Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.

Daniel pasal sabelas ayat genep welas jeung ayat dua puluh dua duanana saluyu jeung hukum Minggu anu baris geura sumping. Kacumponan ayat sapuluh dina taun 1989 nyababkeun Perang Ukraina dina taun 2014, sakumaha dilambangkeun ku kacumponan perang Raphia dina ayat sabelas dina taun 217 SM. Ayat sabelas nepi ka ayat genep welas ogé mangrupa ayat sabelas nepi ka ayat dua puluh dua; ku kituna, sajarah nu disumputkeun dina ayat opat puluh, sakumaha dilambangkeun dina ayat sabelas nepi ka genep welas, ogé dilambangkeun minangka sajarah ayat sabelas nepi ka dua puluh dua. Sajarah nu disumputkeun dina ayat opat puluh dilambangkeun ku ayat sabelas nepi ka dua puluh dua.

Chapters Eleven through Twenty-two

Bab-bab Sawelas nepi ka Dua Puluh Dua

That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.

Sajarah anu disumputkeun éta ogé dipidangkeun dina pasal sabelas nepi ka dua puluh dua dina Kajadian, Mateus, Wahyu, jeung The Desire of Ages. Opat saksi tina pasal “sabelas nepi ka dua puluh dua” éta saluyu jeung sajarah anu disumputkeun, sabab sajarah anu disumputkeun téh nyaéta ayat sabelas nepi ka dua puluh dua dina Daniel sabelas. Puseur tina opat saksi éta salawasna ngaidentipikasi tanda tina perjangjian, dimimitian ku perjangjian maot anu dilambangkeun ku Nimrod dina pasal sabelas dina Kajadian sarta ditungtungan ku sundal Roma dina pasal tujuh belas dina Wahyu.

Seventeen

Tujuh belas

With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.

Iwal ti Mateus, opat saksi éta nétélakeun yén pasal tujuh welas téh mangrupa titik tengah tina mangsa anu ku maranéhna digambarkeun. Bilangan tujuh welas ogé kapanggih tilu kali dina tilu nubuatan dua ratus lima puluh taun anu dimimitian dina 457 SM, 64, jeung 1776. Dua tina éta garis, (nu kahiji jeung nu pamungkas) nandakeun hiji titik tengah nalika garis kahiji ti 457 SM réngsé dina 207 SM jeung garis pamungkas ti 1776 réngsé dina 2026. 207 SM aya di antara perang Raphia jeung Panium, jeung 2026 téh mangrupa mangsa patengahan jabatan présidén pamungkas Amérika Sarikat.

Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.

Dina tilu garis dua ratus lima puluh taun, Ptolemy maréntah salila tujuh belas taun. Aya tujuh belas taun antara 313 jeung 330 dina garis Nero, sarta aya tujuh belas taun antara perang Raphia dina 217 SM jeung perang Panium dina 200 SM. Tilu tina opat saksi dina pasal sabelas nepi ka dua puluh dua nandaan titik tengahna anu pas dina pasal tujuh belas. Ku sabab éta, sajarah nu disumputkeun dina ayat opat puluh diwakilan dina ayat-ayat sabelas nepi ka dua puluh dua dina pasal anu sarua, sarta opat saksi dina pasal-pasal sabelas nepi ka dua puluh dua sajajar jeung ayat-ayat anu sarua éta. Panggenepan unggal tina tilu nubuat 250 taun sajajar jeung sajarah anu sarua éta kénéh. Titik tengah ditekenkeun minangka tanda jalan, sarta hususna diidéntifikasi minangka lambang tina perjangjian jeung meterai umat Allah.

Daniel Twelve

Daniél Dua Belas

Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.

Ayat ka-7, ka-11, jeung ka-12 tina Daniel pasal dua belas netelakeun mangsa panungtungan tina panyegelan saratus opat puluh opat rébu. Ayat ka-7 netelakeun 31 Désémber 2023, sedengkeun ayat ka-12 netelakeun 18 Juli 2020. Panyebaran anu kasebut dina ayat ka-7, anu réngsé dina 31 Désémber 2023, sarta anu geus dimimitian dina 18 Juli 2020, dilambangkeun dina alfa jeung oméga tina tilu ayat ngeunaan waktu nubuat anu aya dina Daniel dua belas. Ayat tengah tina 1.290 taun netelakeun sajarah ti 1989 nepi ka undang-undang Minggu anu baris geura sumping minangka 30, tuluy 1.260 nepi ka panutupan mangsa kasempetan manusa. Tilu puluh taun ngalambangkeun umur kapanditaan saratus opat puluh opat rébu, jeung 1.260 taun ngalambangkeun opat puluh dua bulan simbolis tina Wahyu tilu welas.

