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

Ayat tilu welas jeung opat welas nandakeun hiji sajarah nalika Seleucus jeung Philip ti Macedon keur ngawangun hiji pasaluyuan, sarta maranéhna ngalambangkeun Amérika Sarikat, anu mangrupa tentara proksi kahiji Roma, sedengkeun Macedon (Yunani) mangrupa lambang Perserikatan Bangsa-Bangsa. Dina sajarah awal éta, hiji pasaluyuan antara raja kalér (Seleucus) jeung Philip (Yunani) ngawakilan sajarah anu ngantarkeun kana Patempuran Panium, anu, dua abad saterusna, ngaran kota éta dirobah tina Panium jadi kota Caesarea Philippi. Ngaran rangkep kota éta lain pikeun miéling pasaluyuan antara Seleucus jeung Philip ti Macedon.

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.

Ngaran “Caesarea Philippi” asalna tina robahna sajarah kota baheula anu katelah Paneas atawa Panium. Kota éta mimitina dingaranan Paneas lantaran deukeutna kana hiji cinyusu anu kasohor, anu didedikasikeun ka déwa Yunani, Pan. Éta cinyusu, anu dina mangsa baheula jadi hiji situs kaagamaan anu penting, ngalir ka Walungan Yordan.

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

Dina mangsa pamaréntahan Raja Hérodes Agung, kira-kira dina abad ka-1 SM, éta kota ngalaman pamugaran anu gedé sarta dilegaan jeung dipapaésan. Kaisarea Filipi dingaranan ku Hérodes Filipus, salah saurang putra Hérodes Agung. Anjeunna méré ngaran éta kota “Kaisarea” pikeun ngahormat ka Kaisar Romawi Augustus Caesar, sarta “Filipi” nurutkeun ngaranna sorangan, ku kituna jadi Kaisarea Filipi. Ku sabab éta, “Kaisarea Filipi” mangrupa gabungan tina “Kaisarea,” anu ngagambarkeun panghormatan Hérodes ka Augustus Caesar, jeung “Filipi,” pikeun ngahormat ka Hérodes 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.

Sacara nubuat Panium patali jeung hiji pasékutan antara Seleucus jeung Philip ti Makedonia, sarta ogé pakait jeung paséa aliansi antara Caesar jeung Herod Philip. Dua aliansi éta nuduhkeun kana aliansi antara Amérika Sarikat jeung Perserikatan Bangsa-Bangsa anu nuturkeun ragragna Rusia-na Putin saperti digambarkeun ku Seleucus jeung Philip. Éta ogé ngalambangkeun aliansi antara Kapapaan, anu jadi indung, jeung Amérika Sarikat, anu jadi anak awéwé, saperti diwakilan ku Caesar jeung Philip, anu duanana mangrupa wawakil Roma. Babarengan éta nandakeun Amérika Sarikat nu ngahontal “peuntas teluk pikeun ngagenggem leungeun kakawasaan Romawi,” sarta ngahontal “ngaliwatan jero jurang pikeun pageulang leungeun jeung Spiritualisme.” Saméméh hukum Minggu dina ayat genep welas, éta persatuan tilu rupa geus diteundeun dina tempatna.

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 ngalambangkeun puseur ibadah Yunani ka déwa Pan. Cinyusu anu dipasrahkeun ka déwa Pan urang Yunani éta, dina mangsa harita ogé dipikawanoh minangka “Panto Naraka,” jeung nalika Yesus nganjang ka dinya, pangandika-Na ngeunaan “Panto Naraka,” nandakeun hiji pasalingsingan antara sipat pulitik jeung agama ti Yunani (globalisme), jeung Protestanisme murtad anu lumangsung dina poé-poé panungtungan. Ieu téh perang anu mimiti dipicu ku Présidén beunghar anu ngagebugkeun ranah Grecia dina ayat kadua. Ieu mangrupa perang lahiriah anu nyakup sakuliah dunya, jeung ogé perang batiniah di jero Amérika Sarikat.

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 nyaéta agama naga, anu dina kaayaan modéren urang téh agama woke-isme. Dina taun 2020, sato galak ti jurang anu taya dasarna, anu diidéntifikasi dina Wahyu pasal sabelas, nembongkeun kakawasaan pulitik jeung agamana sarta maéhan duanana tanduk sato galak bumi. Jurang anu taya dasarna éta, di antarana, digambarkeun ku “Cinyusu Pan,” anu nyalurkeun cai ka Walungan Yordan.

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.

