In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.

Supaya aya hiji sora di padang gurun, kudu aya padang gurun. Dina bulan Juli 2023, hiji sora mimiti ngagema, netelakeun yén Singa ti kaom Yuda harita keur muka segel wahyu ngeunaan Diri-Na sorangan sakumaha dipedar dina pasal kahiji kitab Wahyu. Kaceuceub poé Sabat, 18 Juli 2020, ngamimitian tilu satengah poé dina Wahyu pasal sabelas, anu réngsé dina poé Sabat, 30 Désémber 2023. Dina poé Sabat éta, pikeun kahiji kalina ti saprak Juli 2020, Future for America nyarita ka umum dina hiji pasamoan Zoom.

From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.

Ti dinya titik ka hareup, Wahyu Yesus Kristus geus muka sacara ngaronjat. Ieu dimimitian ku hiji wahyu ngeunaan kecap “truth,” anu tuluy katingali ngagambarkeun hiji kerangka anu diwangun ku tilu léngkah anu diguratkeun ku hurup kahiji, katilu welas, jeung ka dua puluh dua dina alfabét Ibrani, anu lamun dihijikeun ngawangun kecap “truth.” Tilu léngkah anu diwakilan dina kerangka kecap “truth” téh mangrupa hiji bebeneran heubeul, anu ditempatkeun dina hiji kaayaan anu anyar.

For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”

Salila mangtaun-taun kami geus némbongkeun yén tilu léngkah di palataran, Tempat Suci, jeung Tempat Nu Pangsucina, sajajar jeung tilu pagawéan Roh Suci nalika Anjeunna ngahukumkeun dosa di palataran, nembongkeun kabeneran di Tempat Suci, sarta ngalaksanakeun pangadilan di Tempat Nu Pangsucina. Kami geus ngaidentipikasi yén tilu léngkah ieu dinyatakeun di sakuliah Firman Allah, tapi sakabéh pamahaman éta dimagnifikasi ku raraga “bebeneran,” saprak taun 2023. Nyandak hiji bebeneran heubeul tuluy nempatkeunana dina raraga bebeneran anu anyar, nya éta anu dilakukeun ku Kristus nalika Anjeunna laun-laun muka segel Firman-Na. “Padang gurun” anu réngsé dina taun 2023, ngagambarkeun hiji “waktu ahir” anu profétis, nalika hiji nubuat dibuka segelna. Nubuat éta nya éta wahyu Yesus Kristus, anu mangrupa “Bebeneran.”

“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.

“Dina jaman Jurusalamet, urang Yahudi geus nutupan kitu pisan permata-permata bebeneran anu mulya ku runtah tradisi jeung dongeng, nepi ka mustahil ngabédakeun mana anu bener jeung mana anu palsu. Jurusalamet sumping pikeun ngabersihan runtah tahayul jeung kasalahan-kasalahan anu geus lila dipiara, sarta pikeun nempatkeun permata-permata firman Allah dina bingkai bebeneran. Naon anu bakal dipigawé ku Jurusalamet lamun Anjeunna sumping ka urang ayeuna sakumaha Anjeunna sumping ka urang Yahudi? Anjeunna kedah ngalakukeun pagawean anu sarupa, nyaéta nyingkirkeun runtah tradisi jeung upacara. Urang Yahudi kacida kagangguna nalika Anjeunna ngalakukeun pagawean ieu. Maranéhna geus leungit tetempoan kana bebeneran Allah anu asli, tapi Kristus ngawanohkeun deui éta kana paningal. Ieu téh pagawean urang: ngabébaskeun bebeneran-bebeneran Allah anu mulya tina tahayul jeung kasalahan. Betapa agungna pagawean anu dipercayakeun ka urang dina Injil!” Review and Herald, 4 Juni 1889.

