The “truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life.” That “truth” identified two aspects of Christ. The first was that Christ is an element of prophetic history. The waymarks that represent the events of prophetic history, represent Christ. His association with the events identifies the sacredness of the prophetic waymarks, and provides the logic for Sister White so often saying that we must guard the waymarks, for those waymarks represent Jesus Christ. The waymark that represented the testing theme in the time of Christ was His baptism, and it aligned with other events in the sacred reform lines, distinguished by the descent of a divine symbol.

“Bebener kang wis diakoni déning Pétrus iku minangka dhasaring pracayané wong pracaya. Iku lah kang déning Kristus piyambak wis diumumaké minangka urip langgeng.” “Bebener” iku nuduhaké rong aspek bab Kristus. Kang kapisan yaiku manawa Kristus iku sawijining unsur ing sajarah kenabian. Tenger-tenger dalan kang makili prastawa-prastawa ing sajarah kenabian, uga makili Kristus. Gegayutané Panjenengané karo prastawa-prastawa iku nandhesaké kasucèning tenger-tenger dalan kenabian, lan maringi dhasar logis tumrap apa sababé Sister White kerep banget ngandika manawa kita kudu njaga tenger-tenger dalan iku, awit tenger-tenger dalan kasebut makili Gusti Yesus Kristus. Tenger dalan kang makili tema pangujian ing jamané Kristus yaiku baptisané, lan iku selaras karo prastawa-prastawa liyané ing garis-garis reformasi kang suci, kang dibédakaké déning tumuruning sawijining pralambang ilahi.

In the reform line of Moses, divinity descended and abode in a burning bush, a symbol of the creator combining with the creation. In the reform line at the end of the seventy years, Michael descended to empower Cyrus to move forward with the first decree, and at the same time Daniel was changed into the image of Christ. In the reform line of Christ, the Holy Spirit descended in the form of a dove to anoint God’s Son, the symbol of divinity combined with humanity. In Millerite history the angel that descended on August 11, 1840 was “no less a personage than Jesus Christ,” who descended with a little book that was to be eaten, and He was that little book. There He demonstrated that the combination of divinity with humanity is accomplished by eating and drinking the flesh and blood of the Bread of Heaven.

Ing garis reformasi Musa, kaallahan tumedhak lan lenggah ana ing grumbul eri sing murub, sawijining pralambang Sang Pencipta manunggal karo titah. Ing garis reformasi ing pungkasan pitung puluh taun, Mikhael tumedhak kanggo maringi kakuwatan marang Koresy supaya maju nglaksanani dhawuh pisanan, lan ing wektu sing padha Daniel kaowahi dadi gambaré Kristus. Ing garis reformasi Kristus, Roh Suci tumedhak kanthi wujud manuk dara kanggo njebadi Putraning Allah, pralambang kaallahan kang manunggal karo kamanungsan. Ing sajarah Millerit, malaékat sing tumedhak tanggal 11 Agustus 1840 iku “ora liya yaiku Gusti Yesus Kristus piyambak,” kang tumedhak nggawa kitab cilik sing kudu dipangan, lan Panjenengané iku kitab cilik mau. Ing kono Panjenengané nduduhaké yèn panyawijiné kaallahan karo kamanungsan kalakon lumantar mangan lan ngombé daging lan getihé Roti saka Swarga.

Sacred history is sacred because it is embodied by the presence of Christ. The predictions of God’s word that identify future events, are Jesus Christ, for He is the “Word.” When those predictions are fulfilled in history, the events represent the fulfillment of His word, and His word is truth. It is His word that sets forth the prediction, and it is His word that is fulfilled when the event arrives, so at the beginning and at the ending it is Jesus Christ, for He is the Alpha and Omega. Therefore, when Peter proclaimed that Jesus was the Christ and the Son of the living God, he was identifying a waymark that was Jesus Christ and a waymark that reaches its perfect fulfillment in the last days. September 11, 2001 was the perfect fulfillment of Christ.

Sajarah suci iku suci awit diwujudaké déning rawuhipun Sang Kristus. Ramalan-ramalan ing Sabdaning Allah kang nandhani kedadéan-kedadéan ing mangsa ngarep iku yaiku Gusti Yesus Kristus, awit Panjenengané iku “Sabda.” Nalika ramalan-ramalan mau kalakon ing sajroning sajarah, kedadéan-kedadéan iku makili kasampurnaning Sabdanipun, lan Sabdanipun iku kayekten. Sabdanipun piyambak kang netepaké ramalan mau, lan Sabdanipun piyambak kang kasampurnakaké nalika kedadéan iku dumugi, mula ing wiwitan lan ing wekasan iku Gusti Yesus Kristus, awit Panjenengané iku Alfa lan Omega. Mulané, nalika Pétrus ngumumaké bilih Yesus iku Sang Kristus lan Putraning Allah ingkang gesang, piyambakipun saèstu lagi nandhani sawijining pratandha dalan kang yaiku Gusti Yesus Kristus lan sawijining pratandha dalan kang nggayuh kasampurnan sampurna ing dina-dina wekasan. 11 September 2001 iku kasampurnan sampurna saking Kristus.

To reject the prophetic fulfillment of September 11, 2001, is to reject Christ, the son of the living God. That truth, expressed by Peter, was “the foundation of the believer’s faith,” and on September 11, 2001 Christ led His last-day people back to Jeremiah’s “old paths,” which represent the “foundations” of the movement of the first and third angels’ messages. Peter represented the one hundred and forty-four thousand, who are sealed during the period when the four angels are restraining the four winds. The sealing time is a specific prophetic period, beginning on September 11, 2001 and ending at the soon coming Sunday law. Jesus always illustrates the end of a thing with the beginning of a thing.

