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

“kabeneran anu geus diaku ku Petrus téh mangrupa dasar iman nu percaya. Eta téh anu ku Kristus sorangan geus dinyatakeun minangka hirup langgeng.” “Kabeneran” éta nandakeun dua aspék ngeunaan Kristus. Anu kahiji, yén Kristus téh mangrupa unsur dina sajarah nubuat. Tanda-tanda patokan anu ngagambarkeun kajadian-kajadian dina sajarah nubuat, ngagambarkeun Kristus. Patalina-Na jeung kajadian-kajadian éta nandakeun kasucian tanda-tanda patokan nubuat, sarta méré dasar nalar naha Sadérék White remen pisan nyebut yén urang kudu ngajaga tanda-tanda patokan éta, sabab éta tanda-tanda patokan ngagambarkeun Yesus Kristus. Tanda patokan anu ngawakilan téma pangujian dina mangsa Kristus nyaéta baptisan-Na, sarta éta saluyu jeung kajadian-kajadian séjén dina garis-garis reformasi anu suci, anu dibédakeun ku turunna hiji lambang Ilahi.

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

Dina garis reformasi Musa, Kaallahan turun sarta cicing dina rungkun nu hurung, hiji lambang Panyipta ngahiji jeung ciptaan. Dina garis reformasi dina ahir tujuh puluh taun, Mikail turun pikeun maparin kakawasaan ka Kores supaya maju ngalaksanakeun parentah nu kahiji, sarta dina waktu nu sarua Daniel dirobah jadi gambar Kristus. Dina garis reformasi Kristus, Roh Suci turun dina wujud japati pikeun ngurapan Putra Allah, lambang Kaallahan nu ngahiji jeung kamanusaan. Dina sajarah Millerite, malaikat nu turun dina 11 Agustus 1840 téh “teu kirang ti pribadi Yesus Kristus,” anu turun mawa kitab leutik nu kudu didahar, sarta Anjeunna téh éta kitab leutik. Di dinya Anjeunna némbongkeun yén ngahijina Kaallahan jeung kamanusaan kahontal ku jalan dahar jeung nginum daging jeung getih Roti ti Sawarga.

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

Sajarah suci téh suci sabab diwujudkeun ku ayana Kristus. Ramalan-ramalan dina Firman Allah anu nangtukeun kajadian-kajadian nu bakal datang, nya éta Yesus Kristus, sabab Anjeunna téh “Firman.” Lamun éta ramalan-ramalan kacumponan dina sajarah, éta kajadian-kajadian ngagambarkeun kacumponan Firman-Na, jeung Firman-Na téh Kaleresan. Firman-Na nu netelakeun ramalan éta, jeung Firman-Na ogé nu kacumponan nalika éta kajadian datang; ku kituna, dina awal jeung dina ahir, éta téh Yesus Kristus, sabab Anjeunna téh Alfa jeung Omega. Ku sabab éta, nalika Petrus ngawawarkeun yén Yesus téh Kristus jeung Putra Allah anu hirup, anjeunna keur nandaan hiji tanda jalan anu nya éta Yesus Kristus, jeung hiji tanda jalan anu ngahontal kacumponan sampurnana dina poé-poé panungtungan. 11 Séptémber 2001 nyaéta kacumponan sampurna Kristus.

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

Nolak kana kacumponan nubuat tanggal 11 Séptémber 2001 téh sarua jeung nolak Kristus, Putra Allah anu hirup. Kaleresan éta, sakumaha ditepikeun ku Petrus, nya éta “pondasi iman jalma nu percaya,” jeung dina tanggal 11 Séptémber 2001 Kristus mingpin umat-Na dina poé-poé panungtungan balik deui ka “jalan-jalan baheula” milik Yeremia, anu ngawakilan “pondasi-pondasi” gerakan béja malaikat kahiji jeung katilu. Petrus ngawakilan saratus opat puluh opat rébu, anu diségel salila mangsa nalika opat malaikat nahan opat angin. Waktu panyegelan téh hiji mangsa nubuat anu husus, dimimitian dina tanggal 11 Séptémber 2001 jeung dipungkas ku hukum Minggu anu baris geura datang. Isa salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara.

