The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Opat generasi dina kitab Yoel ngagambarkeun karuksakan anu lumangsung sacara bertahap kana kebon anggur Allah ti taun 1863 nepi ka hukum Minggu. Angka opat ogé ngalambangkeun opat sipat tina tabiat Kristus. Kerub di Bait Suci miboga opat rupa pameunteu, sarta éta rupa-rupa téh sajajar jeung babagian opat lipet Israél baheula nalika maranéhna pasanggrahan ngurilingan Bait Suci. Éta ogé ngawakilan opat Injil.

As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

Sedengkeun rupa beungeut maranéhna, anu opat téh miboga beungeut manusa, jeung beungeut singa, di sisi katuhu; jeung anu opat téh miboga beungeut sapi jalu di sisi kénca; anu opat téh ogé miboga beungeut garuda. Yehezkiel 1:10.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

Jeung sato anu kahiji sarupa singa, jeung sato anu kadua sarupa anak sapi, jeung sato anu katilu miboga raray saperti manusa, jeung sato anu kaopat sarupa garuda ngapung. Wahyu 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Alkitab (Bilangan 2) nerangkeun yén 12 kaom éta (iwal Lewi, anu ngariung kémahna pas ngurilingan Kemah Suci) diatur jadi opat pasanggrahan, masing-masing diwangun ku tilu kaom, ditempatkeun dina opat jurusan poko ngurilingan tempat suci, masing-masing handapeun hiji panji, hartina spanduk atawa tanda pangiring. Tatanan éta ngawangun hiji sajajar simbolis, nyaéta yén pasanggrahan di bumi ngagambarkeun singgasana sawarga anu dijaga ku para kerub.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Yuda nyanghareup ka wétan, ka arah panonpoé nu keur medal di lawang tempat suci. Panji Yuda nyaéta singa, sabab éta ngalambangkeun Singa ti kaom Yuda. Dua kaom nu bareng jeung Yuda nyaéta Isaskar jeung Sebulon. Dina tetenjoan Yohanes, mahluk kahiji téh siga singa, sakumaha kerubim dina tetenjoan Yehezkiel miboga beungeut singa. Rubin, lambang manusa, aya di kidul babarengan jeung Simeon jeung Gad. Di kulon aya Epraim, babarengan jeung Binyamin jeung Manasé, nu dilambangkeun ku sapi jalu. Di kalér aya Dan, babarengan jeung Aser jeung Naftali, nu dilambangkeun ku garuda. Patalina kaom-kaom éta jeung opat rupa beungeut di tempat suci sawarga kagambarkeun dina opat Injil.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Mateus teh Singa ti kaom Yuda, Markus teh sapi jalu kurban, Lukas teh manusa, jeung Yohanes teh garuda nu ngapung luhur. Kristus salaku Singa ti kaom Yuda nangtukeun diri-Na salaku Anjeunna anu nyegel jeung muka segel Firman nubuat-Na. Kitab Mateus miboga rujukan langsung kana kacumponan nubuat-nubuat Mesianik (12) leuwih loba tibatan tilu Injil séjénna digabungkeun. Bédana téh kacida jauhna.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Kitab Mateus ngagambarkeun Firman nubuat Allah. Lukas, anu saurang tabib, nampilkeun Injilna tina sudut pandang Kristus salaku Putra Manusa, sabab Lukas nyaéta raray manusa. Markus nampilkeun Injilna ngeunaan Kristus tina sudut pandang kurban pangbakti anu diwakilan ku Kristus, sabab Markus nyaéta sapi jalu. Yohanes nyaéta manuk garuda anu ngapung luhur, anu nampilkeun hal-hal jero ngeunaan Allah dina panyajianana ngeunaan Injil Kristus.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Penting pikeun ngartos kitab Mateus sakumaha éta diwakilan dina Firman nubuat. Kitab Mateus nyaéta Singa ti kaom Yuda, Gusti tina Firman nubuat-Na, Pangitung Rahasia anu Ajaib, Ahli Basa anu Ajaib, Anjeunna anu ngégél jeung muka segel Firman-Na. Yesus téh Alfa jeung Omega, sarta Anjeunna téh Firman. Kitab kahiji dina Perjanjian Anyar jeung kitab panungtung dina Perjanjian Anyar nyaéta kitab-kitab nubuat. Kalolobaan jalma nyaho ieu kanyataan ngeunaan kitab Wahyu, tapi maranéhna bisa jadi can nyadar yén Mateus nyaéta alfa tina Perjanjian Anyar, ku kituna éta kudu sajajar jeung omega tina Perjanjian Anyar. Éta kudu ngawakilan ahir, nyaéta kitab Wahyu.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Ku sabab éta, nalika urang manggihan dina Mateus garis sajajar tina garis sajarah perjangjian dina Kajadian anu dipidangkeun dina pasal sabelas nepi ka dua puluh dua, éta taya lian ti hiji bebeneran anu keur dibuka segelna ku Singa tina kaom Mateus. Dua welas pasal sajarah perjangjian anu diwakilan dina Kajadian, Mateus, jeung Wahyu ayeuna keur dibuka segelna, sarta anu keur urang idéntifikasi nyaéta yén pasal dua puluh tilu tina Mateus ngagambarkeun pamisahan antara nu wijaksana jeung nu bodo dina misil kebon anggur. Dalapan panyawad ka umat perjangjian anu tiheula, anu manggihan padanan profétisna dina dalapan jiwa anu ngawakilan saratus opat puluh opat rébu anu naék kana bahtera kasalametan. 23 mangrupakeun gambaran tina pagawéan anu dimimitian di Bait Suci sawarga nalika 2300 poé ngahontal kacindekan na dina 22 Oktober 1844, sarta bakal kajadian deui dina hukum Minggu anu bakal geura datang. Pasal 23 nandaan bebeneran ieu.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Bab dua puluh opat lumangsung nalika Kristus kakara ngaréngsékeun paguneman-Na jeung Israél nu murtad sarta ninggalkeun Bait urang Yahudi pikeun panungtungan kalina. Angka 24 mangrupakeun lambang pindahna Israél baheula kana Israél modéren, nya éta titik pisan dina sajarah nubuat tempat Kristus nangtung nalika Anjeunna nepikeun pesen-Na dina Mateus dua puluh opat. Pesen nubuat dina Mateus 24 mangrupa gambaran Ilahi ngeunaan métodologi line upon line, anu sacara husus nyangking sajarah kaum Millerit, ku kituna ogé sajarah saratus opat puluh opat rébu. Angka 24 diwakilan ku garéja dina Wahyu dua welas, anu nangtung dina bulan nu mantulkeun cahaya panonpoé kabeneran. Dina sirahna aya dua welas béntang anu ngawakilan 24, sabab manéhna ngawakilan sajarah anu ngantunkeun ka kalahiran Kristus nalika 12 kaom Israél baheula bakal jadi dua welas murid Israél modéren. Dina bab dua puluh opat, sajarah Millerit ti taun 1798 nepi ka kuciwa agung diwakilan. Satuluyna sumping Mateus 25.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Angka 25 téh lambang para Lewi, boh anu hadé boh anu goréng, tapi sarua pentingna éta ogé ngagambarkeun pamisahan antara para Lewi anu wijaksana jeung anu jahat. Mateus 25 nétélakeun, dumasar kana tilu saksi, atawa tilu pasemon, prosés pamisahan anu dilambangkeun ku angka dua puluh lima. Tangtu waé, pasemon ngeunaan sapuluh parawan ngagambarkeun sajarah kaum Millerite, sarta ogé sajarah saratus opat puluh opat rébu. Sajarah éta nyaéta sajarah malaikat kahiji; pasemon ngeunaan talénta téh malaikat kadua; jeung pasemon ngeunaan domba-domba jeung embé-embé téh pangadilan malaikat katilu.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Bab dua puluh genep nepi ka dua puluh dalapan nandeskeun sajarah Paska nepi ka amanat Injil sanggeus panyaliban.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

