Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.
Petrus sacara simbolis aya di Kaisarea Filipi dina jam katilu, dina lalampahanana ka Kaisarea Maritima jeung jam kasalapan. Numutkeun Mateus jeung Markus, genep poé ti harita, Petrus, Yakobus, jeung Yohanes aya di Gunung Pangalihan Rupa. Lukas nyebutkeun dalapan poé, antara Panium jeung Gunung éta. Ti gerbang naraka, di Kaisarea Filipi nepi ka pupusna dina salib, kalayan eureun samentara di Gunung Pangalihan Rupa. Tilu léngkah ti Panium ka hukum Minggu. Kaisarea di awal, Gunung di tengah, jeung Kaisarea di ahir. Naraka di awal, pati di ahir, kalayan kamulyaan Allah di tengah. Hiji pambrontakan alfa dilambangkeun ku gerbang naraka jeung hiji pambrontakan omega dilambangkeun ku pupusna Putra Allah.
Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.
Caesarea Philippi téh jadi pondasi, sabab di dinya Kristus nangtukeun Batu Karang anu ku Mantenna baris dijadikeun dasar pikeun ngawangun garéja-Na. Gunung Pangrobahan Rupa téh léngkah kadua, tempat Bait Allah dirampungkeun jeung batu puncak dipasang. Léngkah katilu, nyaéta pangadilan di salib, saterusna lumangsung.
And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.
Jeung Anjeunna ngadawuh ka maranéhna, “Saéstuna Kami nyarios ka maranéh, aya sawatara jalma anu nangtung di dieu, anu moal ngaraosan paéh, saméméh maranéhna ningali Karajaan Allah sumping kalayan kakawasaan.” Jeung genep poé ti harita, Yesus nyandak Petrus, Yakobus, jeung Yohanes babarengan jeung Anjeunna, tuluy mingpin maranéhna naék ka hiji gunung anu luhur, nyorangan ku maranéhna wungkul; sarta Anjeunna robah rupa di hareupeun maranéhna. Jeung pakeanana jadi ngagenclang, bodas pisan saperti salju; nepi ka euweuh tukang ngabodaskeun lawon di bumi anu sanggup ngabodaskeunana kitu. Jeung mucunghul ka maranéhna Elias jeung Musa; sarta maranéhna keur nyarios jeung Yesus.
And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.
Sarta Petrus ngawaler sarta nyarios ka Yesus, “Guru, hadé pikeun kami aya di dieu; ku sabab éta hayu urang ngadamel tilu kémah: hiji pikeun Anjeun, hiji pikeun Musa, jeung hiji pikeun Elias.”
For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.
Sabab anjeunna teu nyaho naon anu kudu diucapkeunana; margi maranéhna kacida pisan sieuneunana. Tuluy aya mega nu ngalindihan maranéhna; sarta aya hiji sora kaluar tina mega éta, saur-Na, “Ieu Putra Kami anu dipikaasih: dengekeun Mantenna.” Jeung dadakan, sanggeus maranéhna ningali ka sakurilingna, maranéhna geus teu ningali saha-saha deui, iwal ti Isa nyalira sareng maranéhna. Jeung nalika maranéhna turun ti éta gunung, Anjeunna maréntahkeun ka maranéhna supaya ulah nyaritakeun ka saurang ogé hal-hal anu geus katingali ku maranéhna, nepi ka Putra Manusa geus hudang tina maot. Jeung éta pangandika ku maranéhna dicekel dina dirina sorangan, bari silih tanya saurang ka nu séjén naon hartina hudang tina maot. Markus 9:1–10.
At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.
Di gunung éta, Petrus ngusulkeun rék ngadegkeun hiji kemah pikeun Musa, Kristus, jeung Elia.
“Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’
“Musa ngaliwatan pupus, tapi Mikail lungsur teras maparin hirup ka anjeunna saméméh awakna kakeunaan ku karuksakan. Iblis nyoba nahan éta awak, ngaku éta jadi milikna; tapi Mikail ngahirupkeun deui Musa teras mawa anjeunna ka sawarga. Iblis nyawad ka Allah kalawan pohara paitna, nuduh Anjeunna teu adil lantaran ngidinan mangsana direbut ti dirina; tapi Kristus henteu nyawad lawan-Na, sanajan ku jalan cocoba-Na abdi Allah éta geus murag. Kalawan lemah lembut Anjeunna nyerenkeun anjeunna ka Rama-Na, saur-Na, ‘Gusti mapatahan ka anjeun.’”
“Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.
“Yesus parantos nyarios ka murid-murid-Na yén aya sawatara anu nangtung babarengan jeung Anjeunna anu moal ngaraosan pati nepi ka maranéhna ningali Karajaan Allah sumping kalayan kakawasaan. Dina transfigurasi éta jangji ieu kacumponan. Raray Yesus di dinya robah sarta ngagenclang kawas panonpoé. Pakéan-Na bodas tur ngagenclang. Musa aya di dinya pikeun ngawakilan jalma-jalma anu bakal dihudangkeun tina maot dina kadatangan Yesus anu kadua. Jeung Elia, anu diangkat tanpa ningali pati, ngawakilan jalma-jalma anu bakal dirobah kana kaabadian dina kadatangan Kristus anu kadua sarta bakal diangkat ka sawarga tanpa ningali pati. Murid-murid ningali kalayan héran jeung sieun kana kaagungan mulya Yesus jeung mega anu ngalindihan maranéhna, sarta ngadangu sora Allah dina kaagungan anu ngagerentes, saur-Na, ‘Ieu Putra-Ku anu dipikacinta; dangukeun Anjeunna.’” Early Writings, 164.
The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.
Gunung Panyalinan ngécéskeun tilu kémah suci. Kémah suci Musa dina awal Israil baheula, kémah suci Kristus sakumaha diwakilan ku panjelmaan-Na, jeung kémah suci anu nya éta saratus opat puluh opat rébu sakumaha diwakilan ku Élia. Saratus opat puluh opat rébu téh maranéh anu henteu ngaraosan pati, nepi ka maranéhna ningali Kadatangan Kristus anu Kadua. Gunung éta ngécéskeun titik nalika meterai ditekenkeun ka saratus opat puluh opat rébu.
The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.
Kémahna nu saratus opat puluh opat rébu diadegkeun dina pésta Kémah antitipikal. Gunung éta nandakeun jalma-jalma anu henteu ngarasakeun pati, sarta nembongkeun tilu saksi yén nalika maranéhna ningali kamulyaan Allah di gunung éta, éta téh pésta Kémah antitipikal.
They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.
Aranjeunna dihudangkeun jadi Kemah Suci Élia, anu mimiti ditegakkeun dina taun 2023, nalika Musa jeung Élia duanana dihudangkeun deui. Mimiti pondasi dipasang, nyaéta hiji-hijina pondasi anu bisa dipasang, sarta pondasi éta nyaéta Kristus, batu juru jeung batu pondasi. Satuluyna batu puncak dipasang, anu ngalambangkeun panyegelan saratus opat puluh opat rébu, sakumaha dilambangkeun di Gunung Parobahan Rupa. Di gunung éta, Petrus, Yakobus, jeung Yohanes ngalambangkeun jalma-jalma anu saenyana henteu ngarasakeun pati. Petrus engké nyatet yén karajaan imam téh nyaéta maranéhna anu geus ngarasakeun yén Gusti téh hade, sarta anu jadi hiji imah rohani. Maranéhna geus ngarasakeun hirup, ku kituna maranéhna henteu ngarasakeun pati.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.