Nampik kasembadaning panuwunan nubuatan tanggal 11 September 2001, ateges nampik Sang Kristus, Putraning Allah kang gesang. Kasunyatan punika, ingkang dipratelakaken déning Pétrus, punika “dhasaring pracayané tiyang pitados,” lan ing tanggal 11 September 2001 Kristus nuntun umatipun ing akhir jaman wangsul dhateng “dalan-dalan kina” kagunganipun Yérémia, ingkang nglambangaken “dhasar-dhasar” saking gerakan pekabaran malaekat kapisan lan kaping tiga. Pétrus makili satunggal atus patang doso papat ewu, ingkang dipatera ing salebeting mangsa nalika malaekat sekawan nahan sekawan angin. Wektu patera punika satunggaling mangsa nubuatan ingkang tartamtu, wiwit tanggal 11 September 2001 lan pungkasanipun ing undhang-undhang Minggu ingkang badhé enggal rawuh. Gusti Yésus tansah nggambaraken pungkasaning satunggal prakawis lumantar wiwitaning satunggal prakawis.

At the beginning of the sealing time the angel of Revelation eighteen descended, as had the Holy Spirit at the baptism, and that angel was “no less a personage than Jesus Christ,” for the angel that descended to lighten the earth with His glory in the Millerite history was “no less a personage than Jesus Christ.” At the soon coming Sunday law “no less a personage than Jesus Christ,” descends again and presents the second of the two messages of Revelation eighteen, as He calls His other flock out of Babylon. In the middle of the period of the sealing time, an angel descended, as did the second angel descend on April 19, 1844, at the first disappointment of the Millerite movement.

Ing wiwitaning wektu panyegelan, malaékat ing Wahyu wolulas tumurun, kaya déné Roh Suci tumurun nalika baptisan, lan malaékat iku “ora liya sawijining pribadhi kejaba Yesus Kristus,” awit malaékat sing tumurun kanggo madhangi bumi kanthi kamulyan Panjenengané ing sajarah Millerite iku “ora liya sawijining pribadhi kejaba Yesus Kristus.” Ing hukum Minggu sing bakal enggal tumeka, “ora liya sawijining pribadhi kejaba Yesus Kristus,” tumurun manèh lan ngaturaké pesen kapindho saka loro pesen ing Wahyu wolulas, nalika Panjenengané nimbali wedhus-wedhusé liyané metu saka Babil. Ing tengahing mangsa wektu panyegelan, ana sawijining malaékat tumurun, kaya déné malaékat kapindho tumurun ing tanggal 19 April 1844, nalika kuciwa kapisan saka gerakan Millerite.

Between the arrival of that second angel, and the arrival of the third angel on October 22, 1844, many angels were sent to add power to the second angel as the Midnight Cry message arrived. Speaking of the history when these angels arrived in Millerite history, Sister White informs us that those that rejected these messages had crucified Christ just as assuredly as the Jews crucified Christ.

Ing antarané tekané malaékat kapindho mau lan tekané malaékat katelu ing tanggal 22 Oktober 1844, akèh malaékat diutus kanggo nambah kakuwatan marang malaékat kapindho nalika pekabaran Midnite Cry teka. Nalika nyariosaké bab sajarah nalika para malaékat iki teka ing sajarah kaum Millerit, Sister White maringi katrangan marang kita yèn wong-wong sing nampik pekabaran-pepabaran iki wus nyalib Kristus kanthi satemené padha kaya wong-wong Yahudi nyalib Kristus.

“I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there.” Early Writings, 261.

“Aku nyumurupi yèn kaya déné wong-wong Yahudi nyalib Gusti Yésus, mangkono uga gréja-gréja nominal wis nyalib pesen-pesen iki, lan mulané wong-wong mau ora duwé pangawruh bab dalan mlebu menyang panggonan ingkang Mahasuci, sarta wong-wong mau ora bisa pikantuk paédah saka pangantarané Gusti Yésus ana ing kana.” Early Writings, 261.

The messages represented by the angels, when rejected, represent the crucifixion of Christ, for He embodies the messages and their historical fulfillment. On July 18, 2020, “no less a personage than Jesus Christ” descended, marking the first disappointment and the beginning of the tarrying time. Slain in the streets, the dead dry bones of His last-day people were to be awakened by hearing the only voice that can bring people back to life.

Pesen-pesen kang dilambangaké déning para malaékat iku, manawa ditampik, nglambangaké panyaliban Kristus, amarga Panjenengané nyawiji ing pesan-pesan mau lan kasampurnané sajarahe. Ing tanggal 18 Juli 2020, “ora liya pribadi saluhur Yesus Kristus piyambak” tumedhak, nandhani kuciwaning pisanan lan wiwitaning mangsa tundha. Pinatènan ana ing dalan-dalan, balung-balung garing kang mati saka umating Panjenengané ing akhir jaman kudu diwangunké kanthi krungu swara siji-sijiné kang bisa mbalèkaké manungsa marang urip.

Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 5:25–29.

Satemen-temen, Ingsun pitutur marang sira: bakal tumeka mangsane, lan saiki wus tumeka, manawa wong-wong mati bakal krungu swaraning Putraning Allah; lan wong-wong kang krungu bakal urip. Awit kaya dene Sang Rama nduwèni urip ana ing sarirané piyambak, mangkono uga Panjenengané wus maringi marang Sang Putra supaya nduwèni urip ana ing sarirané piyambak; lan Panjenengané uga wus maringi panguwasa marang Panjenengané kanggo nindakaké pangadilan, amarga Panjenengané iku Putraning Manungsa. Aja padha gumun bab iki; awit bakal tumeka mangsane, nalika kabèh wong kang ana ing kuburan bakal krungu swarané, lan bakal padha metu; wong-wong kang wis nindakaké kabecikan, tumuju marang wunguné urip; déné wong-wong kang wis nindakaké piala, tumuju marang wunguné paukuman. Yokanan 5:25–29.

