When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.

Nalika Yesus muka hiji bebeneran nubuat, Anjeunna dipidangkeun minangka Singa tina kaom Yuda, jeung di Kaisarea Pilipi, Singa tina kaom Yuda mimiti muka yén “he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Eta bebeneran saluyu jeung amanat anu Anjeunna bukakeun dina awal mangsa panyegelan saratus opat puluh opat rébu, tuluy deui dina ahir mangsa anu sarua pisan. Eta bebeneran saluyu jeung amanat anu dipidangkeun dina ayat tilu welas nepi ka lima welas tina Daniel pasal sabelas.

When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.

Nalika Anjeunna muka segel éta bebeneran ka saratus opat puluh opat rébu, Anjeunna ngalakukeunana ngaliwatan padika garis kana garis, sabab di dinya kapanggih “konci-konci” ka Karajaan Allah. Eta bebeneran kudu didahar, sabab eta téh konci-konci ka Karajaan Allah, jeung Karajaan Allah kudu aya di jero umat-Na.

And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.

Jeung nalika Anjeunna ditaros ku urang Parisi ngeunaan iraha Karajaan Allah baris sumping, Anjeunna ngawaler ka maranéhna, saur-Na, “Karajaan Allah datangna lain ku hal-hal anu katingali ku panénjo; jeung maranéhna ogé moal nyebut, ‘Tingali, aya di dieu!’ atawa, ‘Tingali, aya di ditu!’ sabab, tingali, Karajaan Allah aya di jero maranéh.” Lukas 17:20, 21.

The devils believe, and yet tremble, for it is not enough to simply believe the “truth.” It must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.

Iblis-iblis teh percaya, tapi maranéhna tetep ngageter, sabab henteu cekap ngan saukur percaya kana “bebeneran.” Éta kudu jadi bagian tina diri anjeun, sakumaha kadaharan jasmani anu didahar jadi bagian tina awak. Dina sajarah ayat tilu welas nepi ka lima welas, Singa ti kaom Yuda muka segel bebeneran-bebeneran anu patali jeung hukum Minggu anu geura datang, sarta bebeneran-bebeneran éta nerapkeun segel kana tarang para parawan wijaksana, sateuacan krisis anu bakal datang. Singa ti kaom Yuda terang pisan kana kasaksian Mateus pasal genep welas, sarta pangunjunganna ka Kaisarea Filipi saluyu jeung kasaksian Daniel ngeunaan Panium, sarta Anjeunna terang yén kalangkang salib anu nangtung di handapeunna ku Anjeunna jeung murid-Na di Kaisarea Filipi ngagambarkeun kalangkang hukum Minggu anu bakal datang dina sajarah umat-Na dina poé-poé panungtungan.

From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.

Ti saprak harita Yesus mimiti némbongkeun ka murid-murid-Na yén Anjeunna kudu indit ka Yerusalem, sangsara loba perkara ti para kokolot, imam-imam kapala, jeung ahli-ahli Kitab, tuluy dipaéhan, sarta dihudangkeun deui dina poe katilu. Tuluy Petrus nyandak Anjeunna, sarta mimiti ngatik-atik ka Anjeunna, pokna, “Mugia éta dijauhkeun ti Gusti, Gusti; éta moal kajadian ka Gusti.” Tapi Anjeunna malik, sarta ngandika ka Petrus, “Mundur ka tukang Kami, Sétan; maneh jadi batu sandungan pikeun Kami; sabab pikiran maneh lain kana perkara-perkara Allah, tapi kana perkara-perkara manusa.” Tuluy Yesus ngandika ka murid-murid-Na, “Lamun aya jelema hayang nuturkeun Kami, kudu mungkir kana dirina sorangan, nyokot salibna, sarta nuturkeun Kami. Sabab saha waé anu hayang nyalametkeun nyawana bakal kaleungitan éta; jeung saha waé anu kaleungitan nyawana ku sabab Kami bakal meunangkeun éta. Sabab naon untungna pikeun jelema lamun manéhna meunang sakuliah dunya, tapi kaleungitan jiwana sorangan? Atawa naon anu baris dipasrahkeun ku jelema pikeun gaganti jiwana? Sabab Putra Manusa bakal sumping dina kamulyaan Rama-Na jeung para malaikat-Na; sarta harita Anjeunna bakal males ka unggal jelema nurutkeun lampahna. Saéstuna Kami nyebut ka maranéh: aya sawatara anu nangtung di dieu, anu moal ngarasakeun pati saméméh maranéhna ningali Putra Manusa sumping dina Karajaan-Na.” Mateus 16:21–28.