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

Dina awal mangsa pamasihan segel, malaikat dina Wahyu dalapan welas turun, sakumaha Roh Suci geus turun dina waktu baptisan, sarta éta malaikat téh “teu kirang hiji pribadi ti Yesus Kristus,” sabab malaikat anu turun pikeun nyaangan bumi ku kamulyaan-Na dina sajarah Millerite téh “teu kirang hiji pribadi ti Yesus Kristus.” Dina hukum Minggu anu baris geura datang, “teu kirang hiji pribadi ti Yesus Kristus,” turun deui sarta ngedalkeun pesen anu kadua tina dua pesen dina Wahyu dalapan welas, nalika Mantenna nyaur domba-domba-Na nu séjén kaluar ti Babul. Di tengah mangsa pamasihan segel, hiji malaikat turun, sakumaha malaikat anu kadua turun dina 19 April 1844, dina kuciwa anu kahiji tina gerakan Millerite.

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

Di antara datangna malaikat kadua éta jeung datangna malaikat katilu dina 22 Oktober 1844, loba malaikat diutus pikeun nambahan kakawasaan ka malaikat kadua nalika pesen Seruan Tengah Peuting sumping. Ngeunaan sajarah nalika malaikat-malaikat ieu sumping dina sajarah Millerite, Sister White ngabéjaan ka urang yén jalma-jalma anu nampik pesen-pesen ieu geus nyalibkeun Kristus kalawan sarua pastina sakumaha urang Yahudi nyalibkeun Kristus.

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

“Kuring ningali yén sakumaha urang Yahudi nyalibkeun Yesus, kitu deui gereja-gereja nominal geus nyalibkeun ieu amanat-amanat, ku sabab éta maranéhna teu boga pangaweruh ngeunaan jalan asup ka Nu Maha Suci, sarta maranéhna moal bisa meunang mangpaat tina pangantaraan Yesus di dinya.” Early Writings, 261.

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

Pesen-pesen anu dilambangkeun ku para malaikat, lamun ditampik, ngalambangkeun panyaliban Kristus, sabab Anjeunna ngawujudkeun eta pesen-pesen katut kacumponan sajarahna. Dina tanggal 18 Juli 2020, “teu kirang ti Pribadi Yesus Kristus sorangan” lungsur, nandaan kuciwa nu kahiji jeung mimiti mangsa panundaan. Dipaehan di jalan-jalan, tulang-tulang paeh nu garing tina umat-Na dina poe-poe panungtungan kudu dihudangkeun ku ngadengekeun hiji-hijina sora anu sanggup mulangkeun jalma kana kahirupan.

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

Saéstuna, saéstuna, Kami nyarita ka maranéh, waktuna bakal datang, malah ayeuna geus datang, yén jalma-jalma nu paéh bakal ngadéngé sora Putra Allah; sarta anu ngadéngé éta bakal hirup. Sabab sakumaha Rama ngabogaan hirup dina diri-Na sorangan, kitu deui Anjeunna geus maparin ka Putra supaya ngabogaan hirup dina diri-Na sorangan; sarta geus maparin ka Anjeunna kawasa pikeun ngalaksanakeun pangadilan ogé, lantaran Anjeunna téh Putra manusa. Ulah héran ku hal ieu, sabab waktuna bakal datang, anu dina éta sakabéh anu aya di jero kuburan bakal ngadéngé sora-Na, sarta bakal kaluar; maranéh anu geus ngalakonan kahadéan, ka hudangna hirup; jeung maranéh anu geus ngalakonan kajahatan, ka hudangna panghukuman. John 5:25–29.

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

Dina bulan Juli taun 2023, sora-Na nyaur tulang-tulang paéh anu garing supaya hirup, sarta Alfa jeung Omega tuluy ngulang mimiti mangsa pamasangan segel, sabab Juli 2023 nandaan mangsa panungtungan tina mangsa pamasangan segel. Umat-Na tuluy disaur deui supaya mulang kana jalan-jalan baheula nurutkeun Yermia, kana dasar-dasar sajarah Millerite. Amanat dasar tina awal jeung ahirna kaum Millerite nya éta amanat anu kahiji jeung anu panungtungan dina sajarah Millerite, nyaéta “tujuh kali” dina Imamat pasal dua puluh genep.