In July of 2023, His voice called the dead dry bones to life, and Alpha and Omega then repeated the beginning of the sealing time, for July 2023, marks the ending period of the sealing time. His people were then again called back to Jeremiah’s old paths, to the foundations of Millerite history. The foundational message of the Millerites’ beginning and ending were the first and last messages of Millerite history, which was the “seven times” of Leviticus chapter twenty-six.

Ing sasi Juli 2023, swarané nimbali balung-balung garing kang mati supaya urip, lan Alpha lan Omega banjur mbalèni wiwitaning mangsa panyegelan, amarga Juli 2023 nandhani mangsa pungkasaning wektu panyegelan. Umat-Nya banjur kapanggil manèh supaya bali menyang dalan-dalan kuna kagungané Yeremia, menyang dhasar-dhasaring sajarah Millerit. Pesen dhasar saka wiwitan lan pungkasané kaum Millerit iku pesen kapisan lan kang pungkasan ing sajarah Millerit, yaiku “pitung kaping” saka Imamat bab rong puluh enem.

In July 2023, God’s last day people were once again commanded to take the little book and eat it. As they eat the little book, they are then tested to see if they will acknowledge the message of the third Woe in Revelation chapter nine (the tidings of the east) and the message of Daniel chapter eleven (the tidings of the north). The testing process leads them to verses thirteen to fifteen of Daniel chapter eleven, which is the Battle of Panium, which is Caesarea Philippi and which is the message of the Midnight Cry where the two classes who have heard His voice are manifested, one class “that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”

Ing sasi Juli 2023, umate Allah ing dina wekasan kaparingi dhawuh maneh supaya njupuk kitab cilik iku lan mangan. Nalika padha mangan kitab cilik iku, banjur padha diuji kanggo ndeleng apa bakal ngakoni pekabaran Bilai kaping telu ing Wahyu pasal sanga (pawarta saka wetan) lan pekabaran Daniel pasal sewelas (pawarta saka lor). Lumakuning panggodhogan iku nuntun dheweke marang ayat telulas nganti limalas saka Daniel pasal sewelas, yaiku Peperangan Panium, yaiku Kaisarea Filipi, lan yaiku pekabaran Tangisé Tengah Wengi, ing ngendi golongan loro sing wis krungu swarané Panjenengan kawedhar, siji golongan “sing wus padha nindakaké kabecikan, marang wunguné urip; lan sing padha nindakaké piala, marang wunguné paukuman.”

There are three voices in the sealing time of the one hundred and forty-four thousand and they are all the voice of “no less a personage of Jesus Christ.” The first voice of Revelation eighteen sounded when the great buildings of New York city were brought down by a touch from God. The second voice is the voice of Michael the archangel who calls the dead out of their graves. The third voice is the second voice of Revelation chapter eighteen that calls His other flock out of Babylon in the hour of the “great earthquake” of Revelation chapter eleven. The perfect fulfillment of Peter’s confession at Caesarea Philippi is made when Christ leads His last day people to the “that portion of the prophecy of Daniel relating to the last days.”

Ana telung swara ing mangsa panyegelané wong satus patang puluh papat ewu, lan kabèh iku swarané “ora liya kajaba pribadi Yesus Kristus piyambak.” Swara kang kapisan ing Wahyu wolulas muni nalika gedhong-gedhong gedhé kutha New York dirubuhaké déning sawijining panyandhangan saka Allah. Swara kang kapindho iku swarané Mikhaèl, malaékat agung, kang nimbali wong mati metu saka kuburané. Swara kang katelu iku swara kapindho ing Wahyu pasal wolulas kang nimbali wedhusé liyané metu saka Babil ing wektu “lindhu gedhé” ing Wahyu pasal sewelas. Kasampurnaning panggenapan pangakoné Pétrus ing Kaisaréa Filipi katindakaké nalika Kristus nuntun umaté ing dina-dina pungkasan marang “bagean saka ramalané Daniel kang gegayutan karo dina-dina pungkasan.”

Panium of verses thirteen to fifteen of Daniel eleven, is the “portion” of the prophecy of Daniel that was sealed up that identifies the message of the Midnight Cry. Panium is the Exeter camp meeting in August of 1844, it’s a history that is fulfilled in the second term of Donald Trump, and it is the prophetic message that impresses the seal of God upon the foreheads of the one hundred and forty-four thousand. The verses we are now studying are very holy ground.

Panium sajroning ayat telulas nganti limalas saka Daniel sewelas iku “bagean” saka wangsit Daniel kang dipunsegel, kang ngenali piwucal Babakaning Tengah Wengi. Panium iku pasamuwan kémah ing Exeter ing sasi Agustus taun 1844; iku sawijining sajarah kang kasampurnakaké ing mangsa jabatan kapindhoné Donald Trump, lan iku piwucal kenabian kang nancepaké segelé Allah ing bathuké wong satus patang puluh papat éwu. Ayat-ayat kang saiki kita sinaoni iki minangka lemah kang suci banget.