The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His Father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.

Anu kahiji, ku sabab kitu dumasar kana aturan panyebutan kahiji, hal anu pangpentingna anu diucapkeun ku Yesus ka murid-murid-Na ngeunaan sangsara salib, nyaéta yén maranéhna kudu nanggung salibna sorangan, lamun maranéhna milih nuturkeun Anjeunna. Sister White nétélakeun kalayan écés yén salib téh ogé kuk. Kuk jeung salib téh lambang kahayang pribadi manusa, sarta sagalana gumantung kana palaksanaan kahayang anu bener. Kakuatan anu nyangga Bait Allah nyaéta hiji Anak Domba anu geus dipaéhan sarta digantung dina hiji “pilar”. Anak Domba anu dipaéhan ngawakilan panyaliban kodrat handap anu dagingiah, sarta “pilar” anu jadi tempat daging anu paéh digantung téh nyaéta kahayang. Kristus masihan conto-Na ngeunaan kumaha carana meunang kameunangan ku salawasna ngajaga kahayang-Na tetep tunduk kana kahayang Rama-Na, sarta ku ngalaksanakeun pagawéan éta, Anjeunna linggih dina tahta babarengan jeung Rama-Na. Lambang meunang kameunangan nyaéta Anak Domba anu dipaéhan anu digantung dina pilar. Sadaya kabeneran ieu patali langsung jeung jalma-jalma anu dilambangkeun salaku Petrus.

Unto Philadelphia, represented by the Exeter tent, it is stated:

Ka Filadelfia, anu dilambangkeun ku kemah Exeter, dinyatakeun:

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Jalma anu meunang, ku Kami bakal dijadikeun tihang di Bait Allah Kami, sarta manehna moal kaluar deui ti dinya salawasna; jeung kana dirina bakal Ku tuliskeun ngaran Allah Kami, jeung ngaran kota Allah Kami, nya éta Yerusalem anyar, anu nurun ti sawarga, ti Allah Kami; sarta kana dirina bakal Ku tuliskeun ngaran Kami anu anyar. Sing saha anu boga ceuli, sing ngadéngékeun naon anu diucapkeun ku Roh ka jamaah-jamaah. Wahyu 3:12, 13.

He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.

Anu meunang sakumaha Kristus meunang bakal narima ngaran anyar, sakumaha Simon Barjonah ogé narimana, sarta maranéhna bakal jadi tihang di Bait Allah, sakumaha Kristus téh Anak Domba anu geus dipaéhan jeung digantung dina hiji tihang di Bait Allah. Lamun maranéhna meunang sakumaha Kristus meunang, maranéhna ogé bakal linggih dina tahta di tempat-tempat sawarga, sakumaha Kristus ogé linggih.

Unto Laodicea, represented by the Watertown tent, it is stated:

Ka Laodikea, anu dilambangkeun ku tenda Watertown, ieu dipedar:

Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.

Tingal, Kami nangtung di panto sarta ngetrok: lamun aya saurang anu ngadéngé sora Kami, sarta muka panto, Kami bakal asup ka anjeunna, sarta bakal dahar peuting jeung anjeunna, sarta anjeunna jeung Kami. Ka anu meunang kameunangan Kami bakal maparin hak pikeun diuk babarengan jeung Kami dina tahta Kami, sakumaha Kami ogé geus meunang kameunangan, sarta linggih babarengan jeung Rama Kami dina tahta-Na. Sing saha anu boga ceuli, pék dengekeun naon anu didawuhkeun ku Roh ka jamaah-jamaah. Wahyu 3:20–22.

The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.

Kaleresan anu kahiji anu diucapkeun ku Yesus ka murid-murid nalika Anjeunna mimiti ngébréhkeun sangsara salib téh nya éta yén manusa kudu meunang kameunangan sakumaha saéstuna Anjeunna parantos maparin conto ngeunaan kumaha meunang kameunangan. Manusa kudu nyalibkeun daging katut sagala rasa kanyaahna jeung hawa-nafsuna. Lamun ieu geus dilaksanakeun, maranéhna baris didudukeun di tempat-tempat sawarga.

Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.

Sanajan urang keur paéh dina dosa, Anjeunna geus ngahirupkeun urang babarengan jeung Kristus, (ku anugerah aranjeun geus disalametkeun) sarta geus ngangkat urang babarengan, jeung ngajadikeun urang linggih babarengan di tempat-tempat sawarga dina Kristus Yesus. Epesus 2:5, 6.

After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.

Sanggeus nampilkeun bebeneran ngeunaan panyaliban, dina harti tanggung jawab pribadi, Singa ti kaom Yuda nambihan deui hiji bebeneran anu nyangking kana poé-poé panungtungan.

For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.

Naon kauntunganana pikeun manusa, lamun manéhna meunangkeun sakuliah dunya, tapi kaleungitan nyawana sorangan? Atawa naon anu baris dipasihkeun ku manusa pikeun panukeur nyawana? Sabab Putra Manusa bakal sumping dina kamulyaan Rama-Na jeung malaikat-malaikat-Na; tuluy Mantenna bakal ngabales ka unggal jalma nurutkeun pagawéanana. Saéstuna Kami nyebut ka maranéh, aya sawatara anu nangtung di dieu anu moal ngaraosan pati, nepi ka maranéhna ningali Putra Manusa sumping dina Karajaan-Na. Mateus 16:26–28.

When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.

Nalika amanat Panjerit Tengah Peuting dibuka segelna ku Singa ti kaom Yuda dina mangsa panungtungan panyegelan saratus opat puluh opat rébu, bakal aya sawatara anu henteu paéh. Anjeunna tuluy nyarios sacara husus ka saratus opat puluh opat rébu, umat-Na dina poé panungtungan anu henteu ngalaman maot. Ku sabab éta, genep poé sanggeus kadatangan-Na ka Kaisarea Filipi, Singa ti kaom Yuda muka segel hiji bebeneran anu dimaksudkeun pikeun nguatkeun murid-murid-Na nyanghareupan krisis salib anu bakal datang, nanging anu langkung penting deui, éta nyarios ngeunaan hukum Minggu anu baris geura datang.

And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.

Sanggeus genep poe, Yesus ngajak Petrus, Yakobus, jeung Yohanes dulurna, tuluy mawa maranéhna naék ka hiji gunung anu luhur, nyorangan. Tuluy Anjeunna robah rupa di hareupeun maranéhna; beungeut-Na ngagurilap siga panonpoé, sarta pakean-Na bodas siga cahaya. Jeung, lah, katémbong ku maranéhna Musa jeung Elias keur ngawangkong jeung Anjeunna. Geus kitu Petrus ngawaler, pok nyarios ka Yesus, “Gusti, hadé pisan urang aya di dieu; lamun Anjeun kersa, hayu urang ngadegkeun di dieu tilu pondok: hiji keur Anjeun, hiji keur Musa, jeung hiji keur Elias.” Sabot anjeunna keur nyarita kénéh, lah, hiji mega caang ngaliputan maranéhna; jeung, lah, aya hiji sora ti jero mega, saur-Na, “Ieu Anak Kami anu dipikaasih, anu matak Kami kacida kenging kersaning hate; dengekeun Anjeunna.” Barang murid-murid ngadangu éta, maranéhna tuluy sujud nyanghareup taneuh sarta kacida pisan sieuneunana. Tapi Yesus sumping, nyabak maranéhna, sarta ngandika, “Hudang, ulah sieun.” Sanggeus maranéhna ngangkat panon, maranéhna henteu ningali saha-saha deui, iwal ti Yesus nyalira. Sabot maranéhna turun ti gunung, Yesus maparin parentah ka maranéhna, saur-Na, “Ulah nyaritakeun ieu titingalian ka saha waé, nepi ka Putra Manusa gugah deui tina nu maraot.” Geus kitu murid-murid-Na naros ka Anjeunna, pokna, “Naha atuh ahli-ahli Taurat nyebutkeun yén Elias kudu sumping heula?” Yesus ngawaler sarta ngandika ka maranéhna, “Memang Elias bakal sumping heula, sarta mulangkeun sagala perkara. Tapi Kami nyebut ka maranéh, yén Elias geus sumping, tapi maranéhna henteu wawuh ka anjeunna, malah geus migawe ka anjeunna sakahayangna. Kitu deui Putra Manusa bakal sangsara ku maranéhna.” Harita murid-murid ngartos yén anu diomongkeun ku Anjeunna ka maranéhna téh ngeunaan Yohanes Pembaptis. Mateus 17:1–13.

