaga parentah-parentah Allah, jeung jalma-jalma anu nginjak-injak éta parentah handapeun suku maranéhna. Panyucian ku Roh nandakeun bédana antara jalma-jalma anu miboga segel Allah, jeung jalma-jalma anu ngalakonan hiji poé pangreureuh palsu. Nalika ujian éta datang, bakal katingali écés naon sabenerna tanda sato galak téh. Éta nyaéta ngajaga poé Minggu. Jalma-jalma anu sanggeus ngadéngé bebeneran, tetep nganggep poé ieu suci, nanggung tandatangan éta manusa dosa, anu ngira-ngira rék ngarobah mangsa-mangsa jeung hukum-hukum.” Bible Training School, 1 Désémber 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 tina saratus opat puluh opat rébu, nalika maranéhna disaur ka sawarga dina pasal sabelas Kitab Wahyu, maranéhna mimitina disaur kaluar ti Mesir, nyaéta tempat maranéhna dipaéhan. Hiji sora ti gurun ngageroan maranéhna kaluar ti Mesir, supaya maranéhna jadi tanda pikeun para pagawé jam ka-sabelas. Kabangkitan maranéhna dina taun 2024 ogé digambarkeun minangka hiji kalahiran, jeung hiji hudangna, gumantung kana ilustrasi mana anu keur dimaksud. Dina harti kalahiran, maranéhna téh jalma-jalma anu ngalaksanakeun misil tina sapuluh parawan, sarta dina harti ieu, kalahiran maranéhna téh kalahiran parawan, jeung maranéhna téh tandana.

The Seventh Messianic Waymark is 2024

Tanda Jalan Mesianik nu Katujuh nyaéta 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.

Ayeuna sakumna ieu kajadian, supaya laksana naon anu geus diucapkeun ku Gusti ku jalan nabi, kieu saurna, “Behold, hiji parawan bakal kakandungan, sarta bakal ngalahirkeun saurang putra, jeung maranéhna bakal nyebut ngarana Emmanuel,” anu hartina, Allah jeung urang. Mateus 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.

Ku sabab kitu, PANGERAN sorangan bakal maparin tanda ka maraneh; tenjo, hiji parawan bakal ngandung, tuluy ngalahirkeun saurang putra, sarta bakal nyebut ngarana 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.

Aya tanda-tanda dina sajarah Musa jeung Kristus, sakumaha ogé aya dina sajarah Millerite. Dina poé-poé panungtungan, Adventisme Laodikea bakal néangan hiji tanda, sarta hiji-hijina tandana nyaéta tanda Yunus. Aya ogé hiji tanda pikeun jalma-jalma anu dihudangkeun deui dina taun 2024. Tandana maranéhna nyaéta “tujuh kali” dina Imamat dua puluh genep.

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.

Jeung ieu bakal jadi tanda ka anjeun: dina taun ieu maranéh baris dahar tina naon-naon anu tumuwuh sorangan, sarta dina taun kadua tina anu mekar tina éta kénéh; ari dina taun katilu maranéh kudu ngaseuk, jeung ngala panén, sarta melak kebon-kebon anggur, tuluy dahar buahna. Jeung sésa anu lolos tina kulawarga Yuda bakal deui ngakar ka handap, sarta ngahasilkeun buah ka luhur. Sabab ti Yerusalem bakal kaluar hiji sésa, jeung maranéh anu lolos ti Gunung Sion; sumanget Gusti nu kagungan sakumna bala bakal ngalaksanakeun ieu. 2 Raja-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.

Jeung lamun maraneh nyarita, “Naon anu baris ku urang didahar dina taun katujuh? Tingal, urang moal melak, jeung moal ngumpulkeun hasil panén urang”; mangka Kami bakal marentahkeun berkah Kami ka maraneh dina taun kagenep, sarta eta bakal ngahasilkeun buah keur tilu taun. Jeung maraneh bakal melak dina taun kadalapan, sarta tetep dahar tina buah heubeul nepi ka taun kasalapan; nepi ka hasilna asup, maraneh bakal dahar tina simpenan heubeul. Imamat 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.”

Jalma-jalma anu luput ogé dipidangkeun minangka jalma-jalma buangan Israél, sarta maranéhna dibuang ku dulur-dulur maranéhna anu ngabencian ka maranéhna. Dulur-dulur maranéhna ngabuang maranéhna, sabab maranéhna ngabenci ka maranéhna ku lantaran maranéhna teu bisa ngabantah bebeneran Sabat anu dipilambangkeun ku “tujuh kali” Musa.