“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

“Kayekten kang wis diakoni déning Pétrus iku dadi dhasaring pracayané wong precaya. Iku kang déning Kristus piyambak wis diumumaké minangka urip langgeng. Nanging anggoné nduwèni kawruh iku dudu alesan kanggo ngluhuraké awaké dhéwé. Kawruh mau dudu marga saka kawicaksanané dhéwé utawa kabecikané dhéwé nganti kawedharaké marang Pétrus. Manungsa ora bakal bisa, saka ing awaké dhéwé, nggayuh kawruh bab kaallahan. ‘Iku dhuwuré ngluwihi langit; apa kang bisa koklakoni? Jeroné ngluwihi naraka; apa kang bisa kokmangertèni?’ Ayub 11:8. Mung Roh pengangkatan dadi anak kang bisa mbabar marang kita prakara-prakara jero bab Allah, kang ‘durung tau dideleng déning mripat, durung tau dirungokaké déning kuping, lan durung tau munggah ing sajroning atiné manungsa.’ ‘Nanging Allah wis mbabaraké iku marang kita lumantar Rohé: awit Roh iku nyelidiki samubarang kabèh, iya prakara-prakara jero bab Allah.’ 1 Korinta 2:9, 10. ‘Wadiné Pangéran ana ing antarané wong-wong kang wedi marang Panjenengané;’ lan kasunyatan yèn Pétrus bisa mbedakaké kamulyané Kristus iku dadi bukti yèn dheweke wis ‘dipiwulang déning Allah.’ Jabur 25:14; Yokanan 6:45. Ah, satemené, ‘begja kowe, Simon Bar-jona: awit daging lan getih ora mbabaraké iku marang kowé.’”

“Jesus continued: ‘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.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.”

Gusti Yesus lajeng ngandika: “Aku uga ngandika marang kowe: kowé iku Pétrus, lan ing sadhuwuring watu karang iki Aku bakal ngadegaké pasamuwan-Ku; lan gapuraning neraka ora bakal bisa ngalahaké iku.” Tembung Pétrus tegesé watu,—watu sing gumuling. Pétrus dudu watu karang kang dadi dhasaring pasamuwan. Gapuraning neraka pancèn naté ngalahaké dhèwèké nalika dhèwèké nyélaki Gustiné kanthi sumpah lan tembung panyélam. Pasamuwan iku diadegaké ana ing Panjenengané kang marang Panjenengané gapuraning neraka ora bisa ngalahaké.

The message Christ was presenting to His disciples at Caesarea Philippi was and is the message of the Midnight Cry, and it is placed within the context of a spiritual war between the Greek god Pan, whose temple was called “the gates of hell,” and the two apostate horns of the earth beast. The Maccabees were God’s apostate people, who professed to be the defenders of God’s church, as they were warring against the religion of the Greeks. They identified themselves as both the religious and political leaders. They represent the apostate Protestantism of those fallen churches that, with the government of the United States, are now forming an image of the beast and are warring against the globalist’s religion of woke-ism and Mother Earth. The apostate horns prevail in their struggle with the religious and political elements of globalism, and at the same time the true Protestant horn is being purified by the removal of the last remnants of the foolish virgins, in advance of being lifted up as an ensign at the “great earthquake” of the soon coming Sunday law.

Pesen kang Kristus aturake marang para muridé ing Kaisaréa Filipi iku biyèn lan saiki ya iku pesen Panguwuh Tengah Wengi, lan pesen iku dipasang ing sajroning konteks perang rohani antarane dewa Yunani Pan, kang candhiné kasebut “gapura neraka,” lan loro sungu murtad saka kewan bumi. Para Makabe iku umat Allah kang murtad, kang ngakoni awake minangka para pembéla pasamuwané Allah, déné padha perang nglawan agama wong Yunani. Wong-wong mau ngidentifikasi awake minangka para pemimpin agama lan uga pulitik. Wong-wong mau nggambaraké Protestantisme murtad saka pasamuwan-pasamuwan kang wis tiba, kang bebarengan karo pamaréntahaning Amérika Sarékat, saiki lagi mbentuk gambar kewan mau lan lagi perang nglawan agama para globalis, yaiku woke-isme lan Ibu Bumi. Sungu-sungu murtad iku menang ing perjuangané nglawan unsur-unsur agama lan pulitik saka globalisme, lan ing wektu kang padha sungu Protestan kang sejati lagi dimurnèkaké lumantar disingkiraké sisa-sisa pungkasan saka para prawan bodho, sadurungé diunggahaké minangka panji ing wektu “lindhu gedhé” saka angger-angger Minggu kang bakal enggal teka.

The portion of the prophecy of the book of Daniel that relates to the last days, which is also the Revelation of Jesus Christ, and is the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah at Caesarea Philippi, which is Panium. It is unsealed in the midst of the warfare between atheistic beasts from the bottomless pit and the horn of Republicanism that began to stir up that beast in 2015, and against the genuine horn of Protestantism that is now being resurrected as a mighty army.

Bagéyaning pameca saka kitab Daniel kang gegayutan karo jaman wekasan, kang uga dadi Wahyu Yesus Kristus, lan dadi piwulang Bebrayan Wengi Tengah, kabikak segelé déning Sang Singa saka taler Yehuda ing Kaisarea Filipi, yaiku Panium. Pameca iku kabikak ing satengahing peperangan antarane kéwan-kéwan ateistis saka telenging jurang tanpa dasar lan sungu Republikanisme kang wiwit ngobaraké kéwan iku ing taun 2015, sarta nglawan sungu Protestanisme kang sejati kang saiki lagi kawungokaké manèh dadi bala tentara kang gagah prakosa.

The truth that Peter confessed represents the waymark of September 11, 2001, and also that Christ is the Son of the living God. The truth of what is represented by Jesus being the Son of God, is a testing truth as certainly as was whether Jesus was the Messiah or not in the days of Peter. The proclamation that Jesus is the Son of God represents everything that had been revealed of Who the Son is. It represents not only that He was God’s Son, but that He was also the son of man. It is the truth of the incarnation of divinity into humanity, which is the very work that is accomplished during the sealing time of the one hundred and forty-four thousand. The truth of the “incarnation,” is the truth at the end that was typified by the truth of the “Sabbath” at the beginning.