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

Dina bulan Juli 2023, umat Allah dina poé panungtungan sakali deui diparéntahkeun supaya nyokot kitab leutik éta sarta ngadahar éta. Nalika maranéhna ngadahar kitab leutik éta, tuluy maranéhna diuji pikeun ningali naha maranéhna bakal ngaku pesen Bala katilu dina Wahyu pasal salapan (warta ti wétan) jeung pesen Daniel pasal sabelas (warta ti kalér). Prosés pangujian éta ngantunkeun maranéhna kana ayat tilu welas nepi ka lima welas dina Daniel pasal sabelas, nyaéta Patempuran Panium, nyaéta Kaisarea Filipi, sarta nyaéta pesen Ceurik Tengah Peuting tempat dua golongan anu geus ngadéngé sora-Na dimanifestasikeun, hiji golongan “anu geus ngalakonan kahadéan, kana kabangkitan hirup; jeung maranéhna anu geus ngalakonan kajahatan, kana kabangkitan hukuman.”

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

Aya tilu sora dina waktu pamasangan meterai ka saratus opat puluh opat rébu éta, sarta sadayana téh sora “teu kurang ti hiji pribadi, nyaéta Yesus Kristus.” Sora kahiji dina Wahyu dalapan welas ngagema nalika gedong-gedong gedé di kota New York diruntuhkeun ku hiji sentuhan ti Allah. Sora kadua nyaéta sora Mikail, panghulu malaikat, anu nyaur jalma-jalma paéh kaluar tina kubur-kuburna. Sora katilu nyaéta sora kadua dina pasal dalapan welas kitab Wahyu anu nyaur domba-domba-Na nu séjén kaluar ti Babul dina jam “linuhung nu gedé” dina pasal sabelas kitab Wahyu. Kacumponan anu sampurna tina pangakuan Petrus di Kaisarea Pilipi kajadian nalika Kristus mingpin umat-Na dina poé-poé panungtungan ka “éta bagian tina nubuat Daniel anu patali jeung poé-poé panungtungan.”

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

Panium dina ayat tilu welas nepi ka lima welas tina Daniel sabelas, nyaéta “bagian” tina nubuat Daniel anu disegel, anu ngaidéntifikasi amanat Seruan Tengah Peuting. Panium nyaéta pasamoan kémah Exeter dina Agustus 1844; éta téh sajarah anu kagenepan dina masa jabatan kadua Donald Trump, sarta éta téh amanat kenabian anu nyantélkeun segel Allah kana tarang saratus opat puluh opat rébu. Ayat-ayat anu ayeuna keur urang palajari téh taneuh anu kacida sucina.

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

“Kaleresan anu geus diaku ku Petrus téh jadi pondasi iman jalma nu percaya. Éta pisan anu ku Kristus sorangan geus dinyatakeun minangka hirup langgeng. Tapi miboga pangaweruh ieu lain jadi alesan pikeun ngamulyakeun diri. Lain ku hikmah atawa ku kahadéan dirina sorangan éta téh diungkabkeun ka Petrus. Teu kungsi umat manusa, ku dirina sorangan, bisa ngahontal pangaweruh ngeunaan perkara ilahi. ‘Eta satuhur langit; naon anu bisa ku maneh dipigawé? Eta leuwih jero ti naraka; naon anu bisa ku maneh dipikanyaho?’ Job 11:8. Ngan Roh pangangkatan anak anu bisa ngungkabkeun ka urang perkara-perkara jero ngeunaan Allah, anu ‘teu acan katingali ku panon, teu acan kadéngé ku ceuli, jeung tacan asup kana haté manusa.’ ‘Ku Allah eta geus diungkabkeun ka urang ku Roh-Na: sabab Roh nalungtik sagala hal, enya, malah perkara-perkara jero ngeunaan Allah.’ 1 Corinthians 2:9, 10. ‘Rahasia PANGERAN aya jeung jalma-jalma anu sieun ka Anjeunna;’ jeung kanyataan yén Petrus bisa ngabédakeun kamulyaan Kristus téh mangrupa bukti yén anjeunna geus ‘diajar ku Allah.’ Psalm 25:14; John 6:45. Ah, saéstuna, ‘bagja maneh, Simon Bar-jona: sabab lain daging jeung getih anu geus ngungkabkeun eta ka maneh.’”