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

PANGERAN ngawangun Yerusalem; Mantenna ngumpulkeun deui jalma-jalma buangan Israil. 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.

Pangeran mimiti ngumpulkeun sesa umat dina Juli 2023, sarta sesa umat téh nyaéta “jalma-jalma buangan” Israél. Dina Juli 2023, Mantenna ngacungkeun panangan-Na pikeun kadua kalina guna ngumpulkeun jalma-jalma buangan-Na. Mantenna ngacungkeun panangan-Na dina taun 1849 pikeun kadua kalina, minangka pendahuluan kana cahaya omega tina tujuh kali Musa dina taun 1856. Cahaya alfa dilambangkeun ku pamanggihan nubuat munggaran Miller—tujuh kali 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.

Sarta dina poe eta bakal aya hiji akar ti Isai, anu bakal ngadeg jadi panji pikeun bangsa-bangsa; ka anjeunna bangsa-bangsa séjén bakal daratang: jeung tempat pangreureuh-Na bakal mulya. Sarta bakal kajadian dina poe eta, yén Gusti bakal nempatkeun deui panangan-Na pikeun kadua kalina guna mulangkeun sesa umat-Na anu kari, ti Asyur, jeung ti Mesir, jeung ti Patros, jeung ti Kus, jeung ti Elam, jeung ti Sinear, jeung ti Hamat, jeung ti pulo-pulo laut. Sarta Mantenna bakal ngadegkeun hiji panji pikeun bangsa-bangsa, sarta bakal ngumpulkeun jalma-jalma buangan Israil, jeung ngahijikeun deui anu paburencay ti Yuda ti opat juru 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 jalma-jalma buangan diangkat jadi tanda, maranéhna tuluy bakal ngumpulkeun pagawé jam ka-sabelas, anu ngan saukur “bisa dipapatahan ku ningali” “bédana antara jalma-jalma anu miboga meterai Allah, jeung jalma-jalma anu ngajaga poé reureuh palsu.” Tanda pikeun pagawé jam ka-sabelas téh nyaéta jalma-jalma buangan, sarta tanda TI jalma-jalma buangan téh nyaéta tatarucingan ngeunaan, dahar “dina taun ieu barang-barang anu tumuwuh sorangan, jeung dina taun kadua anu mucunghul tina éta kénéh; jeung dina taun katilu maranéh kudu melak, jeung ngala hasil, jeung melak kebon anggur, sarta dahar buahna.”

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.

Bingungna ieu petikan téh nya éta ngagambarkeun “tujuh kali” dina Imamat dua puluh lima jeung dua puluh genep. Sabatna tanah, nyaéta waktu taneuh eureun istirahat, mangrupa hiji bagian tina perjangjian anu nandaan boh berkah boh kutuk, gumantung kana naha reureuh taun katujuh pikeun tanah jangji éta diturutan atawa ditolak. Tanda saratus opat puluh opat rébu téh mangrupa bagian tina jangji tilu rupa dina perjangjian anu dilambangkeun ku Sabat taun katujuh pikeun tanah. Kaleresan dasar tina “tujuh kali” nandaan salah sahiji tina tilu unsur perjangjian anu ngajangjikeun hiji haté jeung pikiran anu anyar, sarta hiji awak anu anyar, kitu deui hiji tanah pikeun dicicingan.

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.

Sabata poe katujuh teh mangrupa tanda antara Allah jeung umat-Na, tapi Sabata poe katujuh éta ogé ngalambangkeun tanggung jawab perjangjian anu dipasrahkeun ka Israil baheula. Maranéhna kudu jadi pangreksa, anu dipaparin amanat pikeun ngajaga Sapuluh Parentah. Sister White netelakeun kalayan écés yén Israil modéren dina taun 1844, sajajar jeung Israil baheula, dijadikeun anu dipaparin amanat lain ngan ukur kana Sapuluh Parentah, tapi ogé kana Firman nubuat 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 parantos nyaur garéja-Na dina jaman ieu, sakumaha Anjeunna nyaur Israil baheula, sangkan nangtung jadi cahaya di bumi. Ku golok pangbelah bebeneran anu kawasa, nyaéta amanat malaikat kahiji, kadua, jeung katilu, Anjeunna parantos misahkeun maranéhna ti garéja-garéja jeung ti dunya pikeun mawa maranéhna kana kadeukeutan anu suci ka diri-Na. Anjeunna parantos ngajadikeun maranéhna pangreksa hukum-Na sarta parantos maparin ka maranéhna bebeneran-bebeneran agung tina nubuat pikeun mangsa ieu. Saperti wahyu-wahyu suci anu dipercayakeun ka Israil baheula, ieu téh amanat suci pikeun ditepikeun ka dunya. Tilu malaikat dina Wahyu 14 ngagambarkeun jalma-jalma anu narima cahaya tina amanat-amanat Gusti sarta maju minangka utusan-utusan-Na pikeun ngaguar panggeuing ka sakuliah panjang jeung lébarna 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.”