It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”

Éta “mangrupa pagawean urang pikeun ngabébaskeun bebeneran Allah anu mulya tina tahayul jeung kasalahan,” sarta “nempatkeun permata Firman Allah dina raraga bebeneran.” Dina taun 2023 Gusti ngenalkeun raraga bebeneran, dina wangun anu dilambangkeun ku kecap “bebeneran.” Eta raraga nembongkeun bebeneran “asli” “ti Allah.”

“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.

“Leutak jeung runtah kasalahan geus ngubur permata-permata mulia tina bebeneran, tapi para pagawé Gusti tiasa ngaguar harta-harta ieu, nepi ka rébuan jalma bakal nengetan éta kalayan kabungah jeung rasa takwa. Malaikat-malaikat Allah bakal aya di gigireun pagawé anu handap asor, maparin kurnia jeung pencerahan ilahi, sarta rébuan bakal dipingpin pikeun neneda babarengan jeung Daud, ‘Buka panon abdi, supados abdi tiasa ningali perkara-perkara ajaib tina hukum Gusti.’ Bebeneran-bebeneran anu salila mangabad-abad teu katingali jeung teu dipaliré, bakal mancarkeun cahaya tina kaca-kaca anu dipaparin caang ku firman suci Allah. Garéja-garéja umumna anu geus ngadangu, nampik, jeung nginjak-nginjak bebeneran, bakal beuki ngalampahkeun kajahatan; tapi ‘anu wijaksana,’ nya éta jalma-jalma anu jujur, bakal ngartos. Eta kitab geus kabuka, sarta pangandika Allah ngahontal hate jalma-jalma anu mikahayang terang kana kersa-Na. Dina waktu sora tarik malaikat ti sawarga anu ngahiji jeung malaikat katilu, rébuan bakal hudang tina kalingsir anu geus nyekel dunya salila mangabad-abad, sarta bakal ningali kaéndahan jeung ajén bebeneran.” Review and Herald, 15 Désémber 1885.

The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”

“Para padamel Gusti” anu “wijaksana” jeung “anu jujur” “bakal ngarti,” sarta bakal “ngungkabkeun” “harta banda, nepi ka rébuan jalma bakal neuteup kana éta kalawan kabungah jeung rasa ajrih.” Hanjakalna pikeun Adventisme Laodikea, lain maranéhna anu hudang tina “kalingsirna” dina sora tarik malaikat katilu, sabab éta téh hukum Minggu, sarta éta geus kacida kasépna pikeun Adventisme hudang. Para padamel jam ka-sabelas hudang tina “kalingsirna” maranéhna “dina sora tarik malaikat anu ngahiji jeung malaikat katilu” dina hukum Minggu anu moal lila deui datang. Ti saprak 2024, “Kaleresan-kaleresan anu salila mangabad-abad teu katingali jeung teu dipaliré,” geus ngagedur “ti kaca-kaca anu dicaangan tina firman suci Allah.”

In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.

Dina Yesaya 22:22 Eliakim dipaparinkeun hiji konci, sarta dina Mateus 16 Petrus dipaparinkeun konci-konci Karajaan.

And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

Sareng konci imah Daud ku Kami rek dipasangkeun kana taktakna; ku kituna manéhna bakal muka, sarta moal aya nu bisa nutup; jeung manéhna bakal nutup, sarta moal aya nu bisa muka. Yesaya 22:22.

The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.

“Konci” téh dipaparinkeun ka Piladélpia, sabab éta hiji-hijina tempat séjén dina Kitab Suci anu nyebutkeun konci pikeun muka jeung nutup.

And to the angel of the church in Philadelphia write; 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; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

Jeung ka malaikat jamaah di Piladélpia tuliskeun; Kieu timbalan Anjeunna nu suci, Anjeunna nu sajati, Anjeunna nu nyepeng konci Daud, Anjeunna nu muka, sarta moal aya saurang ogé nu bisa nutup; jeung nutup, sarta moal aya saurang ogé nu bisa muka; Kami terang kana pagawéan maneh: ieu, Kami geus muka panto di hareupeun maneh, sarta moal aya saurang ogé nu bisa nutupna: sabab maneh boga kakuatan saeutik, sarta geus nyekel firman Kami, jeung henteu mungkir kana ngaran Kami. Wahyu 3:7, 8.

