Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.

آیات سیزده و چهارده تاریخی را معرفی می‌کنند که در آن سلوکوس و فیلیپِ مقدونی در حال تشکیل اتحادی بودند، و ایشان نمونهٔ ایالات متحده‌اند که نخستین سپاه نیابتیِ روم است، و مقدونیه (یونان) نمادی از سازمان ملل متحد است. در آن تاریخِ آغازین، اتحادی از پادشاه شمال (سلوکوس) و فیلیپ (یونان)، نمایانگر تاریخی است که به نبرد پانیوم می‌انجامد؛ نبردی که دو سده بعد، نام آن شهر از پانیوم به قیصریهٔ فیلیپی تغییر یافت. نامِ دوگانهٔ شهر، بزرگداشتِ اتحادِ سلوکوس و فیلیپِ مقدونی نبود.

The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.

Le nom « Césarée de Philippe » provient de la transformation historique de l’ancienne ville connue sous le nom de Panéas ou Panion. La ville fut à l’origine appelée Panéas en raison de sa proximité avec une source importante consacrée au dieu grec Pan. Cette source, qui constituait dans l’Antiquité un lieu religieux d’une grande importance, se jetait dans le Jourdain.

During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.

Sous le règne du roi Hérode le Grand, vers le Ier siècle av. J.-C., la ville fit l’objet d’importants travaux de rénovation, et elle fut agrandie et embellie. Césarée de Philippe fut nommée par Hérode Philippe, fils d’Hérode le Grand. Il donna à la ville le nom de Césarée en l’honneur de l’empereur romain César Auguste, et celui de Philippe d’après son propre nom, d’où Césarée de Philippe. Ainsi, « Césarée de Philippe » est une combinaison de « Césarée », qui reflète l’hommage rendu par Hérode à César Auguste, et de « Philippe », en l’honneur d’Hérode Philippe.

Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.

وعلى نحوٍ نبويّ، يرتبط بانيوم بتحالفٍ بين سلوقس وفيليبُس المقدوني، وكذلك بالتحالف بين قيصر وهيرودس فيليبُس. وهذان التحالفان يشيران إلى التحالف بين الولايات المتحدة والأمم المتحدة الذي يعقب انهيار روسيا بوتين كما يمثّله سلوقس وفيليبُس. كما إنهما يمثّلان أيضًا التحالف بين البابوية، وهي الأم، والولايات المتحدة، وهي الابنة، كما يمثّله قيصر وفيليبُس، اللذان كانا كلاهما ممثّلَين لروما. وهما معًا يحدّدان بلوغَ الولايات المتحدة «عبر الهوّة لتقبض على يد السلطة الرومانية»، وامتدادَها «فوق الهاوية لتتصافح مع الروحانية». وقبل قانون الأحد المذكور في الآية السادسة عشرة، يكون الاتحاد الثلاثي قد أُقيم بالفعل.

Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.

Panium représente le centre du culte grec rendu au dieu Pan. La source qui était consacrée au dieu grec Pan était aussi connue, à cette époque, comme les « portes de l’enfer »; et lorsque Jésus s’y rendit, sa déclaration au sujet des « portes de l’enfer » désigne une lutte entre les attributs politiques et religieux de la Grèce (mondialisme) et le protestantisme apostat, lutte qui se déroule dans les derniers jours. C’est la bataille d’abord engagée par le riche président qui suscita le royaume de la Grèce au verset deux. C’est une bataille extérieure de portée mondiale, et aussi une bataille intérieure au sein des États-Unis.

The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.

Keeme keessaa addunyaawaa t jedhu amantii jabaa nagaawaa t jedhu, yeroo ammaa keessatti immoo amantii “woke-ism” jedhamee waamamu dha. Bara 2020 keessatti, bineensi boolla gadi fagoo keessaa ba’u, kan Mul’ata boqonnaa kudha tokko keessatti adda baafame, humna isaa siyaasaa fi amantii mul’isee gaanfota lamaan bineensa lafaa ajjeese. Boolli gadi fagoon sunis, wantoota biroo keessaa tokko ta’ee, “Madda Paan” jedhamuun bakka buufama; innis laga Yordaanos ni soora ture.

In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.

Si cikin tatsuniyoyin Helenawa, ana danganta Pan da yanayi, jejin daji, da kiɗan karkara, kuma kasancewar wani maɓuɓɓuga da aka keɓe masa yana da muhimmancin addini ga masu bautarsa. Akan nuna allahn Pan sau da yawa yana da ƙafafu, ƙahoni, da kunnuwa irin na akuya. Ana ɗaukar Pan a matsayin allahn makiyaya da garkuna, kuma sau da yawa ana siffanta shi a matsayin abin bautawa mai wasa da son shirme, wanda yake ta yawo cikin dazuzzuka da duwatsu cikin murna. Siffar Pan a matsayin abin bautawa mai ƙafafun akuya ta yi daidai da Daniyel sura ta takwas, inda Girka take wakilta ta wurin bunsuru. Awaki dabbobin gida ne da aka saba samu a tsohuwar Girka, kuma sau da yawa ana samunsu a yankunan duwatsu inda aka yi imani Pan yana yawo. Wannan siffantawa ta zama muhimmin ɓangare na alamomin Pan, kuma ta dawwama a fasahar Helenawa da adabinsu da ke kwatanta allahn, har ma da kuɗin ƙasa.

