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.

Ayat kaping telulas lan patbelas mratélakaké sawijining sajarah nalika Seleukus lan Filipus saka Makedonia lagi mbentuk sawijining aliansi, lan wong-wong mau minangka pralambang Amerika Serikat, yaiku tentara proksi Roma kang kapisan, lan Makedonia (Yunani) minangka pralambang Perserikatan Bangsa-Bangsa. Ing sajarah wiwitan iku, aliansi raja sisih lor (Seleukus) lan Filipus (Yunani) nglambangaké sajarah kang nuntun mlebu marang Peperangan Panium, kang, rong abad sawisé iku, jeneng kutha mau diganti saka Panium dadi kutha Kaisarea Filipi. Jeneng kutha kang rangkep loro iku dudu kanggo mengeti aliansi Seleukus lan Filipus saka Makedonia.

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.

Jeneng “Caesarea Philippi” asalé saka owah-owahan sajarah kutha kuna sing dikenal minangka Paneas utawa Panium. Kutha iku wiwitané dijenengi Paneas amarga cedhak karo sawijining sumber banyu gedhé sing dipasrahaké marang déwa Yunani Pan. Sumber banyu iku, sing ing jaman kuna dadi papan kaagamaan kang wigati, mili menyang Kali Yordan.

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.

Nalika papréntahané Raja Herod Agung, kira-kira ing abad kaping 1 Saderengipun Masehi, kutha punika ngalami rénovasi ingkang wigati lan dipunwiyaraken saha dipunendahaken. Caesarea Philippi dipunparingi nama déning Herod Filipus, salah satunggaling putra Herod Agung. Panjenenganipun maringi nama kutha punika Caesarea minangka pakurmatan dhateng Kaisar Romawi Caesar Augustus, lan Philippi saking asmanipun piyambak, mila dados Caesarea Philippi. Pramila, “Caesarea Philippi” punika gabungan saking “Caesarea,” ingkang nggambaraken pakurmatan Herod dhateng Caesar Augustus, lan “Philippi,” ingkang ngurmati Herod Filipus.

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.

Miturut pralambang kenabian, Panium kagayut karo sawijining konfederasi antarané Seleucus lan Philip saka Makedonia, lan uga pakaryan aliansi antarané Caesar lan Herod Philip. Loro aliansi iku nuduhaké aliansi antarané Amerika Serikat lan Perserikatan Bangsa-Bangsa sing ndherek ambruké Rusia ing sangisoré Putin kaya sing dipralambangaké déning Seleucus lan Philip. Uga padha nglambangaké aliansi antarané Kapapaan, kang dadi ibu, lan Amerika Serikat, kang dadi putri, kaya sing dipralambangaké déning Caesar lan Philip, kang kalorone minangka wakil-wakil Roma. Bebarengan, iku nuduhaké Amerika Serikat ngulur “ngliwati telenging pamisah kanggo nggenggem tangan kakuwatan Romawi,” lan ngulur “ngliwati jurang kanggo sesalaman karo Spiritualisme.” Sadurungé angger-angger Minggu ing ayat nembelas, persatuan telu rangkep iku wis katetepaké.

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 makili pusat pangibadan Yunani marang déwa Pan. Sumber banyu sing kasucekaké kanggo déwa Yunani Pan iku uga ing wektu iku kawentar minangka “Gapuraning Naraka,” lan nalika Gusti Yesus rawuh ing kana, pangandika Panjenengané bab “Gapuraning Naraka” iku nandhani sawijining perjuwangan antarané sipat-sipat pulitik lan agami saka Yunani (globalisme), lan Protestanisme murtad sing kadadéan ing dina-dina pungkasan. Iku perang sing wiwitané diprakarsani déning Présidhèn sugih sing nggegeraké wilayah Grecia ing ayat loro. Iku sawijining peperangan njaban rangkah sing ndonya lan uga peperangan internal ing sajroning Amérika Sarékat.

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.

Agama globalisme iku agama naga, kang ing kahanan modern kita iki awujud agama woke-isme. Ing taun 2020, kéwan galak saka jurang tanpa dhasar, kang diidentifikasi ana ing Wahyu pasal sewelas, ngetokaké kakuwatan pulitik lan agamané sarta matèni loro sungu kéwan galak bumi. Jurang tanpa dhasar iku, antarané liya, dilambangaké déning “Mata Air Pan,” kang marakaké mili Kali Yordan.

In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him 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.