Dina mitologi Yunani, Pan pakait jeung alam, tanah liar, jeung musik padésaan, sarta ayana hiji cinyusu anu dipasrahkeun ka anjeunna miboga pentingna agamis pikeun para panyembahna. Déwa Pan remen digambarkeun miboga suku, tanduk, jeung ceuli embe. Pan dianggap minangka déwa para pangangon jeung kawanan, sarta remen dipidangkeun minangka déwa anu resep ulin jeung sok nyieun kajahilan, anu bagumbira di leuweung jeung pagunungan. Citra Pan salaku déwa anu sukuna kawas embe saluyu jeung Daniel pasal dalapan, tempat Yunani dilambangkeun ku embe jalu. Embe téh sasatoan piaraan anu ilahar di Yunani kuna, sarta remen kapanggih di daérah pagunungan tempat Pan dipercaya ngider. Gambaran ieu jadi ciri anu mencolok dina ikonografi Pan sarta terus langgeng dina seni jeung sastra Yunani anu ngagambarkeun déwa éta, kaasup dina mata uang nasional.

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

Nalika Yesus sumping ka Kaisarea Pilipi, Anjeunna netelakeun yén “Panto-panto Naraka” moal unggul ngalawan garéja. Naon anu geus diucapkeun ku Petrus minangka jawaban kana patalékan Yesus dipikaharti dina sajarah jeung tradisi Kristen minangka “Pangakuan Kristen.”

When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

Nalika Yesus sumping ka wewengkon Kaisarea Pilipi, Anjeunna naros ka murid-murid-Na, saur-Na, “Numutkeun ceuk jalma-jalma, saha Kami ieu Putra Manusa?” Jeung maranéhna ngawaler, “Aya nu nyebut yén Gusti téh Yohanes Pembaptis; anu séjén Elias; anu séjén deui Jeremias, atawa salah saurang nabi.” Saur-Na ka maranéhna, “Tapi ceuk maranéh, saha Kami?” Tuluy Simon Petrus ngawaler, saur-Na, “Gusti téh Al Masih, Putra Allah anu hirup.” Jeung Yesus ngawaler ka anjeunna, saur-Na, “Bagja hidep, Simon Barjona; sabab lain daging jeung getih anu geus nganyatakeun éta ka hidep, tapi Rama Kami anu aya di sawarga. Jeung Kami ogé nyarios ka hidep, yén hidep téh Petrus, sarta di luhur batu karang ieu Kami baris ngadegkeun jamaah Kami; jeung panto-panto naraka moal bisa ngéléhkeun éta. Jeung Kami baris mikeun ka hidep konci-konci Karajaan Sawarga; jeung naon waé anu ku hidep dibeungkeut di bumi bakal dibeungkeut di sawarga; jeung naon waé anu ku hidep dileupaskeun di bumi bakal dileupaskeun di sawarga.” Tuluy Anjeunna maréntahkeun ka murid-murid-Na supaya maranéhna ulah nyaritakeun ka saha-saha yén Anjeunna téh Yesus Al Masih. Mateus 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.

Petikan ieu penting lantaran ngagambarkeun hiji momen anu pohara nangtukeun dina palayanan Yesus jeung dina kamekaran teologi Kristen. Pangakuan Petrus yén Yesus teh Mesias, Putra Allah anu hirup, dipandang minangka dasar iman Kristen jeung batu penjuru anu jadi pangwangun Garéja. Frasa “di luhur ieu batu karang Kami baris ngadegkeun Garéja Kami” ditafsirkeun dina tradisi Katolik minangka rujukan ka Petrus sorangan, anu ku Yesus diidentipikasi minangka “batu karang” tempat Garéja bakal diwangun. Tafsiran ieu jadi dasar pikeun kaunggulan kapausan jeung kawenanganana dina teologi Katolik.

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.

Dina teologi Protestan, “batu” téh henteu dipikaharti ngarujuk ka Petrus sacara pribadi, tapi kana pangakuan iman Petrus ka Yesus salaku Al Masih jeung Putra Allah. Dina pamadegan ieu, dasar garéja téh lain Petrus, tapi pangakuan yén Yesus téh Kristus jeung Putra Allah. Kumaha waé tafsir teologisna, Pangakuan Petrus dina Mateus 16:13–20 dianggap minangka petikan anu puseur jeung jadi dasar dina kapercayaan Kristen, nekenkeun jati diri Yesus salaku Al Masih jeung Putra Allah, sarta netepkeun misi jeung tujuan garéja.

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.

Dina artikel saméméhna urang geus nepikeun hiji petikan tina The Desire of Ages, tempat Sister White nétélakeun sawatara perkara anu patali jeung kadatangan Kristus ka Caesarea Philippi. Salah sahiji hal anu anjeunna catet nya éta yén Kristus geus mawa murid-murid ngajauhan pangaruh urang Yahudi kalawan tujuan pikeun nandeskeun palajaran-pelajaran ti 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.

“Yesus jeung murid-murid-Na ayeuna geus sumping ka salah sahiji kota di sakuriling Kaisarea Pilipi. Maranéhna geus ngalangkungan wates Galilea, ka hiji wewengkon anu pinuh ku pangaruh pangibadahan brahala. Di dieu murid-murid dijauhkeun tina pangaruh ngadominasi Yudaisme, sarta dibawa kana hubungan anu leuwih raket jeung ibadah kapir. Di sakuriling maranéhna katémbong rupa-rupa wangun tahayul anu aya di sakuliah dunya. Yesus miharep supaya panempoan kana hal-hal ieu ngagerakkeun maranéhna ngarasa kana tanggung jawabna ka bangsa-bangsa kapir. Salila cicing-Na di wewengkon ieu, Anjeunna usaha nyingkir tina ngajar jalma réa, sarta leuwih pinuh ngabanting tanaga-Na pikeun murid-murid-Na.” 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.

