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.
Li verse trez ek katoz-la, nou idantifye enn listwar kot Seleucus ek Philippe de Macédoine ti pe form enn lalyans, ek zot tipifye Léta-Zini, ki premie larmé prokirasyon Róm, ek Macédoine (La Grès) li enn simbol Nasion-Zini. Dan sa listwar boner-la, enn lalyans ant lerwa di nor (Seleucus) ek Philippe (La Grès) reprezant listwar ki amenn ver Bataille de Panium, ki, de sièk pli tar, ti gagn nom lavil sanzé depi Panium pou vinn lavil Caesarea Philippi. Nom doub lavil-la pa ti pe komemor lalyans Seleucus ek Philippe de Macédoine.
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.
ꞌBitso ꞌCaesarea Philippiꞌ a ∅-nɛ̀ ɛ̀-sɔ̀b nìkār nàà nì-kyɛ̄ŋ nɛ̌r ꞌPaneasꞌ āꞌ ꞌPaniumꞌ a m̀-mɛ̄r nàà m̀-bɛ̄l sɔ̂. Kə̀-nɛ̌r nɛ̌n a bɔ̀r Paneas dà nìkār ā-mààn ā tɛ̌n nɛ̌r-bìr à pɔ̀-pwɔ̌r kə̀-bìr bɔ̀r ɛ̀ Pan, nɛ̌r à Grik kə̀-nɛ̌r. Kə̀-pwɔ̌r nɛ̌n, à kə̀-sìg kə̀-kùm kə̀-sààn nɛ̌r kə̀-lɔ̀ɔ̀ kə̀-bɔ̀r nɛ̌r nì-bìr, à bìr kə̀-kɛ̂r Jordan.
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.
Semasa pemerintahan Raja Herodes Agung, sekitar abad pertama SM, kota itu mengalami pengubahsuaian yang besar serta diperluas dan diperindah. Kaisarea Filipi dinamakan oleh Herodes Filipus, salah seorang putera Herodes Agung. Dia menamakan kota itu Kaisarea sebagai penghormatan kepada Maharaja Rom, Caesar Augustus, dan Filipi sempena namanya sendiri, maka terhasillah nama Kaisarea Filipi. Oleh itu, “Kaisarea Filipi” ialah gabungan antara “Kaisarea,” yang mencerminkan penghormatan Herodes kepada Caesar Augustus, dan “Filipi,” yang memuliakan Herodes 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.
Secara nubuatan, Panium dikaitkan dengan suatu persekutuan antara Seleukus dan Filipus dari Makedonia, dan juga persekutuan antara Kaisar dan Herodes Filipus. Kedua persekutuan itu berbicara tentang persekutuan antara Amerika Serikat dan Perserikatan Bangsa-Bangsa yang menyusul keruntuhan Rusia di bawah Putin sebagaimana dilambangkan oleh Seleukus dan Filipus. Keduanya juga melambangkan persekutuan antara Kepausan, yang adalah ibu, dan Amerika Serikat, yang adalah anak perempuan, sebagaimana dilambangkan oleh Kaisar dan Filipus, yang keduanya adalah wakil-wakil Roma. Bersama-sama, semuanya itu menunjukkan Amerika Serikat yang menjangkau “menyeberangi jurang untuk menggenggam tangan kuasa Roma,” dan menjangkau “melampaui jurang maut untuk berjabat tangan dengan Spiritualisme.” Sebelum undang-undang hari Minggu pada ayat enam belas, persatuan rangkap tiga itu telah terlebih dahulu ditegakkan.
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 menunjukkan pusat ibadat Yunani kepada dewa Pan. Mata air yang dipersembahkan kepada dewa Yunani Pan itu juga dikenal pada waktu itu sebagai “Pintu-pintu Neraka,” dan ketika Yesus berkunjung ke sana, pernyataan-Nya tentang “Pintu-pintu Neraka” itu menandai suatu pergumulan antara ciri-ciri politik dan keagamaan Yunani (globalisme), dan Protestanisme murtad yang terjadi pada akhir zaman. Itulah peperangan yang mula-mula dicetuskan oleh Presiden kaya yang mengobarkan wilayah Grecia dalam ayat dua. Itu adalah suatu peperangan lahiriah yang mendunia dan juga suatu peperangan batiniah di dalam Amerika Serikat.
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 ialah agama naga, yang dalam konteks moden kita ialah agama woke-isme. Pada tahun 2020, binatang yang keluar dari jurang maut, yang dikenal pasti dalam Wahyu fasal sebelas, telah menzahirkan kuasa politik dan agamanya lalu membunuh kedua-dua tanduk binatang bumi itu. Jurang maut itu, antara lain, dilambangkan oleh “Mata Air Pan,” yang mengalirkan air ke Sungai Jordan.
In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.
Dalam mitologi Yunani, Pan dikaitkan dengan alam, kawasan liar, dan musik pedesaan, dan keberadaan suatu mata air yang dipersembahkan kepadanya memiliki arti keagamaan bagi para penyembah. Dewa Pan sering digambarkan dengan kaki, tanduk, dan telinga kambing. Pan dianggap sebagai dewa para gembala dan kawanan ternak, dan sering dilukiskan sebagai dewa yang suka bermain dan usil, yang bersuka-ria di hutan-hutan dan pegunungan. Citra Pan sebagai dewa berkaki kambing selaras dengan Daniel pasal delapan, di mana Yunani dilambangkan oleh seekor kambing jantan. Kambing merupakan hewan peliharaan yang umum di Yunani kuno, dan sering dijumpai di daerah pegunungan tempat Pan dipercaya berkeliaran. Penggambaran ini menjadi suatu ciri menonjol dalam ikonografi Pan dan tetap bertahan dalam seni dan sastra Yunani yang menggambarkan dewa itu, termasuk 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.”