“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.” The Desire of Ages, 413

“Yesus neraskeun: ‘Kami deuih nyarita ka maneh, yen maneh teh Petrus, jeung dina batu karang ieu Kami bakal ngadegkeun garéja Kami; jeung panto-panto naraka moal unggul ngalawan eta.’ Kecap Petrus ngandung harti hiji batu,—batu nu ngaguling. Petrus lain batu karang anu jadi dadasar garéja. Panto-panto naraka geus unggul ngalawan anjeunna nalika anjeunna mungkir ka Gustina kalawan nyumpah jeung ngucap sumpah. Garéja diadegkeun dina Hiji Anu panto-panto naraka moal bisa unggul ngalawan Anjeunna.” The Desire of Ages, 413

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

Warta anu ku Kristus ditepikeun ka murid-murid-Na di Caesarea Philippi téh nya éta, sarta nepi ka ayeuna tetep kénéh, warta Pekik Tengah Peuting, sarta éta ditempatkeun dina kontéks perang rohani antara déwa Yunani Pan, anu kuilna disebut “panto-panto naraka,” jeung dua tanduk murtad tina sato galak bumi. Kaum Makkabe mangrupakeun umat Allah anu murtad, anu ngaku dirina salaku pembéla garéja Allah, ku sabab maranéhna keur perang ngalawan agama urang Yunani. Maranéhna nangtukeun dirina salaku pamingpin boh dina widang agama boh dina widang pulitik. Maranéhna ngagambarkeun Protestanisme murtad tina garéja-garéja anu geus ragrag, anu babarengan jeung pamaréntah Amérika Sarikat ayeuna keur ngawangun hiji gambar sato galak sarta keur perang ngalawan agama kaum globalis, nyaéta woke-isme jeung Ibu Bumi. Tanduk-tanduk murtad éta unggul dina perjuanganana ngalawan unsur-unsur agama jeung pulitik tina globalisme, sarta dina waktu anu sarua tanduk Protestan anu sajati keur dimurnikeun ku dipiceunna sésa-sésa panungtungan tina parawan-parawan bodo, saméméh diangkat minangka hiji panji dina mangsa “gempa anu gedé” tina hukum Minggu anu bakal geura datang.

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

Bagian tina nubuat dina kitab Daniel anu patali jeung poé-poé panungtungan, anu ogé nyaéta Wahyu Isa Al Masih, sarta anu mangrupa pesen Teriakan Tengah Peuting, dibuka meteraina ku Singa ti kaom Yuda di Kaisarea Filipi, nyaéta Panium. Eta dibuka meteraina di tengah-tengah peperangan antara sato ateistis ti jurang anu taya dasarna jeung tanduk Republikisme anu mimiti ngagerakkeun sato éta dina taun 2015, sarta ngalawan tanduk Protestantisme anu sajati anu ayeuna keur dihirupkeun deui jadi hiji balad perkasa.

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

Kabeneran anu diaku ku Petrus ngagambarkeun tanda jalan tanggal 11 Séptémber 2001, sarta ogé yén Kristus téh Putra Allah anu hirup. Kabeneran ngeunaan naon anu diwakilan ku kanyataan yén Yesus téh Putra Allah, nyaéta hiji kabeneran pangujian sakumaha pastina jeung sual naha Yesus téh Mesias atawa lain dina mangsa Petrus. Pangumuman yén Yesus téh Putra Allah ngagambarkeun sakabéh anu geus diungkabkeun ngeunaan saha éta Putra. Ieu ngagambarkeun lain ngan ukur yén Anjeunna téh Putra Allah, tapi ogé yén Anjeunna téh putra manusa. Ieu téh kabeneran ngeunaan penjelmaan kaallahan kana kamanusaan, anu mangrupa pagawéan pisan anu diréngsékeun dina mangsa panyegelan saratus opat puluh opat rébu. Kabeneran ngeunaan “penjelmaan,” nyaéta kabeneran dina ahir anu ditipologikeun ku kabeneran ngeunaan “Sabat” dina awal.