At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.

Dina interaksi panungtungan jeung urang Yahudi anu resep nyieun pasulayan leutik, Kristus ngangkat hiji patarosan anu teu bisa dijawab ku urang Yahudi.

While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

Nalika urang Parisi keur karumpul, Yesus nanya ka maranéhna, saur-Na, “Naon pamadegan aranjeun ngeunaan Kristus? Putra saha Anjeunna?” Maranéhna ngawaler ka Anjeunna, “Putra Daud.” Anjeunna ngandika ka maranéhna, “Kumaha atuh Daud ku Roh nyebut Anjeunna Gusti, bari nyebut kieu, ‘Gusti ngandika ka Gusti abdi, Caliklah di sisi katuhu Kami, nepi ka Kami ngajadikeun musuh-musuh Anjeun jadi tatapakan suku Anjeun?’ Lamun Daud nyebut Anjeunna Gusti, kumaha bisa Anjeunna jadi putrana?”

And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

Jeung teu aya saurang ogé anu sanggup ngajawab Anjeunna sakecap-kecap acan; kitu deui, ti dinya mitembeyan teu aya deui saurang ogé anu wani naroskeun patalékan naon-naon ka Anjeunna. Mateus 22:41–46.

The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.

Urang Yahudi henteu sanggup ngartos hubungan profétik antara Daud jeung Kristus, sabab maranéhna teu miboga konci-konci profétik pikeun ngartos basa Alkitab anu ditepikeun jajar demi jajar. Kristus mungkas interaksi-Na jeung urang Yahudi ku nétélakeun yén kabutaan maranéhna dumasar kana henteu mampuhna maranéhna ngabagi kalayan bener Firman bebeneran. Anjeunna geus nétélakeun yén lamun maranéhna ngartos Musa, maranéhna bakal ngartos Kristus, tapi maranéhna henteu ngartos Kitab Suci anu ku maranéhna diaku dijaga jeung dibéla.

The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.

“Konci” ti “bumi Daud” dipaparinkeun ka golongan Millerit, anu mangrupakeun gareja Piladélpia. “Konci” éta nya éta hiji gerakan réformasi anu dilambangkeun ku panto anu muka jeung anu nutup. Ti taun 1798 nepi ka 1863 gerakan Millerit ngalih tina pangalaman Piladélpia kana pangalaman Laodikia, bari ngalih tina hiji gerakan jadi hiji gareja. Aya hiji panto muka jeung hiji panto nutup dina 19 April 1844, sakumaha aya hiji panto muka jeung hiji panto nutup dina 22 Oktober 1844, sakumaha aya hiji panto muka jeung hiji panto nutup dina 1863.

Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.

Élyakim kagungan hiji konci, ari Pétrus dipaparin “konci-konci.” Konci dina wangun tunggal téh nya éta panto nu katutup taun 1844.

“The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.

“Jejer pasualan ngeunaan tempat suci teh mangrupakeun konci anu muka rusiah kuciwa taun 1844. Eta muka kana paningal hiji sistim bebeneran anu lengkep, silih patali jeung sajajar, nembongkeun yen panangan Allah parantos nungtun gerakan advent anu agung sarta nganyatakeun kawajiban ayeuna ku sabab mawa kana caangna posisi jeung pagawean umat-Na.” The Great Controversy, 423.

The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.

Jejer pasualan ngeunaan Bait Suci téh jadi konci anu muka panto anu katutup dina taun 1844, tapi Petrus ogé dipaparin konci-konci Karajaan.

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. Matthew 16:17–19.