The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.

Ramalan ganda ngeunaan 30 anu dituturkeun ku sarébu dua ratus genep puluh taun téh mangrupa lambang tina ramalan perjangjian ganda Abraham jeung Paulus ngeunaan 400 jeung 430 taun. Titik tengah tina tilu ayat ngeunaan waktu dina Daniel dua welas ngalambangkeun pemberontakan hurup katilu welas, bari sakaligus nekenkeun perjangjian jeung panyegelan saratus opat puluh opat rébu. Tilu ayat éta ogé saluyu jeung sajarah anu disumputkeun, sarta nambahan hiji deui saksi kana penekanan yén titik tengah téh mangrupa lambang tina perjangjian.

Spring and Fall

Cinyusu jeung Gugur

With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ's work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.

Kalawan sakabéh ieu runtuyan, urang kudu ngalebetkeun tilu saksi tina pésta-pésta cinyusu jeung gugur anu aya dina Imamat dua puluh tilu, anu disejajarkeun sarta dihijikeun jeung usum Pentakosta dina sajarah salib. Di dinya pasalna nyaéta dua puluh tilu, anu mangrupa lambang karya panebusan Kristus. Eta pasal diwangun ku opat puluh opat ayat, anu sacara simbolis ngawakilan 22 Oktober 1844. Tanggal 22 Oktober ngawakilan 22 poé dina bulan Oktober, dimimitian ku poé kahiji sarta ditungtungan ku poé ka dua puluh dua, ku kituna mawa kredensial alfabét Ibrani. Oktober salaku bulan ka sapuluh, lamun dikalikeun ku poé ka dua puluh dua, hasilna sarua jeung 220.

In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.

Dina kalénder Ibrani, poé kasapuluh dina bulan katujuh nya éta Poé Panebusan, jeung sapuluh kali tujuh nyaéta tujuh puluh, lambang waktu mangsa cobaan. Dua rébu tilu ratus taun réngsé dina taun 1844 nalika malaikat katilu sumping, sakumaha dilambangkeun ku dékrét katilu anu ngamimitian mangsa éta. Aya tujuh puluh minggu anu geus ditangtukeun minangka waktu mangsa cobaan anu harita dipasrahkeun ka Israél literal baheula dina awal 2.300 poé, sarta dina ahir poé-poé éta mangsa cobaan pikeun Israél rohani modéren dilambangkeun ku poé kasapuluh dina bulan katujuh, anu sarua jeung tujuh puluh. Tanggal 22 Oktober 1844 ngalambangkeun undang-undang Minggu anu bakal geura datang, jeung di dinya tujuh puluh taun simbolis tina waktu mangsa cobaan pikeun Adventisme Poé Katujuh réngsé, sakumaha kajadian ka urang Yahudi nalika Stefanus dirajam batu.

1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.

1844 ngagambarkeun hiji mangsa nalika dua malaikat sumping, nu kadua dina kuciwa kahiji jeung nu katilu dina kuciwa gedé. “44” ngagambarkeun hiji amanat nu dua-lipet, sakumaha diwakilan ku ayat opat puluh opat tina Daniel sabelas ngeunaan beja ti wetan jeung ti kalér. Imamat dua puluh tilu diwangun ku opat puluh opat ayat nu ngabagi pesta-pesta suci kana usum semi jeung usum gugur. Opat puluh opat ayat éta ngagambarkeun hiji amanat nu dua-lipet. Dua usum éta diwakilan ku dua puluh dua ayat masing-masing, ku kituna boh pesta usum semi boh pesta usum gugur ngagambarkeun dua puluh dua aksara dina kalénder Ibrani. Nalika dua saksi anu mangrupa dua puluh dua ayat éta dihijikeun babarengan katut usum Pentakosta, éta ngahasilkeun hiji kerangka nu tilu léngkah.

The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.

Léngkah kahiji nyaéta hiji waymark anu diwangun ku tilu bagian anu dituturkeun ku lima poé, sakumaha halna dina anu panungtung tina tilu waymark éta. Waymark anu di tengah nyaéta tilu puluh poé pangajaran padeukeut raray ku Kristus ka maranéhna anu keur diurap jadi imam pikeun palayanan di garéja anu jaya. Imamat dua puluh tilu sajajar jeung sajarah nu disumputkeun dina ayat opat puluh.

Midpoints

Titik tengah

The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:

Titik tengah tina garis Kajadian bab sabelas nepi ka bab dua puluh dua nyaéta bab tujuh belas, tempat léngkah kadua tina perjangjian tilu-léngkah Ibrahim jeung tanda sunatan diadegkeun. Titik puseur anu sajatina tina sakabéh ayat anu aya dina bab sabelas nepi ka dua puluh dua nyaéta Kajadian 17:22:

But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.