Dina tanggal 18 Juli 2020, Kristus misahkeun murid-murid ti 11 Séptémber 2001 tina pangaruh Adventisme Laodikea. Kuciwa anu kahiji dina misil sapuluh parawan ngahasilkeun hiji pamisahan gerakan éta tina jamaah para panyindiran anu keur dina prosés diliwatan. Kayaktian ieu kacumponan dina sajarah Millerit dina tanggal 19 April 1844, sarta deui dina tanggal 18 Juli 2020. Sajarah mangsa reureuh tuluy dimimitian, sarta éta miboga tanda has “Kayaktian” boh dina gerakan malaikat kahiji boh katilu.

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

Kuciwa anu kahiji téh nyaéta anu kahiji tina tilu tanda jalan, jeung éta sajarah ditutup ku Kuciwa Agung tanggal 22 Oktober 1844, anu ngalambangkeun “lini gedé” dina Wahyu pasal sabelas. Mimiti, nyaéta hurup kahiji dina alfabét Ibrani, ngawakilan hiji kuciwa; jeung panungtungna, nyaéta hurup ka-dua puluh dua dina alfabét Ibrani, ogé ngawakilan hiji kuciwa. Hurup ka-tilu welas, anu ngawakilan pambarontakan, nandakeun kuciwa para parawan bodo anu némbongkeun kaayaan maranéhna anu leungit nalika panggero dina Tengah Peuting ngaidentifikasi saha anu geus jeung saha anu can nyiapkeun diri pikeun krisis éta. Dua puluh dua hurup dina alfabét Ibrani ngawakilan lambang ngahijina Kaketuhanan jeung kamanusaan anu kalaksanakeun dina éta sajarah, sanajan sajarah Millerite ngawakilan Kadesh anu kahiji, sedengkeun sajarah urang kiwari ngawakilan Kadesh anu panungtung.

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.

Dua garis éta sajajar, tapi nu hiji ngagambarkeun kagagalan umat Allah jeung nu séjénna kameunangan umat Allah. Saeutik saméméh salib, Isa mawa murid-murid-Na ka Panium, sakumaha Anjeunna ogé geus mawa murid-murid-Na dina poé-poé panungtungan ka Panium, sarta ku kituna Anjeunna ngidinan hiji kuciwa nyingkirkeun murid-murid-Na dina poé panungtungan tina “pangaruh nu ngadalikeun” Adventisme Laodikea, anu diwakilan ku “Yudaisme” dina sajarah Mateus pasal genep welas. Ku jalan kitu, dina waktu nu sarua Anjeunna ogé mawa murid-murid-Na kana kontak nu leuwih deukeut jeung kapahénan, sahingga ngagambarkeun lingkungan pagawéan murid-murid-Na dina poé panungtungan anu ayeuna keur hirup dina manifestasi pinuh ku kakawasaan satanik anu diwakilan ku sistem komunikasi modéren anu keur dipaké pikeun mingpin sakuliah dunya supaya narima tanda sato galak.

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

Sajarah Kaisarea Pilipi saluyu jeung sajarah Patempuran Panium, sarta ayat tilu welas nepi ka lima welas. Kristus jeung murid-murid-Na nangtung dina kalangkang salib, ngalambangkeun murid-murid-Na dina poé panungtung anu nangtung dina kalangkang hukum Minggu. Di dinya, dina ayat tilu welas nepi ka lima welas, nyaéta Kaisarea Pilipi, sarta ogé Patempuran Panium, anu mangrupa tempat urang nangtung ayeuna, Kristus mimiti ngajar murid-murid-Na ngeunaan naon anu badé kajadian dina ayat genep welas.

“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.

“Anjeunna badé nyaritakeun ka maranéhna ngeunaan sangsara anu ngantosan Anjeunna. Tapi heula Anjeunna nyingkir nyalira, sarta ngadoa supaya hate maranéhna tiasa disiapkeun pikeun nampi pangandika-Na.” 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.

Saméméh Kristus nyarios ka murid-murid-Na ngeunaan salib, Anjeunna heula angkat, atawa Anjeunna nyangsang, ku kituna nandaan mangsa nyangsang dina misil éta jeung dina sajarah ti 18 Juli 2020 nepi ka Juli 2023.

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

“Sabada ngahiji jeung maranéhna, Anjeunna henteu langsung nyampeurkeun éta hal anu dipikahoyong ku Anjeunna pikeun ditepikeun. Saméméh ngalakukeun éta, Anjeunna maparin ka maranéhna kasempetan pikeun nganyatakeun pangakuan iman maranéhna ka Anjeunna supaya maranéhna dikuatkeun pikeun nyanghareupan pangwales anu bakal 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.