Ing mitologi Yunani, Pan digandhengake karo alam, ara-ara samun, lan musik pedesaan, lan anane sawijining mata banyu sing dipasrahake kanggo dheweke nduweni wigati agami tumrap para panyembah. Dewa Pan asring digambarake kanthi sikil, sungu, lan kuping wedhus. Pan dianggep minangka dewane para pangon lan kawanan, lan asring dipratelakake minangka déwa sing seneng dolanan lan usil, kang gegojegan ana ing alas lan pagunungan. Gambaran Pan minangka déwa sikilé wedhus selaras karo Daniel bab wolu, ing ngendi Yunani dipralambangake déning wedhus lanang. Wedhus iku kewan piaraan sing lumrah ana ing Yunani kuna, lan kerep ditemokake ing dhaérah pagunungan panggonan Pan diyakini ngluyur. Panggambaran iki banjur dadi ciri kang pinunjul sajroning ikonografi Pan lan tetep lestari ing seni lan sastra Yunani sing nggambarake dewa iku, klebu mata uang nasional.

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.”

Nalika Gusti Yesus ngunjungi Kaisaréa Filipi, Panjenengané negesaké yèn “Gapura-gapura Neraka” ora bakal ngalahaké Pasamuwan. Apa sing wis diandharaké déning Pétrus minangka wangsulan marang pitakoné Gusti Yesus dimangertèni ing sajarah lan tradhisi Kristen minangka “Pengakuan Iman Kristen.”

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.

Nalika Gusti Yesus rawuh ing tlatah Kaisaréa Filipi, Panjenengané ndangu marang para sakabate, pangandikané, “Miturut pangandikané wong, Aku iki, Putraning Manungsa, sinten?” Para sakabat banjur matur, “Sawenèh ana kang ngendika bilih Paduka punika Yokanan Pambaptis; sawenèh Élia; lan liyané Yérémia, utawi salah satunggaling para nabi.” Panjenengané ngandika marang wong-wong mau, “Nanging miturut kowé, Aku iki sinten?” Simon Pétrus banjur mangsuli, “Paduka punika Sang Kristus, Putrané Allah ingkang gesang.” Gusti Yesus banjur ngandika marang dhèwèké, “Begja kowé, Simon Bar-Yona; amarga daging lan getih ora nyatakaké iku marang kowé, nanging Rama-Ku ing swarga. Lan Aku uga ngandika marang kowé, yèn kowé iku Pétrus, lan ing sadhuwuring watu karang iki Aku bakal ngedegaké pasamuwan-Ku; lan gapuraning neraka ora bakal bisa ngalahaké iku. Lan Aku bakal maringaké marang kowé kunci-kunci Kratoning Swarga; lan samubarang kang kokiket ana ing bumi bakal kaiket ana ing swarga; lan samubarang kang kokluwari ana ing bumi bakal kaluwari ana ing swarga.” Banjur Panjenengané dhawuh kanthi temenan marang para sakabate supaya padha aja ngandhani sapa waé yèn Panjenengané iku Gusti Yesus Sang Kristus. Matius 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.

Pethikan iki wigati banget, awit nggambarake sawijining wektu kang nemtokake ing palayanané Yésus lan ing pangrembakané teologi Kristen. Pangakené Pétrus manawa Yésus iku Sang Mesias, Putraning Allah kang gesang, dianggep minangka dhasar iman Kristen lan watu pojok kang ing sadhuwuré Gréja kabangun. Ukara, “ing sadhuwuré watu karang iki Aku bakal mbangun Gréja-Ku,” ing tradhisi Katulik ditegesi minangka rerujukan marang Pétrus dhéwé, kang déning Yésus dipratelakaké minangka “watu karang” kang ing sadhuwuré Gréja bakal kabangun. Pamaknan iki dadi dhasar tumrap primasi lan wewenang kepausan ing teologi Katulik.

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.

Ing teologi Protestan, “watu karang” iku ora dipahami minangka ngrujuk marang Petrus pribadi, nanging marang pangakuning iman Petrus marang Gusti Yesus minangka Mesias lan Putraning Allah. Miturut pamawas iki, dhasaring Pasamuwan iku dudu Petrus, nanging pangakon manawa Gusti Yesus iku Kristus lan Putraning Allah. Sanadyan ana bedane tafsir teologis, Pangakoné Petrus ing Matius 16:13–20 dianggep minangka pérangan nas kang wigati lan dhasar ing kapitadosan Kristen, kang nekanaké jatidiri Gusti Yesus minangka Mesias lan Putraning Allah, sarta netepaké misi lan ancasing Pasamuwan.

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.

Ing artikel sadurungé kita wis nyajèkaké sawijining pethikan saka The Desire of Ages, ing ngendi Sister White nengenaké sawetara prakara sing magepokan karo rawuhipun Kristus menyang Kaisaréa Filipi. Salah siji perkara sing panjenengané cathet yaiku yèn Kristus wis nggawa para murid adoh saka pangaribawané wong-wong Yahudi kanthi ancas ngaturaké piwulang-piwulang ing Kaisaréa Filipi.

“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.