Nanging perjangjian Kami bakal Kami teguhkeun jeung Ishak, anu ku Sara bakal dilahirkeun ka anjeun dina waktu anu geus ditangtukeun ieu dina taun hareup. Sanggeus réngsé nyarita jeung anjeunna, Allah angkat ti payuneun Ibrahim. Kajadian 17:22.

God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.

Allah mimiti nyarita ka Ibrahim dina ayat kahiji jeung Anjeunna mungkas paguneman-Na dina ayat ka dua puluh dua, ku kituna sakabéh dialog ngeunaan perjangjian sunat ditempatkeun dina kontéks nubuat tina dua puluh dua aksara alfabét Ibrani, sedengkeun téma tina dua puluh dua ayat éta nya éta upacara sunat, anu kudu dilaksanakeun dina poé ka dalapan. Puseur atawa titik tengah tina petikan Kitab Kajadian téh nyaéta hubungan perjangjian Allah jeung saratus opat puluh opat rébu, sakumaha dilambangkeun ku perjangjian sunat Ibrahim. Titik tengah tina runtuyan pasal Kitab Kajadian ti pasal sabelas nepi ka dua puluh dua nyaéta pasal tujuh belas, sarta titik tengah mutlak tina éta pasal nyaéta ayat ka dua puluh dua, tempat Allah ngeureunkeun paguneman-Na ngeunaan perjangjian jeung Ibrahim, sahingga nempatkeun titik tengah éta dina kontéks alfabét Ibrani anu diwangun ku dua puluh dua aksara. Titik tengah tina dua puluh dua ayat éta, tangtu waé, nyaéta ayat ka sabelas.

And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

Aranjeun kudu nyunatan daging kulup maraneh; jeung éta bakal jadi tanda tina perjangjian antara Kami jeung maraneh. Kajadian 17:11.

The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.

Titik tengah tina opat petikan dina pasal sabelas nepi ka dua puluh dua dina Alkitab ngawengku tilu ayat pikeun nyampurnakeun gagasan tina titik tengah éta.

This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

Ieu nyaéta perjangjian Kami, anu kudu ku maranéh dijaga, antara Kami jeung maranéh sarta turunan maranéh sanggeus maranéh: unggal anak lalaki di antara maranéh kudu disunat. Jeung maranéh kudu nyunatan daging kulup maranéh; sarta éta bakal jadi tanda perjangjian antara Kami jeung maranéh. Jeung anu yuswana dalapan poé kudu disunat di antara maranéh, unggal anak lalaki sapanjang turun-tumurun maranéh, boh anu lahir di imah, boh anu dibeuli ku duit ti jalma asing anu lain turunan maranéh. Kajadian 17:10–12.

A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”

Tanda teh nyaeta hiji isarat, anu ngawakilan hiji panji. Ieu petikan nyaritakeun ngeunaan panji, nyaéta saratus opat puluh opat rébu. Anak lalaki teh kudu disunat dina yuswa dalapan poé, sakumaha perjangjian Nuh teh aya jeung dalapan jiwa dina bahtera, ku kituna ngagunakeun angka dalapan pikeun ngahijikeun perjangjian Nuh jeung perjangjian Ibrahim. Maranéhna kudu jadi urang Filadélfia, sabab maranéhna kudu disunat, anu ku Paulus dihartikeun minangka lambang panyaliban daging. Lamun daging geus disalib, Katuhanan Kristus aya di jero, jeung éta gabungan teh nyaeta panji; sabab sakumaha Sister White nyatakeun, “When Christ character is perfectly reproduced in His children, He will return for them.”

“Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.

“Sipat manusa geus ruksak ku dosa, sarta leres dihukum ku Allah anu suci. Tapi geus disadiakeun jalan pikeun nu dosa anu tobat, sangkan ku iman kana panebusan Putra tunggal Allah, manéhna bisa nampi panghampura dosa, manggihan pembenaran, nampi pangangkatan jadi anak dina kulawarga sawarga, sarta jadi ahli waris Karajaan Allah. Parobahan tabiat dikerjakeun ku karya Roh Suci, anu ngalampahkeun padamelan-Na ka manusa, nanjeurkeun dina dirina, nurutkeun kahayangna jeung kasatujuanana supaya éta dilakukeun, hiji sipat anyar. Gambar Allah dipulihkeun ka jiwa, sarta unggal poé manéhna dikuatkeun jeung diperbaharui ku kurnia, sarta dijadikeun sanggup beuki lila beuki sampurna ngagambarkeun tabiat Kristus dina kabeneran jeung kasucian anu sajati.”