Semasa Yesus melawat Kaisarea Filipi, Dia menyatakan bahawa “Pintu-pintu Gerbang Neraka” tidak akan dapat mengatasi gereja. Apa yang telah dinyatakan oleh Petrus sebagai jawapan kepada pertanyaan Yesus difahami dalam sejarah dan tradisi Kristian sebagai “Pengakuan Kristian.”
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.
Yesu alipofika katika mipaka ya Kaisaria Filipi, aliwauliza wanafunzi wake, akisema, Watu hunena kwamba mimi, Mwana wa Adamu, ni nani? Wakasema, Wengine husema ya kuwa wewe u Yohana Mbatizaji; wengine, Eliya; na wengine, Yeremia, au mmoja wa manabii. Akawaambia, Lakini ninyi mwanena ya kwamba mimi ni nani? Simoni Petro akajibu, akasema, Wewe ndiwe Kristo, Mwana wa Mungu aliye hai. Yesu akajibu, akamwambia, Heri wewe, Simoni Bar-Yona; kwa kuwa mwili na damu havikukufunulia hili, bali Baba yangu aliye mbinguni. Nami nakuambia ya kwamba wewe u Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala malango ya kuzimu hayatalishinda. Nami nitakupa wewe funguo za ufalme wa mbinguni; na lo lote utakalolifunga duniani litakuwa limefungwa mbinguni; na lo lote utakalolifungua duniani litakuwa limefunguliwa mbinguni. Kisha akawaagiza wanafunzi wake wasimwambie mtu yeyote ya kuwa yeye ndiye Yesu Kristo. Mathayo 16:13–20.
This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.
Temana ee e botlhokwa ka gonne e emela motsotso wa phetogo mo bodireding jwa ga Jesu le mo tlhabololong ya thutodumelo ya Sekeresete. Polelo ya boipobolo ya ga Petere ya gore Jesu ke Mesia, Morwa Modimo o o tshelang, e tsewa e le motheo wa tumelo ya Sekeresete le lentswe la sekhutlo le kereke e agilweng mo go lone. Polelwana e e reng, “mo lefikeng leno ke tla aga kereke ya me,” e ranolwa mo ngwaong ya Katholiki jaaka e supa Petere ka boene, yo Jesu a mo supang e le “lefika” le kereke e tla agiwa mo go lone. Tlhaloso eno e dira jaaka motheo wa bogolo jwa bopapa le taolo ya jone mo thutodumelong ya Katholiki.
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.
Dalam teologi Protestan, “batu karang” tidak dipahami merujuk kepada Petrus secara pribadi, melainkan kepada pengakuan iman Petrus akan Yesus sebagai Mesias dan Anak Allah. Menurut pandangan ini, dasar gereja bukanlah Petrus, melainkan pengakuan bahwa Yesus adalah Kristus dan Anak Allah. Terlepas dari penafsiran teologisnya, Pengakuan Petrus dalam Matius 16:13–20 dipandang sebagai bagian yang sentral dan mendasar dalam iman Kristen, yang menekankan identitas Yesus sebagai Mesias dan Anak Allah, serta menegaskan misi dan tujuan gereja.
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.
Dalam rencana sebelumnya kami telah mengemukakan satu petikan daripada The Desire of Ages, di mana Sister White mengenal pasti beberapa isu yang berkaitan dengan lawatan Kristus ke Caesarea Philippi. Salah satu perkara yang beliau nyatakan ialah bahawa Kristus telah membawa para murid menjauh daripada pengaruh orang Yahudi dengan tujuan mengemukakan pelajaran-pelajaran di Caesarea Philippi.
“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.
“Jisas pan ol disaepol blong hem oli bin kam nao long wan long ol taon klosap long Sisaria Filipai. Oli go kasem ol ples we oli aotsaed long mak blong Galili, long wan eria we lotu long ol aedol i bin stap rul. Long ples ia, oli tekemaot ol disaepol long strong paoa blong Judasim blong bos long tingting blong olgeta, mo oli tekem olgeta i kam klosap moa long wosip blong ol hiten. Raonabaot long olgeta i gat ol defren fasin blong bilif nating mo giaman lotu we oli stap long evri haf blong wol. Jisas i bin wantem se lukluk long ol samting ia bambae i mekem olgeta oli filim responsabiliti blong olgeta long ol hiten. Taem hem i stap long eria ia, hem i traem blong aot long tijim ol manples, blong givim hem wan moa fulwan rod blong putum tingting blong hem long ol disaepol blong hem.” 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.
Pada 18 Julai 2020, Kristus telah menyingkirkan murid-murid 11 September 2001 daripada pengaruh Adventisme Laodikea. Kekecewaan pertama dalam perumpamaan tentang sepuluh anak dara menghasilkan suatu pemisahan gerakan itu daripada perhimpunan para pengejek yang sedang dalam proses dilalui. Kebenaran ini telah digenapi dalam sejarah Millerit pada 19 April 1844, dan sekali lagi pada 18 Julai 2020. Sejarah masa penangguhan kemudian bermula, dan ia memiliki tanda pengenalan “Kebenaran” dalam kedua-dua gerakan malaikat pertama dan ketiga.
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.