“Saiki Gusti Yesus lan para sakabate wus rawuh ing salah siji kutha ing sakiteré Kaisaréa Filipi. Wong-wong mau wus ngliwati wates-wates Galiléa, mlebu ing sawijining dhaérah ing ngendi brahala isih ngrembaka. Ing kéné para sakabat katarik adoh saka pangaribawa pangendhaliing agama Yahudi, lan digawa supaya luwih cedhak sesambungané karo pangibadahing para kapir. Ing sakiwa-tengené katon manéka warna wujud kapitayan thakhayul kang ana ing sakehing péranganing jagad. Gusti Yesus kersa supaya paningal marang prakara-prakara iku nuntun wong-wong mau supaya ngrasa tanggung jawabé marang para kapir. Sajroning lenggahipun wonten ing dhaérah punika, Panjenenganipun ngupaya nyingkir saking mulang tiyang kathah, lan langkung mranata manahipun kanggé nyaréhaké dhiri kanthi langkung kebak dhateng para sakabate.” The Desire of Ages, 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.

Ing tanggal 18 Juli 2020, Kristus nyopot para murid tanggal 11 September 2001 saka pangaribawa Adventisme Laodikia. Kuciwa kapisan ing pasemon bab sepuluh prawan ngasilake sawijining pamisahaning gerakan saka pasamuwan para panyendha sing lagi ana ing proses dipunliwati. Kayekten iki kaleksanan ing sajarah Millerit tanggal 19 April 1844, lan maneh ing tanggal 18 Juli 2020. Sajarah mangsa tundha banjur diwiwiti, lan iku ngemu tenger “Kayekten” ing kaloroning gerakan malaékat kapisan lan katelu.

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.

Kuciwa pisanan iku minangka kang kapisan saka telung tenger dalan, lan sajarah iku dipungkasi kanthi Kuciwa Ageng tanggal 22 Oktober 1844, kang nyirnakaké pralambang “lindhu gedhé” ing Wahyu pasal sewelas. Wiwitan, yaiku aksara kapisan ing abjad Ibrani, nglambangaké sawijining kuciwa, lan pungkasan, yaiku aksara kaping rong puluh loro ing abjad Ibrani, uga nglambangaké sawijining kuciwa. Aksara kaping telulas, kang makili pambrontakan, nandhakaké kuciwané para prawan bodho, kang ngetingalaké kawontenan padha kasirnan nalika swara panguwuh ing Tengah Wengi mratélakaké sapa kang wus nyawisaké awake lan sapa kang durung nyawisaké awake tumrap krisis iku. Rong puluh loro aksara ing abjad Ibrani makili pralambang panyawijiné kaallahan lan kamanungsan kang kalakon ana ing sajroning sajarah iku, sanadyan sajarah Millerite makili Kadesh kang kapisan, lan sajarah kita ing jaman iki makili Kadesh kang pungkasan.

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.

Loro garis iku sajajar, nanging sing siji nggambarake kagagalané umat Allah lan sing sijiné nggambarake kamenangané umat Allah. Sadurungé salib, Gusti Yésus nuntun para muridé menyang Panium, kaya déné Panjenengané wis nuntun para murid pungkasaning jaman menyang Panium, lan kanthi mangkono Panjenengané maringi kalodhangan tumrap sawijining kuciwa supaya nyingkiraké para murid pungkasaning jaman saka “pangaribawa sing nguwasani” Adventisme Laodikia, kang ing sajarah Matius bab nembelas kawakili déning “Agama Yahudi”. Kanthi mangkono, Panjenengané uga ing wektu sing padha nuntun para muridé mlebu ing sesrawungan sing luwih cedhak karo kapir, saéngga nggambarake lingkungan pakaryané para murid pungkasaning jaman, kang saiki urip ana ing pawujudan kebak saka kakuwatan Iblis, sing kawakili déning sistem komunikasi modern kang lagi dienggo kanggo nuntun saklumahing jagad supaya nampa tandha kéwan galak.

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.

Sajarahé Kaisarea Filipi selaras karo sajarah Perang Panium, lan karo ayat telulas nganti limalas. Kristus lan para muridé padha ngadeg ana ing sangisoring ayang-ayanging salib, minangka pralambang para muridé ing dina pungkasan kang ngadeg ana ing sangisoring ayang-ayanging angger-angger Minggu. Ing kono, ing ayat telulas nganti limalas, yaiku Kaisarea Filipi, lan uga Perang Panium, yaiku papan panggonan kita ngadeg saiki, Kristus wiwit mulang para muridé bab apa kang wus arep kelakon miturut ayat nembelas.

“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.

“Panjenengané wus arep ngandharaké marang wong-wong mau bab sangsara kang ngentèni Panjenengané. Nanging luwih dhisik Panjenengané tindak nyingkir piyambakan, lan ndedonga supaya ati wong-wong mau kasiyapaké kanggo nampani pangandikané.” The Desire of Ages, 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.

Sadurunge Kristus ngandika marang para muridé bab salib, Panjenengané luwih dhisik tindak lunga, utawa Panjenengané ndangu, mangkono nandhani wektu ndangu ing pasemon lan ing sajarah wiwit tanggal 18 Juli 2020 nganti Juli 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.