Sapuluh Parentah dilambangkeun ku tanda Sabat poé katujuh, sarta hukum-hukum nubuat dilambangkeun ku Sabat taun katujuh. Adventisme Poé Katujuh Laodikea bakal kacida era pisan nalika maranéhna ninggalkeun bahtera sarta mimiti nyembah panonpoé, tapi parentah Sabat anu mimiti ditampik ku maranéhna téh nyaéta “tujuh kali”-na 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.

Pikeun ngarebut tanah jangji, umat Allah kudu ngarti sarta ngajaga lain ngan Sabat poe katujuh wungkul, tapi ogé Sabat tujuh taun. Adventisme Laodikea teu sanggup ngabantah ieu bebeneran Alkitabiah, sanajan maranéhna nutupanana ku bohong. Ieu lah akar tina kabencian maranéhna anu nyurung maranéhna ngusir jalma-jalma anu bakal jadi 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.

“Seueur kulawarga bapa abdi téh pinuju kana kapercayaan anu pinuh kana advent, sarta ku sabab méré kasaksian ngeunaan ieu doktrin anu mulya, tujuh urang ti antara kami kungsi dina hiji mangsa dipecat ti Garéja Methodis. Dina waktu éta, kecap-kecap nabi téh kacida mulyana pikeun kami: ‘Dulur-dulur maranéh anu ngabenci ka maranéh, anu ngusir maranéh ku sabab ngaran Kami, nyebut, Mugi PANGERAN dipaparin kamulyaan: tapi Anjeunna bakal nembongan pikeun kabungahan maranéh, sedengkeun maranéhna bakal jadi éra.’ 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.

“Ti mangsa ieu, nepi ka Désémber 1844, kabungahan-kabungahan kuring, pangruruba-ruruba kuring, jeung kacewa-kacewa kuring sarua jeung nu karandapan ku rerencangan Advent anu dipikanyaah di sabudeureun kuring. Dina waktu éta kuring nganjang ka salah saurang sadérék awéwé urang Advent, sarta isukna kami sujud ngurilingan altar kulawarga. Éta lain hiji kajadian anu ngagugah pisan, sarta anu hadir ngan ukur lima urang, sadayana awéwé. Nalika kuring keur neneda, kakawasaan Allah sumping ka kuring sakumaha can kungsi karasa ku kuring saméméhna. Kuring kabungkus ku hiji titingalian ngeunaan kamulyaan Allah, sarta karasa saolah-olah keur naék beuki luhur ninggalkeun bumi, sarta dipintonkeun ka kuring sawatara hal ngeunaan lalampahan umat Advent ka Kota Suci, sakumaha dicaritakeun di handap ieu.” 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.

Panglihatan kahiji Ellen White dipasihkeun nalika lima awéwé, (ngawakilan lima parawan anu wijaksana) keur karumpul babarengan sanggeus diusir ku dulur-dulur maranéhna anu ngabencian ka maranéhna. Maranéhna ngabenci ka maranéhna ku sabab doktrin ngeunaan Kadatangan Kadua, ku kituna ngalambangkeun jalma-jalma buangan dina poé-poé panungtungan.

“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.

“Kuring nempo yén garéja nominal jeung urang Adventis nominal, siga Yudas, bakal ngahianat urang ka urang Katolik pikeun meunangkeun pangaruh maranéhna supaya maranéhna datang ngalawan bebeneran. Dina waktu éta para wali bakal jadi hiji umat anu teu kasohor, saeutik dipikawanoh ku urang Katolik; tapi garéja-garéja jeung urang Adventis nominal anu nyaho kana iman jeung kabiasaan urang (sabab maranéhna ngéwa ka urang ku sabab poé Sabat, lantaran maranéhna teu bisa ngabantah éta) bakal ngahianat para wali sarta ngalaporkeun maranéhna ka urang Katolik minangka jalma-jalma anu teu ngindung kana pranata-pranata rahayat; nya éta, yén maranéhna ngajaga poé Sabat sarta ngaleungitkeun poé 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.