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

Tanggal 22 Oktober 1844 nandaan datangna malaikat katilu. Lamun hiji malaikat datang, hiji bebeneran husus anu cocog jeung mangsa nalika eta bebeneran dibuka segelna, dibuka ku Singa ti kaom Yuda, sarta bebeneran eta tuluy nguji generasi tempat bebeneran eta dibukakeun. Dina tanggal 22 Oktober 1844, bebeneran-bebeneran anu patalina jeung pagawean Kristus, anu ngadadak sumping ka Bait Suci anu ku Anjeunna geus diadegkeun dina opat puluh genep taun ti 1798 nepi ka 1844, diungkabkeun. Pagawean pangadilan Kristus, hukum Allah, kalungguhan-Na salaku Imam Agung, perkara tanda sato galak jeung panyegelan saratus opat puluh opat rebu, kabeh dibukakeun. Sadérék White dipintonkeun yén tina eta bebeneran-bebeneran, aya hiji bebeneran anu ku Alpha jeung Omega dipikawanohkeun dina cahaya anu husus.

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

“Kuring kacida héranna waktu ningali parentah nu kaopat aya pas di tengah-tengah sapuluh parentah, dikurilingan ku cahaya samar anu leuleus. Ceuk malaikat: ‘Ieu hiji-hijina tina sapuluh parentah anu ngajelaskeun Allah nu hirup, anu nyiptakeun langit jeung bumi jeung sagala rupa nu aya di jerona. Nalika pondasi bumi diteundeun, harita ogé pondasi poé Sabat diteundeun.’” Testimonies, jilid 1, 75.

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

Waktuna panyegelan ka saratus opat puluh opat rébu geus sumping, nanging éta kudu ditunda ku sabab pambarontakan taun 1863. Dina tanggal 11 Séptémber 2001, prosés panyegelan dimimitian nalika Kristus, anu dilambangkeun salaku malaikat anu kawasa dina Wahyu pasal dalapan welas, turun bari nyepeng hiji kitab anu disumputkeun dina panangan-Na, anu kudu didahar ku umat Allah dina poé-poé pamungkas. Alfa jeung Omega salawasna ngagambarkeun ahir ku awalna, ku kituna dina poé-poé pamungkas aya deui hiji bebeneran anu ditempatkeun dina cahaya anu husus, sarta éta langsung patali jeung bebeneran Sabat anu dipaparin tekenan nalika kahiji kalina Kristus nyobian nyégel saratus opat puluh opat rébu.

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

“Wayahna geus datang pikeun Daniel nangtung dina bagianna. Wayahna geus datang supaya caang anu dipasihkeun ka anjeunna sumebar ka saalam dunya saperti can kungsi saméméhna. Lamun jalma-jalma anu ku Gusti geus dipigawekeun kacida lobana éta leumpang dina caang, pangaweruh maranéhna ngeunaan Kristus jeung nubuat-nubuat anu patali jeung Anjeunna bakal kacida nambahanana nalika maranéhna beuki ngadeukeutan kana panutupan sajarah bumi ieu.

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

“Jalma-jalma anu ngahiji dina pasamoan jeung Allah leumpang dina caangna Panonpoé Kaadilan. Maranéhna henteu ngahinakeun Panebusna ku ngarusak jalan hirupna di payuneun Allah. Caang sawarga nyinaran ka maranéhna. Maranéhna ngabogaan ajén anu taya watesna dina paningal Allah, sabab maranéhna ngahiji jeung Kristus. Pikeun maranéhna, firman Allah téh kacida éndahna sarta matak kamanah. Maranéhna ningali pentingna éta firman. Kaleresan dibuka ka maranéhna. Doktrin ngeunaan inkarnasi dipaparin ku cahaya leuleus anu ngagenclang. Maranéhna ningali yén Kitab Suci téh konci anu muka sagala rahasia jeung ngaréngsékeun sagala kasusah. Jalma-jalma anu teu daék narima caang sarta leumpang dina caang moal sanggup ngartos rahasia kasalehan, tapi jalma-jalma anu henteu ragu-ragu pikeun ngangkat salib sarta nuturkeun Isa bakal ningali caang dina caang Allah.” Manuscript Releases, number 21, 406, 407.