“Nalika lumebu gabung karo wong-wong mau, Panjenengane ora enggal ngandharake apa kang dikersakaké kanggo diparingaké. Sadurunge nindakaké iku, Panjenengane maringi wong-wong mau kalodhangan kanggo ngakoni pracayané marang Panjenengane, supaya padha dikuwataké tumrap pacoban kang bakal teka.” 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.

Ing wulan Juli 2023, Gusti wiwit maringi kalodhangan marang wong-wong sing melu ing kuciwa iku, supaya ngandharake pracayane. Panjenengane nindakaké mangkono kanthi mbukak pesen Ezekiel telung puluh pitu, kang dadi pamastek tumrap pesen tanggal 11 September 2001. Pesen iku dadi benang sing ngiket wektu panyegelan wiwit tanggal 11 September 2001 nganti marang hukum Minggu sing bakal enggal teka. Mangkono iku kelakon kanthi nempatake kuciwa tanggal 18 Juli 2020 ing sajroning struktur bebener, awit wong-wong sing gelem ndeleng bisa nyumurupi manawa saben gerakan reformasi nduwèni sawijining tema kang lumaku ngliwati sajarah suciné kang mligi.

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.

Ing dina-dina wekasan, pawarta babagan Bilai katelu rawuh ing tanggal 11 September 2001, banjur ana pawarta palsu babagan Bilai katelu kang diumumaké lan nuwuhaké kuciwa, nanging pawarta kang nguripaké wong-wong mau manèh sawisé telung dina satengah mati, dadi balung-balung garing lan buyar, yaiku pawarta babagan papat angin, yaiku uga Bilai katelu.

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.

Para muridé jaman pungkasan saged nyumurupi, manawi piyambakipun kersa nyumurupi, bilih tigang pratandha dalan saking panyegelanipun satunggal atus sekawan dasa sekawan ewu punika minangka téma ingkang sami ing saben langkah, lan bilih ing langkah kaping kalih, pambrontakan ingkang ka pralambangakaken déning aksara kaping tigalas saking alfabèt Ibrani negesaken pesen punika minangka “Kabeneran.” Paseksi kaping kalih ingkang kaparingaken déning Gusti punika wonten ing kasunyatan bilih kuciwalan kapisan saking gerakan-gerakan pambaruan ingkang rumiyin dipun dhasaraké ing pambrontakan nglawan karsanipun Allah ingkang sampun kababar, punapa punika Musa boten nyunat putranipun, utawi Uza ndemèk pethi prajanjian punika, utawi Marta lan Maria mangu-mangu dhateng pangandikanipun Gusti Yesus ngenani pejahipun Lazarus. Mung satunggal garis pambaruan ingkang boten njunjung kasunyatan bilih kuciwalan kapisan punika dipun dhasaraké ing pambangkangan, inggih punika gerakan pambaruanipun kaum Millerite, nanging ing wekdal punika ugi katuduhaken bilih sajarahipun kaum Millerite gadhah pratandha-pratandha dalan internal ingkang dipun dhasaraké ing kasunyatanipun angka wolu, dados saking pitu.

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.

Kasunyatan yèn kang kaping wolu iku asalé saka kang pitu minangka unsur utama saka Wahyu Yesus Kristus kang saiki lagi kabukak segelé, lan transisi saka gerakan Millerit Filadelfia marang pasamuwan Laodikia dadi tenger dalan kang nandhani kapan gerakan Laodikia saka malaékat katelu bakal transisi marang gerakan Filadelfia saka satus patang puluh papat ewu. Mangkono, kasunyatan yèn pepesekan pisanan Millerit kelakon tanpa gerakané ngetokaké pambangkangan, nyedhiyakaké kontras tumrap tenger dalan kang padha ing dina-dina pungkasan nalika gerakan Laodikia saka malaékat katelu bakal mbangkang lan ngasilaké pepesekan, lan kanthi mengkono bakal selaras karo tenger dalan Millerit, sarta ngasilaké logika kanggo ndeleng yèn gerakan satus patang puluh papat ewu iku kang kaping wolu, yaiku kang asalé saka kang pitu.

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.

Ing Juli 2023, Gusti ngedegaké sawijining “swara ing ara-ara samun” supaya nyawisaké umat pungkasaning jaman kagungané tumrap krisis angger-angger Minggu, lan sawisé Panjenengané wangsul saka anggoné ndangu ana ing pandonga marang para muridé, Panjenengané maringi marang wong-wong mau kalodhangan kanggo ngandharaké pracayané. Ing jamané Kristus, pesen iku yaiku baptisané, yaiku titik nalika Yésus dados Yésus Kristus. Tenger dalan iku selaras karo 11 September 2001, lan para muridé kapangandikani apa pamikirané wong akèh, banjur para murid dhéwé uga kapangandikani apa pamikirané ngenani Kristus.

“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?’