Lamun enya maraneh geus ngarasakeun yen Gusti teh welas asih. Ka Anjeunna maraneh sumping, ka hiji Batu anu hirup, anu ku manusa saenyana ditampik, tapi ku Allah dipilih sarta mulya. Maraneh oge, minangka batu-batu anu hirup, keur diwangun jadi hiji imah rohani, hiji imam-imam anu suci, pikeun ngahaturkeun kurban-kurban rohani anu katarima ku Allah lantaran Isa Al Masih. Ku sabab eta, dina Kitab Suci oge kacatet kieu, “Tingali, Kami nempatkeun di Sion hiji Batu juru utama, anu dipilih, anu mulya; jeung sing saha anu percaya ka Anjeunna moal meunang aib.” 1 Petrus 2:3–6.
The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.
Kecap anu ditarjamahkeun jadi “bingung” hartina “éra.” Sésa umat dilambangkeun ku Petrus, jeung kabungah maranéhna dibédakeun jeung jalma-jalma anu nolak pekabaran hujan panungtungan. Hiji konci ngeunaan saratus opat puluh opat rébu téh aya dina hal ieu, sabab ka Petrus dipasrahkeun “konci-konci” Karajaan, nyaéta “batu juru anu utama” anu parantos diteundeun di Sion. Batu éta matak endah dina paningal jalma-jalma bener, jeung jadi batu anu nyandungkeun pikeun para mabok ti Éfraim.
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.
Batu anu dipiceun ku nu ngadegkeun geus jadi batu poko juru. Ieu teh padamelan PANGERAN; hal ieu matak pikaheraneun dina panon urang. Jabur 118:22, 23.
Jesus commented on these verses in the conclusion of the parable of the vineyard.
Yesus masihan koméntar kana ayat-ayat ieu dina kacindekan tina pasemon ngeunaan kebon anggur.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.
Yesus ngadawuh ka maranehna, "Naha maraneh can kungsi maca dina Kitab Suci, ‘Batu anu dipiceun ku para tukang ngadegkeun, éta pisan geus jadi batu poko juru; ieu teh padamelan Gusti, sarta matak pikaheraneun dina panon urang’? Ku sabab eta Kami nyebutkeun ka maraneh, Karajaan Allah bakal dicabut ti maraneh, sarta dipaparinkeun ka hiji bangsa anu ngahasilkeun buahna. Jeung sing saha anu ragrag kana ieu batu bakal remuk; ari sing saha anu katimpaan ku eta, manehna bakal digerus nepi ka jadi bubuk." Sanggeus imam-imam kapala jeung urang Parisi ngadenge misil-misil-Na, maranehna ngarasakeun yen Anjeunna nyarita ngeunaan maranehna. Tapi waktu maranehna hayang nangkep Anjeunna, maranehna sieun ka balarea, sabab eta jalma-jalma nganggap Anjeunna nabi. Mateus 21:42–46.
Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.
Saha waé anu narima éta amanat dasar, bakal dipapacarkeun, sabab Batu Karang téh Kristus, jeung padamelan Injil nyaéta ngarendahkeun manusa nepi ka jadi lebu.
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.
“Naon ari dipangmikeun bener ku iman? Ieu téh padamelan Allah dina ngagulingkeun kamulyaan manusa kana lebu, sarta ngalakukeun pikeun manusa naon anu henteu aya dina kakawasaanana pikeun dilakukeun ku dirina sorangan. Nalika manusa ningali kakosongan dirina sorangan, maranéhna geus disiapkeun pikeun dipaparin pakean kabeneran Kristus. Nalika maranéhna mimiti muji jeung ngagungkeun Allah sapapanjang poé, mangka ku cara nenjo, maranéhna keur dirobah jadi sarua jeung gambar éta kénéh. Naon ari kalahiran anyar? Ieu téh ngébréhkeun ka manusa naon sabenerna sifat dirina sorangan, yén dina dirina sorangan anjeunna teu aya hargana.” Manuscript Releases, jilid 20, 117.
Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.