Bebener sing dipratélakaké déning Pétrus nggambaraké tenger dalan tanggal 11 September 2001, lan uga yèn Kristus iku Putraning Allah kang gesang. Bebener bab apa sing diwakili déning Gusti Yésus minangka Putraning Allah iku sawijining bebener pacoban, satemené kaya prakara apa Yésus iku Sang Mésias utawa dudu ing jamané Pétrus. Pamedhar yèn Yésus iku Putraning Allah nggambaraké samubarang kabèh sing wis kawehaké bab Sapa Sang Putra iku. Iku nggambaraké ora mung yèn Panjenengané iku Putraning Allah, nanging uga yèn Panjenengané iku putraning manungsa. Iku yaiku bebener bab inkarnasi kadéwanan menyang ing kamanungsan, kang iku pakaryan piyambak sing kasampurnakaké sajroning mangsa panyegelané wong satus patang puluh papat éwu. Bebener bab “inkarnasi” iku, yaiku bebener ing wekasan sing ditipifikasèkaké déning bebener bab “Sabat” ing wiwitan.

October 22, 1844 marked the arrival of the third angel. When an angel arrives, a special truth adapted to the period where the truth is unsealed is opened by the Lion of the tribe of Judah, and that truth then tests the generation where that truth is opened up. On October 22, 1844 the truths associated with the work of Christ, who suddenly came unto the temple He had raised in the forty-six years from 1798 unto 1844 were revealed. Christ’s work of judgment, the law of God, His role as High Priest, the issue of the mark of the beast and the sealing of the one hundred and forty-four thousand were all opened up. Sister White was shown that of those truths, there was one truth which the Alpha and Omega identified in a special light.

Tanggal 22 Oktober 1844 nandhani rawuhipun malaékat ingkang kaping tiga. Nalika satunggaling malaékat rawuh, satunggaling kayekten ingkang mirunggan, ingkang salaras kaliyan mangsanipun nalika kayekten punika kabikak, dipunbikak déning Sang Singa saking taler Yehuda, lan kayekten punika lajeng nguji generasi ing pundi kayekten punika kabikak. Ing tanggal 22 Oktober 1844, kayekten-kayekten ingkang gegandhèngan kaliyan pakaryanipun Kristus, ingkang dumadakan rawuh dhateng Padalemanipun piyambak, ingkang sampun Panjenenganipun tangèkaken sajroning patang dasa enem taun, wiwit 1798 ngantos 1844, kababar. Pakaryan pangadilanipun Kristus, angger-anggering Allah, kalungguhanipun minangka Imam Agung, prakawis tandha kéwan galak lan panyegelanipun wong satus patang puluh papat éwu, sadaya punika kabikak. Dhik White kaparingi pitedah bilih saking kayekten-kayekten punika, wonten satunggaling kayekten ingkang dipunparingi pratandha déning Sang Alfa lan Omega wonten ing satunggaling pepadhang ingkang mirunggan.

“I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“Aku kaéraman nalika aku nyumurupi pepakon kaping papat ana ing satengah-tengahe sepuluh pepaken, kalawan lingkar padhang alus ngubengi pepakon iku. Malaékat mau ngandika: ‘Iki mung siji-sijiné saka sepuluh pepakon kang nerangaké Allah kang gesang, kang nitahaké langit lan bumi sarta samubarang kabèh kang ana ing kono. Nalika dhasar-dhasar bumi katetepaké, nalika iku uga dhasar Sabat katetepaké.’” Testimonies, volume 1, 75.

The sealing time of the one hundred and forty-four thousand had arrived, but it was to be delayed by the rebellion of 1863. On September 11, 2001 the sealing process began when Christ, represented as the mighty angel of Revelation chapter eighteen, descended with a hidden book in His hand that God’s last day people were to eat. The Alpha and Omega always illustrates the end with the beginning, so in the last days there was another truth that was placed in a special light, and it was directly connected to the Sabbath truth that was highlighted the first time Christ attempted to seal the one hundred and forty-four thousand.

Wektu panyegelané satus patang puluh papat èwu wis rawuh, nanging iku kudu ditundha déning pambrontakan taun 1863. Ing tanggal 11 September 2001, prosès panyegelan diwiwiti nalika Kristus, sing kagambar minangka malaékat kang kuwasa ing Wahyu pasal wolulas, tumurun mawa sawijining kitab kang kasamaran ana ing astanipun, kang kudu dipundhahar déning umaté Allah ing dina-dina pungkasan. Alfa lan Omega tansah nggambarake wekasan lumantar wiwitané; mila ing dina-dina pungkasan ana bebener liyané kang dipapanaké ing pepadhang kang mirunggan, lan iku kagandhèng langsung karo bebener Sabat kang dipundudut nalika kapisan Kristus ngupaya nyegel satus patang puluh papat èwu.

“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.

“Wektuné wis tekan kanggo Daniel ngadeg ana ing jatahé. Wektuné wis tekan supaya pepadhang sing kaparingaké marang dhèwèké lumaku menyang jagad kaya sing durung tau kelakon sadurungé. Manawa wong-wong sing wis diparingi akèh déning Pangéran gelem lumaku ana ing pepadhang, kawruh marang Kristus lan marang pamedhar wangsit sing magepokan karo Panjenengané bakal saya tambah gedhé nalika padha nyedhaki pungkasaning sajarahing bumi iki.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. They are of infinite worth in God’s sight, for they are one with Christ. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key which unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will not be able to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus will see light in God’s light.” Manuscript Releases, number 21, 406, 407.