“Nalika Panjenengané nggabung karo wong-wong mau, Panjenengané ora enggal ngaturaké apa kang dipéngini Panjenengané kanggo dipituturaké. Sadurungé nindakaké iku, Panjenengané maringi wong-wong mau kalodhangan kanggo ngakoni pracayané marang Panjenengané, supaya padha kakuwataké tumrap pacoban kang bakal teka. Panjenengané takon, ‘Miturut pangandikané wong akèh, Aku iki, Putraning Manungsa, sapa?’”

“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.

Kanthi sedhih para sakabat kapeksa ngakoni manawa Israel wis gagal ngenali Mesiasé. Sawetara pancen, nalika padha nyumurupi kaelokan-kaelokané, wis nyatakaké Panjenengané minangka Putrané Dawud. Wong akèh sing wis dipakani ing Betsaida kepéngin ngumumaké Panjenengané dadi rajané Israel. Akeh wong wis siyap nampani Panjenengané minangka nabi; nanging wong-wong mau ora precaya manawa Panjenengané iku Sang Mesias.” 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.

Akèh-akèhé wong Adventis ora pracaya marang Bilai katelu tanggal 11 September 2001. Wong-wong mau pracaya marang sawenèh mukjijat saka pangandika ramalan sing wis dipratelakaké ing gerakan iku, lan sawenèh mangertèni yèn piwulang tanggal 11 September 2001 ngemu unsur-unsur kayektèn, nanging wong-wong mau sajatiné ora temen-temen pracaya marang pratelan-pratelan saka 11 September 2001.

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:

Pratelan bab 11 September 2001 wus ka pralambangaké déning pratelan 11 Agustus 1840, lan pratelan iku kaandharaké déning Sister White nalika mènèhi katrangan tumrap kasampurnaning 11 Agustus 1840. Panjenenganipun ngandika:

“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.

“Ing wektu kang pas kaya kang wis katetepaké, Turki, lumantar para dutané, nampani pangayoman saka kakuwasan-kakuwasan sekutu Éropah, lan kanthi mangkono ndadèkaké dhèwèké mapan ana ing sangisoré pangwasané bangsa-bangsa Kristen. Kedadéan iku netepi ramalan mau kanthi cetha lan pas. Nalika prakara iku kawruhan, wong akèh dadi yakin marang kabenerané asas-asas tafsiran nubuatan kang ditampa déning Miller lan para kancané, lan sawijining dorongan kang nggumunaké kaparingaké marang gerakan advent. Wong-wong kang sinau lan duwé kalungguhan gabung karo Miller, ing sajroning martakaké uga nerbitaké pandhangané, lan wiwit taun 1840 tekan 1844 pakaryan iku saya nyebar kanthi cepet.” 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.

Bab kang dikonfirmasi tanggal 11 Agustus 1840 iku yaiku yèn pamawas profetiké Miller iku akurat, lan pratelan tanggal 11 September 2001 iku konfirmasi yèn pamawas profetik Future for America iku akurat. Wong akèh sing ora mratobat ing Juli 2023 ora bisa lan ora gelem nampani premis yèn metodologi kang dirancang déning Kristus, lan dipracayakaké marang Future for America, satemené iku metodologi udan pungkasan. Nanging banjur Kristus takon marang para sakabaté apa sing dipikir déning wong-wong mau, dudu déning wong akèh iku.

“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.’

“Gusti Yesus banjur ngaturake pitakon kapindho, gegayutan karo para murid piyambak: ‘Nanging miturut panemumu, Aku iki sapa?’ Pétrus mangsuli, ‘Paduka punika Sang Kristus, Putraning Allah ingkang gesang.’”

“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.

“Wiwit wiwitan, Pétrus wis pracaya yèn Yésus iku Mesias. Akeh wong liyané sing wis kasantosakaké déning piwucalé Yohanes Pembaptis, lan wis nampani Kristus, wiwit mamang tumrap pasugatané Yohanes nalika dhèwèké dipunjara lan dipatèni; lan saiki wong-wong mau uga mamang yèn Yésus iku Mesias, kang wis suwi banget ditunggu-tunggu déning wong-wong mau. Akeh para sakabat sing kanthi sregep ngarep-arep yèn Yésus bakal ngasta kalenggahané ana ing dhamparé Dawud banjur ninggalaké Panjenengané nalika padha weruh yèn Panjenengané ora duwé maksud mangkono. Nanging Pétrus lan para kancané ora nyingkur saka kasetyané. Lelakoné wong-wong kang ora tetep, sing wingi padha memuji nanging dina iki padha nyalahaké, ora ngrusak pracayané pandhèrèk sejatiné Sang Juruwilujeng. Pétrus nyatakaké, ‘Paduka punika Kristus, Putraning Allah ingkang gesang.’ Dhèwèké ora ngentèni kaurmataning karajan kanggo makuthani Gustiné, nanging nampani Panjenengané ana ing kawirangané.”

“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.