“Tuluy urang Katolik maréntahkeun ka urang Protestan supaya maju, sarta ngaluarkeun hiji dekrit yén sakur anu henteu daék ngajaga poé kahiji dina saminggu, gaganti poé katujuh, kudu dipaéhan. Jeung urang Katolik, anu jumlahna loba, bakal nangtung ngadukung urang Protestan. Urang Katolik bakal mikeun kakawasaan maranéhna ka gambar sato galak éta. Jeung urang Protestan bakal ngalakonan sakumaha indungna geus ngalakonan saméméh maranéhna, pikeun ngancurkeun para wali. Tapi saméméh dekrit maranéhna ngahasilkeun atawa mawa buah, para wali bakal dibébaskeun ku Sora 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.

“Adventis” anu “nominal” (hartina ngan dina ngaran hungkul), “saperti Yudas, bakal ngahianat urang ka pihak Katolik.” Maranéhna ngalakukeun kitu lantaran “maranéhna ngabenci” jalma-jalma anu dikaluarkeun “ku sabab Sabat.” Adventis nominal ngaku ngalaksanakeun Sabat poé katujuh, ku kituna ieu henteu bisa jadi Sabat anu keur dirujuk. Maranéhna ngabenci jalma-jalma anu dikaluarkeun, sabab maranéhna nyaho yén maranéhna teu bisa ngabantah bebeneran dasar ngeunaan tujuh kali milik Musa, anu mangrupa pamahaman alfa ngeunaan Elia dina pribadi 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 henteu maparin ka urang hiji pesen anyar. Urang kudu ngumumkeun pesen anu dina taun 1843 jeung 1844 geus mawa urang kaluar ti garéja-garéja séjén.” 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.

“Sakabéh amanat anu dipaparinkeun ti taun 1840–1844 kudu dijadikeun kuat ayeuna, sabab loba jalma anu geus leungit pituduh. Eta amanat kudu ditepikeun ka sakabéh garéja.” 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.

“Bebeneran-bebeneran anu urang tampi dina taun 1841, ‘42, ‘43, jeung ‘44 ayeuna kudu dipaluruh sarta diproklamasikeun.” Manuscript Releases, jilid 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.

“Panggeuing geus datang: Teu meunang diidinan aya naon waé asup anu bakal ngaganggu dasar iman anu ku urang geus diwangun ti saprak seratan éta datang dina taun 1842, 1843, jeung 1844. Kuring aya dina seratan ieu, jeung ti harita kénéh kuring geus nangtung di payuneun dunya, satia kana caang anu geus dipasihkeun ku Allah ka urang. Kami henteu boga niat ngangkat suku kami tina panggung tempat suku éta geus diteundeun, nalika sapopoé kami neangan ka Pangeran ku doa anu daria, neangan caang. Naha maranéh nyangka yén kuring bisa ngantunkeun caang anu geus dipasihkeun ku Allah ka kuring? Eta kudu jadi saperti Batu Karang Jaman-jaman. Eta geus nungtun kuring ti saprak eta dipasihkeun.” Review and Herald, 14 April 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 lain lambang Sanhedrin anu diwangun ku Saduki jeung Parisi; Yudas téh salah sahiji ti dua welas murid. Anjeunna salah sahiji ti pangantén perjangjian, anu ku Kristus rék dinikahan dina Pentecost. Panghianatan ka jalma-jalma buangan asalna ti Yudas, nyaéta garéja Advent Poé Katujuh Laodikea. Maranéhna dilambangkeun ku loba lambang, saperti urang Lewi anu ditampik ku Utusan Perjangjian dina Malaki tilu. Urang Lewi dipisahkeun dina panyucian éta, jeung jumlah maranéhna 25, boh anu satia boh anu henteu satia. Urang Lewi disucikeun heula saméméh diangkat jadi hiji kurban, saperti dina taun-taun baheula.

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.

Sarta Anjeunna bakal linggih saperti nu nyaring jeung ngamurnikeun pérak; sarta Anjeunna bakal ngamurnikeun putra-putra Lewi, jeung nyucikeun maranéhna saperti emas jeung pérak, supaya maranéhna bisa ngahaturkeun ka PANGERAN hiji kurban dina kabeneran. Mangka kurban Yuda jeung Yerusalem bakal pikaresepeun ka PANGERAN, saperti dina jaman baheula, jeung saperti dina taun-taun nu kaliwat. 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.