In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.

Dina ieu petikan, Singa ti kaom Yuda keur muka segel kana bebeneran-bebeneran anu nyégel saratus opat puluh opat rébu pas saméméh panutupan masa kasempetan rahmat, sabab “waktuna geus caket.” Mimitina Anjeunna ngaidéntifikasi kasangsaraan salib, sarta ngagambarkeun éta pangalaman minangka bédana anu nangtukeun antara hiji golongan anu bakal nampik ngagunakeun kahayangna pikeun nyalibkeun daging, jeung hiji golongan anu bakal nuturkeun conto Kristus. Saterusna Anjeunna maparin ka maranéhna yén maranéhna ngalambangkeun generasi panungtung dina sajarah bumi, nalika bakal aya jalma-jalma anu hirup ti mangsa pamukaan segel anu lumangsung dina 11 Séptémber 2001 nepi ka datangna-Na deui.

Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”

Tuluy Anjeunna nembongkeun hiji titingalian ngeunaan kaayaan-Na anu geus dimulyakeun, sarta jeung Anjeunna aya Musa jeung Elia. Amanat panyegelan anu geus dibuka meteraina téh nyaéta Wahyu Yesus Kristus, anu patalina jeung Musa jeung Elia, sarta amanat éta mimiti dibuka meteraina dina bulan Juli 2023, nalika dua saksi dina Wahyu pasal sabelas, nya éta Musa jeung Elia, diteguhkeun, baris demi baris, minangka lambang-lambang anu ngagambarkeun panyegelan saratus opat puluh opat rébu. Nalika tilu murid éta ningali titingalian éta sarta ngadangu sora Allah, “maranehna tuluy sujud nyanghareup ka taneuh, sarta kacida sieunna. Jeung Yesus sumping, noél ka maranehna, sarta ngadawuh, Hudanglah, ulah sieun.”

The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.

Visi anu ditingali ku tilu murid éta ngagambarkeun hiji visi ngeunaan kamulyaan Kristus dina poé-poé panungtungan, ku sabab éta mangrupa visi anu sarua jeung anu ditingali ku Daniel dina pasal sapuluh.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.

Sarta kuring, Daniel, nyalira anu ningali éta titingalian; sabab jalma-jalma anu babarengan jeung kuring henteu ningali éta titingalian. Tapi hiji kageteran anu gedé nimpa ka maranéhna, nepi ka maranéhna kabur pikeun nyumput. Ku sabab kitu kuring kari sorangan, sarta ningali ieu titingalian anu agung, jeung teu aya deui kakuatan anu nyésa dina diri kuring; sabab kasampurnaan raray kuring robah jadi karuksakan dina diri kuring, sarta kuring teu nyésa kakuatan nanaon. Sanajan kitu kuring ngadangu sora kecap-kecap-Na; sarta waktu kuring ngadangu sora kecap-kecap-Na, harita kuring murag kana sare anu jero bari nyanghareup ka handap, jeung beungeut kuring nempel kana taneuh. Jeung, tenjo, aya hiji leungeun nyabak ka kuring, anu ngangkat kuring nepi ka tuur kuring jeung kana dampal leungeun kuring. Sarta anjeunna ngadawuh ka kuring, “Eh Daniel, jalma anu kacida dipikanyaahna, pahamkeun kecap-kecap anu ku kuring diucapkeun ka maneh, sarta nangtung sing lempeng; sabab ayeuna kuring diutus ka maneh.” Jeung sanggeus anjeunna ngucapkeun ieu kecap ka kuring, kuring nangtung bari ngageter. Tuluy anjeunna ngadawuh ka kuring, “Ulah sieun, Daniel; sabab ti poé kahiji maneh netepkeun hate maneh pikeun ngarti, jeung pikeun ngarendahkeun diri di payuneun Allah maneh, kecap-kecap maneh geus kadéngé, sarta kuring datang ku sabab kecap-kecap maneh.” Daniel 10:7–12.

The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.