Dina bulan Juli 2023, Gusti mimiti maparin kasempetan ka jalma-jalma anu kalibet dina kuciwa éta, pikeun ngedalkeun iman maranéhna. Anjeunna ngalakukeun éta ku muka pesen ngeunaan Yehezkiel tilu puluh tujuh, anu mangrupa pangukuhan tina pesen tanggal 11 Séptémber 2001. Éta téh benang anu ngabeungkeut mangsa panyegelan ti tanggal 11 Séptémber 2001 nepi ka hukum Minggu anu geura datang. Anjeunna ngalakukeun éta ku nempatkeun kuciwa tanggal 18 Juli 2020 dina struktur bebeneran, sabab jalma-jalma anu daék ningali, tiasa ngakuan yén unggal gerakan réformatoris miboga hiji téma anu ngamalir sapanjang sajarah suci maranéhna anu has.

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.

Dina poé-poé panungtungan, amanat tina musibat katilu sumping dina 11 Séptémber 2001, tuluy hiji amanat palsu ngeunaan musibat katilu diproklamasikeun anu nimbulkeun kuciwa; tapi amanat anu ngahirupkeun maranéhna deui sanggeus tilu satengah poé maranéhna paéh, tulang-tulang garing jeung paburencay, nyaéta amanat ngeunaan opat angin, anu ogé mangrupa musibat katilu.

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

Para murid poé ahir tiasa ningali, upami maranéhna milih pikeun ningali, yén tilu tanda jalan tina panyanggelan saratus opat puluh opat rébu téh mangrupa téma anu sarua dina unggal léngkah, sarta yén dina léngkah kadua, pambarontakan anu dilambangkeun ku hurup katilu belas tina alfabét Ibrani negeskeun éta pesen minangka “Kaleresan.” Saksi kadua anu dipasihkeun ku Gusti aya dina kanyataan yén kuciwa kahiji tina gerakan-gerakan pembaruan saméméhna dumasar kana pambarontakan ngalawan pangersa Allah anu geus diungkabkeun, naha éta Musa anu henteu nyunatan putrana, atawa Uzzah anu nyabak Peti Perjangjian, atawa Marta jeung Maria anu ngaragukeun pangandika Yesus ngeunaan pupusna Lasarus. Hiji-hijina garis pembaruan anu henteu ngukuhkeun kanyataan yén kuciwa kahiji dumasar kana kateu nurutan nyaéta gerakan pembaruan kaum Millerit, tapi dina waktu éta ogé geus dipintonkeun yén sajarah kaum Millerit miboga tanda-tanda jalan internal anu dumasar kana bebeneran ngeunaan nu kadalapan, anu asalna tina nu tujuh.

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.

Kanyataan yén nu kadalapan téh asalna tina nu tujuh mangrupakeun unsur anu penting pisan dina Wahyu Yesus Kristus anu ayeuna keur dibuka segélna, sarta peralihan gerakan Millerite Filadelfia kana garéja Laodikia téh mangrupa waymark anu nandaan iraha gerakan Laodikia tina malaikat katilu bakal ngalih kana gerakan Filadelfia tina saratus opat puluh opat rébu. Ku kituna, kanyataan yén kuciwa Millerite anu kahiji kajadian tanpa gerakan maranéhna némbongkeun henteu-taatan, nyayagikeun kontras pikeun waymark anu sarua dina poé-poé panungtungan, nalika gerakan Laodikia tina malaikat katilu bakal henteu taat sarta ngahasilkeun hiji kuciwa, sarta ku cara kitu bakal sajajar jeung waymark Millerite, sarta ngahasilkeun logika pikeun ningali yén gerakan saratus opat puluh opat rébu téh nyaéta nu kadalapan, anu asalna tina nu tujuh.

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.

Dina bulan Juli 2023, Gusti ngadegkeun hiji “sora di gurun keusik” pikeun nyiapkeun umat-Na dina poé-poé panungtungan nyanghareupan krisis hukum Minggu, sarta sanggeus Anjeunna mulih tina taringgaleun dina doa ka murid-murid, Anjeunna méré maranéhna kasempetan pikeun ngedalkeun iman maranéhna. Dina poé Kristus, éta talatah téh nyaéta baptisan-Na, titik nalika Yesus janten Yesus Kristus. Waymark éta saluyu jeung 11 Séptémber 2001, sarta murid-murid-Na ditaroskeun naon anu dipikiran ku jalma-jalma, tuluy ditaroskeun naon anu dipikiran ku murid-murid sorangan ngeunaan Kristus.