When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”

When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”

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

Na Yesu alipofika katika mipaka ya Kaisaria Filipi, aliwauliza wanafunzi wake, akisema, Watu huninena mimi Mwana wa Adamu kuwa ni nani? Wakasema, Wengine hunena ya kwamba u Yohana Mbatizaji; wengine, Eliya; na wengine, Yeremia, au mmoja wa manabii. Akawaambia, Nanyi mwaninena mimi kuwa ni nani? Simoni Petro akajibu, akasema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai. Yesu akajibu, akamwambia, Heri wewe, Simoni Bar-yona; kwa kuwa mwili na damu havikukufunulia hili, ila Baba yangu aliye mbinguni. Nami nakuambia, Wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala milango ya kuzimu haitalishinda. Nami nitakupa wewe funguo za ufalme wa mbinguni; na lo lote utakalolifunga duniani litakuwa limefungwa mbinguni; na lo lote utakalolifungua duniani litakuwa limefunguliwa mbinguni. Ndipo akawakataza wanafunzi wake wasimwambie mtu yeyote ya kwamba yeye ndiye Yesu Kristo. Mathayo 16:13–20.

This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.

Ce passage revêt une importance considérable, car il représente un moment décisif dans le ministère de Jésus et dans le développement de la théologie chrétienne. La confession de Pierre reconnaissant Jésus comme le Messie, le Fils du Dieu vivant, est considérée comme le fondement de la foi chrétienne et la pierre angulaire sur laquelle l’Église est édifiée. L’expression « sur cette pierre je bâtirai mon Église » est interprétée, dans la tradition catholique, comme une référence à Pierre lui-même, que Jésus désigne comme la « pierre » sur laquelle l’Église sera bâtie. Cette interprétation sert de fondement à la primauté et à l’autorité papales dans la théologie catholique.

In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.

In protestantischer Theologie wird der „Fels“ nicht als Bezug auf Petrus persönlich verstanden, sondern auf das Bekenntnis des Petrus zu Jesus als dem Messias und dem Sohn Gottes. Nach dieser Auffassung ist das Fundament der Kirche nicht Petrus, sondern das Bekenntnis, dass Jesus der Christus und der Sohn Gottes ist. Ungeachtet der theologischen Auslegung gilt das Bekenntnis des Petrus in Matthäus 16,13–20 als eine zentrale und grundlegende Passage des christlichen Glaubens, die die Identität Jesu als des Messias und des Sohnes Gottes hervorhebt und den Auftrag sowie die Bestimmung der Kirche bekräftigt.

In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.

A cikin maƙalar da ta gabata mun gabatar da wani ɓangare daga *The Desire of Ages*, inda Sister White ta fayyace wasu daga cikin batutuwan da ke da alaƙa da ziyarar Almasihu zuwa Kaisariya Filibbi. Ɗaya daga cikin abubuwan da ta lura da su shi ne cewa Almasihu ya ɗauki almajiran ya nisantar da su daga tasirin Yahudawa domin ya gabatar musu da darussan Kaisariya Filibbi.

“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.

«Ησα και οι μαθητές Του είχαν τώρα φθάσει σε μία από τις κωμοπόλεις κοντά στην Καισάρεια τη Φιλίππου. Βρίσκονταν πέρα από τα όρια της Γαλιλαίας, σε μια περιοχή όπου επικρατούσε η ειδωλολατρία. Εκεί οι μαθητές απομακρύνθηκαν από την κυριαρχική επιρροή του Ιουδαϊσμού και ήλθαν σε στενότερη επαφή με την εθνική λατρεία. Γύρω τους παρουσιάζονταν μορφές δεισιδαιμονίας που υπήρχαν σε όλα τα μέρη του κόσμου. Ο Ησα επιθυμούσε η θέα αυτών των πραγμάτων να τους οδηγήσει να αισθανθούν την ευθύνη τους απέναντι στους εθνικούς. Κατά την παραμονή Του σε αυτή την περιοχή, επιδίωξε να αποσυρθεί από τη διδασκαλία του λαού και να αφοσιωθεί πληρέστερα στους μαθητές Του». Ο Πόθος των Αιώνων, 411.

On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.

ថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020 ព្រះគ្រីស្ទបានដកពួកសិស្សនៃថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001 ចេញពីឥទ្ធិពលនៃអាដវេនទីសម៍ឡាវឌីសេ។ ការខកចិត្តលើកទីមួយនៅក្នុងប្រស្នាពាក្យនៃព្រហ្មចារីដប់នាក់ បានបង្កើតការបំបែកមួយរវាងចលនានោះ និងក្រុមជំនុំរបស់ពួកអ្នកចំអក ដែលកំពុងស្ថិតក្នុងដំណើរការត្រូវបានរំលងផុតទៅ។ សេចក្ដីពិតនេះបានសម្រេចជាការបំពេញនៅក្នុងប្រវត្តិសាស្ត្រមីល្លឺរ៉ៃត៍ នៅថ្ងៃទី 19 ខែមេសា ឆ្នាំ 1844 ហើយម្តងទៀតនៅថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020។ បន្ទាប់មក ប្រវត្តិសាស្ត្រនៃពេលពន្យារបានចាប់ផ្ដើម ហើយវាមានសញ្ញាសម្គាល់នៃ «សេចក្ដីពិត» ទាំងនៅក្នុងចលនារបស់ទេវតាទីមួយ និងទេវតាទីបី។

The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.

Okokuqala ukuphoxeka kungolokuqala kwezimpawu ezintathu zendlela, futhi lowo mlando uphetha ngokuPhoxeka Okukhulu kwango-October 22, 1844, okufanekisela “ukuzamazama komhlaba okukhulu” kwesAmbulo isahluko seshumi nanye. Isiqalo, uhlamvu lokuqala lwezinhlamvu zesiHebheru, lumelela ukuphoxeka, futhi isiphetho, uhlamvu lwamashumi amabili nambili lwezinhlamvu zesiHebheru, nalo lumelela ukuphoxeka. Uhlamvu lweshumi nantathu, olumelayo ukuvukela, lukhomba ukuphoxeka kwezintombi eziyiziwula ezibonakalisa isimo sazo sokulahleka lapho isimemezelo saphakathi kwamabili siveza ukuthi ngubani olungiselele, nongalungiselelanga, inhlekelele. Izinhlamvu ezingamashumi amabili nambili zesiHebheru zimelela uphawu lokuhlanganiswa kobuNkulunkulu nobuntu olufezwa ngaphakathi kwalowo mlando, nakuba umlando wamaMillerite umelela iKadeshi yokuqala, kanti umlando wethu namuhla umelela iKadeshi yokugcina.

The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.

De twee lijnen lopen parallel, maar de ene vertegenwoordigt het falen van Gods volk en de andere de overwinning van Gods volk. Vlak vóór het kruis bracht Jezus Zijn discipelen naar Panium, evenals Hij Zijn discipelen van de laatste dagen naar Panium heeft gebracht; en door dit te doen liet Hij toe dat een teleurstelling Zijn discipelen van de laatste dagen verwijderde van de “beheersende invloed” van het Laodiceaanse adventisme, dat in de geschiedenis van Mattheüs hoofdstuk zestien wordt voorgesteld door “het jodendom”. Daarbij bracht Hij Zijn discipelen tegelijkertijd ook in nauwer contact met het heidendom, en stelde zo de werkomgeving voor van Zijn discipelen van de laatste dagen, die nu leven te midden van de volle openbaring van satanische macht, voorgesteld door de moderne communicatiesystemen die worden aangewend om de gehele wereld ertoe te brengen het merkteken van het beest te ontvangen.

The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.

L’histoire de Césarée de Philippe correspond à l’histoire de la bataille de Panium, ainsi qu’aux versets treize à quinze. Christ et ses disciples se tenaient à l’ombre de la croix, figurant ses disciples des derniers jours se tenant à l’ombre de la loi du dimanche. Là, aux versets treize à quinze, qui étaient Césarée de Philippe, et aussi la bataille de Panium, c’est-à-dire l’endroit où nous nous tenons aujourd’hui, Christ commença à enseigner à ses disciples ce qui allait se produire au verset seize.

“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.

«Был готов открыть им о страданиях, ожидавших Его. Но прежде Он удалился один и молился, чтобы сердца их были приготовлены принять Его слова». Желание веков, 411.

Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.

Kabla Kristi nɔna e nusrɔfo befa asɛndua no ho asɛm no, odii kan kɔɔ akyirikyiri, anaasɛ ɔtwentwɛn ne nan ase; saa na ɔde twentwɛn bere no hyɛɛ bɛ no ne abakɔsɛm no mu fi July 18, 2020 kosi July 2023.

“Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.

“Alipojiunga nao, hakuwasilisha mara moja yale aliyotaka kuwapa. Kabla ya kufanya hivyo, aliwapa fursa ya kukiri imani yao kwake ili wapate kutiwa nguvu kwa ajili ya jaribu lililokuwa likija.” The Desire of Ages, 411.

In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.