Urang Lewi téh mangrupa kurban, sabab maranéhna sacara sampurna ngagambarkeun sipat Kristus, anu jadi Kurban Agung. Nalika dua puluh lima urang Lewi éta diangkat jadi kurban, dua puluh lima urang Lewi palsu keur sujud ka panonpoé dina 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 henteu ngan ukur ngagambarkeun saurang urang Lewi anu jahat, tapi anjeunna ogé saurang imam jahat anu geus dipersiapkeun salila tilu puluh taun, sakumaha dilambangkeun ku tilu puluh keping pérak 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.

Tuluy Yudas, anu geus ngahianat ka Anjeunna, sanggeus manéhna ningali yén Anjeunna geus dihukum, ngarasa hanjakal dina dirina, tuluy mulangkeun deui tilu puluh keping pérak ka imam-imam kapala jeung para kokolot, bari nyebut, “Kami geus dosa ku sabab ngahianat getih anu teu salah.” Tapi maranéhna ngawaler, “Naon urusanana éta ka kami? Téangan ku maneh sorangan.” Tuluy manéhna ngalungkeun keping-keping pérak éta ka jero Bait Allah, tuluy indit, sarta indit ngagantung dirina. Mateus 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.

Tilupuluh pérak anu dipiceun ku Yudas téh ngagambarkeun Utusan Perjangjian anu miceun (ngaberesihan) rereged (pérak palsu) dina Maleakhi tilu. Kapamimpinan imam anu jahat éta digambarkeun ku pambarontakan Korah, Datan, jeung Abiram sarta para pemberontak taun 1888. Kapamimpinan imam anu jahat éta ditilep ku bumi nalika Amérika Sarikat, éta sato-bumi, muka sungutna. Satuluyna seuneu ngancurkeun para pangikutna, dina mangsa curahan pinuh hujan panungtungan, anu dimimitian dina hukum 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.

Kalahiran ku parawan minangka hiji tanda dina jaman Kristus, ngagambarkeun tanda para parawan nu wijaksana dina poé-poé panungtungan. Dina mangsa éta, Sanhedrin, garéja Masehi Advent Poe Katujuh Laodisia, bakal néangan hiji tanda, tapi moal sanggup ningali hiji-hijina tanda anu dipaparinkeun ka Laodisia. Tanda pikeun riungan anu agung, para pagawé jam ka sabelas, nyaéta ningali lalaki jeung awéwé ngajaga Sabat poe katujuh salila mangsa pangujian hukum Minggu. Tanda sésa umat dina paséa maranéhna jeung jalma-jalma urut perjangjian nyaéta Sabat taun katujuh, anu ngagambarkeun dasar-dasar Adventisme sakumaha diidéntifikasi minangka tihang puseur tina duanana méja suci Habakuk. Tanda anu dipaparinkeun ka Adventisme Laodisia nyaéta tanda Yunus, anu dibahas dina dialog antara Kristus jeung Petrus.

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 Yesus sumping ka wewengkon Kaisarea Pilipi, Anjeunna nanya ka murid-murid-Na, saur-Na, “Numutkeun ceuk jalma-jalma, Kami, Putra Manusa, teh saha?” Maranehna ngawaler, “Aya nu nyebut yen Anjeun teh Yohanes Pembaptis; aya nu nyebut Elias; ari nu lian deui, Jeremias, atawa salah saurang nabi.” Anjeunna ngandika ka maranehna, “Ari ceuk maraneh, Kami teh saha?”

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.

Sarta Simon Petrus ngawaler sarta ngandika, “Gusti teh Al Masih, Putra Allah anu hirup.” Sarta Yesus ngawaler sarta ngandika 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 nyarios ka maneh, yén maneh teh Petrus, jeung di luhur batu ieu Kami baris ngadegkeun jamaah Kami; sarta gapura naraka moal bisa ngéléhkeun éta. Jeung Kami baris maparin ka maneh konci-konci Karajaan Sawarga; sarta naon bae anu ku maneh diiket di bumi bakal kaiket di sawarga; sarta naon bae anu ku maneh dileupaskeun di bumi bakal dileupaskeun di sawarga.”