Jeung Yesus ngawaler sarta ngandika ka anjeunna, “Bagja maneh, Simon Barjona; sabab lain ku daging jeung getih ieu diungkabkeun ka maneh, tapi ku Rama Kami anu aya di sawarga. Jeung Kami ogé nyebut ka maneh, yén maneh teh Petrus, sarta di luhur ieu batu karang Kami baris ngadegkeun jamaah Kami; jeung panto-panto naraka moal bisa ngéléhkeun eta. Jeung ka maneh Kami baris mere konci-konci Karajaan Sawarga; sarta naon bae anu ku maneh dibeungkeut di bumi bakal dibeungkeut di sawarga; jeung naon bae anu ku maneh dileupaskeun di bumi bakal dileupaskeun di sawarga.” Mateus 16:17–19.

Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.

Léngkah demi léngkah, Philadelphia, pangantén perjangjian pamungkas sakumaha dilambangkeun ku Petrus, dipaparin konci ti imah Daud kitu deui konci-konci Karajaan Sawarga. Konci ti imah Daud téh mangrupa poko pamungkas anu ku Yesus dipariksakeun jeung urang Parisi.

While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

Sabot urang Parisi keur karumpul, Yesus nanya ka maranéhna, saur-Na, “Naon pamadegan maranéh ngeunaan Kristus? Putra saha Anjeunna?” Maranéhna ngawaler ka Anjeunna, “Putra Daud.” Saur-Na ka maranéhna, “Kumaha ari Daud ku Roh nyauran Anjeunna Gusti, bari nyebut, ‘PANGERAN ngandika ka Gusti abdi, Diuklah di beulah katuhu Kami, nepi ka Kami ngajadikeun musuh-musuh Anjeun jadi tumpakan suku Anjeun?’ Lamun Daud nyaur ka Anjeunna Gusti, kumaha bisa Anjeunna jadi putrana?”

And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

Jeung teu aya saurang ogé anu sanggup ngawalon Anjeunna sanajan sakalimat; kitu deui, ti harita teu aya saurang ogé anu wani nanya deui ka Anjeunna. Mateus 22:41–46.

The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.

Jejer perkawis Daud jeung Pangéranna téh nya éta pisan anu dijadikeun pamiangan ku Petrus dina poé Pentakosta di rohangan luhur dina jam katilu. Jejer anu nutup panto patalina antara urang Parisi jeung Kristus téh mangrupa konci anu dipaké ku Petrus pikeun muka panto rohangan luhur dina poé Pentakosta.

For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

Sabab Daud mah henteu naék ka sawarga; malah anjeunna sorangan ngandika, PANGERAN ngandika ka Gusti abdi, Linggihlah di sisi katuhu Kami, nepi ka Kami ngajadikeun musuh-musuh anjeun tumpakan suku anjeun. Ku sabab eta, sing sakumna kulawarga Israil nyaho kalayan pasti, yen Allah geus ngajadikeun Yesus anu eta, anu ku aranjeun geus disalibkeun, jadi Gusti jeung Kristus.

Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

Ayeuna sanggeus maranéhna ngadéngé hal ieu, hate maranéhna kacida kacucukna, tuluy maranéhna nyarios ka Petrus jeung ka rasul-rasul séjénna, “He lalaki-lalaki jeung dulur-dulur, naon anu kudu ku kami dipigawé?”

Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.

Tuluy Petrus ngandika ka maranéhna, “Tobatlah, sarta masing-masing ti aranjeun kudu dibaptis dina ngaran Yesus Kristus pikeun panghampura dosa-dosa, sarta maraneh bakal narima kurnia Roh Suci. Sabab jangji éta téh pikeun maraneh, pikeun barudak maraneh, jeung pikeun sakumna anu jauh, nya éta sakur anu bakal disaur ku Gusti Allah urang.” Jeung ku loba deui kecap, anjeunna mere kasaksian sarta mapatahan, pokna, “Salametkeun diri maraneh tina ieu turunan anu bengkok.” Tuluy jalma-jalma anu kalayan bungah narima pangandika-Na dibaptis; sarta dina poé éta ogé katambahan ka maranéhna kira-kira tilu rébu jiwa. Rasul 2:34–41.

Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.