در ژوئیهٔ ۲۰۲۳، خداوند آغاز به فراهم آوردن فرصت برای کسانی کرد که با آن نومیدی درگیر بودند تا ایمان خویش را ابراز کنند. او این کار را با گشودن پیام حزقیال سی‌وهفت انجام داد، پیامی که تأییدی بر پیام ۱۱ سپتامبر ۲۰۰۱ بود. این همان رشته‌ای بود که زمانِ مُهر شدن را از ۱۱ سپتامبر ۲۰۰۱ تا قانونِ یکشنبهٔ قریب‌الوقوع به یکدیگر پیوند می‌داد. و این کار را بدین‌سان انجام داد که نومیدیِ ۱۸ ژوئیهٔ ۲۰۲۰ را در ساختارِ حقیقت جای داد؛ زیرا آنان که مایل بودند ببینند، می‌توانستند تشخیص دهند که هر جنبش اصلاحی، مضمونی دارد که در سراسر تاریخِ مقدسِ خاصِ آن امتداد می‌یابد.

In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.

Dans les derniers jours, le message du troisième malheur arriva le 11 septembre 2001; puis un faux message du troisième malheur fut proclamé, qui produisit une déception; mais le message qui les ramena à la vie après trois jours et demi passés comme des ossements morts, desséchés et dispersés, fut le message des quatre vents, lequel est aussi le troisième malheur.

The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.

ہریک کے آخری زمانہ کے شاگرد، اگر وہ دیکھنا چاہیں، تو دیکھ سکتے ہیں کہ ایک لاکھ چوالیس ہزار کی مہرگذاری کے تینوں سنگِ میل ہر مرحلہ پر ایک ہی موضوع ہیں، اور یہ کہ دوسرے مرحلہ میں، عبرانی حروفِ تہجی کے تیرھویں حرف سے ممثل بغاوت نے اس پیغام کی تصدیق “سچائی” کے طور پر کی۔ ایک دوسری گواہی جو خداوند نے فراہم کی، یہ اس حقیقت میں تھی کہ سابقہ اصلاحی تحریکوں کی پہلی مایوسی خدا کے مکشوفہ ارادہ کے خلاف بغاوت پر مبنی تھی، خواہ وہ موسیٰ کا اپنے بیٹے کا ختنہ نہ کرنا ہو، یا عُزّہ کا اُس صندوق کو چھونا، یا مرتھا اور مریم کا لعزر کی موت کے بارے میں یسوع کے کلام پر شک کرنا۔ واحد اصلاحی خط جس نے اس حقیقت کو برقرار نہ رکھا کہ پہلی مایوسی نافرمانی پر مبنی تھی، میلریوں کی اصلاحی تحریک تھی؛ لیکن اُس وقت یہ بھی دکھایا گیا کہ میلریوں کی تاریخ اپنے اندرونی سنگِ میل رکھتی تھی جو آٹھویں کی سچائی پر مبنی تھے، جو سات میں سے ہے۔

The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.

O fato de o oitavo ser dos sete é um elemento fundamental da Revelação de Jesus Cristo que agora está sendo desselada, e a transição do movimento milerita filadelfiano para a igreja de Laodiceia foi um marco que identificou quando o movimento laodiceano do terceiro anjo faria a transição para o movimento filadelfiano dos cento e quarenta e quatro mil. Assim, o fato de que o primeiro desapontamento milerita se cumpriu sem que seu movimento manifestasse desobediência forneceu o contraste para o mesmo marco nos últimos dias, em que o movimento laodiceano do terceiro anjo desobedeceria e produziria um desapontamento, e, ao fazê-lo, se alinharia com o marco milerita e produziria a lógica para ver que o movimento dos cento e quarenta e quatro mil é o oitavo, que é dos sete.

On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.

En juillet 2023, le Seigneur suscita une « voix qui crie dans le désert » afin de préparer son peuple des derniers jours à la crise de la loi du dimanche, et, lorsqu’il revint vers les disciples après avoir tardé dans la prière, il leur donna l’occasion d’exprimer leur foi. Aux jours du Christ, le message était son baptême, le moment où Jésus devint Jésus-Christ. Ce jalon s’aligne sur le 11 septembre 2001, et ses disciples furent interrogés sur ce que les hommes pensaient, puis sur ce que les disciples eux-mêmes pensaient du Christ.

“Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

“Onlara katıldıktan sonra, iletmeyi arzu ettiği şeyi hemen bildirmedi. Bunu yapmadan önce, yaklaşan sınav karşısında güçlendirilmeleri için, O’na olan imanlarını ikrar etme fırsatını onlara verdi. Şöyle sordu: ‘İnsanoğlu olan Benim kim olduğumu insanlar söylüyor?’”

“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.

“Za kusikitisha, wanafunzi walilazimika kukiri kwamba Israeli ilikuwa imeshindwa kumtambua Masihi wao. Wengine kweli, walipoziona miujiza Yake, walimtangaza kuwa Mwana wa Daudi. Makutano yale yaliyokuwa yamelishwa huko Bethsaida yalitamani kumtangaza kuwa mfalme wa Israeli. Wengi walikuwa tayari kumkubali kama nabii; lakini hawakuamini kwamba Yeye ndiye Masihi.” The Desire of Ages, 411.