Teténjoan ngeunaan robah-rupa dina Mateus pasal tujuh belas téh mangrupa teténjoan eunteung tina Daniel pasal sapuluh, anu kajadian nalika tulang-tulang garing anu paéh dina Yehezkiel dihirupkeun deui. Eta teténjoan, jeung amanat anu pakait jeung éta, nembongkeun dua golongan nu nyembah, hiji dina kemah Exeter, jeung hiji deui dina kemah Watertown, anu mangrupakeun pasamoan para pangolok-olok nurutkeun Yermia, sarta sinagoga Iblis nurutkeun Yohanes. Saperti pangaruh tina teténjoan dina kasaksian Daniel, kitu deui, “waktu murid-murid ngadangu éta, maranéhna sujud nyanghareup ka taneuh, sarta kacida sieunna. Jeung Yesus sumping, noél maranéhna, sarta ngadawuh, Hudang, ulah sieun.” Eta teténjoan téh kadéngé jeung katempo dina dua-duana, sarta ngahasilkeun kasieun dina duanana conto. Hiji “toélan” diperlukeun pikeun nguatkeun dina duanana kasaksian.

The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.

Témbongna robah rupa téh jadi bukti, di antarana, yén Pangandika Allah moal kungsi gagal, sabab dina Mateus pasal genep welas, dina ayat panungtung, Isa parantos ngadawuh yén, “Di dieu aya sawatara nu keur nangtung, anu moal ngaraosan pati, saméméh maranéhna ningali Putra Manusa sumping dina Karajaan-Na.” Robah rupana éta mangrupa gambaran ngeunaan datangna “Putra Manusa” dina Karajaan-Na.

“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

“Moises di luhur gunung transfigurasi janten saksi kana kameunangan Kristus ngalawan dosa jeung pati. Anjeunna ngawakilan jalma-jalma anu baris kaluar tina kuburan dina mangsa hudangna jalma-jalma bener. Elia, anu parantos diangkat ka sawarga tanpa ngalaman pati, ngawakilan jalma-jalma anu bakal hirup di bumi dina mangsa datangna Kristus anu kadua, sarta anu bakal ‘dirobah, dina sakedapan, dina kedipan panon, dina sora tarompet panungtungan;’ nalika ‘anu fana ieu kudu ngagem kalanggengan,’ jeung ‘anu rusak ieu kudu ngagem kateuruksakan.’ 1 Korinta 15:51–53. Yesus dipaparin ku cahaya sawarga, sakumaha Anjeunna bakal nembongan nalika Anjeunna sumping ‘anu kadua kalina tanpa dosa pikeun kasalametan.’ Sabab Anjeunna bakal sumping ‘dina kamulyaan Rama-Na sareng para malaikat suci.’ Ibrani 9:28; Markus 8:38. Jangji Jurusalamet ka para murid ayeuna parantos kacumponan. Di luhur gunung éta, karajaan kamulyaan anu bakal datang dipintonkeun dina wangun leutikna,—Kristus Sang Raja, Moises minangka wakil jalma-jalma suci anu geus dihudangkeun, jeung Elia jalma-jalma anu diangkat.” The Desire of Ages, 421.

The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.

Kabeneran ngeunaan pamaterian meterai ngawengku hiji pangwanoh yén saratus opat puluh opat rébu téh nya éta maranéhanana anu digambarkeun dina Wahyu pasal tujuh, anu henteu paéh, sarta dilambangkeun ku Elia, jeung yén jalma réa anu gedé dina Wahyu pasal tujuh téh nya éta maranéhanana anu dilambangkeun ku Musa, anu paéh. Hiji golongan disebut dina sora kahiji tina Wahyu pasal dalapan welas, jeung golongan séjén disebut dina sora kadua tina Wahyu pasal dalapan welas.

After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.

Sanggeus éta rampa, Yesus maparin parentah salajengna ka murid-murid nalika Anjeunna ngandika, “Ulah nyaritakeun ieu tetenjoan ka sasaha ogé, nepi ka Putra Manusa hudang deui tina antara jalma-jalma paéh.” Tetenjoan ngeunaan robahna rupa, anu mangrupakeun tetenjoan tina kaca pangilon, jeung tetenjoan Yesaya dina pasal genep, jeung tetenjoan Paulus nalika aya di sawarga katilu, sarta tetenjoan Yehezkiel ngeunaan roda di jero roda, geus disegel ku Singa ti kaom Yuda, nepi ka sanggeus kabangkitan Kristus.