Pétrus kagungan konci pikeun ngabeungkeut atawa ngaleupaskeun, sarta nalika anjeunna ngalakukeun kitu, sawarga sapuk kana lampah Pétrus. Pétrus ngawakilan Katuhanan jeung kamanusaan anu gawé babarengan pikeun muka segel bebeneran Firman Allah. Nalika bebeneran éta geus dibuka segelna, éta dilambangkeun minangka pangaweruh.

“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.

“Konci pangaweruh dina jaman Kristus geus dirampas ku jalma-jalma anu sakuduna nyekel éta pikeun muka panto gedong harta hikmah dina Kitab Suci Perjangjian Heubeul. Para rabi jeung guru-guru, saenyana, geus nutup karajaan sawarga ti nu miskin jeung nu kasangsara, sarta ngantep maranéhna binasa. Dina piwejang-Na, Kristus henteu ngedalkeun loba perkara ka maranéhna sakaligus, bisi matak ngabingungkeun pikiran maranéhna. Anjeunna ngajelaskeun unggal perkara kalayan écés jeung tandes. Anjeunna henteu nganggap handap pangulangan bebeneran-bebeneran heubeul jeung anu geus dipikawanoh dina nubuat, lamun éta bisa ngalayanan tujuan-Na pikeun nanjeurkeun gagasan-gagasan.”

“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.

“Kristus téh sumber asal sakabéh mutiara bebeneran baheula. Ku lantaran padamelan musuh, bebeneran-bebeneran ieu geus digésér tina tempatna. Eta geus dipisahkeun tina kalungguhanana anu sajati, tuluy ditempatkeun dina rarangka kasalahan. Padamelan Kristus nya éta nyaluyukeun deui sarta netepkeun mutiara-mutiara anu mulya éta dina rarangka bebeneran. Asas-asas bebeneran anu ku Anjeunna sorangan geus dipasihkeun pikeun ngaberkahan dunya, ku jalan padamelan Iblis, geus dikurebkeun sarta sigana geus punah. Kristus nyalametkeun eta tina runtah kasalahan, mikeun ka eta kakuatan anyar anu hirup, sarta maréntahkeun supaya eta mancorong kawas permata-permata anu mulya, sarta tetep pageuh salalanggengna.

“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.

“Kristus pribadi tiasa ngagunakeun salah sahiji tina ieu bebeneran-bebeneran baheula tanpa nginjeum sakur partikel pangleutikna, sabab Anjeunna anu ngawariskeun asal-usulna sadayana. Anjeunna parantos nancebkeun éta kana pikiran jeung pamanggih unggal generasi, sarta nalika Anjeunna sumping ka dunya urang, Anjeunna nyusun deui jeung ngahirupkeun bebeneran-bebeneran anu geus jadi paéh éta, ngajadikeun éta leuwih kuat pikeun mangpaat generasi-generasi nu bakal datang. Nya éta Yesus Kristus anu kagungan kakawasaan pikeun nyalametkeun bebeneran-bebeneran ti antara rongsokan, sarta deui maparin éta ka dunya kalayan leuwih ti kasegeran jeung kakawasaan aslina.” Manuscript Releases, volume 13, 240, 241.

Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.

Konci Petrus téh pikeun meungkeut jeung ngaleupaskeun, sarta Petrus ngagambarkeun pangantén Kristen ahir, nyaéta nu saratus opat puluh opat rébu. Amanat meungkeut ti Petrus, anu katémbong dina kasaksian nu saratus opat puluh opat rébu, nyaéta panyanggelan. Amanat ngaleupaskeun ti Petrus dina kasaksian nu saratus opat puluh opat rébu nyaéta Islam tina cilaka katilu.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

“Saterusna kuring ningali malaikat katilu. Malaikat anu ngiringan kuring nyarios, ‘Pikasieuneun pagawéanana. Pikaheraneun pancénna. Anjeunna téh malaikat anu bakal misahkeun gandum tina jukut liar, sarta nyégél, atawa ngabeungkeut, gandum éta pikeun lumbung sawarga. Ieu perkara kedah nyurup sakabéh pikiran, sakabéh paniténan.’” Early Writings, 119.