Jeung kajadian, nalika Yesus parantos ngarengsekeun sagala pangandika ieu, Anjeunna ngandika ka murid-murid-Na, Maranéh terang yén dua poé deui aya pesta Paska, sarta Putra Manusa bakal diserahkeun pikeun disalib. Mateus 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Ringkesan rupa-rupa tanda jalan dina pasal 26 nyaéta rarancang pikeun maéhan Yesus dina ayat tilu nepi ka lima. Tuluy Yesus diurapan di Betania dina ayat genep nepi ka tilu welas. Dina ayat opat welas nepi ka genep welas Yudas ngahianat Kristus ku tilu puluh keping pérak. Sanggeus éta datang Paska jeung murid-murid-Na, dina ayat tujuh welas nepi ka dua puluh lima. Dina ayat dua puluh genep nepi ka dua puluh salapan, Yesus netepkeun Perjamuan Gusti, sarta dina ayat tilu puluh, Yesus ngaramalkeun panolakan Petrus. Dina ayat tilu puluh genep nepi ka opat puluh genep Yesus aya di Getsemani. Dina ayat opat puluh tujuh nepi ka lima puluh genep Yesus ditéwak, tuluy dina ayat lima puluh tujuh nepi ka genep puluh dalapan, Yesus aya di payuneun Kayapas jeung Sanhedrin. Ti ayat genep puluh salapan jeung satuluyna panolakan Petrus ka Kristus ditepikeun. Pasal ieu ngandung sapuluh tanda jalan husus anu kudu diulang dina poé-poé panungtungan.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Bab dua puluh tujuh ogé miboga sapuluh tanda jalan anu béda. Isa dipasrahkeun ka Pilatus, tuluy Yudas ngagantung diri, tuluy Isa dibawa ka payuneun Pilatus, tuluy Barabas dipilih, Pilatus masrahkeun Isa pikeun disalib, tuluy Isa dipoyok, tuluy panyaliban, tuluy pupusna Isa, tuluy Isa dikurebkeun, sarta tuluy para pangawal di kubur méré kasaksian.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Bab dua puluh dalapan ngan ngabogaan tilu patok jalan, anu kahiji nyaéta kabangkitan, dituturkeun ku kabohongan Sanhedrin, tuluy amanat agung. Tilu bab kalayan dua puluh tilu patok jalan anu béda tina salib, anu bakal diulang deui dina sajarah saratus opat puluh opat rébu.