The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.

Het merendeel van het adventisme geloofde niet in de derde wee van 11 september 2001. Zij geloofden in enkele van de wonderen van het profetische Woord die binnen de beweging waren voorgesteld, en sommigen begrepen dat de boodschap van 11 september 2001 elementen van waarheid bevatte, maar zij geloofden de aanspraken van 11 september 2001 niet werkelijk.

The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:

Ang pahayag tungkol sa Setyembre 11, 2001 ay naipatipo na ng pahayag tungkol sa Agosto 11, 1840, at ang pahayag na iyon ay ipinahayag ni Sister White nang siya ay magbigay ng puna hinggil sa katuparan ng Agosto 11, 1840. Kaniyang sinabi:

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Ko e taimi totonu pē na fakahā mai ai, na tali ai ʻe Tōkí, ʻi heʻene kau ʻamipasitoa, ʻa e maluʻi ʻa e ngaahi mālohi kaungāmeʻa ʻo ʻIulope, pea ko ia naʻa ne tuku ai ia ʻi he pule ʻa e ngaahi puleʻanga Kalisitiane. Naʻe fakahoko totonu ʻaupito ʻe he meʻa naʻe hoko ʻa e kikite. ʻI he taimi naʻe ʻilo ai ʻa e meʻá ni, naʻe loto-papau ai ʻa e tokolahi ʻaupito ki he totonu ʻo e ngaahi tefitoʻi moʻoni ʻo e fakamatalaʻi kikite naʻe tali ʻe Milla mo hono ngaahi hoa; pea naʻe foaki ai ha ivi fakaʻulia ki he fakalakalaka ʻa e ngāue ʻo e ʻAveni. Naʻe kau fakataha mo Milla ʻa e kau tangata poto mo e kau tangata maʻu tuʻunga, ʻi he malangaʻi mo e pulusi ʻenau ngaahi vakai, pea mei he 1840 ki he 1844 naʻe vave ʻa e mafola ʻa e ngāué.” The Great Controversy, 334, 335.

What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.

11 août 1840 confirma que les vues prophétiques de Miller étaient exactes, et l’affirmation du 11 septembre 2001 constitue la confirmation que les vues prophétiques de Future for America sont exactes. La multitude impénitente, en juillet 2023, ne pouvait ni ne voulait accepter le principe selon lequel la méthodologie conçue par le Christ, et confiée à Future for America, est en réalité la méthodologie de la pluie de l’arrière-saison. Mais alors le Christ demanda à Ses disciples ce qu’eux, et non la multitude, en pensaient.

“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

“Jisu seesee e tuttuɗo ƴiɗi ɗiɗaɓo, ɗum hollata e ɗi ɗon ɗiɗɓe makko e hoore mum'en: ‘Kono onon, moye on mbi'ata mi woni?’ Piyer noottii, wi'i: ‘Aɗa Almasiihu on, Ɓiiiri Alla mo yonki.’”

“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

“Faallamaa duraa kaasee Phexros Yesusin Masiihii taʼee amanee ture. Namoonni baayʼeen biroon, warri lallaba Yohaannis Cuuphaatiin qalbii isaanii keessatti amansiifamanii fi Kiristoosin fudhatan, yeroo inni hidhamuu fi ajjeefamuu isaan mudate, waaʼee ergama Yohaannis shakkuu jalqaban; amma immoo Yesusis Masiihii, isa isaan yeroo dheeraadhaaf eeggachaa turan, taʼuu isaa shakkuu jalqaban. Bartoonni baayʼeen, warri Yesus teessoo Daawit irratti iddoo Isaa akka fudhatu hawwii cimaadhaan eegaa turan, yeroo Inni yaada akkasii akka hin qabne hubatanitti Isa dhiisan. Phexros garuu fi hiriyoonni isaa amanamummaa isaanii irraa hin garagalle. Adeemsi jijjiiramaa warra kaleessa galateeffatanii harʼa immoo balaaleffatan sun amantii hordoftuu dhugaa Fayyisaa hin balleessine. Phexros, ‘Ati Kiristoos, Ilma Waaqa jiraataa ti’ jedhee labse. Gooftaan isaa ulfina mootummaa akka gonfatu hin eegin; garuu salphina Isaa keessatti Isa fudhate.”