“Pétrus wus ngandharaké pracayané rolas murid iku. Nanging para murid isih adoh saka pangerten bab misi Kristus. Pambrontakan lan panyelewèngan saka para imam lan para panguwasa, sanadyan ora bisa mblésedaké wong-wong mau saka Kristus, isih ndadèkaké kebingungan kang gedhé tumrap wong-wong mau. Wong-wong mau durung weruh dalané kanthi cetha. Pangaribawa saka pawulangané nalika wiwitan, piwulangé para rabi, lan kakuwataning tradhisi, isih ngalangi pandelengé marang kayektèn. Saka wektu marang wektu, sorot pepadhang kang aji saka Gusti Yésus madhangi wong-wong mau, nanging asring wong-wong mau kaya wong kang ngraba-raba ana ing antaraning peteng. Nanging ing dina iki, sadurungé wong-wong mau diadhep-adhepaké marang pangadilan gedhé tumrap pracayané, Roh Suci tumedhak marang wong-wong mau kanthi kakuwatan. Sakwatara mangsa, mripaté wong-wong mau dipalingaké saka ‘samubarang kang katon,’ supaya nyawang ‘samubarang kang ora katon.’ 2 Korinta 4:18. Ing sangisoré panyamaraning kamanungsan, wong-wong mau bisa mirsani kamulyaning Putraning Allah.”

“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.

“Gusti Yesus mangsuli Pétrus, pangandikané, ‘Begja kowé, Simon Bar-jona: awit dudu daging lan getih kang wus nyatakaké iku marang kowé, nanging Rama-Ku kang ana ing swarga.’” 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.

Pangakuning Pétrus nalika netepaké yèn Kristus iku Putraning Allah, ngandharaké kanthi langsung marang pitakon pangujian saka sajarah mau. Wektuné wis tumeka supaya Sang Mesias katon, kaya kang wis katetepaké déning pangandikaning ramalané Allah, lan mung wong-wong kang nampani kayektèn iku bakal kaétung bebarengan karo wong-wong kang kawewahi déning pratelané Pétrus. Pétrus nggambaraké wong-wong kang nampani pesen kang katetepaké ing tanggal 11 September 2001, lan kang ngakoni yèn Gusti Yésus iku Putraning Allah. “Peter had expressed the faith of the twelve,” lan rolas wong kang diwakili déning dhèwèké iku yaiku satus patang puluh papat èwu. Awit saka iku, Kristus ngowahi asmané Pétrus saka Simon Bar-jona dadi Pétrus ana ing pethikan iku.

“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” tegesé “dhèwèké sing ngrungu,” lan “bar” tegesé “putrané,” lan Yunus tegesé “manuk dara.” Simon nglambangaké wong-wong sing ngrungu pawartané manuk dara, kang nglambangaké kayektèn-kayektèn sing gegandhèngan karo baptisané Gusti Yésus, nalika Panjenengané dados Sang Kristus, kasucèkaké nganggo pangwasané, kaya dene kanthi simbolis dilambangaké déning tumedhaké Roh Suci awujud manuk dara.

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.

Garis-garis reformasi maujud jejajar siji lan sijiné, lan Yokanan makili kaum Millerit, sing ing tanggal 11 Agustus 1840 mangan kitab cilik mau. Yérémia cocog karo prastawa iku, lan nalika dhèwèké mangan kitab cilik mau, dhèwèké banjur katimbalan nganggo asmane Gusti Allah.

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.

Pangandika Paduka kawiskani, sarta aku wus mangan iku; lan pangandika Paduka tumrap aku dadi kabungahan lan kasukakaning atiku: amarga aku katimbalan déning asma Paduka, dhuh Pangéran Allahé sakehing sarwa tumindak. Yérémia 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.”

Nalika Pangéran lumebet ing prajanjèn karo Abram, Panjenengané ngowahi jenengé dadi Abraham, kaya kang Panjenengané tindakaké marang Sarai lan Yakub. Pangowahan jeneng nggambaraké sesambetan prajanjèn, lan ing waymark nalika pralambang ilahi tumurun, umat Allah kudu mangan pawarta iku, lumebet ing prajanjèn, lan sawisé iku jenengé banjur diowahi. Minangka wakil para murid ing jaman Kristus, Simon Bar-jona nglambangaké wong-wong kang “krungu” pawarta saka “manuk dara.”

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.

Nalika dhèwèké maringi paseksi yèn dhèwèké ngakoni manawa ing tenger dalan iku Gusti Yesus dadi Sang Kristus, lan manawa Panjenengané iku Putraning Allah, lan samubarang kabèh sing kalebu ing kono, banjur Kristus ngowahi jenengé dadi Pétrus. Dhèwèké wis mratélakaké piwulang sing ditampa déning umat prajanjiané Kristus ing sajarah iku, lan kanthi mangkono dhèwèké uga ngetipèkaké wong satus patang puluh papat èwu ing dina-dina pungkasan.

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.