The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.

Kabangkitan Kristus ngagambarkeun kabangkitan dua saksi anu aya jeung Kristus dina éta tetempoan pisan, sarta maranéhna kudu dihudangkeun deui dina bulan Juli 2023. Dina mangsa éta, amanat panyegelan bakal dibuka segélna ka dua saksi dina Wahyu sabelas jeung ka dua golongan jalma satia, sarta éta bakal ditempatkeun dina kontéks tetempoan eunteung ngeunaan kamulyaan Kristus dina ahir dunya.

The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.

Pesen panyegelan ogé baris ditempatkeun dina kontéks tilu ayat kahiji tina Wahyu pasal hiji, tempat ranté komunikasi—anu ngawakilan ngahijina kajiwan sareng kamanusaan—dipedar dina prosés léngkah-demi-léngkah ngeunaan kumaha pesen panyegelan ditepikeun ka jalma-jalma anu jadi calon pikeun kaasup kana golongan saratus opat puluh opat rébu.

The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the Divine Father, to the Divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.

Prosés léngkah demi léngkah téh asalna ti Rama, ka Putra, ka malaikat Jibril, ka Yohanes, ka jamaah-jamaah. Ti Rama Ilahi, ka Putra anu Ilahi jeung insani, ka mahluk anu can ragrag (Jibril), ka mahluk anu geus ragrag (Yohanes), ka jamaah-jamaah anu aya di Asia (dunya.) Lima léngkah éta sacara husus dicirian dina sebutan anu pangheulana pisan ngeunaan Wahyu Yesus Kristus, jeung mungkir kana salah sahiji léngkah téh sarua jeung mungkir kana éta sakabéhna.

In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”

Sasuai jeung éta panyingkepan, murid-murid tuluy nanya ka Yesus, “Ku naon atuh ahli-ahli Taurat nyebutkeun yén Elias kudu datang heula?” Jeung Yesus ngawaler sarta ngadawuh ka maranéhna, “Memang, Elias bakal datang heula, sarta mulangkeun sagala perkara. Tapi Kami nyebutkeun ka aranjeun, yén Elias geus datang, sarta maranéhna henteu wanoh ka anjeunna, malah geus ngalakukeun ka anjeunna sagala anu dipikahayang ku maranéhna. Kitu deui Putra Manusa ogé bakal nandangan sangsara ku maranéhna.” Tuluy murid-murid ngartos yén Anjeunna nyarios ka maranéhna ngeunaan Yohanes Pembaptis.

The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.

Peran nubuat Yohanes Pembaptis jeung Yohanes Nu Nampa Wahyu mangrupa salah sahiji unsur tina amanat pemeteraian, sarta jalma-jalma dina kemah Watertown anu milih teu ngindung ka amanat Samuel Snow, ngawakilan jalma-jalma anu henteu daék ngaku yén Gusti milih jalma-jalma anu ku Anjeunna dipilih. Sora anu dipilih dina taun 1989, anu mimiti medalkeun amanatna dua ratus dua puluh taun sanggeus 1776, dina taun 1996, anu jadi pangawal anu ngaidéntifikasi yén cilaka katilu geus datang dina 11 Séptémber 2001, anu nepikeun amanat dosa dina 18 Juli 2020, mangrupa bagian tina amanat pemeteraian, sarta peranna diwakilan ku Yohanes Pembaptis.

We shall continue this study in the next article.

Urang baris nuluykeun ieu panalungtikan dina artikel salajengna.