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

“Sanggeus ngagabung ka maranéhna, Anjeunna henteu langsung nyarioskeun naon anu dipikahayang ku Anjeunna pikeun ditepikeun. Saméméh ngalakukeun kitu, Anjeunna maparin kasempetan ka maranéhna pikeun nganyatakeun iman maranéhna ka Anjeunna supaya maranéhna dikuatkeun pikeun nyanghareupan ujian anu bakal datang. Anjeunna naros, ‘Ceuk jalma-jalma, saha Kami, Putra Manusa, téh?’”

“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.

Hanjakalna para murid kapaksa ngaku yén Israél geus gagal mikawanoh Al Masih maranéhna. Memang, sawatara urang, waktu maranéhna ningali mujijat-mujijat-Na, geus nyatakeun Anjeunna minangka Putra Daud. Jalma réa anu geus dipaparin dahar di Betsaida kungsi hayang ngumumkeun Anjeunna jadi raja Israél. Loba anu siap narima Anjeunna minangka saurang nabi; tapi maranéhna henteu percaya yén Anjeunna téh Al Masih.” 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.

Kalolobaan urang Adventisme henteu percanten kana bala katilu tanggal 11 Séptémber 2001. Maranéhna percanten kana sawatara mujijat tina Firman nubuat anu geus ditepikeun dina éta gerakan, sarta sawaréh ngartos yén amanat tanggal 11 Séptémber 2001 miboga unsur-unsur bebeneran, tapi maranéhna henteu sajatina percanten kana klaim-klaim tanggal 11 Séptémber 2001.

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

Pangakuan ngeunaan 11 Séptémber 2001 geus ditipikeun ku pangakuan 11 Agustus 1840, jeung pangakuan éta dikedalkeun ku Sister White nalika maparin koméntar kana kacumponan 11 Agustus 1840. Anjeunna nyatakeun:

“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.

“Dina mangsa anu kacida luyu jeung anu geus ditangtukeun, Turki, ngaliwatan para duta besarna, narima panangtayungan ti kakawasaan-kakawasaan sekutu Éropa, ku kituna nempatkeun dirina dina pangawasan bangsa-bangsa Kristen. Kajadian éta kalayan sampurna nyumponan ramalan éta. Nalika hal éta jadi dipikanyaho, jalma rea diyakinkeun kana leresna prinsip-prinsip panafsiran nubuat anu dianut ku Miller jeung para sasamana, sarta hiji dorongan anu matak ngageunjleung dipasihkeun ka gerakan Advent. Jalma-jalma anu boga élmu jeung kalungguhan ngahiji jeung Miller, boh dina ngawawar boh dina medalkeun pamadegan-pamadeganna, sarta ti taun 1840 nepi ka 1844 éta padamelan ngalegaan kalayan gancang.” 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.

Naon anu dipastikeun dina 11 Agustus 1840 nyaéta yén pamadegan-pamadegan nubuat Miller téh leres, jeung klaim ngeunaan 11 Séptémber 2001 nyaéta pamatuhan yén pamadegan-pamadegan nubuat Future for America téh leres. Jalma réa anu henteu tobat dina Juli 2023 henteu bisa jeung moal narima premis yén métodologi anu dirarancang ku Kristus, sarta dipercayakeun ka Future for America, saéstuna nyaéta métodologi hujan panungtung. Tapi saterusna Kristus nanya ka murid-murid-Na naon anu maranéhna pikirkeun, lain naon anu dipikirkeun ku jalma réa.

“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.’

“Yesus ayeuna ngedalkeun patalékan anu kadua, anu patali jeung para murid sorangan: ‘Ari ceuk maranéh, Kami téh saha?’ Pétrus ngawaler, ‘Gusti téh Al-Masih, Putra Allah anu jumeneng.’”

“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.

“Ti mimiti mula, Petrus geus percaya yén Isa téh Al Masih. Loba deui anu ku pangwawaran Yohanes Pembaptis geus kagugah haténa, sarta geus narima Kristus, mimiti ragu kana pancén Yohanes waktu anjeunna dipanjara jeung dipaéhan; sarta ayeuna maranéhna ogé ngaragukeun yén Isa téh Al Masih, anu geus lila pisan ku maranéhna diarep-arep. Loba murid anu kalayan sumanget pisan ngarep-ngarep supaya Isa nyokot kalungguhan-Na dina tahta Daud, ninggalkeun Anjeunna waktu maranéhna nyadar yén Anjeunna teu boga maksud anu kitu. Tapi Petrus jeung para baturna teu nyimpang tina kasatiaanana. Lalampahan anu goyah ti jalma-jalma anu kamari muji sarta poé ieu ngahukum, henteu ngancurkeun iman pangikut anu sajati ti Jurusalamet. Petrus ngadawuh, ‘Gusti téh Kristus, Putra Allah anu hirup.’ Anjeunna henteu ngadagoan kahormatan karajaan pikeun makutakeun Gustina, tapi narima Anjeunna dina kaayaan handap-Na.”

“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.