Aksara “P” iku aksara kaping nembelas ing alfabèt Inggris, lan aksara “E” iku aksara kaping lima ing alfabèt, lan aksara “T” iku aksara kaping rong puluh, aksara “E” kaulang maneh, lan jeneng iku dipungkasi nganggo aksara “R” kang minangka aksara kaping wolulas. Nembelas “ping” lima, “ping” rong puluh, “ping” lima, “ping” wolulas padha karo satus patang puluh papat ewu. Sang Ahli Basa Kang Ajaib ngandika marang Pétrus ing basa Ibrani, lan Prajanjian Anyar katulis ing basa Yunani, lan para juru basa Versi King James ngasilaké Prajanjian Anyar ing basa Inggris.

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).

Senadyan wonten tigang tataran basa ingkang beda-beda, Kristus, ingkang punika Putraning Allah, Sang Ahli Basa ingkang Ajaib, lan Sang Pangeca Cacah ingkang Ajaib, maringi satunggaling pralambang babagan panyegelanipun satus patang dasa sekawan ewu wonten ing Matius pasal nembelas, ingkang selaras kaliyan Peperangan Panium, saha rawuhipun dhateng Kaisaréa Filipi. Panjenenganipun nindakaken punika kanthi migunakaken pangwasanipun dhateng basa lan angka, awit Panjenenganipun punika Palmoni (Sang Pangeca Cacah ingkang Ajaib), lan Sang Sabda (Sang Ahli Basa ingkang Ajaib).

We will continue this study in the next article.

Kita bakal nerusaké pasinaon iki ing artikel sabanjuré.

“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.

“Meh rong èwu taun kapungkur, ana swara kang ngemu teges kang misterius kaprungu ana ing swarga, saka dhamparé Allah, ‘Lah, Aku rawuh.’ ‘Kurban lan pisungsung Paduka boten kersa, nanging Paduka sampun nyawisaken badan tumrap Aku…. Lah, Aku rawuh (ing gulungan Kitab sampun kaserat bab Aku), kanggé nglampahi karsa Paduka, dhuh Allah.’ Ibrani 10:5–7. Ing tembung-tembung punika dipratelakaken kasampurnaning ancas kang sampun kasimpen wiwit jaman kalanggengan. Kristus badhé ngrawuhi jagad kita, lan dados manungsa. Panjenenganipun ngandika, ‘Paduka sampun nyawisaken badan tumrap Aku.’ Saupami Panjenenganipun ngatingal kanthi kamulyan kang kagunganipun bebarengan kaliyan Sang Rama sadèrèngipun jagad katitahaken, kita boten badhé saged nahan pepadhanging rawuhipun. Supados kita saged nyawang punika lan boten katumpes, panampaking kamulyanipun katutupi. Kamanungsanipun dados selubung tumrap kaallahanipun,—kamulyan kang boten katingal katutupi ing wujud manungsa kang katingal.”

“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.

“Tujuan agung iki wis dipralambangaké lumantar pralambang-pralambang lan simbul-simbul. Grumbul kang murub, ing kono Kristus ngatingal marang Musa, ngumumaké Allah. Simbul sing kapilih kanggo nggambarake Ketuhanan iku sawijining grumbul asor, kang katoné ora nduwèni daya tarik apa-apa. Ing kono Sang Tanpa Wates kakandhut. Allah, kang kebak sih rahmat, nyelubungi kamulyan-É kanthi sawijining pralambang kang banget asor, supaya Musa bisa nyawang iku lan tetep urip. Mangkono uga ana ing tugu méga ing wayah awan lan tugu geni ing wayah bengi, Allah sesrawungan karo Israèl, mratélakaké karsan-É marang manungsa, lan maringi sih-rahmat-É marang wong-wong mau. Kamulyané Allah dilunakké, lan kaagungan-É diselubungi, supaya paningal kang ringkih saka manungsa kang winates bisa nyawang iku. Mangkono uga Kristus bakal rawuh ing ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ Ing paningale jagad, Panjenengané ora nduwèni kaéndahan kang ndadèkaké wong kepéngin marang Panjenengané; nanging Panjenengané iku Allah kang njelma dadi manungsa, pepadhangé langit lan bumi. Kamulyan-É diselubungi, kaagungan lan kaluhuran-É didhelikaké, supaya Panjenengané bisa nyedhak marang manungsa kang kebak kasangsaran lan kacobaan.”

“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.

“Gusti Allah dhawuh marang Nabi Musa tumrap Israèl, ‘Padha yasa papan suci kanggo Ingsun, supaya Ingsun dedalem ana ing tengah-tengahe’ (Pangentasan 25:8), lan Panjenengané banjur dedalem ana ing papan suci iku, ana ing satengahing umat-Nya. Sajeroning sakèhé pangembarané kang nglelakaké ing ara-ara samun, pralambang rawuhipun tansah ana bebarengan karo wong-wong mau. Mangkono uga Sang Kristus ngedegaké kémah suci-Nya ana ing satengahing pakemahaning kita para manungsa. Panjenengané ngedegaké kémah-Nya ing sacedhaké kémah-kémahé manungsa, supaya Panjenengané bisa dedalem ana ing antaraning kita, lan ndadèkaké kita wanuh marang watak lan urip kaallahan-Nya. ‘Sang Sabda wus dadi daging, lan madeg kémah ana ing antaraning kita (lan kita wus nyawang kamulyané, yaiku kamulyan kaya kagungané Kang Putra ontang-anting saka Sang Rama), kebak sih-rahmat lan kayektèn.’ Yokanan 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.’