ការខកចិត្តលើកទីមួយ គឺជាសញ្ញាសម្គាល់មួយក្នុងចំណោមសញ្ញាសម្គាល់បី ហើយប្រវត្តិសាស្ត្រនោះបញ្ចប់ដោយ ការខកចិត្តដ៏ធំ នៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ដែលជាគំរូតំណាងឱ្យ «ការរញ្ជួយដីយ៉ាងខ្លាំង» នៃ វិវរណៈ ជំពូក 11។ ការចាប់ផ្តើម គឺអក្សរទីមួយនៃអក្សរក្រមហេប្រ៊ូ តំណាងឱ្យការខកចិត្តមួយ ហើយការបញ្ចប់ គឺអក្សរទីម្ភៃពីរនៃអក្សរក្រមហេប្រ៊ូ ក៏តំណាងឱ្យការខកចិត្តមួយដែរ។ អក្សរទីដប់បី ដែលតំណាងឱ្យការបះបោរ កំណត់សម្គាល់ការខកចិត្តរបស់ព្រហ្មចារីល្ងីល្ងើ ដែលបង្ហាញស្ថានភាពបាត់បង់របស់ពួកគេ នៅពេលសម្រែកនៅពាក់កណ្ដាលអធ្រាត្រ បញ្ជាក់ថា អ្នកណាបានត្រៀមខ្លួន ហើយអ្នកណាមិនបានត្រៀមខ្លួន សម្រាប់វិបត្តិនោះ។ អក្សរទាំងម្ភៃពីរនៃអក្សរក្រមហេប្រ៊ូ តំណាងឱ្យនិមិត្តសញ្ញានៃការរួមបញ្ចូលគ្នារវាងទេវភាព និងមនុស្សភាព ដែលត្រូវបានសម្រេចឡើងនៅក្នុងប្រវត្តិសាស្ត្រនោះ ទោះបីជាប្រវត្តិសាស្ត្រមីល្លឺរ៉ាយត៍តំណាងឱ្យកាដែសទីមួយ ខណៈដែលប្រវត្តិសាស្ត្ររបស់យើងសព្វថ្ងៃតំណាងឱ្យកាដែសចុងក្រោយក៏ដោយ។
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.
ចំណុចទាំងពីរនោះស្របគ្នា ប៉ុន្តែមួយតំណាងឲ្យការបរាជ័យរបស់ប្រជារាស្ត្ររបស់ព្រះ ហើយមួយទៀតតំណាងឲ្យជ័យជម្នះរបស់ប្រជារាស្ត្ររបស់ព្រះ។ មុនឈើឆ្កាងបន្តិច ព្រះយេស៊ូវបាននាំសិស្សរបស់ទ្រង់ទៅកាន់ Panium ដូចជាទ្រង់បាននាំសិស្សចុងក្រោយថ្ងៃរបស់ទ្រង់ទៅកាន់ Panium ដែរ ហើយដោយធ្វើដូច្នេះ ទ្រង់បានអនុញ្ញាតឲ្យការខកចិត្តមួយ ដកសិស្សចុងក្រោយថ្ងៃរបស់ទ្រង់ចេញពី «ឥទ្ធិពលគ្រប់គ្រង» នៃ Laodicean Adventism ដែលត្រូវបានតំណាងដោយ «Judaism» នៅក្នុងប្រវត្តិនៃ ម៉ាថាយ ជំពូកដប់ប្រាំមួយ។ ក្នុងការធ្វើដូច្នេះផងដែរ ទ្រង់ក៏បាននាំសិស្សរបស់ទ្រង់ចូលទៅក្នុងការទាក់ទងកាន់តែជិតស្និទ្ធជាមួយនឹងសាសន៍មិនជឿ នៅពេលតែមួយ ដូច្នេះហើយបានតំណាងឲ្យបរិយាកាសការងាររបស់សិស្សចុងក្រោយថ្ងៃរបស់ទ្រង់ ដែលឥឡូវនេះកំពុងរស់នៅក្នុងការបង្ហាញពេញលេញនៃអំណាចសាតាំង ដែលត្រូវបានតំណាងដោយប្រព័ន្ធទំនាក់ទំនងសម័យទំនើប ដែលកំពុងត្រូវបានប្រើ ដើម្បីនាំពិភពលោកទាំងមូលឲ្យទទួលសញ្ញារបស់សត្វសាហាវ។
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.
Hisitori ya Kaisaria Filipi yi fambisana na histori ya Nyimpi ya Panium, ni tindzimana ta khume na nharhu ku fika eka khume na ntlhanu. Kriste na vadyondzisiwa va Yena a va yime emunyameni wa xihambano, va fanekisela vadyondzisiwa va Yena va masiku ya makumu lava yimeke emunyameni wa nawu wa Sonto. Kwalaho, eka tindzimana ta khume na nharhu ku fika eka khume na ntlhanu, laha ku nga Kaisaria Filipi, naswona ku tlhela ku va Nyimpi ya Panium, laha hi nga yimeke kona namuntlha, Kriste u sungule ku dyondzisa vadyondzisiwa va Yena hi leswi a swi ri kusuhi ni ku humelela eka ndzimana ya khume na tsevu.
“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.
“Beliau hampir memberitahu mereka tentang penderitaan yang menanti-Nya. Tetapi terlebih dahulu Dia pergi menyendiri, lalu berdoa supaya hati mereka dipersiapkan untuk menerima kata-kata-Nya.” 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.
Ntebo Khristo a ka bolelela barutwa ba Gagwe ka ga sefapaano, O ne a simolola ka go tsamaya, kgotsa a diega, ka jalo a tshwaya nako ya go diega mo setshwantshong le mo hisitoring go tswa ka Phukwi 18, 2020 go fitlha ka Phukwi 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.
“Apabila menyertai mereka, Dia tidak serta-merta menyampaikan apa yang hendak disampaikan-Nya. Sebelum berbuat demikian, Dia memberi mereka kesempatan untuk mengakui iman mereka kepada-Nya supaya mereka dikuatkan bagi ujian yang akan datang.” 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.