“Petrus geus ngedalkeun iman anu dipiboga ku anu dua welas. Sanajan kitu, para murid masih kénéh jauh tina ngartos kana misi Kristus. Panentangan jeung panyasab anu dilakukeun ku para imam jeung pamingpin, sanajan teu bisa ngabalingerkeun maranéhna ti Kristus, tetep waé nyababkeun kabingungan anu jero ka maranéhna. Maranéhna can bisa ningali jalanna kalayan écés. Pangaruh atikan maranéhna ti mimiti, pangajaran para rabi, kakawasaan tradisi, masih kénéh ngahalangan paningal maranéhna kana bebeneran. Ti waktu ka waktu sinar-sinar cahaya anu mulya ti Yesus nyorot ka maranéhna, tapi remen maranéhna lir jalma-jalma anu ngaraba-raba di antara kalangkang. Tapi dina poé éta, saméméh maranéhna dibawa nyanghareupan cobaan gedé kana iman maranéhna, Roh Suci maparin kakawasaan-Na ka maranéhna. Pikeun sakeudeung panon maranéhna dipalingkeun tina ‘hal-hal anu katempo,’ sangkan nenjo ‘hal-hal anu henteu katempo.’ 2 Korinta 4:18. Di handapeun rupi kamanusaan, maranéhna nganyahokeun kamulyaan Putra 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.

“Isa ngawaler ka Petrus, saurna, ‘Bagja hidep, Simon Bar-jona; sabab lain daging jeung getih anu geus ngébréhkeun ieu ka hidep, tapi Rama Kami anu aya di sawarga.’” 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.

Pangakuan Petrus dina ngaidentipikasi yén Kristus téh Putra Allah, nyarita langsung kana patalékan pangujian tina sajarah éta. Waktuna geus sumping pikeun Mesias nembongan, sakumaha anu geus ditetepkeun ku Firman nubuat Allah, sarta ngan maranéh anu narima éta kayaktian anu bakal kaasup jeung maranéh anu diwakilan ku pernyataan Petrus. Petrus ngawakilan maranéh anu narima amanat anu diteguhkeun dina 11 Séptémber 2001, sarta anu ngaku yén Yesus téh Putra Allah. “Petrus geus ngedalkeun iman anu dua welas,” sarta anu dua welas anu diwakilanna nyaéta saratus opat puluh opat rébu. Ku sabab kitu, Kristus ngarobah ngaran Petrus tina Simon Bar-jona jadi Petrus dina éta petikan.

“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” hartina “anu ngadangu,” sarta “bar” hartina “putra ti,” jeung Yunus hartina “japati.” Simon ngawakilan jalma-jalma anu ngadangu pesen ti japati, anu ngawakilan bebeneran-bebeneran anu patali jeung baptisan Yesus, nalika Anjeunna janten Kristus, diurapi ku kakawasaan, sakumaha dilambangkeun sacara simbolis ku turunna Roh Suci dina wangun japati.

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

Garis-garis pembaruan itu sajajar hiji jeung nu séjén, sarta Yohanes ngagambarkeun kaum Millerit, anu dina 11 Agustus 1840 ngadahar kitab leutik éta. Yermia saluyu jeung éta kajadian, sarta nalika anjeunna ngadahar kitab leutik éta, harita anjeunna tuluy disebut ku jenengan Allah.

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

Kecap Gusti kapanggih ku abdi, tuluy ku abdi didahar; sarta pangandika Gusti jadi kabungahan jeung kasukaan hate abdi: margi abdi disebat ku asma Gusti, nun PANGERAN, Allah semesta alam. Yermia 15:16.

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

Nalika Gusti ngadamel perjangjian jeung Abram, Anjeunna ngarobah ngaranna jadi Abraham, sakumaha ogé nu dilakukeun ku Mantenna ka Sarai jeung Yakub. Robahna hiji ngaran ngagambarkeun hubungan perjangjian, sarta dina waymark tempat lambang Ilahi turun umat Allah kudu ngadahar éta pesen, asup kana perjangjian, tuluy ngaranna dirobah. Salaku wakil para murid dina jaman Kristus, Simon Bar-jona ngawakilan jalma-jalma anu “ngadangu” pesen ti “manuk dara.”

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

Nalika anjeunna méré kasaksian yén anjeunna ngakuan yén dina éta waymark Yesus jadi Al Masih, sarta yén Anjeunna téh Putra Allah, jeung sagala hal anu kaasup dina éta harti, Al Masih tuluy ngaganti ngaran anjeunna jadi Petrus. Anjeunna geus ngedalkeun pesen anu ditarima ku umat perjangjian Al Masih dina sajarah éta, sarta ku cara kitu anjeunna ogé ngalambangkeun saratus opat puluh opat rébu dina poé-poé panungtungan.

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.