“Wong-wong kang sesrawungan karo Allah lumaku ana ing pepadhanging Srengéngé Kabeneran. Wong-wong mau ora ngrèmèhaké Panebusé kanthi ngrusak lakuné ana ing ngarsané Allah. Pepadhang swarga madhangi wong-wong mau. Ing paningaling Allah, wong-wong mau aji tanpa wates, awit padha dadi siji karo Kristus. Tumrap wong-wong mau, pangandikané Allah iku endah lan nggumunaké ngungkuli samubarang kabèh. Wong-wong mau weruh pentinge. Kayektèn kabukak marang wong-wong mau. Piwulang bab panjelmaning Sang Sabda kasalimur cahya alus kang sumunar. Wong-wong mau weruh manawa Kitab Suci iku kunci kang mbukak samubarang wewadi lan ngrampungaké samubarang kasangsian. Wong-wong kang ora gelem nampani pepadhang lan lumaku ana ing pepadhang ora bakal bisa mangertèni wewadiné kasalehan, nanging wong-wong kang ora mangu-mangu ngangkat salib lan ndhèrèk Gusti Yésus bakal weruh pepadhang ana ing pepadhangé Allah.” Manuscript Releases, nomer 21, 406, 407.

The doctrine of the incarnation is the truth that divinity combined with humanity does not sin, and the sign of those who have reached that experience in the last days is the Sabbath.

Doktrin inkarnasi iku kayektèn manawa kaallahan kang kasawijèkaké karo kamanungsan ora nglakoni dosa, lan pratandhané wong-wong kang wus tekan ing pangalaman iku ing dina-dina wekasan yaiku dina Sabbat.

Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.

Kajaba iku, Aku uga maringi wong-wong mau dina-dina Sabat-Ku, supaya dadi pratandha ana ing antaraning Aku lan wong-wong mau, supaya padha sumurup manawa Aku iki Pangeran, kang nyucekake wong-wong mau. Yehezkiel 20:12.

The one hundred and forty-four thousand are sealed for eternity, and the process of the sealing identifies a short period of time at the end of the sealing process, just before the Sunday law, when the seal is impressed. In that short period of time divinity is combined with humanity, permanently.

Satus patang puluh papat ewu iku diparingi segel kanggo kalanggengan, lan prosès panyegelan iku nandhani sawatara mangsa cekak ing pungkasaning prosès panyegelan, pas sadurungé angger-angger Minggu, nalika segel iku kaesakaké. Ing mangsa cekak iku, kaallahan kasawijèkaké kaliyan kamanungsan, kanthi langgeng.

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

“Apa kang padha kok tindakake, para sadulur, sajroning pakaryan agung panyawisan? Wong-wong kang nyawiji karo jagad iku nampani cetakan kadonyan lan lagi nyawisake awake kanggo tandha kewan galak. Nanging wong-wong kang ora ngandel marang awake dhewe, kang ngasorake awake ana ing ngarsané Gusti Allah lan nyucekake nyawané marga manut marang kayekten, wong-wong iki nampani cetakan swarga lan lagi nyawisake awake kanggo segelé Gusti Allah ana ing bathuké. Nalika dhawuh iku metu lan cap iku dipatri, wataké bakal tetep resik lan tanpa cacad ing salawas-lawasé.

“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 216.

“Saiki iku wektu kanggo nyawisake dhiri. Meterai Allah ora bakal tau dilebokake ing bathuke lanang utawa wadon kang najis. Ora bakal tau dilebokake ing bathuke lanang utawa wadon kang kebak ambisi lan tresna marang donya. Ora bakal tau dilebokake ing bathuke para lanang utawa wadon kang ilate palsu utawa atine kebak cidra. Kabeh wong kang nampani meterai iku kudu tanpa cacad ana ing ngarsane Allah—para calon kanggo swarga. Terusna maju, para sedulur lanang lan para sedulur wadonku. Ing wektu iki aku mung bisa nulis cekak ngenani perkara-perkara iki, mung narik kawigatenmu marang kabutuhan panyawisan. Telitinen Kitab Suci kanggo awakmu dhewe, supaya kowe bisa mangerteni kasakralan kang nggegirisi saka wektu saiki.” Testimonies, jilid 5, 216.

The previous passage might suggest that the seal is impressed at the Sunday law, but this is not the case. Sister White is clear that the Sunday law is a great crisis, and she also teaches clearly that character is manifested in a crisis, but never developed in a crisis. The seal is impressed at the Sunday law in the sense that it then becomes visible, for those who then have the seal are lifted up as an ensign. The seal is impressed in a short period of time, just before probation closes, and for Sabbath-keepers, probation closes at the Sunday law. The sealing began on September 11, 2001, and no one then received the seal of God, for as illustrated in the period of time following October 22, 1844, there was first to be a testing process.

Pethikan sadurungé bisa waé ngemu pratélan yèn meterai iku dipracithakaké nalika hukum Minggu, nanging dudu mangkono kahanané. Sister White nerangaké kanthi cetha yèn hukum Minggu iku sawijining krisis gedhé, lan dhèwèké uga mulang kanthi cetha yèn watak iku kababar ing sajroning krisis, nanging ora tau kawangun ing sajroning krisis. Meterai iku dipracithakaké nalika hukum Minggu ing teges yèn nalika semana meterai mau dadi katon cetha, awit wong-wong sing nalika semana wis nduwèni meterai iku banjur kaangkat dadi panji. Meterai iku dipracithakaké sajroning wektu sing cendhak, pas sadurungé mangsa sih-rahmat katutup, lan tumrap para pangreksa Sabat, mangsa sih-rahmat katutup nalika hukum Minggu. Panyegelan iku wiwit tanggal 11 September 2001, lan ing wektu iku durung ana siji waé sing nampa meterai Allah, awit kaya sing digambaraké ing mangsa wektu sawisé 22 Oktober 1844, luwih dhisik kudu ana sawijining proses pangujian.