“The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.

“Minyak anu kacida diperlukeun ku maranéhna anu digambarkeun minangka parawan-parawan bodo, lain hiji hal anu kudu dioleskeun ka bagian luar. Maranéhna kudu mawa bebeneran kana tempat suci jiwa, supaya éta ngabersihan, nyaringkeun, jeung nyucikeun. Anu diperlukeun ku maranéhna lain tiori; anu diperlukeun nyaéta pangajaran-pangajaran suci tina Alkitab, anu lain ajaran-ajaran anu teu tangtu jeung papisah-pisah, tapi bebeneran anu hirup, anu nyangkaruk kana kapentingan-kapentingan langgeng anu museur ka Kristus. Dina Anjeunna aya sakabéh sistem bebeneran ilahi anu sampurna. Kasalametan jiwa, ngaliwatan iman ka Kristus, nyaéta dasar jeung tihang bebeneran. Jalma-jalma anu ngalaksanakeun iman anu sajati ka Kristus nembongkeun éta ku kasucian tabiat, ku taat kana hukum Allah. Maranéhna ngarasakeun yén bebeneran sakumaha ayana dina Yesus ngahontal sawarga, sarta ngawengku kalanggengan. Maranéhna ngartos yén tabiat urang Kristen kudu ngagambarkeun tabiat Kristus, sarta pinuh ku kurnia jeung bebeneran. Ka maranéhna dipaparinkeun minyak kurnia, anu ngajaga cahaya anu moal kungsi pareum. Roh Suci dina hate jalma anu percaya ngajadikeun manéhna sampurna dina Kristus. Henteu mangrupa bukti anu pasti yén saurang lalaki atawa awéwé téh urang Kristen lantaran manéhna némbongkeun émosi anu jero nalika aya dina kaayaan anu matak ngagerakkeun. Jalma anu siga Kristus miboga unsur anu jero, pageuh, jeung tabah dina jiwana, tapi tetep miboga kasadaran kana kalemahan dirina sorangan, sarta henteu kajiret jeung disasabkeun ku Iblis, nepi ka dijieun percaya ka dirina sorangan. Manéhna miboga pangaweruh kana firman Allah, sarta terang yén manéhna aman ngan lamun nempatkeun leungeunna kana panangan Yesus Kristus, sarta nyekel pageuh ka Anjeunna.”

“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

“Watek kaungkab ku kaayaan krisis. Nalika sora anu sungguh-sungguh ngawawarkeun dina tengah peuting, ‘Tenjo, panganten lalaki datang; geura maruru kaluar pikeun mapag anjeunna,’ para parawan anu keur saré hudang tina saréna, sarta katembong saha anu geus nyieun pangsiapkeun pikeun éta kajadian. Duanana golongan kageunjleungkeun, tapi nu saurang geus siap nyanghareupan kaayaan darurat éta, sedengkeun nu saurang deui kapanggih teu boga pangsiapkeun. Watek kaungkab ku kaayaan. Kaayaan darurat ngaluarkeun logam sajatina tina watek. Sababaraha musibah anu ngadadak jeung teu kaduga, kapeurih ku kaleungitan, atawa krisis, sababaraha panyakit atawa kasangsaraan anu teu disangka-sangka, hiji hal anu mawa jiwa nyanghareup langsung ka pati, bakal ngaluarkeun sajatina batin tina watek. Bakal kanyata yén aya atawa henteu iman anu sajati kana jangji-jangji firman Allah. Bakal kanyata yén jiwa ditopang ku rahmat atawa henteu, naha aya minyak dina wadah babarengan jeung lampuna.”

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’