“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

پطرس ایمانِ آن دوازده تن را ابراز کرده بود. با این حال، شاگردان هنوز از فهم مأموریت مسیح بسیار دور بودند. مخالفت و بدبازنماییِ کاهنان و حاکمان، هرچند نمی‌توانست آنان را از مسیح روی‌گردان سازد، با این همه سبب سرگشتگیِ عظیم ایشان می‌شد. آنان راهِ خود را به‌روشنی نمی‌دیدند. تأثیرِ تربیتِ نخستینِ ایشان، تعلیمِ ربیان، و قدرتِ سنّت، همچنان دیدِ آنان را نسبت به حقیقت سد می‌کرد. گهگاه پرتوهای گران‌بهای نور از جانب عیسی بر آنان می‌تابید، امّا ایشان غالباً چون مردمانی بودند که در میان سایه‌ها دست می‌کاوند. لیکن در این روز، پیش از آنکه رو در رویِ آزمونِ بزرگِ ایمانِ خویش قرار گیرند، روح‌القدس با قدرت بر آنان قرار گرفت. برای اندک زمانی، چشمانِ ایشان از «چیزهایی که دیده می‌شود» برگرفته شد تا «چیزهایی را که دیده نمی‌شود» بنگرند. دوم قرنتیان ۴:‏۱۸. آنان در زیرِ پوششِ انسانیت، جلالِ پسرِ خدا را تشخیص دادند.

“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.

« Jésus répondit à Pierre, en disant : “Tu es heureux, Simon Bar-Jona ; car ce ne sont pas la chair et le sang qui t’ont révélé cela, mais mon Père qui est dans les cieux.” » The Desire of Ages, 412.

Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.

L’aveu de Pierre, en reconnaissant que le Christ est le Fils de Dieu, répondait directement à la question éprouvante de cette histoire. Le temps était venu pour le Messie de paraître, ainsi que l’avait établi la Parole prophétique de Dieu, et seuls ceux qui acceptaient cette vérité seraient comptés parmi ceux que représentait la déclaration de Pierre. Pierre représente ceux qui acceptent le message établi le 11 septembre 2001 et qui confessent que Jésus est le Fils de Dieu. « Pierre avait exprimé la foi des douze », et les douze qu’il représentait étaient les cent quarante-quatre mille. C’est pour cette raison que, dans ce passage, le Christ changea le nom de Pierre, de Simon Barjona à Pierre.

“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.

«Simon» signifie «celui qui entend», et «bar» signifie «fils de», et Jonas signifie «colombe». Simon représentait ceux qui entendaient le message de la colombe, laquelle représentait les vérités associées au baptême de Jésus, lorsqu’Il devint le Christ, oint de puissance, comme cela fut symboliquement représenté par la descente du Saint-Esprit sous la forme d’une colombe.

The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.

Reformlinjerne løber parallelt med hinanden, og Johannes repræsenterer milleritterne, som den 11. august 1840 åd den lille bog. Jeremias svarer til denne begivenhed, og da han åd den lille bog, blev han derpå kaldt ved Guds navn.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

Ta parole s’est présentée à moi, et je l’ai dévorée ; ta parole a fait la joie et l’allégresse de mon cœur, car je suis appelé de ton nom, ô Éternel, Dieu des armées. Jérémie 15:16.

When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”

เมื่อองค์พระผู้เป็นเจ้าทรงเข้าสู่พันธสัญญากับอับราม พระองค์ทรงเปลี่ยนชื่อของเขาเป็นอับราฮัม ดังที่พระองค์ทรงกระทำกับซารายและยาโคบ การเปลี่ยนชื่อนั้นเป็นสัญลักษณ์ของความสัมพันธ์แห่งพันธสัญญา และที่หมายสำคัญซึ่งสัญลักษณ์แห่งพระเจ้าทรงเสด็จลงมานั้น ชนชาติของพระเจ้าจะต้องรับประทานข่าวสารนั้น เข้าในพันธสัญญา และแล้วชื่อของพวกเขาจึงถูกเปลี่ยนเสียใหม่ ในฐานะผู้แทนของเหล่าสาวกในสมัยของพระคริสต์ ซีโมน บาร์-โยนา เป็นตัวแทนของบรรดาผู้ที่ได้ “ยิน” ข่าวสารของ “นกพิราบ”

When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.

Lorsqu’il rendit témoignage qu’il reconnaissait qu’à ce repère Jésus devint le Christ, et qu’Il était le Fils de Dieu, avec tout ce que cela implique, le Christ changea alors son nom en Pierre. Il avait exprimé le message qu’accepta le peuple de l’alliance du Christ dans cette histoire, et, ce faisant, il préfigura aussi les cent quarante-quatre mille des derniers jours.

The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.

Harfi “P” ni harufi ya kumi na sita katika alfabeti ya Kiingereza, na harufi “E” ni harufi ya tano katika alfabeti, na harufi “T” ni harufi ya ishirini, harufi “E” inarudiwa, na jina linamalizika kwa harufi “R” ambayo ni harufi ya kumi na nane. Kumi na sita “mara” tano, “mara” ishirini, “mara” tano, “mara” kumi na nane ni sawasawa na mia moja arobaini na nne elfu. Yule Mwanaisimu wa Ajabu alisema na Petro kwa Kiebrania, na Agano Jipya liliandikwa kwa Kigiriki, na watafsiri wa King James Version walilitoa Agano Jipya kwa Kiingereza.

In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).