Pada bulan Juli 2023, Tuhan mulai memberikan kesempatan bagi mereka yang terlibat dalam kekecewaan itu untuk menyatakan iman mereka. Ia melakukannya dengan membukakan pekabaran Yehezkiel tiga puluh tujuh, yang merupakan peneguhan atas pekabaran 11 September 2001. Itulah benang yang mengikat masa pemeteraian sejak 11 September 2001 dengan undang-undang hari Minggu yang segera datang. Hal itu dilakukan dengan menempatkan kekecewaan pada 18 Juli 2020 di dalam struktur kebenaran, sebab mereka yang rela melihat dapat mengenali bahwa setiap gerakan reformasi memiliki suatu tema yang membentang di seluruh sejarah kudusnya yang khas.
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.
Mikpɔkpɔŋli ŋkekewo me la, etɔ̃ alaheha la ƒe nyanyui va ɖo le September 11, 2001, eye etɔ̃ alaheha la ƒe nyanyui aɖe si menye otitọ o la woɖe gbeƒã, si he vɔ̃vɔ̃me kple nuxaxa va; gake nyanyui si gbugbɔ wɔnɔ agbe ake le ŋkeke etɔ̃ kple afã siwo me wonye ŋkú, ƒuƒlu, eye woɖe ɖa abe ƒuƒluƒe ƒomevi ene lae nye ahi eneawo ƒe nyanyui la, si hã nye etɔ̃ alaheha la.
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.
Barutwa ba matsatsi a bofelo ba ka bona, fa ba tlhopa go bona, gore matshwao a mararo a go kanngwa sekano ga ba ba dikete di le lekgolo le masome a mane le bone ke thitokgang e le nngwe mo kgatong nngwe le nngwe, le gore mo kgatong ya bobedi, botsuolodi jo bo emetsweng ke tlhaka ya bolesome le boraro ya alefabete ya Sehebere bo ne jwa tlhomamisa molaetsa e le “Boammaaruri.” Bosupi jwa bobedi jo Morena a neng a bo neela e ne e le mo ntlheng ya gore go swabisiwa ga ntlha ga metsamao ya pele ya phetogo go ne go theilwe mo botsuoloding kgatlhanong le thato ya Modimo e e senotsweng, gongwe e ne e le Moshe a sa rupa morwawe, kgotsa Ussa a ama letlole leo, kgotsa Maretha le Maria ba belaela lefoko la ga Jesu malebana le loso lwa ga Lasaro. Mola mongwe fela wa phetogo o o neng o sa tshegetse ntlha ya gore go swabisiwa ga ntlha go ne go theilwe mo go sa utlweng e ne e le motsamao wa phetogo wa Bamillerite, mme gape ka nako eo go ne ga bontshiwa gore hisetori ya Bamillerite e ne e na le matshwao a ka fa teng a a neng a theilwe mo boammaaruring jwa wa borobedi, e leng wa ba supa.
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.
事实是，那第八位属于那七位，这是如今正在揭开的耶稣基督之启示中的一个重要要素；而非拉铁非的米勒派运动过渡到老底嘉教会，乃是一个路标，指明老底嘉的第三位天使运动何时要过渡到十四万四千人的非拉铁非运动。因此，第一次米勒派的大失望之所以在他们的运动未显出悖逆的情况下发生，便为末后的同一路标提供了对照；在那里，老底嘉的第三位天使运动将会悖逆并产生一次失望，并且借此与米勒派的路标相对应，从而形成这样的逻辑，使人看明：那十四万四千人的运动就是那第八位，是出于那七位的。
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.
Na Julai 2023, Morena o ile a hlahisa “lentsoe le hoeletsang lefeelleng” e le ho lokisetsa sechaba sa Hae sa matsatsi a ho qetela koluoa ea molao oa Sontaha; ’me hang ha A khutlile a sa tsoa lieha thapelong ho ea ho barutuoa, A ba fa monyetla oa ho bontša tumelo ea bona. Mehleng ea Kreste molaetsa e ne e le kolobetso ea Hae, ntlha eo ho eona Jesu a ileng a fetoha Jesu Kreste. Letšoao leo la tsela le lumellana le la 11 Loetse 2001, ’me barutuoa ba Hae ba ile ba botsoa hore na batho ba nahana eng, eaba hamorao ho botsoa hore na barutuoa ka bobona ba nahana eng ka Kreste.
“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?’
“Sebelum bergabung dengan mereka, Dia tidak segera menyampaikan apa yang hendak Dia nyatakan. Sebelum melakukan hal itu, Dia memberi mereka kesempatan untuk mengakui iman mereka kepada-Nya agar mereka dikuatkan menghadapi ujian yang akan datang. Dia bertanya, ‘Menurut kata orang, siapakah Aku, Anak Manusia ini?’”
“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.
“मायोबा, चेलासभाय इस्राएलनिफ्राय सानखां खालामनो हायो जे, बिसोरनि मसीहानि बिसोर चिन्हायाखै। खामानिसे, जेबोरा तांनि मोजां सोलोंमोननो नोजोर होनायाव, तांकौ दाउदनि फोसा बोडोमोन होन्नायसै। बेथसैदाय आहार होनाय गोबां मान्थियारि तांकौ इस्राएलनि राजा घोषणाखौ मोननायसै। गोबां मान्थियारि तांकौ एसेम गायदांबाय एखौ मानायजाथाय; नाथाय बिसोरा तांकौ मसीहा बिफांखौ बिस्वास खालामाखै।” 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.
பெரும்பாலான அட்வென்டிஸ்டுகள் 2001 செப்டம்பர் 11-ஆம் தேதியின் மூன்றாவது ஐயோவை நம்பவில்லை. இயக்கத்தில் வெளிப்படுத்தப்பட்ட தீர்க்கதரிசன வார்த்தையின் அதிசயங்களில் சிலவற்றை அவர்கள் நம்பினர்; மேலும், 2001 செப்டம்பர் 11-ஆம் தேதியின் செய்தியில் சத்தியத்தின் சில கூறுகள் இருப்பதை சிலர் உணர்ந்திருந்தார்கள்; ஆனால், 2001 செப்டம்பர் 11-ஆம் தேதியைச் சார்ந்த உரிமைக்கூறுகளை அவர்கள் உண்மையாக நம்பவில்லை.