Matthew 26 – Ten Waymarks

Mateus 26 – Sapuluh Titimangsa Panuduh Jalan Urang kudu ngingetkeun sapuluh waymarks utama dina Mateus 26. Ti dinya, urang bisa manggihan hiji hal anu pohara penting. Anu kahiji, sanggeus Kristus ngajarkeun ka para murid sagala perkara ngeunaan akhir jaman sarta masihan parentah-parentah anu kudu dilakukeun ku maranéhna, tuluy Anjeunna nyanggemkeun yén “sanggeus dua poé deui Paska bakal datang, sarta Putra Manusa bakal diserahkeun pikeun disalibkeun” (Mat. 26:2). Ieu waymark anu kahiji. Anu kadua, para imam kapala, ahli-ahli Taurat, jeung para kokolot bangsa téh ngumpul di karaton imam agung, anu dingaranan Kayapas, pikeun ngarancang kumaha maranéhna bisa nyekel Yesus ku tipu daya sarta maéhan Anjeunna. Tapi maranéhna nyebut kieu, “Ulah dina mangsa pésta, bisi timbul kaributan di antara rahayat” (ayat 3–5). Ieu waymark anu kadua. Anu katilu, waktu Yesus aya di Bétania, di imah Simon anu kasakit kusta, datang hiji awéwé ka Anjeunna bari mawa buli alabaster pinuh ku minyak wangi anu kacida mahalna, tuluy dicurahkeun kana sirah-Na nalika Anjeunna keur calik dahar. Nalika para murid ningali éta, maranéhna ambek, pokna, “Pikeun naon ieu dipiceun-piceun? Sabab ieu minyak wangi téh bisa dijual mahal pisan, tuluy duitna dipaparinkeun ka nu miskin.” Tapi Yesus nyarios ka maranéhna, “Naha maranéh nyusahkeun ieu awéwé? Sabab manehna geus migawé hiji pagawean anu hade ka Kami. … Sabab ku nyiramkeun minyak wangi ieu kana awak Kami, manehna geus ngalakukeun éta pikeun ngubur Kami” (ayat 6–12). Ieu waymark anu katilu. Anu kaopat, Yudas Iskariot indit ka para imam kapala, tuluy pok, “Naon anu rék dipasihkeun ka kami lamun kuring nyerahkeun Anjeunna ka maranéh?” Maranéhna tuluy netepkeun keur manehna tilu puluh duit pérak. Ti harita, anjeunna neangan kasempetan anu hade pikeun nyerahkeun Anjeunna ka maranéhna (ayat 14–16). Ieu waymark anu kaopat. Anu kalima, “Dina poe kahiji poe roti teu diragian, para murid daratang ka Yesus, pokna, ‘Di mana Gusti badé sangkan kami nyadiakeun pikeun Gusti tuang Paska?’” Anjeunna ngawaler ku méré parentah ka maranéhna. “Tuluy para murid ngalakukeun sakumaha anu diparéntahkeun ku Yesus ka maranéhna, sarta maranéhna nyadiakeun Paska” (ayat 17–19). Ieu waymark anu kalima. Anu kagenep, nalika magrib, Anjeunna calik dahar jeung dua welas murid. Nalika maranéhna keur dahar, Anjeunna ngadawuh, “Saéstuna Kami nyebutkeun ka maranéh, yén salah saurang ti maranéh bakal ngahianat ka Kami.” Maranéhna pohara nalangsa sarta unggal-unggalna mimiti nyarita ka Anjeunna, “Gusti, naha abdi?” Anjeunna ngawaler, “Anu nyelapkeun leungeunna babarengan jeung Kami kana mangkok, éta anu bakal ngahianat ka Kami. … Ari Putra Manusa indit sakumaha anu geus ditulis ngeunaan Anjeunna, tapi cilaka ka jalma anu ku manehna Putra Manusa dihianatkeun! Leuwih hade pikeun eta jalma lamun manéhna teu kungsi dilahirkeun.” Yudas, anu ngahianat ka Anjeunna, ngawaler, “Rabi, naha abdi?” Anjeunna nyarios ka anjeunna, “Maneh geus nyebut kitu” (ayat 20–25). Ieu waymark anu kagenep. Anu katujuh, nalika maranéhna keur dahar, Yesus nyandak roti, ngaberkahanana, megat-megatkeunana, sarta mikeun ka para murid, tuluy ngadawuh, “Candak, tuang; ieu awak Kami.” Anjeunna ogé nyandak cangkir, sarta sanggeus ngahaturkeun nuhun, mikeun ka maranéhna, pok-Na, “Inum ku maranéh sadaya tina ieu; sabab ieu getih Kami, getih perjangjian anyar, anu ditumpahkeun pikeun loba jalma pikeun panghampura dosa. Tapi Kami nyebutkeun ka maranéh, ti ayeuna Kami moal nginum deui tina buah tangkal anggur ieu nepi ka poé waktu Kami nginum anu anyar babarengan jeung maranéh di karajaan Rama Kami” (ayat 26–29). Ieu waymark anu katujuh. Anu kadalapan, sanggeus maranéhna nganyanyikeun hiji pupujian, maranéhna kaluar ka Gunung Zaitun. Tuluy Yesus nyarios ka maranéhna, “Malam ieu maranéh kabéh bakal kasandung ku sabab Kami; sabab geus ditulis: ‘Kami bakal neunggeul anu ngangon, sarta domba-domba tina pasukan éta bakal paburencay.’ Tapi sanggeus Kami hudang deui, Kami bakal miheulaan maranéh ka Galilea.” Petrus ngawaler ka Anjeunna, “Sanajan kabéh jalma bakal kasandung ku sabab Gusti, sim kuring moal sakali-kali.” Yesus ngadawuh ka anjeunna, “Saéstuna Kami nyebutkeun ka maneh, peuting ieu, saméméh hayam jalu kongkorongok, maneh bakal mungkir ka Kami tilu kali.” Petrus nyarios ka Anjeunna, “Sanaos sim kuring kudu maot babarengan jeung Gusti, sim kuring moal mungkir ka Gusti.” Kitu deui ceuk sakabéh murid (ayat 30–35). Ieu waymark anu kadalapan. Anu kasalapan, Yesus sumping jeung maranéhna ka hiji tempat anu dingaranan Getsémani, tuluy nyarios ka para murid, “Calik maranéh di dieu, ari Kami rék ka ditu heula pikeun neneda.” Anjeunna mawa Petrus jeung dua putra Sebedeus jeung Anjeunna, tuluy mimiti kasedih sarta kacida sungkulna. Mangka Anjeunna nyarios ka maranéhna, “Jiwa Kami kacida nalangsana nepi ka ampir maot; tetep cicing di dieu, sarta jagjag bareng jeung Kami.” Anjeunna maju saeutik, sujud nyanghareup ka taneuh, sarta neneda, pok-Na, “Rama Kami, lamun mungkin, mugi ieu cangkir nyingkah ti Kami; nanging lain sakumaha kahayang Kami, tapi sakumaha kahayang Gusti.” Anjeunna datang ka para murid, manggihan maranéhna keur saré, tuluy nyarios ka Petrus, “Naha maranéh teu sanggup jagjag bareng jeung Kami sajam waé? Jagjag sarta neneda, supaya maranéh ulah asup kana cocoba; memang roh téh daék, tapi daging lemah.” Deui pikeun kadua kalina Anjeunna indit sarta neneda, pok-Na, “Rama Kami, lamun ieu cangkir moal bisa nyingkah ti Kami, iwal lamun Kami nginum éta, mugi pangersa Gusti kalakon.” Nalika Anjeunna datang deui, Anjeunna manggihan maranéhna keur saré deui, sabab panon maranéhna beurat. Anjeunna ninggalkeun maranéhna, indit deui, sarta neneda pikeun katilu kalina, nyebutkeun kecap-kecap anu sarua. Sanggeus éta Anjeunna datang ka para murid sarta nyarios ka maranéhna, “Maranéh masih kénéh saré jeung reureuh? Tingali, waktuna geus deukeut, sarta Putra Manusa diserahkeun kana leungeun jalma-jalma dosa. Hudang, hayu urang indit; tingali, anu ngahianat ka Kami geus deukeut” (ayat 36–46). Ieu waymark anu kasalapan. Anu kasapuluh, nalika Anjeunna keur kénéh nyarita, tingali, Yudas, salah saurang ti dua welas, datang, jeung babarengan jeung anjeunna aya jalma réa mawa pedang jeung pentung, ti para imam kapala jeung kokolot bangsa. Ari anu ngahianat ka Anjeunna geus méré tanda ka maranéhna, pokna, “Anu ku kami dicium, éta Anjeunna; tangkep Anjeunna.” Geuwat anjeunna nyampeurkeun Yesus, tuluy nyarios, “Salam, Rabi,” sarta nyium Anjeunna. Yesus ngadawuh ka anjeunna, “Sobat, pikeun naon maneh datang?” Tuluy maranéhna daratang, nyekel Yesus, sarta nangkep Anjeunna. Jeung, tingali, salah saurang ti jalma-jalma anu bareng jeung Yesus ngacungkeun leungeunna, ngahulengkeun pedangna, sarta neunggeul hamba imam agung nepi ka ceulina pegat. Tuluy Yesus nyarios ka anjeunna, “Asupkeun deui pedang maneh kana tempatna; sabab sakabéh jalma anu ngagunakeun pedang bakal binasa ku pedang. Naha maneh nyangka yén Kami ayeuna teu bisa nyuhunkeun ka Rama Kami, sarta Anjeunna bakal geuwat maparin ka Kami leuwih ti dua welas légiun malaikat? Tapi kumaha Kitab Suci bakal kalakon, yén kudu kajadian kieu?” Dina waktu éta Yesus nyarios ka jalma réa, “Naha maranéh kaluar pikeun nangkep Kami saperti ka saurang begal, mawa pedang jeung pentung? Saban poé Kami calik jeung ngajar di Bait Allah, tapi maranéh teu nangkep Kami. Tapi sakabéh ieu geus kajadian, supaya tulisan para nabi bisa kalakon.” Tuluy sakabéh murid ninggalkeun Anjeunna sarta maruragan kabur (ayat 47–56). Ieu waymark anu kasapuluh.