Malgré les trois étapes des langues divergentes, le Christ, qui est le Fils de Dieu, le Merveilleux Linguiste et le Merveilleux Compteur, a placé dans le chapitre seize de Matthieu une illustration du scellement des cent quarante-quatre mille, laquelle s’aligne sur la bataille de Panium et sur sa visite à Césarée de Philippe. Il l’a fait en usant de sa maîtrise du langage et des nombres, car il est à la fois Palmoni (le Merveilleux Compteur) et la Parole (le Merveilleux Linguiste).

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

“Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.

“लगभग दुई हजार वर्षअघि, स्वर्गमा, परमेश्वरको सिंहासनबाट, रहस्यमय महत्त्वको एउटा स्वर सुनियो, ‘हेर, म आउँछु।’ ‘बलिदान र भेटी तँलाई मन परेन, तर मेरो निम्ति तिमीले एउटा शरीर तयार पार्नुभएको छ…. हेर, म आउँछु (पुस्तकको पत्रमा मेरो विषयमा लेखिएको छ,) हे परमेश्वर, तपाईंको इच्छा पूरा गर्न।’ Hebrews 10:5–7. यी वचनहरूमा त्यो उद्देश्यको परिपूर्ति घोषणा गरिएको छ, जो अनादिकालदेखि गोप्य राखिएको थियो। ख्रीष्ट हाम्रो संसारमा आउन र देहधारी हुन लाग्नुभएको थियो। उहाँ भन्नुहुन्छ, ‘मेरो निम्ति तिमीले एउटा शरीर तयार पार्नुभएको छ।’ यदि उहाँ संसार हुनुभन्दा अघि पितासित उहाँसँग भएको महिमासहित प्रकट हुनुभएको भए, हामी उहाँको उपस्थितिको ज्योति सहन सक्नेथिएनौँ। हामीले त्यसलाई हेर्न सकौँ र नष्ट नहोऔँ भनेर, उहाँको महिमाको प्रकटीकरण आच्छादित गरियो। उहाँको दिव्यता मानवताद्वारा आवृत गरियो,—अदृश्य महिमा दृश्य मानवरूपमा।”

“This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.

“এই মহৎ উদ্দেশ্যটি ছায়ারূপে প্রকার ও প্রতীকে পূর্বেই প্রকাশিত হয়েছিল। জ্বলন্ত গুল্মে, যেখানে খ্রীষ্ট মোশির নিকট প্রকাশিত হয়েছিলেন, সেখানে ঈশ্বরকে উদ্ঘাটন করা হয়েছিল। দেবত্বের প্রতিনিধিত্বের জন্য যে প্রতীকটি নির্বাচিত হয়েছিল, তা ছিল এক নীচু ঝোপ, যা আপাতদৃষ্টিতে কোনো আকর্ষণ বহন করত না। এর মধ্যেই অনন্তকে ধারণ করা হয়েছিল। সর্বকরুণাময় ঈশ্বর তাঁর মহিমাকে এমন এক অতিশয় বিনম্র প্রতীকের মধ্যে আচ্ছাদিত করেছিলেন, যাতে মোশি তার দিকে চেয়ে থেকেও জীবিত থাকতে পারেন। তেমনি দিনে মেঘস্তম্ভে এবং রাত্রে অগ্নিস্তম্ভে ঈশ্বর ইস্রায়েলের সঙ্গে যোগাযোগ করেছিলেন, মানুষদের নিকট তাঁর ইচ্ছা প্রকাশ করেছিলেন, এবং তাদের প্রতি তাঁর অনুগ্রহ দান করেছিলেন। ঈশ্বরের গৌরব সংযত করা হয়েছিল, এবং তাঁর মহিমা আবৃত রাখা হয়েছিল, যাতে সসীম মানুষের দুর্বল দৃষ্টি তা অবলোকন করতে পারে। তদ্রূপ খ্রীষ্টকে আসতে হয়েছিল ‘আমাদের হীনতার দেহে’ (Philippians 3:21, R. V.), ‘মানুষের সদৃশে।’ জগতের দৃষ্টিতে তাঁর মধ্যে এমন কোনো সৌন্দর্য ছিল না, যাতে তারা তাঁকে আকাঙ্ক্ষা করে; তথাপি তিনি ছিলেন অবতারপ্রাপ্ত ঈশ্বর, স্বর্গ ও পৃথিবীর জ্যোতি। তাঁর গৌরব আবৃত ছিল, তাঁর মহত্ত্ব ও মহিমা গোপন রাখা হয়েছিল, যাতে তিনি শোকাতুর ও পরীক্ষাগ্রস্ত মানুষের নিকটে আসতে পারেন।”

“God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.