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:
Tuntutan pada 11 September 2001 telah ditipologikan oleh tuntutan pada 11 Ogos 1840, dan tuntutan itu telah dinyatakan oleh Sister White ketika mengulas tentang penggenapan 11 Ogos 1840. Beliau menyatakan:
“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.
“Pada waktu yang tepat sebagaimana telah ditentukan, Turki, melalui para dutanya, menerima perlindungan kuasa-kuasa sekutu Eropa, dan dengan demikian menempatkan dirinya di bawah kendali bangsa-bangsa Kristen. Peristiwa itu dengan tepat menggenapi nubuatan tersebut. Ketika hal itu diketahui, banyak orang menjadi yakin akan kebenaran prinsip-prinsip penafsiran nubuatan yang dianut oleh Miller dan rekan-rekannya, dan suatu dorongan yang luar biasa diberikan kepada gerakan Advent. Orang-orang yang terpelajar dan berkedudukan bergabung dengan Miller, baik dalam memberitakan maupun dalam menerbitkan pandangan-pandangannya, dan dari tahun 1840 sampai 1844 pekerjaan itu berkembang dengan pesat.” 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.
អ្វីដែលត្រូវបានបញ្ជាក់នៅថ្ងៃទី ១១ ខែសីហា ឆ្នាំ ១៨៤០ គឺថា ទស្សនៈព្យាករណ៍របស់ Miller ត្រឹមត្រូវ ហើយការអះអាងអំពីថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ គឺជាការបញ្ជាក់ថា ទស្សនៈព្យាករណ៍របស់ Future for America ត្រឹមត្រូវ។ មហាជនដែលមិនបានប្រែចិត្តនៅខែកក្កដា ឆ្នាំ ២០២៣ មិនអាច និងមិនព្រមទទួលយកមូលបទដែលថា វិធីសាស្ត្រដែលត្រូវបានរចនាឡើងដោយព្រះគ្រីស្ទ ហើយប្រគល់ទុកឲ្យ Future for America នោះ ជាវិធីសាស្ត្រនៃភ្លៀងចុងក្រោយពិតប្រាកដ។ ប៉ុន្តែបន្ទាប់មក ព្រះគ្រីស្ទបានសួរសិស្សរបស់ទ្រង់ថា ពួកគេ មិនមែនមហាជន គិតដូចម្តេច។
“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.’
“Yesu kini oguomo depu ibeere ogbė̀, tó ní í ṣe pẹlu àwọn ọmọ-ẹhin fúnra wọn pé: ‘Ṣùgbọ́n èmi, ta ni ẹ̀yin wí pé mo jẹ́?’ Peteru dáhùn pé, ‘Ìwọ ni Kristi, Ọmọ Ọlọ́run alààyè náà.’”
“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.
“Momusi mua, Peter yatswela Yesu kuva hiye Mesaya. Vengi vanji vo vatiningwa hi kuhubiriwa kwa Yohane Mubapatiji, ni kuyitavela Kristu, vayandza kutwiya vanguli hi makungu ga Yohane pani hi kutatiwa mujele ni kujiwa; ni pano vafwelela kuva Yesu hiye Mesaya ko vaka va muvingilila kwa wakati murefu. Vafundji vengi vo vayandza kutamanela Yesu kwa nguzu kutola kiambalu kya mwene pa kiti kya enzi kya Davidi, vamuleka pano valola kuva kaatamile kulinga hivyo. Lakini Peter ni vageve vakwe kavapindukile okuva mu buaminifu bwavo. Njila ya kulegalega ya vo vakusifu jana ni kuhukumu lelo kayibomwile lwitiko lwa muvatisi wa kweli wa Muponesi. Peter ayatile, ‘Ugwe hiye Kristu, Mwana wa Nguluvi mumi.’ Kaavingilile heshima ya kifalme kumutwika Umwene wakwe ikoti; lakini amwitikilile mu kudenyeka kwakwe.”
“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.
“Peter telah menyatakan iman kedua belas itu. Namun para murid masih jauh daripada memahami misi Kristus. Penentangan dan salah gambaran daripada imam-imam dan para pemimpin, walaupun tidak dapat memalingkan mereka daripada Kristus, tetap menimbulkan kebingungan yang besar dalam diri mereka. Mereka tidak melihat jalan mereka dengan jelas. Pengaruh didikan awal mereka, ajaran para rabi, kuasa tradisi, masih menghalang pandangan mereka terhadap kebenaran. Dari semasa ke semasa sinar-sinar terang yang berharga daripada Yesus menyinari mereka, namun sering kali mereka seperti orang yang meraba-raba di tengah bayang-bayang. Tetapi pada hari ini, sebelum mereka berhadapan langsung dengan ujian besar terhadap iman mereka, Roh Kudus turun ke atas mereka dengan kuasa. Untuk seketika mata mereka dialihkan daripada ‘perkara-perkara yang kelihatan,’ supaya memandang ‘perkara-perkara yang tidak kelihatan.’ 2 Corinthians 4:18. Di bawah selubung kemanusiaan, mereka mengenali kemuliaan Anak 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.
“ယေရှုသည် ပေတရုအား ပြန်လည်ဖြေကြား၍၊ ‘ရှိမုန် ဘာ-ယောန၊ သင်သည် မင်္ဂလာရှိ၏။ အကြောင်းမူကား ဤအရာကို သင်အား အသားနှင့် အသွေးက ဖော်ပြခဲ့သည်မဟုတ်၊ ကောင်းကင်ဘုံ၌ ရှိတော်မူသော ငါ့ခမည်းတော်က ဖော်ပြတော်မူပြီ’ ဟု မိန့်တော်မူ၏။” 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.