The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.

Gandum anu dibeungkeut éta dilambangkeun ku kurban gandum buah sulung dina Pentakosta, anu minangka kurban ayunan bakal ngagambarkeun diangkatna panji ti nu saratus opat puluh opat rébu. Panyegelan umat Allah téh mangrupa amanat batin Petrus, anu lumangsung dina sajarah Islam tina musibat katilu anu saeutik-saeutik dileupaskeun ti 9/11 ka hareup.

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

Sanggeus éta, kuring nempo opat malaikat nangtung dina opat juru bumi, nahan opat angin bumi, supaya angin ulah niup ka bumi, atawa ka laut, atawa ka hiji tangkal ogé. Jeung kuring nempo malaikat séjén naék ti wetan, mawa segel Allah anu hirup; tuluy anjeunna sasambat ku sora tarik ka opat malaikat anu dipaparinkeun kakawasaan pikeun ngaruksak bumi jeung laut, pokna, “Ulah ngaruksak bumi, atawa laut, atawa tatangkalan, saméméh kami nyégél para abdi Allah urang dina tarang maranéhna.” Wahyu 7:1–3.

Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.

Opat angin anu ditahan salila pangabeungkeutan umat Allah éta dileupaskeun dina 9/11, tuluy ditahan deui ku George Bush nu ngora. Amanat lahiriah Petrus nyaéta Islam, jeung ngaleupaskeun katut nahan deui Islam téh mangrupa amanat lahiriah anu ngalangkung sapanjang mangsa panyegelan. Kamanusaan Petrus téh kagandeng jeung Kaallahan, sabab konci-konci anu dipasrahkeun ka anjeunna ngagambarkeun kasaluyuan antara sawarga jeung bumi.

We will continue this study in the next article.

Urang baris neraskeun ieu pangajaran dina artikel salajengna.

“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.

Poékna si jahat ngaliputan jalma-jalma anu ngalalaworakeun doa. Pangrérét panglemes ti musuh ngarayu maranéhna kana dosa; sarta éta sadayana ku sabab maranéhna henteu ngamangpaatkeun hak-hak istiméwa anu parantos dipaparinkeun ku Allah ka maranéhna dina katetepan ilahi ngeunaan doa. Ku naon putra-putri Allah kudu ngaraos teu daék neneda, padahal doa téh konci dina panangan iman pikeun muka gudang sawarga, tempat disimpen kabeungharan daya Nu Maha Kawasa anu taya watesna? Tanpa doa anu teu pegat-pegat sarta pangjagaan anu taliti, urang aya dina bahaya jadi lalawora jeung nyimpang tina jalan anu leres. Musuh jiwa terus-terusan narékahan ngahalangan jalan ka tahta rahmat, supaya urang ulah ku panyuhun anu sungguh-sungguh jeung ku iman meunang rahmat sarta kakawasaan pikeun nolak panggoda.

“There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.

“Aya sawatara kaayaan anu jadi sarat sangkan urang tiasa ngaharepkeun yén Allah bakal ngadangu sarta ngawalon doa urang. Salah sahiji anu pangmimitina di antarana nyaéta yén urang ngarasa peryogi pitulung ti Anjeunna. Anjeunna parantos jangji, ‘Kami baris nyiramkeun cai ka nu halabhab, jeung banjir ka taneuh nu garing.’ Yesaya 44:3. Jalma-jalma anu lapar jeung haus kana kabeneran, anu ngarep-ngarep ka Allah, tiasa yakin yén maranéhna bakal dieusi. Hate kudu kabuka kana pangaruh Roh, upami henteu berkah Allah moal tiasa ditampi.

“Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.