“Awit Gusti Yesus rawuh manggon bebarengan karo kita, kita sumurup bilih Allah pirsa marang pacoban-pacoban kita, lan melasi marang kasangsaran kita. Saben putra lan putri Adam saged mangertos bilih Sang Nitahake kita punika kancaning para wong dosa. Amargi ing saben piwulang sih-rahmat, saben prasetya kabingahan, saben panggawe katresnan, saben daya tarik ilahi ingkang kawejangaken lumantar gesanging Juruwilujeng ing bumi, kita nyumurupi ‘Allah nunggil kaliyan kita.’”

“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.

“Setan nggambarake angger-angger katresnaning Allah minangka angger-angger pamrih pribadi. Panjenengané mratélakaké yèn tumrap kita ora mungkin manut marang pepakon-pepakoné. Tibané para wong tuwa kita kang wiwitan, bebarengan karo sakehing kasangsaran kang tuwuh saka iku, diprasalahaké déning panjenengané marang Sang Pencipta, nganti ndadèkaké manungsa nyawang Allah minangka panyebab dosa, kasangsaran, lan pati. Gusti Yésus rawuh kanggo mbukak cidra iki. Minangka salah siji saka kita, Panjenengané kudu maringi tuladha katresnan. Mulané Panjenengané ngagem kodrat kita, lan lumampah ngliwati pengalaman kita. ‘In all things it behooved Him to be made like unto His brethren.’ Ibrani 2:17. Manawa kita kudu nanggung samubarang kang ora nate ditanggung déning Gusti Yésus, mula ing prekara iki Setan bakal nggambarake yèn pangwasaning Allah ora cekap tumrap kita. Mulane Gusti Yésus ‘in all points tempted like as we are.’ Ibrani 4:15. Panjenengané nandhang saben pacoban kang dadi pérangan kita. Lan Panjenengané ora migunakaké kanggo kapentingan Sarirané piyambak kuwasa siji waé kang ora kaparingaké kanthi bébas marang kita. Minangka manungsa, Panjenengané ngadhepi pacoban, lan ngalahaké iku kanthi kakuwatan kang kaparingaké marang Panjenengané saka Allah. Panjenengané ngandika, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Jabur 40:8. Nalika Panjenengané lumampah saubenging papan nindakaké kabecikan, lan marasaké kabèh wong kang kasangsara déning Setan, Panjenengané njlentrehaké marang manungsa wataking angger-anggering Allah lan sipating pangibadah marang Panjenengané. Uripé marakaké paseksi yèn kita uga bisa manut marang angger-anggering Allah.”

“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.

“Lumantar kamanungsanipun, Kristus nggayuh kamanungsan; lumantar kadewanipun, Panjenenganipun nyekel dhamparing Allah. Minangka Putraning manungsa, Panjenenganipun maringi tuladha katresnan ing pamratobat; minangka Putraning Allah, Panjenenganipun maringi kakiyatan dhateng kita supados kita saged manut. Kristus piyambak ingkang saking grumbulan wonten ing Gunung Horeb ngandika dhateng Musa, pangandikanipun, ‘AKU IKI AKU.... Mangkono kowe bakal ngandika marang para turunane Israel, AKU wis ngutus aku marang kowe.’ Exodus 3:14. Punika dados jaminaning pambebasanipun Israel. Mila nalika Panjenenganipun rawuh ‘kanthi rupa manungsa,’ Panjenenganipun nedahaken bilih Panjenenganipun punika AKU. Sang Bayi saking Bètléhèm, Juruwilujeng ingkang alus lan andhap-asor, punika Allah ingkang ‘kawujud ing daging.’ 1 Timothy 3:16. Lan dhateng kita Panjenenganipun ngandika: ‘AKU punika Pangon ingkang Apik.’ ‘AKU punika Roti gesang.’ ‘AKU punika Dalan, Kayekten, lan Gesang.’ ‘Sakèhé pangwasa wus kaparingaké marang Aku ana ing swarga lan ing bumi.’ John 10:11; 6:51; 14:6; Matthew 28:18. AKU punika jaminan tumrap saben prasetya. AKU; aja wedi. ‘Allah nunggil kaliyan kita’ punika tetanggungan kang mesthi tumrap pambebasan kita saking dosa, lan jaminan kakiyatan kita supados saged manut angger-anggering swarga.” The Desire of Ages, 23, 24.