“Waktu pangujian datang ka sakumna jalma. Kumaha urang ngalampahkeun diri dina mangsa diuji jeung dibuktikeun ku Allah? Naha lampu-lampu urang pareum? atawa naha urang tetep ngajaga supaya éta terus hurung? Naha urang geus siap pikeun unggal kaayaan darurat ku lantaran patalina urang jeung Mantenna anu pinuh ku rahmat jeung bebeneran? Lima parawan anu wijaksana teu bisa maparin tabiat maranéhna ka lima parawan anu bodo. Tabiat kudu dibentuk ku urang sorangan salaku pribadi-pribadi. Éta teu bisa dipindahkeun ka batur, sanajan nu mibandana daék ngalakukeun pangorbanan éta. Aya loba hal anu bisa urang laksanakeun pikeun silih tulungan salila rahmat masih kénéh nyangsang. Urang bisa ngawakilan tabiat Kristus. Urang bisa mere panggeuing anu satia ka nu sesat. Urang bisa ngoreksi, ngabela, kalawan sagala kasabaran anu panjang jeung pangajaran, ku mawa ajaran Kitab Suci ka jero hate. Urang bisa mere rasa simpati anu tulus tina hate. Urang bisa ngadoa babarengan jeung silih doakeun. Ku hirup kalayan taliti, ku ngajaga paguneman anu suci, urang bisa mere conto ngeunaan kumaha saenyana urang Kristen téh kudu jadi; tapi moal aya saurang ogé anu bisa mikeun ka batur wangun tabiatna sorangan. Hayu urang merenahkeun kalayan saksama kanyataan yén urang kudu disalametkeun, lain minangka rombongan-rombongan, tapi minangka pribadi-pribadi. Urang bakal dihakiman nurutkeun kana tabiat anu geus urang bentuk. Bahaya pisan lamun ngalalaworakeun nyiapkeun jiwa pikeun kalanggengan, sarta nunda-nunda damai urang jeung Allah nepi ka keur dina ranjang pati. Ku transaksi-transaksi hirup sapopoé, ku sumanget anu urang témbongkeun, urang nangtukeun takdir langgeng urang. Saha anu satia dina perkara anu pangleutikna, satia ogé dina perkara anu gedé. Lamun urang geus ngajadikeun Kristus pola urang, lamun urang geus leumpang jeung digawé sakumaha Anjeunna geus mere conto ka urang dina hirup-Na sorangan, urang bakal sanggup nyanghareupan kejutan-kejutan anu khidmat anu bakal datang dina pangalaman urang, sarta ngucap tina hate, ‘Henteu kahayang abdi, tapi kahayang Gusti anu kajadian.’”

“It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.

“Nya dina mangsa cobaan, nya éta mangsa anu keur urang hirup ayeuna, urang kudu kalayan tenang ngarenungkeun sarat-sarat kasalametan, sarta hirup nurutkeun kaayaan-kaayaan anu geus ditetepkeun dina firman Allah. Urang kudu ngadidik jeung ngalatih diri urang sorangan, unggal jam jeung unggal poé, ku disiplin anu taliti, sangkan ngalaksanakeun unggal kawajiban. Urang kudu wanoh ka Allah jeung ka Yesus Kristus anu geus diutus ku Anjeunna. Dina unggal panggeuing, urang boga hak istiméwa pikeun ngandel ka Anjeunna anu geus ngandika, ‘Hayu manehna nyekel kana kakuatan Kami, sangkan manehna nyieun karapihan jeung Kami; sarta manehna bakal nyieun karapihan jeung Kami.’ Gusti ngandika yén Anjeunna leuwih daék maparin Roh Suci ka urang tibatan kolot daék méré roti ka anak-anakna. Ku sabab éta, hayu urang miboga minyak rahmat dina bejana urang babarengan jeung lampu-lampu urang, supaya urang ulah kaasup di antara jalma-jalma anu digambarkeun minangka parawan-parawan bodo, anu henteu siap pikeun indit mapag panganten lalaki.” Review and Herald, 17 Séptémber 1895.

The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.

Panji tina saratus opat puluh opat rébu, anu dilambangkeun ku nyunatan Ibrahim jeung ku dalapan jiwa dina bahtera, nyaéta para parawan wijaksana dina éta misil anu sampurna ngagambarkeun tabiat Kristus dina krisis anu baris geura datang. Memang pantes lamun Sister White nutup éta petikan ku ngadugikeun Yesaya, sabab éta téh hiji petikan anu langsung ngarujuk kana mangsa panyegelan saratus opat puluh opat rébu.

In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.