Hurup “P” nyaéta hurup ka genep welas dina alfabét Inggris, sarta hurup “E” nyaéta hurup ka lima dina alfabét, sarta hurup “T” nyaéta hurup ka dua puluh, hurup “E” diulang deui, sarta ngaran éta ditungtungan ku hurup “R” anu mangrupa hurup ka dalapan welas. Genep welas “dikali” lima, “dikali” dua puluh, “dikali” lima, “dikali” dalapan welas sarua jeung saratus opat puluh opat rébu. Ahli Basa Nu Endah nyarita ka Petrus dina basa Ibrani, sarta Perjangjian Anyar ditulis dina basa Yunani, sarta para panarjamah King James Version ngahasilkeun Perjangjian Anyar dina basa Inggris.

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

Sanajan aya tilu léngkah tina bédana basa, Kristus, anu Putra Allah, Ahli Basa anu Ajaib, jeung Pangitung anu Ajaib, nempatkeun hiji gambaran ngeunaan panyegelan saratus opat puluh opat rébu dina Mateus pasal genep belas, anu sajajar jeung Perang Panium, sarta lawatan-Na ka Kaisarea Filipi. Anjeunna ngalakukeun éta ku ngagunakeun kakawasaan-Na kana basa jeung angka, sabab Anjeunna téh boh Palmoni (Pangitung anu Ajaib), boh Firman (Ahli Basa anu Ajaib).

We will continue this study in the next article.

Urang bakal neruskeun ieu panalungtikan dina artikel salajengna.

“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.

“Kinten-kinten dua rebu taun ka tukang, aya hiji sora anu eusina pinuh ku harti nu misterius kadéngé di sawarga, ti tahta Allah, ‘Lah, Kami sumping.’ ‘Kurban jeung pangbakti henteu dipikahayang ku Gusti, tapi hiji awak parantos ku Gusti disadiakeun pikeun Kami…. Lah, Kami sumping (dina gulungan Kitab geus kaungel perkara Kami), pikeun ngalakonan pangersa-Mu, ya Allah.’ Ibrani 10:5–7. Dina kecap-kecap ieu diumumkeun kacumponan maksud anu geus disumputkeun ti mangsa-mangsa langgeng. Kristus badé nganjang ka dunya urang, sarta ngajelma jadi manusa. Anjeunna ngandika, ‘Hiji awak parantos ku Gusti disadiakeun pikeun Kami.’ Upama Anjeunna nembongan kalayan kamulyaan anu kagungan-Na babarengan jeung Rama saméméh dunya aya, urang moal sanggup nahan cahaya ayana-Na. Supaya urang bisa nenjo éta sarta henteu dibinasakeun, panyataan kamulyaan-Na diselubungan. Kaallahan-Na ditudungan ku kamanusaan,—kamulyaan anu teu katingali dinyatakeun dina wangun manusa anu katingali.”

“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.

“Ieu maksud anu agung geus dipayungkeun dina rupa-rupa pralambang jeung simbol. Rungkun anu hurung, tempat Kristus nembongan ka Musa, ngungkabkeun Allah. Simbol anu dipilih pikeun ngagambarkeun Kaallahan téh hiji rungkun leutik anu handap, anu siga-sigana teu miboga daya tarik. Di dinya Anu Taya Wates dipiara. Allah anu pinuh ku welas asih nyumputkeun kamulyaan-Na dina hiji pralambang anu panghina-hinana, supaya Musa bisa neuteup ka dinya sarta tetep hirup. Kitu deui dina tihang mega beurang jeung tihang seuneu peuting, Allah nyarita ka Israil, nganyatakeun pangersa-Na ka manusa, sarta maparin rahmat-Na ka maranéhna. Kamulyaan Allah dileuleuskeun, sarta kaagungan-Na ditabirkeun, supaya paningal anu lemah ti manusa anu fana bisa nenjo éta. Kitu Kristus kudu sumping dina ‘the body of our humiliation’ (Pilipi 3:21, R. V.), ‘in the likeness of men.’ Dina panon dunya Anjeunna teu miboga kaéndahan anu matak dipikahayang ku maranéhna; tapi Anjeunna téh Allah anu ngajelma, cahaya sawarga jeung bumi. Kamulyaan-Na ditabirkeun, kabesaran jeung kaagungan-Na disumputkeun, supaya Anjeunna bisa ngadeukeutan ka manusa anu keur nandangan kasedihan jeung cocoba.”

“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.

“Allah marentahkeun ka Musa pikeun Israil, ‘Jeung maranéhna kudu nyieun tempat suci pikeun Kami, supaya Kami bisa cicing di antara maranéhna’ (Budalan 25:8), sarta Mantenna cicing di éta tempat suci, di tengah umat-Na. Sapanjang sagala pangumbaraan maranéhna anu matak lelah di tanah gurun, lambang ayana Mantenna nyarengan maranéhna. Kitu deui Kristus ngadegkeun Kemah Suci-Na di tengah pakampungan kamanusaan urang. Mantenna masangkeun tenda-Na di gigireun tenda-tenda manusa, supaya Mantenna bisa cicing di antara urang, sarta ngajadikeun urang wawuh kana sipat ilahi jeung hirup-Na. ‘Sang Sabda parantos jadi daging, sarta ngadirikeun Kemah Suci di antara urang (jeung urang parantos ningali kamulyaan-Na, kamulyaan saperti Putra Tunggal ti Rama), pinuh ku kurnia jeung kayaktian.’ Yohanes 1:14, R. V., margin.”