Pengakuan Petrus ketika mengenali bahwa Kristus ialah Anak Allah berbicara secara langsung kepada pertanyaan ujian dari sejarah itu. Waktunya telah tiba bagi Mesias untuk menampakkan diri, sebagaimana ditetapkan oleh Firman nubuat Allah, dan hanya mereka yang menerima kebenaran itu akan termasuk bersama mereka yang diwakili oleh pernyataan Petrus. Petrus melambangkan mereka yang menerima pekabaran yang ditegakkan pada 11 September 2001, dan yang mengakui bahwa Yesus adalah Anak Allah. “Petrus telah menyatakan iman kedua belas murid itu,” dan kedua belas yang diwakilinya adalah seratus empat puluh empat ribu. Oleh sebab itu, dalam bagian itu Kristus mengubah nama Petrus dari Simon Bar-jona menjadi Petrus.
“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” bermaksud “dia yang mendengar,” dan “bar” bermaksud “anak kepada,” dan Yunus bermaksud “merpati.” Simon melambangkan mereka yang mendengar berita tentang merpati itu, yang melambangkan kebenaran-kebenaran yang berkaitan dengan pembaptisan Yesus, ketika Dia menjadi Kristus, diurapi dengan kuasa, sebagaimana dilambangkan secara simbolik oleh turunnya Roh Kudus dalam rupa seekor merpati.
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.
Baris-baris pembaruan itu berjalan sejajar satu dengan yang lain, dan Yohanes melambangkan kaum Millerit, yang pada 11 Ogos 1840 telah memakan kitab kecil itu. Yeremia selaras dengan peristiwa itu, dan apabila dia memakan kitab kecil itu, dia kemudian dipanggil dengan nama Tuhan.
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.
Mafoko a gago a ne a bonwa, mme ka a ja; mme lefoko la gago la nna boitumelo le boipelo jwa pelo ya me; gonne ke bidiwa ka leina la gago, wena Morena Modimo wa masomosomo. Jeremia 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.”
Bila Tuhan mengikat perjanjian dengan Abram, Ia mengubah namanya menjadi Abraham, sebagaimana yang dilakukan-Nya juga terhadap Sarai dan Yakub. Perubahan nama melambangkan suatu hubungan perjanjian, dan pada waymark ketika lambang Ilahi itu turun, umat Allah harus memakan pekabaran itu, masuk ke dalam perjanjian, dan kemudian nama mereka diubah. Sebagai wakil para murid pada zaman Kristus, Simon Bar-jona melambangkan mereka yang “mendengar” pekabaran “merpati.”
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.
Apabila dia memberikan kesaksian bahawa dia mengakui bahawa pada penanda jalan itu Yesus menjadi Kristus, dan bahawa Dia ialah Anak Allah, serta segala yang terkandung dalam hal itu, Kristus kemudian menukar namanya kepada Petrus. Dia telah menyatakan pekabaran yang diterima oleh umat perjanjian Kristus dalam sejarah itu, dan dengan berbuat demikian dia juga melambangkan seratus empat puluh empat ribu orang pada akhir zaman.
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.
អក្សរ “P” គឺជាអក្សរទីដប់ប្រាំមួយក្នុងអក្សរក្រមភាសាអង់គ្លេស ហើយអក្សរ “E” គឺជាអក្សរទីប្រាំក្នុងអក្សរក្រម ហើយអក្សរ “T” គឺជាអក្សរទីម្ភៃ អក្សរ “E” ត្រូវបានធ្វើឡើងវិញ ហើយឈ្មោះនោះបញ្ចប់ដោយអក្សរ “R” ដែលជាអក្សរទីដប់ប្រាំបី។ ដប់ប្រាំមួយ “ដង” ប្រាំ “ដង” ម្ភៃ “ដង” ប្រាំ “ដង” ដប់ប្រាំបី ស្មើនឹង មួយសែនបួនម៉ឺនបួនពាន់។ អ្នកភាសាវិទូដ៏អស្ចារ្យបានមានបន្ទូលទៅកាន់ពេត្រុសជាភាសាហេប្រ៊ូ ហើយព្រះគម្ពីរសញ្ញាថ្មីត្រូវបានសរសេរជាភាសាក្រិក ហើយអ្នកបកប្រែនៃ King James Version បានបង្កើតព្រះគម្ពីរសញ្ញាថ្មីជាភាសាអង់គ្លេស។
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).
ཡང་ན་སྐད་རིགས་མི་འདྲ་བའི་རིམ་པ་གསུམ་ཡོད་ཀྱང་། སྲས་དཀོན་མཆོག་ཡིན་པའི་ཀྲིསེཏ་་དེ་་སྐད་རིགས་ཀྱི་མཁས་པ་ངོ་མཚར་ཅན་དང་། གྲངས་ཀྱི་རྩིས་པ་ངོ་མཚར་ཅན་ཡིན་པས། མད་ཐེའུ་ལེའུ་བཅུ་དྲུག་ནང་། མི་འབུམ་ཕྲག་བཞི་དང་བཅུ་བཞི་སྟོང་གི་ཐམ་ཀ་རྒྱག་པའི་དཔེ་ཞིག་བཞག་པ་དེ། པ་ནིཨུམ་གྱི་འཐབ་འཛིང་དང་། ཁོང་གི་ཀེསརི་ཡ་ ཕིལིབ་པིར་ཕེབས་པ་དང་མཐུན་པ་ཡིན། ཁོང་གིས་དེ་ལྟར་མཛད་པ་ནི། སྐད་རིགས་དང་གྲངས་ཀྱི་ཐོག་ལ་ཁོང་གི་དབང་བསྒྱུར་བེད་སྤྱད་པས་ཡིན། གང་ལགས་ཤེ་ན། ཁོང་ནི་པལ་མོ་ནི་(གྲངས་ཀྱི་རྩིས་པ་ངོ་མཚར་ཅན) ཡིན་པ་དང་། ཡང་བཀའ་ཡིན་པས་(སྐད་རིགས་ཀྱི་མཁས་པ་ངོ་མཚར་ཅན) སོ།
We will continue this study in the next article.