Dina poe eta, maraneh kudu ngahariring ka dirina, “Hiji kebon anggur anu ngahasilkeun anggur beureum. Kami, PANGERAN, anu ngajaga eta; unggal waktu Kami nyiramna; supaya ulah aya anu ngarusak eta, Kami ngajaga eta peuting jeung beurang. Teu aya amarah dina Kami; saha anu rek ngadadakkeun rungkun cucuk jeung cucuk kana Kami dina peperangan? Kami bakal nembus maranehna, Kami bakal ngaduruk maranehna babarengan. Atawa sing manéhna nyekel kana kakawasaan Kami, supaya manéhna nyieun karapihan jeung Kami; jeung manéhna bakal nyieun karapihan jeung Kami. Anjeunna bakal ngabalukarkeun jalma-jalma turunan Yakub ngarandeg akar; Israil bakal mekar jeung nguncup, sarta ngeusi sakuliah beungeut dunya ku buah. Naha Mantenna geus neunggeul manéhna, sakumaha Anjeunna neunggeul jalma-jalma anu neunggeul manéhna? atawa naha manéhna dipaehan nurutkeun pangmeuncitan jalma-jalma anu dipaehan ku manéhna? Kalawan ukuran, waktu eta mimiti tumuwuh, Maneh bakal ngurus perkara jeung eta; Anjeunna nahan angin-Na anu kasar dina poe angin wetan. Ku hal ieu, ku kituna, kajahatan Yakub bakal diberesihan; jeung ieu sakabeh buahna, nya eta ngaleungitkeun dosana; waktu manéhna ngajadikeun sakabeh batu mezbah jadi kawas batu kapur anu diremuk nepi ka ancur, leuweung berhala jeung arca-arca moal nangtung deui. Sanajan kitu kota anu dibenteng bakal jadi sepi, tempat padumukan ditinggalkeun, jeung diantep kawas padang gurun; di dinya anak sapi bakal ngangon, jeung di dinya manéhna bakal ngagolér, sarta ngahakan dahan-dahanna. Waktu dahan-dahanna geus garing, eta bakal dipotong; awewe-awewe datang, tuluy ngaduruk eta ku seuneu; sabab eta teh bangsa anu taya pangarti; ku sabab eta Anjeunna anu ngajadikeun maranehna moal némbongkeun welas asih ka maranehna, jeung Anjeunna anu ngawangun maranehna moal mintonkeun kurnia ka maranehna. Yesaya 27:2–11.”

The “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.

“Poé angin ti wétan,” nalika kajahatan Yakub keur diberesihan, jeung golongan séjén tina “jalma-jalma anu teu boga pangarti” keur dikumpulkeun jeung diduruk, nyaéta mangsa panyegelan saratus opat puluh opat rébu. Dina mangsa éta, sing saha anu hayang nyieun karapihan jeung Kristus bisa ngalakukeunana, tapi gerakan-gerakan pamungkas téh lumangsungna gancang.

The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.

Para imam kudu geus yuswa tilu puluh taun nalika maranéhna mimiti ngalayanan, sarta saratus opat puluh opat rébu téh mangrupakeun karajaan imam-na Petrus anu ngabarui perjangjian jeung Allah dina poé-poé panungtungan.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.

Aranjeun oge, ibarat batu-batu anu hirup, keur diwangun jadi hiji bumi rohani, hiji kapamangkupan anu suci, pikeun ngahaturkeun kurban-kurban rohani, anu katarima ku Allah ku jalan Yesus Kristus. 1 Petrus 1:5.

The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.

Para imam dipiapkeun pikeun ngaladénan salila palayanan pangurapan dalapan poé; ku kituna, angka dalapan mangrupa lambang kapamimpinan imam anu diurapi anu aya di jero peti perjangjian.

Aaron’s Rod

Tongkat Harun

The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.

Kaimaman anu diurapi ti saratus opat puluh opat rébu dilambangkeun di jero tabut perjangjian minangka tongkat Harun anu mekar. Nalika tongkat Harun mekar, éta méré pembedaan antara Harun jeung tongkat-tongkat séjén ti kaom-kaom Israil anu henteu mekar. Dina Kitab Suci, hujanlah anu ngahasilkeun mekarnya tutuwuhan.

All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.

Sakabéh nabi nyarioskeun ngeunaan poé-poé panungtungan, ku kituna iteuk kaimaman Harun ngalambangkeun pangurapan kana saratus opat puluh opat rébu dina hiji kaayaan anu sajajar jeung Élia di Karmel sarta jeung kaum Millerites dina taun 1844. Ieu nuduhkeun kana titik waktu nalika aya bédana anu écés antara pesen-pesen anu leres jeung anu palsu ngeunaan hujan ahir. Bédana éta ditegeskeun ku Yoél nalika anjeunna nandaan yén “anggur anyar” diputuskeun ti hiji golongan. Golongan anu “anggur anyar”-na diputuskeun tina sungut maranéhna nyaéta jalma-jalma mabokna Éfraim numutkeun Yesaya. Maranéhna ogé nyaéta jalma-jalma anu nuduh murid-murid mabok dina poé Pentakosta, sarta maranéhna téh para pambrontak taun 1888, anu nuturkeun karuhunna, nyaéta para pambrontak taun 1863. Sakabéh éta garis-garis nubuat sajajar jeung garis anu ku Sister White diidentifikasi lumangsung nalika dunya nyadar yén Adventisme geus terang ngeunaan bola-bola seuneu di Nashville kira-kira salila saratus dua puluh lima taun sarta teu nyarios nanaon.

8, Eighty and 81

8, Dalapan puluh jeung 81

The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.