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

Doktrin inkarnasi téh nyaéta bebeneran yén Kaallahan nu ngahiji jeung kamanusaan henteu ngalakukeun dosa, sarta tanda jalma-jalma anu geus ngahontal pangalaman éta dina poé-poé panungtungan nyaéta Sabat.

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

Sumawona, Kami oge marengkeun ka maranéhna poe-poe Sabat Kami, jadi tanda antara Kami jeung maranéhna, supaya maranéhna nyaho yén Kami teh PANGERAN anu nyucikeun maranéhna. Yehezkiel 20:12.

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

Saratus opat puluh opat rébu disegel pikeun kalanggengan, sarta prosés panyegelan éta nangtukeun hiji mangsa anu pondok dina ahir prosés panyegelan, pas saméméh hukum Minggu, nalika éta meterai dipapaskeun. Dina mangsa anu pondok éta, Kaallahan ngahiji jeung kamanusaan, salamina.

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

“Naon anu keur dipigawé ku maranéh, dulur-dulur, dina padamelan agung persiapan ieu? Jalma-jalma anu ngahijikeun diri jeung dunya keur narima wangun dunya sarta nyiapkeun diri pikeun tanda sato galak. Jalma-jalma anu henteu percaya ka diri sorangan, anu ngarendahkeun diri di payuneun Allah sarta ngamurnikeun jiwana ku taat kana bebeneran, maranéhna ieu keur narima wangun sawarga sarta nyiapkeun diri pikeun meterai Allah dina tarangna. Nalika parentah éta dikaluarkeun sarta cap éta dipasrahkeun, tabiat maranéhna bakal tetep murni jeung taya cacad salalanggengna.

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

“Ayeuna waktuna pikeun nyiapkeun diri. Meterai Allah moal kungsi disimpen dina tarang lalaki atawa awéwé anu najis. Eta moal kungsi disimpen dina tarang lalaki atawa awéwé anu pinuh ku ambisi, anu nyaah ka dunya. Eta moal kungsi disimpen dina tarang lalaki atawa awéwé anu létahna palsu atawa haténa pinuh ku tipu daya. Sakabéh anu narima meterai éta kudu tanpa cacad di payuneun Allah—calon pikeun sawarga. Terus maju, dulur-dulur lalaki jeung awéwé. Kuring ayeuna ngan ukur bisa nyerat singget ngeunaan ieu perkara, ngan saukur ngarahkeun perhatian maranéh kana perluna persiapan. Selidikilah Kitab Suci ku diri sorangan, sangkan maranéh ngartos kana kasolemnan anu matak sieun tina mangsa ayeuna.” Testimonies, jilid 5, 216.

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

Bagian saméméhna bisa waé méré kesan yén meterai éta dipapay dina waktu hukum Minggu, tapi sabenerna lain kitu. Sister White netelakeun yén hukum Minggu téh hiji krisis anu gedé, sarta anjeunna ogé ngajarkeun kalayan écés yén tabiat téh dinyatakeun dina hiji krisis, tapi moal kungsi dimekarkeun dina hiji krisis. Meterai éta dipapay dina waktu hukum Minggu dina harti yén harita éta jadi katempo, sabab jalma-jalma anu harita geus boga éta meterai diangkat jadi hiji panji. Meterai éta dipapay dina hiji mangsa anu pondok, pas saméméh masa kasempetan ditutup, jeung pikeun para nu ngajaga Sabat, masa kasempetan ditutup dina waktu hukum Minggu. Panyegelan dimimitian dina 11 Séptémber 2001, sarta harita can aya saurang ogé anu narima meterai Allah, sabab sakumaha digambarkeun dina mangsa sanggeus 22 Oktober 1844, mimitina kudu aya hiji prosés pangwujian.