In every reform movement, when the divine symbol descends to empower the message that was unsealed at the time of the end, a testing process begins. When Michael descended to empower Cyrus to move forward with the first decree, the Jews were then tested as to whether they would leave the home they had lived in for the previous seventy years and return to a ruined city and rebuild it. When the Holy Spirit descended at the baptism of Christ, the Jews were tested on the subject of the Messiah. When the mighty angel of Revelation ten descended on August 11, 1840, that generation was tested on whether they would eat the little book, and all that the little book represented.

Ing saben gerakan reformasi, nalika pralambang ilahi tumurun kanggo maringi kakuwatan marang pekabaran sing kabukak segelé ing wektu wekasan, sawijining proses pangujian wiwit kalakon. Nalika Mikhaèl tumurun kanggo maringi kakuwatan marang Kores supaya maju kanthi dhawuh kapisan, wong-wong Yahudi banjur diuji manawa padha gelem nilar papan padunungan sing wis dienggoni sajroning pitung puluh taun sadurunge lan bali menyang kutha sing wus dadi reruntuhan lan mbangun maneh. Nalika Roh Suci tumurun ing baptisané Kristus, wong-wong Yahudi diuji ngenani prakara Mesias. Nalika malaekat kang gagah prakosa saka Wahyu sepuluh tumurun ing tanggal 11 Agustus 1840, generasi iku diuji manawa padha gelem mangan kitab cilik iku, lan samubarang kabèh sing dilambangaké déning kitab cilik iku.

A testing process began on August 11, 1840 that produced two classes of worshippers, and the class that followed the Lamb into the Most Holy Place were candidates to be among the one hundred and forty-four thousand. The final test for that generation, who failed the testing process, began with the arrival of increased light upon the “seven times,” of Leviticus twenty-six. From 1856 unto 1863, the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Sawijining prosès panggudangan diwiwiti tanggal 11 Agustus 1840, sing ngasilaké loro golongan wong nyembah; lan golongan sing ngetutaké Sang Cempen mlebu ing Papan Mahasuci iku padha dadi calon kanggo kalebu ing antarané satus patang puluh papat èwu. Ujian pungkasan kanggo generasi iku, kang gagal ing prosès panggudangan mau, diwiwiti kanthi rawuhipun pepadhang sing saya tambah tumrap “pitu kaping,” saka Imamat rong puluh enem. Wiwit taun 1856 tekan 1863, pesen Laodikia nandhani sawijining mangsa wekasan ing sajroning mangsa sing diwiwiti kanthi rawuhipun malaékat katelu ing tanggal 22 Oktober 1844. Mangsa wektu iku ka pralambangaké déning ayat telulas nganti limalas saka Daniel pasal sewelas.

We will continue this study in the next article.

Kita badhé nerusaké panaliten menika wonten ing artikel salajengipun.

“‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.’ ‘And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth’ (John 1:1–5, 14).

“‘Ing wiwitan ana Sang Sabda, lan Sang Sabda ana bebarengan karo Allah, lan Sang Sabda iku Allah. Panjenengané iku wiwit wiwitan ana bebarengan karo Allah. Samubarang kabèh wus kadadèkaké déning Panjenengané; lan tanpa Panjenengané ora ana sawiji-wijia kang kadadèkaké saka kabèh kang wus kadadèkaké. Ana ing Panjenengané ana urip; lan urip iku pepadhanging manungsa. Lan pepadhang iku madhangi pepeteng; lan pepeteng ora nangkep iku.’ ‘Lan Sang Sabda wus dadi daging, lan nglampahi padunungan ana ing antarané kita, (lan kita wus nyawang kamulyané, kamulyan kaya kamulyané Putra ontang-anting saka Sang Rama,) kebak sih-rahmat lan kayektèn’ (Yokanan 1:1–5, 14).”

“This chapter delineates the character and importance of the work of Christ. As one who understands his subject, John ascribes all power to Christ, and speaks of His greatness and majesty. He flashes forth divine rays of precious truth, as light from the sun. He presents Christ as the only Mediator between God and humanity.

“Bab iki njlentrehake watak lan wigatine pakaryan Kristus. Kaya wong kang mangertos temane, Yohanes maringake sakèhé pangwasa marang Kristus, lan nyariosake kaluhuran lan kamulyané. Panjenengané mancarké sorot-sorot ilahi saka kayektèn kang aji, kaya pepadhang saka srengéngé. Panjenengané nampilaké Kristus minangka siji-sijiné Pengantara antarané Gusti Allah lan manungsa.

“The doctrine of the incarnation of Christ in human flesh is a mystery, ‘even the mystery which hath been hid from ages and from generations’ (Colossians 1:26). It is the great and profound mystery of godliness. ‘The Word was made flesh, and dwelt among us’ (John 1:14). Christ took upon Himself human nature, a nature inferior to His heavenly nature. Nothing so shows the wonderful condescension of God as this. He ‘so loved the world, that he gave his only begotten Son’ (John 3:16). John presents this wonderful subject with such simplicity that all may grasp the ideas set forth, and be enlightened.

“Doktrin babagan inkarnasi Kristus ing daging manungsa iku sawijining wewadi, ‘iya iku wewadi kang wus kapendem wiwit jaman-jaman lan turun-temurun’ (Kolose 1:26). Iku wewadi kabektèn kang agung lan jero banget. ‘Sang Sabda wus dadi daging lan dedalem ana ing satengahing kita’ (Yokanan 1:14). Kristus ngagem kodrat manungsa tumrap sarirane, sawijining kodrat kang luwih asor tinimbang kodrat kaswarganipun. Ora ana apa-apa kang ngatingalaké panyuwunan dhiri Allah kang nggumunaké kaya prakara iki. Panjenengane ‘mangkono anggone nresnani jagad iki, nganti maringake Putra ontang-antingé’ (Yokanan 3:16). Yokanan ngaturaké perkara kang nggumunaké iki kanthi prasaja mangkono, saéngga saben wong bisa nyekel gagasan-gagasan kang dipratelakaké, lan kapadhangan.”