Angka tilu puluh jeung angka dalapan mangrupa lambang imam-imam ti saratus opat puluh opat rébu, anu jadi panji dina poé-poé panungtungan, anu ngagambarkeun ngahijina Ketuhanan jeung kamanusaan. Angka dalapan téh mangrupa perpuluhan tina angka dalapan puluh, nyaéta angka pikeun dalapan puluh imam anu gagah, anu babarengan jeung imam agung nangtung ngalawan raja Uzia, anu nyobaan ngaduruk dupa di tempat suci. Angka dalapan puluh hiji ngagambarkeun Ketuhanan anu dihijikeun jeung kamanusaan dina kontéks kaimaman garéja anu jaya. Sajarah pambrontakan Uzia nyambungkeun éta kaimaman dalapan puluh hiji kana krisis éta pisan, anu sajajar jeung pambrontakan Ptolemaios pas sanggeus peperangan Rafia. Sakabéh nabi nangtukeun poé-poé panungtungan, ku kituna kaimaman tina Ketuhanan anu dihijikeun jeung kamanusaan, nyaéta kaimaman garéja anu jaya anu diwangun ku dalapan puluh imam manusa jeung saurang Imam Agung Ilahi, diidéntifikasi dina sajarah anu dimimitian dina taun 2014 nalika Perang Ukraina dimimitian.

The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.

Bab tengah tina runtuyan dua welas pasal dina Kitab Kajadian nyaéta pasal tujuh belas. Ayat tengah tina runtuyan dua welas pasal éta nyaéta ayat dua puluh dua. Ayat dua puluh dua nandaan hiji tungtung anu écés tina hiji paguneman antara Allah jeung Ibrahim anu dimimitian dina ayat kahiji, ku kituna netepkeun ayat dua puluh dua minangka tungtung hiji runtuyan nubuat anu ngagem ciri khas dua puluh dua aksara alfabét Ibrani. Ayat tengah tina runtuyan dua puluh dua ayat éta nyaéta ayat sabelas, anu satuluyna mangrupa tengah tina tilu ayat anu netepkeun panji pikeun saratus opat puluh opat rébu. Ku kituna, ayat sabelas téh mangrupa tengah tina tilu ayat anu béda, sarta ayat sabelas nepikeun bebeneran poko lain ngan ukur tina dua puluh dua ayat éta, tapi ogé tina tilu ayat anu ngawengku éta, ku kituna netepkeun ayat sabelas jeung dua puluh dua minangka hiji awal jeung tungtung tina pamikiran poko. Ku sabab kitu, ayat sabelas nepi ka dua puluh dua dina pasal tujuh belas mangrupakeun téma poko tina pasal sabelas nepi ka dua puluh dua.

The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.

Bagian tengah tina pasal sabelas nepi ka dua puluh dua dina kitab Mateus nyaéta pasal genep belas.

Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.

Geus marentahkeun ka murid-murid-Na, supaya maranéhna ulah ngabéjaan ka sasaha yén Anjeunna teh Isa Al Masih. Mateus 16:20.

As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.

Sapertos di tengah-tengah Kitab Kajadian, ayat ka-dua puluh nandakeun ahir hiji paguneman husus anu dimimitian dina ayat ka-tilu welas nalika Kristus jeung para murid sumping ka Kaisarea Pilipi.

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

Waktu Yesus sumping ka wewengkon Kaisarea Pilipi, Anjeunna naros ka murid-murid-Na, saur-Na, “Numutkeun ceuk jalma-jalma, saha Kami ieu Putra Manusa?” Maranéhna ngawalon, “Aya nu nyebut yén Gusti téh Yohanes Pembaptis; nu séjén Elias; ari nu lian deui Jeremias, atawa salah saurang nabi.” Anjeunna ngandika ka maranéhna, “Ari ceuk maranéh, saha Kami téh?” Simon Petrus ngawalon, saur-Na, “Gusti téh Kristus, Putra Allah anu hirup.” Geus kitu Yesus ngawalon sarta ngandika ka anjeunna, “Bagja hidep, Simon Barjona, sabab lain daging jeung getih anu parantos nganyatakeun éta ka hidep, tapi Rama Kami anu aya di sawarga. Jeung Kami ogé nyarios ka hidep, yén hidep téh Petrus, sarta di luhur batu karang ieu Kami bakal ngadegkeun garéja Kami; sarta panto-panto naraka moal bisa ngéléhkeun éta. Jeung Kami bakal maparin ka hidep konci-konci Karajaan Sawarga; jeung naon waé anu ku hidep dibeungkeut di bumi bakal dibeungkeut di sawarga; jeung naon waé anu ku hidep dileupaskeun di bumi bakal dileupaskeun di sawarga.” Ti dinya Anjeunna maréntahkeun ka murid-murid-Na sangkan maranéhna ulah nyaritakeun ka saha waé yén Anjeunna téh Yesus Kristus. Mateus 16:13–20.