“Бог заповяда на Моисей за Израил: „И нека Ми направят светилище, за да обитавам между тях“ (Изход 25:8), и Той обитаваше в светилището, сред Своя народ. През цялото им изнурително скитане в пустинята символът на Неговото присъствие беше с тях. Така и Христос постави Своята скиния сред нашия човешки стан. Той разпъна шатъра Си до шатрите на човеците, за да може да обитава между нас и да ни направи запознати със Своя Божествен характер и живот. „Словото стана плът и пребиваваше между нас (и видяхме славата Му, слава като на Единородния от Отца), пълно с благодат и истина.“ Йоан 1:14, R. V., margin.

“Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’

“Dès lors que Jésus est venu demeurer parmi nous, nous savons que Dieu connaît nos épreuves et compatit à nos afflictions. Chaque fils et chaque fille d’Adam peuvent comprendre que notre Créateur est l’ami des pécheurs. Car dans chaque doctrine de la grâce, chaque promesse de joie, chaque acte d’amour, chaque attrait divin manifesté dans la vie du Sauveur sur la terre, nous voyons ‘Dieu avec nous.’”

“Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.

“शैतान परमेश्वर की प्रेम की व्यवस्था को स्वार्थ की व्यवस्था के रूप में प्रस्तुत करता है। वह घोषित करता है कि हमारे लिए उसके विधानों का पालन करना असंभव है। हमारे आदि माता-पिता का पतन, और उससे उत्पन्न समस्त दुःख, वह सृष्टिकर्ता पर आरोपित करता है, जिससे मनुष्य परमेश्वर को पाप, दुःख, और मृत्यु का कर्ता समझने लगते हैं। यीशु इस छल को प्रकट करने वाले थे। हममें से एक के रूप में उन्हें आज्ञाकारिता का एक आदर्श प्रस्तुत करना था। इसी हेतु उन्होंने हमारा स्वभाव अपने ऊपर लिया, और हमारे अनुभवों में होकर गुज़रे। ‘सब बातों में उसे अपने भाइयों के समान बनना उचित था।’ इब्रानियों 2:17। यदि हमें ऐसा कुछ सहना पड़ता, जिसे यीशु ने सहन न किया होता, तब इसी बिंदु पर शैतान परमेश्वर की सामर्थ्य को हमारे लिए अपर्याप्त ठहराता। इसलिए यीशु ‘सब प्रकार से हमारी नाईं परखे गए।’ इब्रानियों 4:15। उन्होंने हर उस परीक्षा को सहा, जिसके अधीन हम होते हैं। और उन्होंने अपने लिए ऐसी किसी सामर्थ्य का प्रयोग नहीं किया, जो हमें भी स्वतंत्र रूप से प्रदान नहीं की जाती। मनुष्य के रूप में उन्होंने परीक्षा का सामना किया, और परमेश्वर से मिली हुई सामर्थ्य में जय पाई। वह कहते हैं, ‘हे मेरे परमेश्वर, मैं तेरी इच्छा पूरी करने से प्रसन्न हूँ; वरन् तेरी व्यवस्था मेरे अंतःकरण में है।’ भजन संहिता 40:8। जब वह भलाई करते हुए, और शैतान से पीड़ित सब लोगों को चंगा करते हुए इधर-उधर फिरते थे, तब उन्होंने मनुष्यों पर परमेश्वर की व्यवस्था के स्वरूप और उसकी सेवा के स्वभाव को स्पष्ट कर दिया। उनका जीवन साक्ष्य देता है कि हमारे लिए भी परमेश्वर की व्यवस्था का पालन करना संभव है।”

“By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.

“Kwake ubuntu, uKristu wathinta ubuntu; ngobunkulunkulu bakhe, ubamba isihlalo sobukhosi sikaNkulunkulu. NjengeNdodana yomuntu, wasinika isibonelo sokulalela; njengeNdodana kaNkulunkulu, usinika amandla okulalela. KwakunguKristu owakhuluma noMose esesihlahleni eNtabeni iHorebe, ethi, ‘NGINGUYE ENGINGUYE…. Uyakusho kanje kubantwana bakwa-Israyeli, uthi, NGINGUYE ungithumile kini.’ Eksodusi 3:14. Lokhu kwakuyisiqinisekiso sokukhululwa kuka-Israyeli. Ngakho-ke, lapho efika ‘esimweni sabantu,’ waziveza enguNGINGUYE. UMntwana waseBethlehema, uMsindisi omnene noothobekileyo, unguNkulunkulu ‘obonakalisiwe enyameni.’ 1 Thimothewu 3:16. Futhi kithi uthi: ‘NGINGUMalusi omuhle.’ ‘NGINGISINKWA esiphilayo.’ ‘NGINGUYE iNdlela, neQiniso, nokuPhila.’ ‘Nginikwe onke amandla ezulwini nasemhlabeni.’ Johane 10:11; 6:51; 14:6; Mathewu 28:18. NGINGUYE isiqinisekiso sazo zonke izithembiso. NGINGUYE; ningesabi. ‘UNkulunkulu unathi’ uyisiqiniseko sokukhululwa kwethu esonweni, nesiqinisekiso samandla ethu okulalela umthetho wezulu.” The Desire of Ages, 23, 24.