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

Tuluy anjeunna marentah murid-murid-Na supaya maranéhna ulah ngabéjaan ka saha-saha yén Anjeunna teh Yesus, Sang Kristus. Mateus 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.

Tanda pikeun Sanhedrin, ku kituna ogé pikeun Adventisme, nya éta tanda Yunus. Simon Barjona diwanohkeun kana ieu petikan minangka lambang hiji jalma perjangjian, sabab ngaranna badé dirobah. Ngaran Abram dirobah dina waktu perjangjian. Ngaran Saul dirobah jadi Paul. Ngaran Yakub dirobah jadi Israél. Katilu saksi éta netepkeun yén nalika ngaran hiji tokoh Alkitab dirobah, maranéhna ngawakilan hiji jalma perjangjian, ku kituna janten tipé jalma-jalma perjangjian panungtungan, nyaéta saratus opat puluh opat rébu. Katilu saksi éta ogé netepkeun yén ngaran hiji jalma perjangjian ngawakilan perlambang kenabian anu pakait jeung jalma anu ngaranna dirobah. Saul hartina “anu dipilih,” sabab manéhna dipilih pikeun mawa Injil ka bangsa-bangsa kapir. Ngaranna dirobah jadi Paul, hartina leutik, sabab dina paningal dirina sorangan manéhna anu pangleutikna di antara rasul-rasul, ku sabab manéhna geus nganiaya gareja Allah. Yakub, nu ngarampas hak cikal, dirobah boh dina ngaran boh dina pangalaman jadi saurang anu meunang kameunangan, sakumaha harti Israél. Ngaran Pétrus téh Simon, hartina hiji anu ngadéngé; jeung Barjona, hartina anak 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.

Petrus ngawakilan generasi panungtung ti Yunus, sabab anjeunna téh putra Yunus. Yunus hartina “japati,” sarta Simon nyaéta anjeunna anu ngadangu pesen ti japati éta; jeung Simon Barjona geus ngadangu pesen ngeunaan pangurapan Yesus, waktu Anjeunna dibaptis sarta jadi Yesus Kristus, jeung Roh Suci turun dina wujud japati. Pesen Yunus téh pesen japati anu ngawakilan pangurapan Yesus ku kakawasaan dina baptisan-Na. Pesen Yunus diwakilan ku Yunus anu tilu poé lilana aya dina beuteung lauk paus. Tilu poé éta nyaéta tilu poé ti Paska nepi ka pesta bungbuahan pangheulana, anu dilambangkeun ku baptisan Kristus jeung ku waktu Yunus aya dina beuteung lauk 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.

Tanda Yunus téh nya éta tanda pangurapan Kristus dina waktu Anjeunna dibaptis, anu ngalambangkeun turunna malaikat dina Wahyu dalapan welas dina 9/11. 9/11 ngamimitian hiji prosés pangujian tilu léngkah sakumaha digambarkeun ku tilu poé Yunus. Tilu léngkah éta ogé kagambarkeun dina sajarah Millerite. 11 Agustus 1840 nandaan ujian malaikat kahiji, 19 April 1844 ujian malaikat kadua, sarta 22 Oktober 1844 ujian katilu. Tilu léngkah éta ngawakilan 9/11, 18 Juli 2020, jeung hukum 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.

Dina hukum Minggu, Yunus dipuntahkeun tina sungut hiji lauk, pas pisan di tempat Kristus keur nyiduh Laodikia kaluar tina sungut-Na, nu ogé pas pisan di tempat kalde Balaam muka sungutna sarta nyarita, nu ogé pas pisan di tempat Zakaria, bapa Yohanes Pembaptis, nyarita, nu ogé tempat Amérika Sarikat nyarita saperti naga. Satuluyna Yunus masihan panggeuing panungtungan ka dunya minangka lambang jalma-jalma anu dihudangkeun deui bareng jeung Musa jeung Elia dina taun 2024. Jiwa-jiwa éta maot di jalan-jalan Sodom jeung Mesir, tuluy sanggeus éta dihudangkeun deui minangka pasukan perkasa milik Yehezkiel. Dina waktu hudangna deui maranéhna jadi tanda Yunus, sabab anjeunna ngagambarkeun jalma-jalma anu geus maot tuluy dihudangkeun deui pikeun maparin amanat panungtungan ka Niniwe. Yunus di jero beuteung lauk paus, Daniel di jero guha singa, Yohanes dina panci minyak nu ngagolak, ngagambarkeun saratus opat puluh opat rébu anu geus ngalaman maot jeung hudang deui anu sipatna simbolis. Pangurapan dina 9/11 nepi ka hudangna deui pasukan perkasa milik Yehezkiel ngagambarkeun baptisan Kristus nepi ka hudangna deui-Na.