“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

“Kuring ningali sakelompok jalma anu nangtung kalawan dijaga pageuh sarta teges, henteu méré pangrojong ka maranéhna anu rék ngaguncang iman anu geus ditetepkeun dina jemaat. Allah ningali ka maranéhna kalawan kersa. Kaula dipintonkeun tilu léngkah—amanat malaikat kahiji, kadua, jeung katilu. Ceuk malaikat anu ngiringan kaula, ‘Cilaka ka manéhna anu bakal ngageserkeun hiji bongkah atawa ngagerakkeun hiji pasak tina amanat-amanat ieu. Paham anu leres ngeunaan amanat-amanat ieu kacida pentingna. Nasib jiwa-jiwa gumantung kana kumaha amanat-amanat ieu ditarima.’ Kaula tuluy dibawa deui ngalangkungan amanat-amanat ieu, sarta ningali sabaraha mahal umat Allah geus meuli pangalaman maranéhna. Éta kaala ku jalan loba kasangsaraan jeung papalagan anu beurat. Allah geus nungtun maranéhna saléngkah demi saléngkah, nepi ka Anjeunna nempatkeun maranéhna dina hiji landesan anu pageuh, teu bisa digoyangkeun. Kaula ningali sawatara jalma ngadeukeutan landesan éta sarta nalungtik dasarna. Sababaraha kalayan suka bungah langsung ngaléngkah naék kana éta. Nu séjén mimiti néangan kasalahan dina dasarna. Maranéhna hayang aya paémbahan anu dipigawé, sarta ku kituna landesan téh bakal leuwih sampurna, jeung umat bakal leuwih bagja. Sababaraha turun tina landesan pikeun nalungtik éta sarta nyatakeun yén éta dipasangna salah. Tapi kaula ningali yén ampir kabéh tetep nangtung pageuh dina landesan éta sarta ngadesek jalma-jalma anu geus turun ti dinya supaya eureun ngeluh; sabab Allah téh Mungguhing Jurubangun, sarta maranéhna keur ngalawan ka Anjeunna. Maranéhna ngébréhkeun deui karya Allah anu ajaib, anu geus nungtun maranéhna ka landesan anu pageuh téa, sarta dina kasatunggalan maranéhna ngangkat panon ka sawarga jeung ku sora tarik ngamulyakeun Allah. Ieu mangaruhan sawatara jalma anu tadina ngeluh sarta ninggalkeun landesan, sarta maranéhna kalawan pameunteu handap asor naék deui kana éta.”

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

“Kuring dipintonkeun deui kana pangwawaran ngeunaan kadatangan Kristus anu kahiji. Yohanes diutus dina roh jeung kakawasaan Elia pikeun nyiapkeun jalan pikeun Yesus. Jalma-jalma anu nolak kasaksian Yohanes teu meunang mangpaat tina pangajaran-pangajaran Yesus. Panolakan maranéhna kana amanat anu ngaramalkeun kadatangan-Na nempatkeun maranéhna dina kaayaan anu matak teu gampil narima bukti anu pangkuatna yén Anjeunna teh Mesias. Iblis ngadorong jalma-jalma anu nolak amanat Yohanes sangkan terus ngaleuwihan deui, nepi ka nolak sarta nyalibkeun Kristus. Ku hal éta maranéhna nempatkeun dirina dina kaayaan anu matak teu bisa narima berkah dina poé Pentekosta, anu saenyana bakal ngajarkeun ka maranéhna jalan asup ka Bait Suci sawarga. Beulahna lalangse Bait Allah némbongkeun yén kurban-kurban jeung aturan-aturan upacara urang Yahudi moal deui ditarima. Kurban Agung geus dipersembahkeun sarta geus ditarima, jeung Roh Suci anu turun dina poé Pentekosta ngarahkeun pikiran para murid tina bait suci dunya ka Bait Suci sawarga, tempat Yesus geus asup ku getih-Na sorangan, pikeun ngucurkeun ka para murid-Na mangpaat panebusan-Na. Tapi urang Yahudi ditinggalkeun dina poék gulita sakabéhna. Maranéhna kaleungitan sakabéh caang anu sabenerna bisa dipiboga ku maranéhna ngeunaan rarancang kasalametan, sarta maranéhna tetep ngandelkeun kurban-kurban jeung persembahan-persembahan maranéhna anu taya gunana. Bait Suci sawarga geus ngagantikeun bait suci dunya, tapi maranéhna teu nyaho kana parobahan éta. Ku sabab kitu maranéhna teu bisa meunang mangpaat tina pangantaraan Kristus di tempat suci.

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. 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. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.