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

Dina unggal gerakan reformasi, nalika lambang ilahi turun pikeun maparin kakawasaan ka éta amanat anu geus dibuka segelna dina mangsa ahir, hiji prosés pangujian mimiti lumangsung. Nalika Mikael turun pikeun maparin kakawasaan ka Koresy supaya neraskeun kana dekrit kahiji, urang Yahudi harita diuji naha maranéhna rék ninggalkeun tanah pangumbaraan anu geus dicicingan salila tujuh puluh taun ka tukang teras mulang ka hiji kota anu geus ruruntuhan sarta ngawangun deui éta kota. Nalika Roh Suci turun dina baptisan Kristus, urang Yahudi diuji dina perkara Al Masih. Nalika malaikat anu gagah perkasa dina Wahyu sapuluh turun dina tanggal 11 Agustus 1840, generasi éta diuji naha maranéhna rék ngadahar kitab leutik éta, jeung sakabéh anu dilambangkeun ku kitab leutik éta.

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

Hiji prosés pangwujian mimiti dina tanggal 11 Agustus 1840 anu ngahasilkeun dua golongan anu nyembah, sarta golongan anu nuturkeun Anak Domba asup ka Tempat Nu Mahasuci jadi calon pikeun kaasup kana saratus opat puluh opat rébu. Pangwujian panungtungan pikeun éta generasi, anu gagal dina prosés pangwujian éta, dimimitian ku datangna cahya anu beuki nambahan ngeunaan “tujuh kali,” dina Imamat dua puluh genep. Ti 1856 nepi ka 1863, pekabaran Laodikia nandaan hiji mangsa ahir dina éta kurun waktu anu dimimitian ku datangna malaikat katilu dina 22 Oktober 1844. Éta kurun waktu dilambangkeun ku ayat tilu welas nepi ka lima welas tina Daniel pasal sabelas.

We will continue this study in the next article.

Urang bakal nuluykeun ieu panalungtikan dina artikel salajengna.

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

“‘Mimiti aya Firman, sarta Firman teh aya jeung Allah, sarta Firman teh Allah. Ti mimiti manehna aya jeung Allah. Sagala rupa dijadikeun ku Anjeunna; sarta teu aya hiji-hijina oge anu dijadikeun tanpa ku Anjeunna. Di Anjeunna aya hirup; sarta hirup teh cahaya manusa. Jeung cahaya teh nyaangan di nu poek; tapi nu poek henteu ngartos kana eta.’ ‘Jeung Firman teh parantos jadi daging, sarta cicing di antara urang, (jeung urang parantos ningali kamulyaan-Na, kamulyaan saperti Putra tunggal ti Rama,) pinuh ku kurnia jeung kayaktian’ (Yohanes 1:1–5, 14).”

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

“Ieu pasal ngajentrekeun sipat jeung pentingna karya Kristus. Saperti saurang anu ngartos kana poko nu dibahasna, Yohanes maparin sagala kakawasaan ka Kristus, sarta nyarita ngeunaan kaagungan jeung kamulyaan-Na. Anjeunna mancarkeun sinar-sinar ilahi tina bebeneran anu mulya, kawas cahaya ti panonpoé. Anjeunna nampilkeun Kristus minangka hiji-hijina Pangantara antara Allah jeung umat manusa.

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

“Doktrin ngeunaan penjelmaan Kristus dina daging manusa téh hiji rusiah, ‘nyaéta eta rusiah anu geus disumputkeun ti mangsa-mangsa jeung ti turunan-turunan’ (Colossians 1:26). Ieu téh rusiah panggedéna jeung pangjerona tina kasalehan. ‘Sang Sabda dijadikeun daging, sarta cicing di antara urang’ (John 1:14). Kristus nyangking kana diri-Na kodrat manusa, hiji kodrat anu leuwih handap batan kodrat-Na anu sawarga. Teu aya naon-naon anu langkung nembongkeun karendahan-hate Allah anu matak pikaheraneun ti ieu. Anjeunna ‘kitu mikaasih ka dunya, nepi ka maparin Putra-Na anu tunggal’ (John 3:16). Yohanes ngedalkeun perkara anu matak pikaheraneun ieu kalayan kasaderhanaan anu sedemikian rupa nepi ka sakumna jalma bisa ngartos kana pamadegan-pamadegan anu ditepikeun, sarta meunang pencerahan.”