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.

Urang Parisi jeung urang Saduki daratang ogé, tuluy ngagoda ka Anjeunna ku cara nyuhunkeun supaya Anjeunna mintonkeun hiji tanda ti sawarga ka maranéhna. Anjeunna ngawaler sarta ngandika ka maranéhna, “Lamun geus burit, maranéh nyebut, ‘Cuaca bakal caang, sabab langit beureum.’ Jeung isukna, ‘Poé ieu cuaca bakal goréng, sabab langit beureum sarta mendung poek.’ Heh maranéh jalma-jalma munafik, rupana langit ku maranéh bisa dibédakeun; tapi tanda-tanda jaman, naha maranéh teu bisa ngabédakeunana? Hiji turunan anu jahat jeung jinah neangan hiji tanda; jeung moal aya tanda anu bakal dipaparinkeun ka éta turunan, iwal tanda nabi Yunus.” Tuluy Anjeunna ninggalkeun maranéhna, sarta angkat. Mateus 16:1–4.

The crowning miracle was the resurrection of Lazarus.

Mujijat anu jadi puncakna nyaéta hudangna Lasarus tina maot.

“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.

“Dina ngalambatkeun sumping ka Lasarus, Kristus gaduh hiji maksud welas asih ka jalma-jalma anu can narima Anjeunna. Anjeunna cicing heula, supaya ku ngahirupkeun deui Lasarus tina maot, Anjeunna tiasa maparin ka umat-Na anu teuas beuheung jeung teu percaya éta bukti deui yén saéstuna Anjeunna teh ‘kabangkitan jeung hirup.’ Anjeunna teu tega miceun sakabéh pangharepan ka eta umat, domba-domba anu miskin tur sasab, ti kulawarga Israil. Manah-Na remuk ku sabab maranéhna teu tobat. Dina rahmat-Na Anjeunna maksudkeun pikeun maparin ka maranéhna hiji bukti deui yén Anjeunna teh Sang Mulangkeun, hiji-hijina anu tiasa nembongkeun hirup jeung kalanggengan. Ieu bakal jadi hiji bukti anu ku imam-imam moal bisa dipasalahhartikeun. Ieu alesan reureuh-Na dina indit ka Betania. Mujijat pangluhurna ieu, ngahirupkeun deui Lasarus, bakal netepkeun cap Allah kana padamelan-Na jeung kana pangakuan-Na kana kaallahan.” 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 ngantos sateuacan Anjeunna ngahudangkeun deui Lasarus, jeung Lasarus lain ngan ukur “mujijat pangmangpa’atna,” anjeunna ogé “segel”-na kana pagawean Allah. Dina petikan éta, tanda Yunus téh hiji-hijina tanda pikeun angkatan anu jinah jeung jahat. Penting pikeun ningali yén waktuna prosés panyegelan téh kacida hususna. Dina petikan anu keur urang bahas, tempat ngaran Petrus dirobah, éta ngabéjaan ka urang yén ti dinya ka hareup Yesus mimiti nembongkeun yén Anjeunna baris dipaéhan, tapi dina ayat panungtung Mateus nyatet, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Tuluy dina ayat salajengna pisan anjeunna nyatet, “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.

Éta petikan dimimitian ku Yesus naroskeun saha saur jelema ngeunaan Anjeunna, tuluy ku pananya susulan nalika Anjeunna naros ka para murid saha saur maranéhna ngeunaan Anjeunna.

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 Yesus sumping ka wewengkon Kaisarea Pilipi, Anjeunna nanya ka murid-murid-Na, saur-Na, “Ceuk jalma-jalma, saha Kami, Putra Manusa, teh?” Jeung maranehna ngawaler, “Aya nu nyebut yen Anjeun teh Yohanes Pembaptis; aya deui, Elias; jeung nu lian, Jeremias, atawa salah sahiji nabi.” Anjeunna ngandika ka maranehna, “Ari ceuk maraneh, saha Kami teh?” Mateus 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 Petrus ngawaler, anjeunna netelakeun yén Yesus téh Kristus jeung Putra Allah anu hirup. Kecap Kristus téh kecap Yunani pikeun kecap Ibrani Al Masih. Yesus ngangkat patalékan ngeunaan saha saleresna Anjeunna, sarta mingpin murid-murid kana kanyataan yén Anjeunna téh Al Masih, tapi geuwat ngawartosan ka maranéhna yén maranéhna ulah nyaritakeun éta ka saha waé. Ti waktu éta, Anjeunna mimiti ngajar yén Anjeunna bakal nyumponan dua puluh tilu waymarks dina tilu pasal panungtung Injil Mateus, tapi ku kabutuhanana, bebeneran-bebeneran anu patali jeung Kristus téh kedah dibuka saeutik-saeutik, léngkah demi léngkah.