Raphia and Panium

Raphia jeung Panium

Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.

Teu ngan saukur petikan tengah dina Mateus ngawakilan hiji paguneman jeung poko perkara anu béda, tapi sakumaha simbolisme perjangjian dina kasaksian Kajadian saluyu jeung peperangan di Raphia, paguneman dina Mateus lumangsung di Kaisarea Filipi, nyaéta Panium. Panium dina ayat lima welas Daniel sabelas mangrupa titik tengah dina garis dua belas pasal Mateus, jeung Raphia dina ayat sabelas Daniel sabelas mangrupa titik tengah tina garis dua belas pasal Kajadian.

The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.

Taun 250 nu dimimitian dina taun 457 SM réngsé dina taun 207 SM, nyaéta titik tengah antara Raphia dina ayat sabelas jeung Panium dina ayat lima welas, anu jadi tempat patepungna tanda sunatan Ibrahim jeung pangakuan Petrus ngeunaan Al Masih. Dina galur kitab Mateus, Petrus keur mere kasaksian ngeunaan pangakuanana ka Kristus, Putra Allah, dina waktu Anjeunna dibaptis.

Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.

Simon hartina “jalma anu ngadéngé” jeung Barjona hartina “putra japati.” Simon nyaéta saurang anu ngadéngé pesen baptisan Kristus, nalika Roh Suci lungsur dina wujud japati. Baptisan Kristus ngalambangkeun tanggal 11 Agustus 1840, nalika malaikat anu perkasa dina Wahyu sapuluh lungsur. Malaikat anu sarua lungsur dina 9/11. Petrus ngawakilan jalma-jalma anu ngakuan 9/11 minangka pesen pangujian pikeun generasi saratus opat puluh opat rébu.

Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.

Petrus ngawakilan jalma-jalma anu ngagunakeun métodologi garis kana garis. Anjeunna téh “putra” japati, ku kituna salaku putra anjeunna sacara simbolis ngawakilan generasi panungtungan. Petrus mangrupakeun lambang generasi panungtungan, sarta ku panomeran simbolis tina ngaranna anjeunna ngawakilan saratus opat puluh opat rébu. Petrus ngawakilan generasi panungtungan anu ngadangu pesen ngeunaan pangkuatan nalika Kristus nembongan dina garis nubuat. Petrus ngakuan pesen anu pakait jeung baptisan Kristus, ku kituna Petrus tiasa ngaidéntifikasi Isa minangka anu diurapi, nyaéta Mesias dina basa Ibrani jeung Kristus dina basa Yunani. Petrus ngawakilan jalma-jalma anu ngartos yén malaikat tina Wahyu dalapan welas anu turun dina 9/11, ogé geus turun dina 11 Agustus 1840. Petrus ngawakilan jalma-jalma anu ngartos 9/11 minangka hiji waymark anu ngan ukur diteguhkeun ku kasaksian tina dua atawa tilu garis.

Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.

Pangakuan Petrus nyaéta yén 9/11 nandaan datangna musibat katilu, anu mangrupa pesen pangujian pikeun generasi pamungkas. Dina pangakuan éta lah lumangsung robahna ngaran. Ibrahim aya di Raphia jeung Petrus aya di Panium, pas saméméh salib. Di antara Panium jeung salib, Petrus baris nganjang ka Gunung Transfigurasi. Di Panium lah Simon robah jadi Petrus nalika manéhna ngedalkeun pangakuanana ngeunaan pesen pangujian pikeun generasina. Pikeun saratus opat puluh opat rébu éta, pesen pangujian téh nyaéta Islam tina musibat katilu anu sumping dina sajarah nubuat dina 9/11.

The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.

Mimiti pangujian ka Adventisme dimimitian dina 9/11, sarta dina ahir pangujian Adventisme, amanat Islam tina musibah katilu ngaidéntifikasi iraha jeung di mana ngaran Simon dirobah. Amanat anu dipikaharti ku Petrus dina ahir, anu dilambangkeun ku amanat 9/11 dina awalna, nyaéta amanat anu geus dibenerkeun ngeunaan bal-balan seuneu Nashville. Di dinya poe raya tarompét sumping sajajar jeung naékna panji sarta panto anu katutup tina Poé Panebusan.

We will continue these things in the next article.

Urang baris neraskeun ieu perkara-perkara dina artikel salajengna.