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

“Ku margi Yesus sumping pikeun cicing jeung urang, urang terang yén Allah wawuh kana cobaan-cobaan urang, sarta nempatkeun rasa asih ka jero kana kasedihan-kasedihan urang. Unggal putra jeung putri Adam tiasa ngartos yén Nu Nyipta urang téh sobatna jalma-jalma dosa. Sabab dina unggal pangajaran ngeunaan anugerah, unggal jangji kabungahan, unggal lampah kanyaah, unggal tarikan ilahi anu ditepikeun dina kahirupan Jurusalamet di bumi, urang ningali ‘Allah jeung urang.’”

“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.

“Sétan ngagambarkeun hukum kaasih Allah minangka hukum kaluluyuan diri. Anjeunna nyatakeun yén mustahil pikeun urang nurut kana parentah-parentahna. Ragragna kolot urang nu kahiji, jeung sagala kasangsaraan anu timbul ti dinya, ku anjeunna dituduhkeun ka Nu Nyipta, nepi ka jalma-jalma ningali ka Allah salaku pangarang dosa, kasangsaraan, jeung pati. Isa kedah nyingkabkeun tipu daya ieu. Salaku salah saurang ti antara urang, Anjeunna kedah masihan conto tina katangtuan. Pikeun éta Anjeunna nyangking kana diri-Na kodrat urang, sarta ngaliwatan pangalaman-pangalaman urang. ‘Dina sagala hal Anjeunna pantes dijadikeun sarua jeung dulur-dulur-Na.’ Ibrani 2:17. Upami urang kedah nanggung naon waé anu henteu kaalaman ku Isa, mangka dina hal ieu Sétan bakal ngagambarkeun kakawasaan Allah minangka teu cekap pikeun urang. Ku sabab éta Isa ‘dina sagala perkara kagoda sarua saperti urang.’ Ibrani 4:15. Anjeunna nanggung unggal panggujian anu urang ogé katarajang ku éta. Jeung Anjeunna henteu ngagunakeun keur kapentingan-Na sorangan kakawasaan naon waé anu henteu dipasrahkeun kalayan bébas ka urang. Salaku manusa, Anjeunna nyanghareupan godaan, sarta ngelehkeunana ku kakuatan anu dipaparinkeun ka Anjeunna ku Allah. Anjeunna ngandika, ‘Kami resep ngalaksanakeun pangersa-Manten, nun Allah Kami: enya, hukum-Manten aya di jero manah Kami.’ Jabur 40:8. Nalika Anjeunna ngalanglang bari ngalakukeun kahadéan, sarta nyageurkeun sakumna anu kasiksa ku Sétan, Anjeunna ngajelaskeun ka jalma-jalma tabiat hukum Allah jeung sipat pangabdian ka Anjeunna. Hirup-Na mere kasaksian yén mungkin pikeun urang ogé nurut kana hukum Allah.

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

“Ku kamanusaan-Na, Kristus noél ka manusa; ku kaallahan-Na, Anjeunna nyepeng tahta Allah. Salaku Putra manusa, Anjeunna maparin ka urang conto tina kataatan; salaku Putra Allah, Anjeunna maparin ka urang kakawasaan pikeun taat. Kristus téh anu ti rungkun seuneu di Gunung Horeb ngandika ka Musa, saur-Na, ‘AKU NYAETA ANU AKU NYAETA…. Kieu kudu anjeun carioskeun ka urang Israil, AKU parantos ngutus abdi ka maranéh.’ Exodus 3:14. Ieu téh mangrupa jangji pangbébasan pikeun Israil. Ku kituna waktu Anjeunna sumping ‘dina kasaruaan jeung manusa,’ Anjeunna nyatakeun diri-Na salaku AKU NYAETA. Budak leutik ti Bétléhém, Jurusalamet anu lemah lembut tur handap asor, nyaéta Allah anu ‘dipintonkeun dina daging.’ 1 Timothy 3:16. Jeung ka urang Anjeunna ngandika: ‘AKU Nyaeta Pangangon anu Saé.’ ‘AKU Nyaeta Roti anu hirup.’ ‘AKU Nyaeta Jalan, Kaleresan, jeung Hirup.’ ‘Sagala kakawasaan parantos dipasrahkeun ka Kami di sawarga jeung di bumi.’ John 10:11; 6:51; 14:6; Matthew 28:18. AKU NYAETA nyaéta jaminan tina unggal jangji. AKU NYAETA; ulah sieun. ‘Allah sareng urang’ nyaéta pangjamin tina pangbébasan urang tina dosa, jaminan tina kakawasaan urang pikeun taat kana hukum sawarga.” The Desire of Ages, 23, 24.