We will continue these Messianic waymarks in the next article.

Urang bakal neruskeun ieu tanda-tanda jalan Mesianik dina artikel salajengna.

Alpha light of the third angel

Cahaya Alfa malaikat katilu

“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.

Dina usum gugur taun 1846 kami mimiti ngajaga Sabat Alkitab, sarta ngajar jeung ngabéla éta. Perhatian abdi kahiji kali ditarik ka Sabat nalika abdi keur nganjang ka New Bedford, Massachusetts, dina awal taun anu sarua. Di dinya abdi jadi wawuh jeung Sesepuh Joseph Bates, anu ti mimiti parantos narima iman advent, sarta jadi pagawe anu giat dina ieu perkara. Sesepuh B. ngajaga Sabat, sarta negeskeun pentingna éta. Abdi henteu ngarasa pentingna éta, sarta nyangka yén Sesepuh B. kaliru ku ngadadarkeun parentah kaopat leuwih ti kana salapan parentah séjénna. Tapi Gusti maparin ka abdi hiji panénjo ngeunaan Bait Suci sawarga. Bait Allah dibuka di sawarga, sarta ka abdi dipintonkeun Peti Allah anu katutupan ku tahta rahmat. Dua malaikat nangtung, saurang di unggal tungtung peti, kalayan jangjangna meber nutupan tahta rahmat, sarta beungeutna nyanghareup ka dinya. Malaikat anu ngiringan abdi ngabejaan ka abdi yén ieu ngagambarkeun sakumna balad sawarga anu ningali kalayan kagum hormat ka hukum suci anu parantos ditulis ku ramo Allah. Yesus ngangkat tutup peti éta, sarta abdi ningali loh-loh batu anu dina éta dituliskeun Sapuluh Parentah. Abdi kacida héranna nalika ningali parentah kaopat pas di tengah-tengah sapuluh parentah éta, kalayan cahaya leuleus ngurilingan éta. Ceuk malaikat éta: ‘Ieu hiji-hijina tina sapuluh éta anu nerangkeun Allah anu hirup, anu nyiptakeun langit jeung bumi sarta sagala rupa anu aya di jerona. Nalika dasar-dasar bumi diteundeun, harita ogé dasar Sabat diteundeun.’” Testimonies, jilid 1, 75.

Omega light of the third angel

Cahaya Omega tina malaikat katilu

“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.

“Jalma-jalma anu ngahiji haté jeung Allah leumpang dina cahaya Panonpoé Kabeneran. Maranéhna henteu ngahina Panebusna ku ngaruksak jalan hirupna di payuneun Allah. Cahaya sawarga nyorot ka maranéhna. Nalika maranéhna beuki ngadeukeutan kana panutup sajarah dunya ieu, pangaweruh maranéhna ngeunaan Kristus, jeung ngeunaan nubuatan-nubuatan anu patali jeung Anjeunna, beuki nambahan kalawan gedé. Maranéhna kacida luhurna ajénna dina paningal Allah; sabab maranéhna ngahiji jeung Putra-Na. Pikeun maranéhna, firman Allah téh miboga kaéndahan jeung kamulyaan anu ngaleuwihan sagalana. Maranéhna ningali pentingna éta. Kaleresan dibukakeun ka maranéhna. Doktrin penjelmaan téh dipaparin cahaya lemes anu ngagenclang. Maranéhna ningali yén Kitab Suci téh konci anu muka sagala rahasia jeung ngaréngsékeun sagala kasusah. Jalma-jalma anu teu daék narima cahaya jeung leumpang dina cahaya moal mampuh ngarti kana rahasia kasalehan, tapi jalma-jalma anu teu ragu-ragu pikeun nyangking salib sarta nuturkeun Isa, bakal ningali cahaya dina cahaya Allah.” The Southern Watchman, April 4, 1905.