Kita akan meneruskan kajian ini dalam artikel yang seterusnya.
“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.
“Hampir dua ribu tahun yang lalu, suatu suara yang sarat dengan makna yang rahasia terdengar di surga, dari takhta Allah, ‘Lihatlah, Aku datang.’ ‘Korban dan persembahan tidak Engkau kehendaki, tetapi suatu tubuh telah Engkau sediakan bagi-Ku…. Lihatlah, Aku datang (dalam gulungan Kitab ada tertulis tentang Aku,) untuk melakukan kehendak-Mu, ya Allah.’ Ibrani 10:5–7. Dalam kata-kata ini diumumkan penggenapan maksud yang telah tersembunyi sejak zaman-zaman kekal. Kristus hendak melawat dunia kita, dan menjadi berinkarnasi. Ia berkata, ‘Suatu tubuh telah Engkau sediakan bagi-Ku.’ Sekiranya Ia menampakkan diri dengan kemuliaan yang adalah milik-Nya bersama Bapa sebelum dunia ada, kita tidak akan sanggup menanggung cahaya hadirat-Nya. Supaya kita dapat memandangnya dan tidak dibinasakan, pernyataan kemuliaan-Nya diselubungkan. Keallahan-Nya diselubungi dengan kemanusiaan,—kemuliaan yang tidak kelihatan dalam wujud manusia yang kelihatan.”
“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 ini telah dibayangkan terlebih dahulu dalam lambang dan simbol. Semak yang menyala, yang di dalamnya Kristus menampakkan diri kepada Musa, menyatakan Allah. Lambang yang dipilih untuk mewakili Keallahan ialah sebuah belukar yang hina, yang pada zahirnya tidak mempunyai daya tarikan. Di dalamnya Yang Tidak Terbatas bersemayam. Allah Yang Mahamurah menyelubungi kemuliaan-Nya dalam suatu lambang yang amat rendah, supaya Musa dapat memandangnya dan tetap hidup. Demikian juga dalam tiang awan pada siang hari dan tiang api pada malam hari, Allah berhubung dengan Israel, menyatakan kehendak-Nya kepada manusia, dan menganugerahkan kasih karunia-Nya kepada mereka. Kemuliaan Allah diperlembut, dan keagungan-Nya diselubungi, supaya penglihatan manusia yang terbatas dan lemah dapat memandangnya. Demikianlah Kristus akan datang dalam ‘tubuh kehinaan kita’ (Filipi 3:21, R. V.), ‘dalam rupa manusia.’ Pada pandangan dunia, Dia tidak mempunyai keelokan sehingga mereka mengingini-Nya; namun Dialah Allah yang berinkarnasi, terang langit dan bumi. Kemuliaan-Nya terselubung, kebesaran dan keagungan-Nya tersembunyi, supaya Dia dapat datang mendekati manusia yang berdukacita dan yang dicobai.”
“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.
“Gott befalde Moses für Israel: ‘Låt dem göra Mig en helgedom, så att Jag kan bo mitt ibland dem’ (2 Mosebok 25:8), och Han bodde i helgedomen, mitt ibland sitt folk. Under hela deras mödosamma vandring i öknen var symbolen för Hans närvaro med dem. Så reste också Kristus sitt tabernakel mitt i vårt mänskliga läger. Han slog upp sitt tält vid sidan av människors tält, för att Han skulle bo ibland oss och göra oss förtrogna med sin gudomliga karaktär och sitt liv. ‘Ordet blev kött och tabernaklade ibland oss (och vi såg Hans härlighet, en härlighet såsom den Enfödde har från Fadern), full av nåd och sanning.’ Johannes 1:14, R. V., marginal.
“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.’
“Mbwila Yesu aishile ukwikala nangufwe, tuleishiba ukuti Lesa alishibana nefyo twakumana nafyo, kabili alitutemwa mu mpulo shesu. Umwana onse umwaume no mwana onse umukashi wakwa Adamu kuti aumfwa ukuti Kalenga wesu ni cibusa ca babembu. Pantu mu cishinka conse ica nkumbu, mu bulayo bonse ubwa nsansa, mu mulimo onse uwatendo, mu kukoka konse kwa Bulesa ukwalangishiwa mu bumi bwa Mupusushi pano pa calo, tulemona ukuti, ‘Lesa nangufwe.’”
“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.