“Christ did not make believe take human nature; He did verily take it. He did in reality possess human nature. ‘As the children are partakers of flesh and blood, he also himself likewise took part of the same’ (Hebrews 2:14). He was the son of Mary; He was of the seed of David according to human descent. He is declared to be a man, even the Man Christ Jesus. ‘This man,’ writes Paul, ‘was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house’ (Hebrews 3:3).

“Kristus boten namung ngagem-agem sipat kamanungsan; Panjenengané satemenipun ngasta sipat punika. Panjenengané saestu gadhah sipat kamanungsan. ‘Awit para putra punika sami dados pandhèrèk daging lan getih, Panjenengané piyambak ugi sami melu njupuk bagéyan saking punika’ (Hebrews 2:14). Panjenengané punika putraning Maria; miturut turun kamanungsan, Panjenengané asalipun saking trahé Dawud. Panjenengané dipunwastani manungsa, inggih punika Manungsa Kristus Yésus. ‘Wong punika,’ seratipun Paulus, ‘kapitadosan pantes nampi kamulyan langkung ageng tinimbang Musa, awit Panjenengané ingkang yasa griya punika gadhah pakurmatan langkung ageng tinimbang griyanipun’ (Hebrews 3:3).”

“But while God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God’ (John 1:1). Before men or angels were created, the Word was with God, and was God.

“Nanging nalika Sabdaning Allah ngandika bab kamanungsanané Kristus nalika ana ing bumi iki, Sabda iku uga kanthi tegas ngandika ngenani anané Panjenengané sadurungé. Sabda wis ana minangka Pribadi ilahi, iya minangka Putra Allah kang langgeng, ing paseduluran lan kasatunggalan karo Rama-Né. Wiwit kalanggengan Panjenengané dadi Pamarsudiing prejanjian, yaiku Panjenengané kang lumantar Panjenengané kabèh bangsa ing bumi, wong Yahudi lan uga wong kapir, manawa padha nampani Panjenengané, bakal kaparingan berkah. ‘Sabda iku ana bebarengan karo Allah, lan Sabda iku Allah’ (Yokanan 1:1). Sadurungé manungsa utawa para malaékat katitahaké, Sabda iku ana bebarengan karo Allah, lan Sabda iku Allah.”

“The world was made by Him, ‘and without him was not anything made that was made’ (John 1:3). If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity, God over all, blessed forevermore.

“Jagad iki katitahaké déning Panjenengané, ‘lan tanpa Panjenengané ora ana samubarang siji waé kang wus katitahaké’ (Yokanan 1:3). Manawa Kristus nitahaké samubarang kabèh, Panjenengané wus ana sadurungé samubarang kabèh. Tembung-tembung kang kaatur prakara iki mangkono temeges lan cetha, nganti ora ana wong siji waé kang prelu kari ana ing pamangu. Kristus iku Allah sajatiné, lan ing pangertèn kang paling inggil. Panjenengané wus nunggil karo Allah wiwit sakèhing kalanggengan, Allah ing dhuwuring samubarang kabèh, rahayu ing salawas-lawasé.

“The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God. ‘The Lord possessed me in the beginning of his way,’ He declares, ‘before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth’ (Proverbs 8:22–27).

“Gusti Yésus Kristus, Putra Allah ilahi, wus ana wiwit kalanggengan, minangka sawijining pribadi kang béda, nanging siji karo Sang Rama. Panjenengané iku kamulyan swarga kang ngungkuli samubarang. Panjenengané iku panglima para makhluk cerdas ing swarga, lan pakurmatan pangabekti saka para malaékat katampi déning Panjenengané minangka hak kagungané piyambak. Iki dudu ngrampas kalungguhané Allah. ‘Pangeran wus ndarbèni Aku ing wiwitaning margané,’ mangkono pangandikané, ‘sadèrèngé pakaryané ing jaman kuna. Aku wus katetepaké wiwit kalanggengan, wiwit kawitan, sadurungé bumi ana. Nalika durung ana samodra kang jero, Aku wus kalairaké; nalika durung ana sumber-sumber banyu kang lubèr. Sadurungé gunung-gunung katetepaké, sadurungé punthuk-punthuk, Aku wus kalairaké: nalika Panjenengané durung nitahaké bumi, utawa pategalan-pategalan, utawa pérangan paling dhuwur saka lebu donya. Nalika Panjenengané nyawisaké langit, Aku ana ing kana: nalika Panjenengané damel bunderan ing lumahing samodra kang jero’ (Wulang Bebasan 8:22–27).”

“There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible.” Selected Messages, book 1, 246–248.

“Ana pepadhang lan kamulyan ana ing kayektèn manawa Kristus iku satunggal karo Sang Rama sadurungé dhasaring donya katetepaké. Iki pepadhang kang padhang sumunar ana ing papan kang peteng, ndadèkaké papan iku padhang mulya déning kamulyan ilahi kang asli. Kayektèn iki, kang tanpa wates angèl dipahami ing awake dhéwé, nerangaké kayektèn-kayektèn liyané kang uga rahasia lan, menawa ora mangkono, ora bisa diterangaké, senadyan kayektèn iki piyambak kasimpen ana ing pepadhang kang ora bisa dicedhaki lan ora bisa dimangertèni.” Selected Messages, buku 1, 246–248.