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

“Kristus henteu pura-pura nyandak kodrat manusa; Anjeunna saéstuna nyandak éta. Anjeunna enya-enya miboga kodrat manusa. ‘Sakumaha barudak téh sarua meunang bagian dina daging jeung getih, Anjeunna ogé kitu deui nyandak bagian dina éta anu sarua’ (Ibrani 2:14). Anjeunna téh putra Maryam; Anjeunna asal tina turunan Daud nurutkeun katurunan manusa. Anjeunna dinyatakeun jadi manusa, nya éta Jalma Kristus Yesus. ‘Jalma ieu,’ tulis Paulus, ‘diitung pantes meunang kamulyaan anu leuwih ti Musa, ku lantaran anu ngadegkeun imah boga kahormatan leuwih ti batan imahna’ (Ibrani 3:3).”

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

“Tapi nalika Firman Allah nyarioskeun ngeunaan kamanusaan Kristus nalika Anjeunna aya di dunya ieu, éta ogé nyarios kalayan écés ngeunaan ayana Anjeunna saméméh ngajelma. Firman éta geus aya minangka mahluk ilahi, nya éta minangka Putra Allah anu langgeng, dina pakait jeung kasatunggalan jeung Rama-Na. Ti kalanggengan Anjeunna teh Pangantara perjangjian, nya éta Anjeunna anu ku Anjeunna sakumna bangsa di bumi, boh urang Yahudi boh bangsa-bangsa séjén, lamun maranéhna narima Anjeunna, kudu meunang berkah. ‘Firman teh jeung Allah, jeung Firman teh Allah’ (Yohanes 1:1). Saméméh manusa atawa malaikat diciptakeun, Firman teh geus jeung Allah, jeung Firman teh Allah.”

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

“Dunya dijadikeun ku Anjeunna, ‘sareng teu aya hiji-hijina anu dijadikeun tanpa Anjeunna tina sakabéh anu geus dijadikeun’ (Yohanes 1:3). Lamun Kristus nu ngajadikeun sagala rupa, hartina Anjeunna geus aya saméméh sagala rupa. Kecap-kecap anu diucapkeun ngeunaan ieu kacida tegesna, nepi ka teu kudu aya saurang ogé anu tetep dina karaguan. Kristus téh sajatina Allah, jeung dina harti anu pangluhurna. Anjeunna aya sareng Allah ti kalanggengan, Allah anu ngungkulan sakabéh, anu pinujina langgeng salamina.

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

"Gusti Yesus Kristus, Putra Allah anu ilahi, parantos aya ti kalanggengan, hiji pribadi anu béda, nanging manunggal jeung Rama. Mantenna mangrupikeun kamulyaan sawarga anu ngaleuwihan sagalana. Mantenna nyaéta panglima para kacerdasan sawarga, sarta panghormatan panyembahan ti para malaikat ditampi ku Mantenna minangka hak-Na. Ieu lain rampasan ka Allah. ‘PANGERAN miboga Kami dina awal jalan-Na,’ saur Mantenna, ‘saméméh padamelan-padamélan-Na ti baheula. Kami geus diadegkeun ti kalanggengan, ti mimiti, saméméh bumi aya. Nalika can aya jero-jero, Kami geus dilahirkeun; nalika can aya cinyusu-cinyusu anu ngeuyeuban ku cai. Saméméh gunung-gunung dipancegkeun, saméméh pasir-pasir, Kami geus dilahirkeun: nalika Anjeunna can ngadamel bumi, atawa huma-huma, atawa bagean pangluhurna tina lebu dunya. Nalika Anjeunna nyiapkeun langit, Kami aya di dinya: nalika Anjeunna netepkeun bunderan dina beungeut jero’ (Siloka 8:22–27)."

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

“Aya caang jeung kamulyaan dina kayaktian yen Kristus téh geus hiji jeung Rama méméh dadasar dunya diteundeun. Ieu téh cahaya anu caang di tempat nu poék, ngajadikeun eta ngagurilap ku kamulyaan ilahi anu asli. Kayaktian ieu, anu dina dirina sorangan taya watesna misterius, ngajelaskeun kayaktian-kayaktian séjén anu misterius sarta upama henteu kitu moal bisa dijelaskeun, bari tetep dikurilingan ku cahaya anu teu bisa dideukeutan jeung teu kahartikeun.” Selected Messages, buku 1, 246–248.