  • Plot by chief priests and elders to kill Jesus (vv. 3–5)

    Rencana para imam kepala dan para kokolot pikeun maehan Isa (ayat 3–5)

  • Anointing at Bethany by the woman with alabaster box (vv. 6–13)

    Ngawurapan di Bétania ku awéwé nu mawa kotak alabaster (ay. 6–13)

  • Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

    Yudas satuju pikeun ngahianat Yesus ku 30 kaping pérak (ay. 14–16)

  • Preparation and eating of the Passover with the disciples (vv. 17–25)

    Persiapan jeung daharna Paska babarengan jeung para murid (ay. 17–25)

  • Institution of the Lord’s Supper (vv. 26–29)

    Pangadegna Dahar Gusti (ayat 26–29)

  • Prediction of Peter’s denial (vv. 30–35)

    Ramalan panolakan Petrus (ayat 30–35)

  • Agony in Gethsemane (vv. 36–46)

    Kasangsaraan di Getsemani (ay. 36–46)

  • Betrayal and arrest of Jesus (vv. 47–56)

    Panghianatan jeung panangkepan Yesus (ay. 47–56)

  • Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

    Yesus diadili di hadapan Kayafas jeung Sanhedrin (ay. 57–68)

  • Peter’s threefold denial (vv. 69–75)

    Panolakan Petrus anu tilu kali (ayat 69–75)

Matthew 27 – Ten Waymarks

Mateus 27 – Sapuluh Tanda Jalan

  • Jesus delivered to Pilate (vv. 1–2)

    Yesus diserenkeun ka Pilatus (ayat 1–2)

  • Judas’s remorse and suicide (vv. 3–10)

    Kasaluyuan jeung bunuh diri Yudas (ay. 3–10)

  • Jesus before Pilate – the formal Roman trial (vv. 11–14)

    Yesus di payuneun Pilatus — pangadilan Romawi anu resmi (ayat 11–14)

  • Choice of Barabbas over Jesus (vv. 15–26)

    Pilihan Barabas tibatan Yesus (ayat 15–26)

  • Pilate delivers Jesus to be crucified (included in the release of Barabbas)

    Pilatus masrahkeun Yesus pikeun disalibkeun (kaasup dina ngabébaskeun Barabas)

  • Mocking and scourging by the soldiers (vv. 27–31)

    Pajirih jeung pamecut ku para soldadu (ayat 27–31)

  • The crucifixion (vv. 32–44)

    Panyaliban dina salib (ay. 32–44)

  • The death of Jesus (vv. 45–50)

    Pupusna Yesus (ay. 45–50)

  • Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

    Tanda-tanda gaib sareng panguburan ku Yusup ti Arimatea (ay. 51–61)

  • Posting of the guard at the tomb (vv. 62–66)

    Pangajagan ku para pangawal di kuburan (ay. 62–66)

Matthew 28 – Three Waymarks

Mateus 28 – Tilu Titinggal Jalan

  • The resurrection and empty tomb (vv. 1–10)

    Kabangkitan jeung kubur anu kosong (ayat 1–10)

  • The lie of the chief priests and elders to the soldiers (vv. 11–15)

    Kabohongan para imam kapala jeung kokolot ka para soldadu (ayat 11–15)

  • The Great Commission (vv. 16–20)

    Parentah Agung (ay. 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Sakumaha pangalaman Kristus ti pangurapan di Betania nepi ka Amanat Agung nandaan panutupan palayanan-Na di bumi jeung mimiti Injil ka sagala bangsa, kitu deui patokan-patokan anu sarua ieu diulang dina pangalaman umat sésa Allah nalika maranéhna ngadeukeutan panutupan mangsa kasempetan rahmat jeung kameunangan ahir maranéhna.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Bab dua puluh genep nepi ka dua puluh dalapan ngagambarkeun sajarah Paska anu disusun dumasar kana 23 tanda jalan anu diulang dina sajarah anu ngantarkeun ka jeung nuturkeun sanggeus hukum Minggu.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

“Kadatangan Kristus minangka Imam Agung urang ka Tempat Nu Pangsuci Pisan, pikeun nyucikeun tempat suci, anu ditembongkeun dina Daniel 8:14; kadatangan Putra manusa ka Nu Sepuh Poe, sakumaha dipedar dina Daniel 7:13; sarta kadatangan Gusti ka Bait-Na, anu geus diramalkeun ku Malakhi, mangrupakeun pedaran ngeunaan kajadian anu sarua; jeung ieu ogé dilambangkeun ku kadatangan panganten lalaki ka pesta nikah, anu dipedar ku Kristus dina misil sapuluh parawan, dina Mateus 25.” The Great Controversy, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Ahirna 2300 poé dina 22 Oktober 1844 kapapay deui dina hukum Minggu. Dua puluh tilu tanda-jalan anu aya dina tilu pasal panungtungan Injil Mateus nangtukeun getih anu mulya anu dipaké pikeun ngahijikeun Kaketuhanan jeung kamanusaan.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

“Pangantaraan Kristus pikeun kapentingan manusa di tempat suci di luhur téh sarua pentingna dina rarancang kasalametan jeung pupusna-Na dina salib. Ku pupusna-Na Anjeunna ngamimitian éta karya anu sanggeus kabangkitan-Na Anjeunna naék ka sawarga pikeun nyampurnakeunana. Urang kudu ku iman asup ka jeroeun tabir, ‘ka tempat anu ku Nu Miheulaan parantos diasupan pikeun urang.’ Ibrani 6:20. Di dinya cahaya tina salib Kalvari dipantulkeun. Di dinya urang tiasa meunang pamahaman anu leuwih écés ngeunaan rahasia-rahasia panebusan. Kasalametan manusa diwujudkeun ku ongkos anu taya bandingna pikeun sawarga; kurban anu dipasrahkeun saimbang jeung tuntutan anu panglegana tina hukum Allah anu geus dilanggar. Yesus parantos muka jalan ka tahta Rama, sarta ku jalan pangantaraan-Na kahayang anu tulus ti sakumna jalma anu datang ka Anjeunna dina iman tiasa dipasrahkeun ka payuneun Allah.” The Great Controversy, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Pupuh 23 tina Mateus nekenkeun hukuman kana kapanditaan palsu. Pupuh 26 nepi ka 28 mangrupa oméga pikeun pupuh 23. Kaum Léwi palsu, nyaéta pangbarontakna para kokolot anu beuki ngaronjat salila opat turunan, ngahasilkeun tanda-tanda jalan dina tilu pupuh pamungkas.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Bab dua puluh opat ngaidéntifikasi metodologi “line upon line” minangka metodologi Kristus, nalika Anjeunna ngagunakeun karuksakan Yerusalem pikeun ngajelaskeun hal-hal anu aya, hal-hal anu geus kajadian, jeung hal-hal anu bakal kajadian.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Runtagna Yerusalem dina taun 70 M kajadian dina poe anu sarua dina taunna jeung waktu Yerusalem munggaran diruksak ku Nebukadnesar. Karuksakan Yerusalem ku Nebukadnesar téh mangrupa sajarah baheula, jeung sajarah Kristus, nalika Titus ngarebut Yerusalem, ngalambangkeun ahir dunya. Mateus 24 ngangkat métodologi “garis kana garis,” ku kituna ngaidéntifikasi “métodologi” minangka hiji unsur tina kasaksian nubuat.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