“Loba jalma ningali kalayan ngeri kana lampah urang Yahudi dina nolak jeung nyalibkeun Kristus; sarta nalika maranéhna maca sajarah panganiayaan-Na anu ngerakeun, maranéhna nyangka yén maranéhna nyaah ka Anjeunna, sarta moal mungkir ka Anjeunna saperti anu dipigawé ku Petrus, atawa nyalibkeun Anjeunna saperti anu dipigawé ku urang Yahudi. Tapi Allah, anu maca hate sakabéh jalma, parantos ngauji éta kanyaah ka Yesus anu ku maranéhna dikedalkeun minangka rasa anu dipiboga. Sakumna sawarga niténan kalayan minat anu pangjerona kana kumaha ditarimana amanat malaikat kahiji. Tapi loba anu ngaku nyaah ka Yesus, sarta anu ngucurkeun cimata nalika maca carita salib, malah ngahinakeun warta hadé ngeunaan datangna Anjeunna. Gantina narima éta amanat kalayan kabungah, maranéhna nyatakeun yén éta téh kasasar. Maranéhna ngabenci jalma-jalma anu mikacinta penampakan-Na sarta ngusir maranéhna kaluar ti garéja-garéja. Jalma-jalma anu nolak amanat kahiji teu bisa meunang mangpaat tina amanat kadua; kitu deui maranéhna teu meunang mangpaat tina patinggoreh tengah wengi, anu dimaksudkeun pikeun nyiapkeun maranéhna supaya ku iman bisa asup babarengan jeung Yesus kana tempat anu Maha Suci di jero Bait Suci sawarga. Jeung ku nolak dua amanat anu saméméhna, maranéhna parantos ngapoékkeun pangartina nepi ka maranéhna teu bisa ningali cahaya dina amanat malaikat katilu, anu nembongkeun jalan kana tempat anu Maha Suci. Kuring ningali yén sakumaha urang Yahudi nyalibkeun Yesus, kitu deui garéja-garéja nominal parantos nyalibkeun ieu amanat-amanat, ku sabab éta maranéhna teu boga pangaweruh ngeunaan jalan kana tempat anu Maha Suci, sarta maranéhna teu bisa meunang mangpaat tina pangantaraan Yesus di dinya. Saperti urang Yahudi anu ngahaturkeun kurban-kurban maranéhna anu taya gunana, maranéhna ogé ngahaturkeun doa-doa maranéhna anu taya gunana ka rohangan anu geus ditinggalkeun ku Yesus; sarta Iblis, anu bungah ku tipu daya éta, nyokot sipat kaagamaan, sarta ngarahkeun pikiran jalma-jalma anu ngaku Kristen ieu ka dirina sorangan, bari digawé ku kakawasaanana, ku tanda-tandana, jeung ku kaajaiban-kaajaiban bohong, pikeun ngabeungkeut maranéhna dina perangkapna. Sabagian ku anjeunna ditipu ku hiji cara, sedengkeun sabagian deui ku cara séjén. Anjeunna parantos nyiapkeun rupa-rupa kasasar pikeun mangaruhan rupa-rupa pikiran. Sabagian ningali kalayan ngeri kana hiji tipu daya, padahal maranéhna kalayan gampang narima tipu daya anu séjén. Iblis nipu sabagian ku Spiritualisme. Anjeunna ogé datang minangka malaikat cahaya sarta nyebarkeun pangaruhna ka sakuliah nagri ku jalan pembaruan-pembaruan palsu. Garéja-garéja jadi kalintang bungahna sarta nganggap yén Allah keur damel sacara ajaib pikeun maranéhna, padahal éta téh pagawéan roh anu séjén. Kagiatan émosional éta bakal sirna sarta ninggalkeun dunya jeung garéja dina kaayaan anu leuwih goréng tibatan saméméhna.”

“I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.

“Kuring ningali yén Allah boga anak-anak anu jujur di antara urang Advent anu ngan ukur ngaranna wungkul, sarta di antara gareja-gareja anu geus ragrag; jeung saméméh pageblug-pageblug dituangkeun, para palayan jeung umat bakal dipanggil kaluar tina gareja-gareja ieu sarta kalawan bungah bakal narima bebeneran. Sétan terang hal ieu; sarta saméméh sora tarik malaikat katilu dipasihkeun, manéhna ngagedékeun hiji kaayaan kagumbiraan dina badan-badan agama ieu, supaya jalma-jalma anu geus nampik bebeneran bisa nyangka yén Allah nyarengan maranéhna. Manéhna miharep bisa nipu jalma-jalma anu jujur sarta nungtun maranéhna supaya nyangka yén Allah masih kénéh digawekeun pikeun gareja-gareja. Tapi caang bakal mancorong, sarta sakumna anu jujur bakal ninggalkeun gareja-gareja anu geus ragrag, sarta nangtung babarengan jeung umat sesa.” Early Writings, 258–261.