“སེ་ཏཱན་གྱིས་དཀོན་མཆོག་གི་བྱམས་པའི་ཁྲིམས་དེ་རང་དོན་གྱི་ཁྲིམས་ཤིག་ཏུ་མཚོན་གྱི་ཡོད། ཁོས་དེའི་བཀའ་ཁྲིམས་རྣམས་ལ་ང་ཚོས་བརྩི་སྲུང་བྱེད་མི་ཐུབ་པར་བསྒྲགས་སོ། ང་ཚོའི་ཕ་མ་དང་པོ་གཉིས་ཀྱི་ལྷུང་བ་དང་། དེ་ལས་བྱུང་བའི་སྡུག་བསྔལ་ཐམས་ཅད་ཀྱང་། ཁོས་གསར་སྐྲུན་པ་པོའི་སྟེང་དུ་འགེལ་ཏེ། མི་རྣམས་ཀྱིས་དཀོན་མཆོག་ཉིད་སྡིག་པ་དང་། སྡུག་བསྔལ། འཆི་བའི་རྒྱུ་མཚན་བཟོ་མཁན་དུ་ལྟ་བར་འགུགས་སོ། ཡེ་ཤུས་གཡོ་སྒྱུ་འདི་ཕྱིར་གསལ་བཤད་བྱ་དགོས་འདུག ང་ཚོའི་གྲས་ཀྱི་གཅིག་བཞིན་དུ་ཁོང་གིས་བརྩི་སྲུང་གི་དཔེ་ཞིག་སྟོན་པར་དགོས་སོ། དེའི་ཕྱིར་ཁོང་གིས་ང་ཚོའི་རང་བཞིན་ཐོག་ཏུ་བཞེས་ཤིང་། ང་ཚོའི་མྱོང་བ་རྣམས་བརྒྱུད་དེ་ཕེབས་སོ། ‘དོན་ཐམས་ཅད་དུ་ཁོང་གིས་ཁོང་གི་སྤུན་ཟླ་རྣམས་དང་འདྲ་བར་འགྱུར་དགོས་པ་ཡིན།’ Hebrews 2:17. གལ་ཏེ་ང་ཚོས་ཡེ་ཤུས་མ་མྱོང་བའི་གང་ཞིག་བསྐྱར་མྱོང་དགོས་ན། དེའི་ཐད་དུ་སེ་ཏཱན་གྱིས་དཀོན་མཆོག་གི་མཐུ་དེ་ང་ཚོའི་ཆེད་དུ་འདང་ངེས་མིན་པར་མཚོན་གྱི་ཡོད། དེའི་ཕྱིར་ཡེ་ཤུ་ནི ‘ང་ཚོ་བཞིན་དུ་གནད་ཐམས་ཅད་དུ་ཉམས་ཚོད་བྱས་པ’ ཡིན། Hebrews 4:15. ཁོང་གིས་ང་ཚོ་ལ་འཕྲད་སྲིད་པའི་ཚོད་ལྟ་རེ་རེ་བཟོད་པར་མཛད་དོ། ཁོང་གིས་རང་གི་དོན་དུ་ང་ཚོར་རིན་མེད་དུ་སྤྲོད་པའི་མཐུ་ལས་གཞན་པའི་མཐུ་གང་ཡང་མ་བེད་སྤྱད། མི་ཡིན་པའི་ངོས་ནས་ཁོང་གིས་ཉམས་ཚོད་ལ་གདོང་ལེན་མཛད་ཅིང་། དཀོན་མཆོག་ལས་གནང་བའི་སྟོབས་ཀྱིས་རྒྱལ་བར་གྱུར་ཏོ། ཁོང་གིས་གསུངས་པ། ‘ཀྱེ་ངའི་དཀོན་མཆོག ཁྱེད་ཀྱི་དགོངས་པ་བསྒྲུབ་པ་ལ་ང་དགའོ། རེད། ཁྱེད་ཀྱི་ཁྲིམས་ནི་ངའི་སྙིང་གི་ནང་དུ་ཡོད།’ Psalm 40:8. ཁོང་གིས་ཕན་པ་མཛད་ཅིང་། སེ་ཏཱན་གྱིས་མནར་བའི་མི་ཐམས་ཅད་གསོ་བར་མཛད་ནས་ཕེབས་པའི་ཚེ། ཁོང་གིས་དཀོན་མཆོག་གི་ཁྲིམས་ཀྱི་གཤིས་ཀ་དང་། ཁོང་གི་ཞབས་ཏོག་གི་ངོ་བོ་མི་རྣམས་ལ་གསལ་པོར་མཛད་དོ། ཁོང་གི་མི་ཚེས་ང་ཚོས་ཀྱང་དཀོན་མཆོག་གི་ཁྲིམས་ལ་བརྩི་སྲུང་བྱེད་ཐུབ་པ་ལ་དཔང་པོ་བྱེད་དོ།”
“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.
“Katika ubinadamu Wake, Kristo aliugusa ubinadamu; katika uungu Wake, Yeye hushika kiti cha enzi cha Mungu. Akiwa Mwana wa Adamu, alitupa mfano wa utii; akiwa Mwana wa Mungu, anatupa uwezo wa kutii. Alikuwa ni Kristo ambaye kutoka katika kijiti kilichowaka moto juu ya Mlima Horebu alisema na Musa, akisema, ‘MIMI NIKO AMBAYE NIKO…. Hivi ndivyo utakavyowaambia wana wa Israeli, MIMI NIKO amenituma kwenu.’ Kutoka 3:14. Huu ulikuwa ni uhakikisho wa ukombozi wa Israeli. Basi alipokuja ‘katika mfano wa wanadamu,’ alijitangaza Mwenyewe kuwa MIMI NIKO. Mtoto wa Bethlehemu, Mwokozi mpole na mnyenyekevu, ni Mungu ‘aliyedhihirishwa katika mwili.’ 1 Timotheo 3:16. Naye kwetu asema: ‘MIMI NDIMI Mchungaji Mwema.’ ‘MIMI NDIMI Mkate ulio hai.’ ‘MIMI NDIMI Njia, na Kweli, na Uzima.’ ‘Nimepewa mamlaka yote mbinguni na duniani.’ Yohana 10:11; 6:51; 14:6; Mathayo 28:18. MIMI NIKO ndiye uhakikisho wa kila ahadi. MIMI NIKO; msiogope. ‘Mungu pamoja nasi’ ndiye dhamana ya ukombozi wetu kutoka katika dhambi, uhakikisho wa uwezo wetu wa kuitii sheria ya mbinguni.” Tumaini la Vizazi Vyote, 23, 24.