Dina pasal 24 Kristus ngaidentifikasi perluna ngartos “kahinaan anu nyababkeun karuksakan” anu diucapkeun ku nabi Daniel, nyaéta pamahaman anu jadi dasar pisan pikeun William Miller, sarta lambang anu netepkeun eta tetenjoan dina Daniel. Ieu ogé ngagambarkeun pambarontakan Adventisme, sabab maranéhna nolak pamahaman Millerite ngeunaan “anu sapopoe” dina kitab Daniel, sarta ku kituna milu kana kasasaran anu kuat dina 2 Tesalonika pasal dua. Pasal éta langsung patalina jeung Lukas 21, ku kituna ngaidentifikasi 11 Agustus 1840 nepi ka 22 Oktober 1844, anu mangrupakeun tipe tina 9/11 nepi ka hukum Minggu. Ieu ogé patalina jeung “mangsa bangsa-bangsa kapir” dina Lukas 21:24, anu mangrupakeun konci utama dina muka “tujuh mangsa” Musa, bari ogé saluyu jeung pangukuran Bait Allah dina Wahyu pasal sabelas.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Dimimitian ku pasal dua puluh tilu, diteruskeun ku 24 jeung 25, tuluy dipungkas ku pasal 26 nepi ka 27, tilu pasal anu ngabogaan dua puluh tilu waymark anu mangrupa omega kana alpha tina pasal dua puluh tilu. Pasal dua puluh genep ditambah kana dua puluh tujuh jeung dua puluh dalapan sarua jeung “81,” anu mangrupakeun lambang kapanditaan. Dumasar kana tilu saksi (Kajadian, Mateus, jeung Wahyu), pasal 11 nepi ka 22 téh hiji garis. Pasal 23 nepi ka 28 mangrupakeun hiji garis bebeneran anu dimimitian ku 23 sarta ditungtungan ku 23.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Bab hiji nepi ka sapuluh mangrupa anu kahiji tina tilu galur nubuat dina kitab Mateus. Sapuluh bab, dituturkeun ku dua welas bab, tuluy ku genep bab. Ilham ngabejaan ka urang yén sakabéh kitab dina Alkitab papanggih jeung mungkas dina Wahyu, ku sabab éta sakabéh kitab dina Alkitab ogé papanggih jeung mungkas dina Mateus. Mateus, minangka rupa singa tina kaom Yuda, nandakeun dua welas nubuat Mesianik anu béda-béda, sarta dua welas petikan éta ngahasilkeun tanda-tanda jalan tina sajarah kaum Millerit jeung saratus opat puluh opat rebu. Sakumaha kitab Wahyu dimimitian ku panyingkepan Yesus Kristus, Mateus bab hiji nampilkeun hiji panyingkepan ngeunaan Yesus Kristus anu nyambung jeung hirup sarta kasaksian Musa, jeung sajarah Antikristus bari nandakeun tilu unsur garéja anu unggul sakumaha digambarkeun ku nabi, imam, jeung raja.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Mateus ngamimitian ku wahyu ngeunaan Yesus Kristus dina kontéks perjangjian Allah jeung hiji umat pilihan. Ti Ibrahim nepi ka Daud aya 14 turunan, ti Daud nepi ka pangbuangan ka Babul aya opat welas turunan, jeung ti Babul nepi ka Kristus aya deui opat welas turunan. Silsilah Kristus dina Mateus saluyu jeung Musa, sabab Musa téh alfa tina Kristus, nyaéta omega. Kahirupan Musa anu saratus dua puluh taun saluyu jeung saratus dua puluh taun mangsa pangujian dina sajarah Nuh. Ku sabab kitu, perjangjian Nuh patali jeung perjangjian hiji umat pilihan. Saratus dua puluh taun Musa ngagambarkeun tilu mangsa masing-masing opat puluh taun, anu ditungtungan ku Musa maéhan urang Mesir dina ahir opat puluh taun, jeung anak cikal, Firaun, sarta balad tentarana dipaéhan dina ahir mangsa opat puluh taun anu kadua. Mangsa opat puluh taun anu kadua dipungkas ku hiji pemberontakan di Kades, jeung mangsa opat puluh taun anu katilu dipungkas ku pemberontakan anu kadua di Kades. Sakabéh tilu garis nubuat tina alfa mungkas di Kades, jeung tilu garis nubuat dina silsilah Mateus mungkas di Daud, pangbuangan ka Babul, jeung Utusan perjangjian.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Nalika alfa-na Musa dijajarkeun jeung omega-na Kristus, aya genep saksi ngeunaan Kades, nyaéta 1863 jeung hukum Minggu. Silsilah Mateus nempatkeun raja Daud di Kades, nyaéta tempat Adventisme murtad dibawa ka Babul, nalika Kristus netepkeun perjangjian jeung saratus opat puluh opat rébu. Ku nempatkeun Daud dina hukum Minggu, hiji saksi kadua ngeunaan Daud diteguhkeun, kalayan Daud jadi salah sahiji tina tilu wakil manusa anu mimiti ngalayanan nalika maranéhna yuswa tilu puluh taun. Kristus, Daud, Yusuf, jeung Yehezkiel sadayana ngamimitian pagaweanana dina yuswa tilu puluh taun. Babarengan, opat anu yuswa tilu puluh taun anu mimiti ngalayanan ngagambarkeun ngahijina Keilahian jeung kamanusaan, nalika gareja militan dirobah jadi gareja nu meunang kameunangan. Eta gareja diwangun ku saurang nabi, saurang imam, jeung saurang raja. Parobahan éta ditandaan dina hukum Minggu, anu ogé Kades, ku kituna Daud dina silsilah Mateus dijajarkeun jeung Daud anu yuswa tilu puluh taun.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Tilupuluh taun persiapan téh saluyu jeung opat ratus tilu puluh taun perjangjian Abraham, kitu deui jeung yuswa saurang imam jeung 1290 taun dina Daniel 12:11. Dina tulisan salajengna urang baris mertimbangkeun masing-masing tina dua belas nubuat Mesianik éta dina kitab Mateus. Mimiti urang keur ngaidentifikasi tilu garis nubuat dina Mateus; pasal hiji nepi ka sapuluh, tuluy pasal sabelas nepi ka dua puluh dua, sarta satuluyna dua puluh tilu nepi ka dua puluh dalapan.