“Pangabutuh urang anu kacida gedéna téh sorangan jadi hiji alesan, sarta nyuhunkeun kalayan kacida ngagerentesna pikeun kapentingan urang. Tapi PANGERAN kudu dipénta sangkan ngalakukeun hal-hal ieu pikeun urang. Mantenna ngandika, ‘Menta, tangtu baris dipaparin ka maraneh.’ Jeung, ‘Anu henteu nyaahan Anak-Na sorangan, malah masrahkeun Anjeunna pikeun urang sakabéh, kumaha Mantenna moal sakalian jeung Anjeunna maparin sagala hal ka urang kalayan cuma-cuma?’ Mateus 7:7; Rum 8:32.”

“If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.

“Upami urang neundeun kajahatan dina hate urang, upami urang ngagantel kana dosa naon waé anu geus dipikanyaho, Gusti moal ngadangukeun urang; tapi doa jiwa anu tobat jeung remuk hate salawasna ditarima. Lamun sagala kasalahan anu dipikanyaho geus dibenerkeun, urang tiasa percaya yén Allah bakal ngawalon paneda urang. Kaunggulan urang sorangan moal kungsi ngajadikeun urang pantes nampa sih kurnia Allah; nya éta kasaluyuan Yesus anu bakal nyalametkeun urang, getih-Na anu bakal nyucikeun urang; sanajan kitu urang ogé boga bagian pagawéan anu kudu dipigawe ku urang dina nurut kana sarat-sarat pikeun ditarima.

“Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.

Unsur séjén tina doa anu unggul nyaéta iman. “Anu datang ka Allah kudu percaya yén Anjeunna aya, jeung yén Anjeunna maparin ganjaran ka jalma-jalma anu daria neangan Anjeunna.” Ibrani 11:6. Isa ngandika ka murid-murid-Na, “Sagala rupa anu ku maranéh dipikahayang, waktu maranéh neneda, percanten yén maranéh narimana, sarta maranéh bakal ngabogaan éta.” Markus 11:24. Naha urang narima pangandika-Na sakumaha ayana?” Steps to Christ, 94–96.

“Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.

“Ieu mangrupa hiji pangajaran pikeun para nonoman anu ngaku jadi palayan Allah, mawa amanat-Na, anu ngajangkung dina panaksir sorangan. Maranéhna teu bisa nyusud nanaon anu istiméwa dina pangalaman maranéhna, saperti anu dipiboga ku Élia, tapi maranéhna ngarasa dirina saluhureun pikeun ngalakukeun kawajiban-kawajiban anu ku maranéhna katembong hina. Maranéhna moal daék turun tina kaluhungan kapaditaan maranéhna pikeun ngalakukeun palayanan anu diperlukeun, ku sabab sieun yén maranéhna bakal ngalakukeun pagawean saurang abdi. Sakur anu kitu kudu diajar tina conto Élia. Ku kecapna, pakaya sawarga—embun jeung hujan—dikoncian ti bumi salila tilu taun. Ku kecapna wungkul aya konci pikeun muka sawarga jeung ngadatangkeun curahan hujan. Anjeunna dipaparin kahormatan ku Allah nalika anjeunna ngunjukkeun doa-na anu basajan di payuneun raja jeung rébuan urang Israél, dina jawaban kana éta doa seuneu ngageleger turun ti sawarga sarta ngahurungkeun seuneu dina altar kurban. Leungeunna ngalaksanakeun panghukuman Allah ku maéhan dalapan ratus lima puluh imam Baal; tapi sanggeus pagawean beurat anu nyéépkeun tanaga jeung kameunangan anu pangjelasna dina poé éta, anjeunna anu bisa mawa mega jeung hujan jeung seuneu ti sawarga, daék ngalakukeun palayanan saurang abdi sarta lumpat di hareupeun karéta Ahad dina poékna peuting jeung dina angin sarta hujan pikeun ngaladénan pangéran anu teu kungsi dipikasieunna pikeun ditegor langsung di hareupeunana lantaran dosa-dosa jeung kajahatan-jahatanana. Raja ngaliwatan gerbang. Élia ngabebet dirina ku jubahna sarta ngagolér dina taneuh taranjang.” Testimonies, jilid 3, 287.