“For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

“Salila sawatara waktu sanggeus kuciwa dina taun 1844, abdi mémang nyekel pamadegan, sarua jeung golongan Advent, yén panto rahmat harita geus katutup salamina pikeun dunya. Pamadegan ieu dicokot saméméh tetenjoan kahiji dipasihkeun ka abdi. Cahaya anu dipasihkeun ku Allah ka abdi anu ngabenerkeun kasalahan kami, sarta ngamungkinkeun kami ningali posisi anu sajati.

“I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

“Kuring masih percaya kana tiori panto nu katutup, tapi lain dina harti saperti nalika mimitina urang ngagunakeun éta istilah, atawa saperti éta dipaké ku para lawan kuring.”

“There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

“Aya panto nu katutup dina jaman Nuh. Dina mangsa éta aya ditarikna Roh Allah tina golongan manusa anu pinuh ku dosa, anu binasa ku cai Bah. Allah sorangan anu maparin amanat ngeunaan panto katutup ka Nuh: ‘Roh Kami moal salawasna tarung jeung manusa, sabab manéhna oge daging: sanajan kitu poé-poéna bakal saratus dua puluh taun’ (Kajadian 6:3).”

“There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

“Aya hiji panto anu ditutup dina jaman Ibrahim. Rahmat eureun ngabela ka pangeusi Sodom, sarta sakabéhna kajaba Lot, pamajikanana, jeung dua anak awéna, ditumpes ku seuneu anu diturunkeun ti sawarga.

“There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

“Aya panto anu katutup dina jaman Kristus. Putra Allah nandeskeun ka urang Yahudi anu teu percaya dina éta angkatan, ‘Imah maranéh geus diantep ka maranéh jadi suwung’ (Mateus 23:38).”

“Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

“Ngalingkupan aliran waktu nepi ka poé-poé panungtungan, kakawasaan anu teu aya watesna éta kénéh ngumumkeun ngaliwatan Yohanes: ‘Kieu saur Anjeunna anu suci, anu sajati, anu nyepeng konci Daud, anu muka sarta teu aya saurang ogé anu bisa nutup; sarta nutup sarta teu aya saurang ogé anu bisa muka’ (Wahyu 3:7).”

“I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

“Kuring dipintonkeun dina titingalian, sarta kuring masih kénéh percaya, yén aya hiji panto nu katutup dina taun 1844. Sadaya jalma anu ningali cahaya tina amanat malaikat kahiji jeung kadua, tuluy nampik kana éta cahaya, ditinggalkeun dina poék. Jeung maranéhna anu narima éta, sarta nampi Roh Suci anu nyarengan kana pangwawaran éta amanat ti sawarga, tuluy sanggeusna mungkir kana imanna sarta nyatakeun pangalamanana sabagé hiji kasasab, ku kituna maranéhna nampik Roh Allah, sarta éta Roh henteu deui ngolo ka maranéhna.

“Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

“Jalma-jalma anu henteu ningali kana cahaya, henteu nanggung kasalahan ku sabab nolak éta. Ngan ka golongan anu geus ngahina cahaya ti sawarga baé Roh Allah teu bisa ngahontal. Jeung golongan ieu ngawengku, sakumaha geus ku sim kuring ditepikeun, boh maranéhna anu nampik narima éta amanat waktu éta ditepikeun ka maranéhna, boh deui maranéhna anu, sanggeus narima éta, tuluy mungkir tina imanna. Maranéhna bisa waé boga rupa kasalehan, sarta ngaku minangka pamilon-pamilon Kristus; tapi ku lantaran henteu boga patalina anu hirup jeung Allah, maranéhna bakal katangkep ku pangbeubeulahan Iblis. Dua golongan ieu dipintonkeun dina éta titingalian—maranéhna anu nganyatakeun yén cahaya anu kungsi ku maranéhna dituturkeun téh hiji pangbeubeulahan, jeung jalma-jalma jahat di dunya anu, sanggeus nampik cahaya, geus ditampik ku Allah. Teu aya rujukan anu ditujukeun ka maranéhna anu can ningali cahaya, ku sabab kitu maranéhna henteu salah ku lantaran nampik éta.” Selected Messages, buku 1, 62, 63.

“It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

“Nyaéta jalma-jalma anu ku iman nuturkeun Yesus dina pagawean panebusan anu agung anu narima mangpaat pangantaraan-Na pikeun kapentingan maranéhna, ari jalma-jalma anu nampik cahaya anu nganyatakeun pagawean palayanan ieu mah henteu meunang mangpaatna. Urang Yahudi anu nampik cahaya anu dipaparinkeun dina kadatangan Kristus anu kahiji, sarta nolak percaya ka Anjeunna salaku Jurusalamet dunya, henteu bisa nampa panghampura ku jalan Anjeunna. Nalika Yesus dina mangsa naék ka sawarga asup ku getih-Na sorangan kana Bait Suci sawarga pikeun maparin berkah pangantaraan-Na ka murid-murid-Na, urang Yahudi ditinggalkeun dina poek anu sampurna pikeun neruskeun kurban-kurban jeung persembahan-persembahan maranéhna anu euweuh gunana. Palayanan lambang-lambang jeung kalangkang-kalangkang éta geus eureun. Panto anu tadina ku jalan éta manusa manggihan aksés ka Allah, geus henteu kabuka deui. Urang Yahudi geus nolak neangan Anjeunna dina hiji-hijina jalan anu ku waktu harita Anjeunna bisa kapanggih, nyaéta ngaliwatan palayanan di Bait Suci sawarga. Ku sabab kitu maranéhna henteu manggihan pakumpulan jeung Allah. Pikeun maranéhna panto éta geus katutup. Maranéhna henteu boga pangaweruh ngeunaan Kristus salaku kurban anu sajati jeung hiji-hijina Pangantara di payuneun Allah; ku kituna maranéhna henteu bisa narima mangpaat pangantaraan-Na.”

“The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

Kaayaan urang Yahudi anu teu percaya ngagambarkeun kaayaan jalma-jalma anu cuek jeung teu percaya di antara jalma-jalma anu ngaku Kristen, anu kalawan dihaja teu nyaho kana padamelan Imam Agung urang anu pinuh ku welas asih. Dina palayanan lambang, nalika imam agung asup ka Tempat Nu Pangsuci-pangsucina, sakumna Israil dititah ngumpul di sakurilingeun tempat suci sarta ku cara anu pangsolémna ngarendahkeun jiwana di payuneun Allah, supaya maranéhna narima panghampura dosa-dosana sarta ulah dipupus tina jamaah. Ku sabab kitu, dina Poe Panebusan anu antitipikal ieu, leuwih penting deui supaya urang ngartos kana padamelan Imam Agung urang sarta nyaho kawajiban naon anu dipiharep ti urang.

“Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

“Jalma-jalma moal bisa kalawan teu meunang hukuman nampik kana pangéling anu ku Allah dina karunia-Na dikirimkeun ka maranéhna. Hiji amanat geus dikirim ti sawarga ka dunya dina jaman Nuh, sarta kasalametan maranéhna gumantung kana kumaha cara maranéhna nampa éta amanat. Ku sabab maranéhna nampik éta pangéling, Roh Allah ditarik deui ti bangsa nu pinuh ku dosa éta, sarta maranéhna binasa ku cai Banjir Gedé. Dina mangsa Ibrahim, karunia geus eureun ngabela pangeusi Sodom anu kaliru, sarta salian ti Lut jeung pamajikanana katut dua anak awéwéna, sakabéh maranéhna dihakan ku seuneu anu diturunkeun ti sawarga. Kitu deui dina jaman Kristus. Putra Allah ngadawuh ka urang Yahudi anu teu percaya dina éta turunan: ‘Imah maranéh bakal ditinggalkeun keur maranéh jadi suwung.’ Mateus 23:38. Bari nenjo ka poé-poé panungtungan, Kawasa Nu Taya Wates anu sarua ngadawuh, ngeunaan jalma-jalma anu ‘teu narima kanyaah kana bebeneran, supaya maranéhna bisa disalametkeun’: ‘Ku sabab éta Allah bakal ngirim ka maranéhna kasasab anu kacida kuatna, nepi ka maranéhna percaya kana kabohongan: supaya sakabéhna dihukum anu henteu percaya kana bebeneran, tapi resep kana kajahatan.’ 2 Tesalonika 2:10–12. Nalika maranéhna nampik kana pangajaran firman-Na, Allah narik Roh-Na sarta ngantep maranéhna kana tipu daya anu ku maranéhna dipikanyaah.” The Great Controversy, 430, 431.