Saha waé anu nampik batu pondasi, bakal diruksak, sakumaha kajadian ka Israél baheula dina minuhan panerapan pasemon kebon anggur ku Yesus. Urang Yahudi nampik Kristus, maranéhna ogé nampik Musa, sabab lamun maranéhna percaya ka Musa, tangtu maranéhna ogé bakal percaya ka Kristus. Maranéhna nampik hukum Allah, bari ngajarkeun parentah manusa jadi doktrin. Kristus, Musa, jeung Hukum, sadayana mangrupakeun lambang-lambang pondasi, sarta Kristus téh hiji-hijina pondasi anu bisa diteundeun, nanging Kristus salaku pondasi digambarkeun ku loba lambang. Musa jeung Hukum duanana mangrupakeun gambaran ngeunaan kanyataan ieu. Kristus téh hiji-hijina pondasi, tapi ieu ngan ukur hartina yén pondasi-pondasi séjén dina Firman nubuat-Na ngan saukur lambang tina sawatara aspék tabiat-Na.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Sabab moal aya saurang ogé anu sanggup nempatkeun dasar séjén salian ti dasar anu geus ditetepkeun, nyaéta Yesus Kristus. 1 Korinta 3:11.
Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.
Yesus teh Firman, jeung ku kituna aturan-aturan anu aya dina Firman-Na ngawakilan diri-Na sorangan. Ieu sababna Sister White nyatet yén Sapuluh Parentah téh mangrupa salinan tina tabiat Kristus. Anjeunna teh Nu Mimiti jeung Nu Pangahirna, sarta lamun digambarkeun ku cara kieu, éta nandakeun yén Kristus salawasna nembongkeun tungtung hiji perkara babarengan jeung mimitina hiji perkara. Salaku Firman, Anjeunna ogé “Kaleresan,” sarta kaleresan téh hiji rangka profétis. Anjeunna teh Singa ti kaom Yuda nalika Anjeunna ngégél jeung muka segel Firman-Na. Anjeunna ogé batu juru anu jadi batu puncak. Batu juru téh ngan saukur gambaran ngeunaan Anjeunna minangka pondasi, atawa hurup kahiji tina kecap Ibrani “kaleresan.” Batu puncak téh karya pamungkas anu makuta dina Bait Allah, sarta lamun disaluyukeun jeung rangka kaleresan, batu puncak téh dua puluh dua kali leuwih kuat tibatan batu juru. Anu matak pikaheraneun dina panon jalma-jalma anu geus ngaraosan yén Gusti téh hade, nyaéta kumaha prinsip-prinsip tina rangka kaleresan anu disaluyukeun jeung batu juru jeung batu puncak téh nangtukeun salah sahiji konci profétis anu dipasrahkeun ka Petrus.
The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.
Hurup alfa, hurup pangheulana, nyaéta hiji, tapi hurup omega, hurup panungtungan, nyaéta dua puluh dua. Permata-permata Miller ngagurilap siga panonpoé, tapi nalika lalaki anu nyikat kokotor ngarakit permata-permata éta, maranéhna jadi sapuluh kali leuwih caang. Pangakuan yén tungtung hiji garis nubuat téh sarua, tapi leuwih kuat tibatan awal garis-garis nubuat, nyaéta “endah pisan.” Ieu mangrupa hiji unsur tina tabiat Kristus; ieu téh salah sahiji konci anu dipasihkeun ka Petrus pikeun meungkeut saratus opat puluh opat rébu.
Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.
“imah rohani” Petrus téh nyaéta peti dina impian William Miller, sarta ogé gudang perpuluhan jeung kurban dina kitab Malaki. Nalika jandéla-jandéla langit dibuka, hiji golongan dialungkeun kaluar ti éta rohangan, sedengkeun golongan anu séjén dialungkeun kana éta peti sarta dipaparin seragam linen bodas ti garéja Allah anu jaya.
“Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.
Kalawan rasa khidmat jeung di hareupeun balaréa, umat Yuda geus jangji pikeun nurut kana hukum Allah. Tapi nalika pangaruh Ezra jeung Nehemia salila sawatara waktu teu aya deui, loba anu murtad ti PANGERAN. Nehemia geus mulang ka Pérsia. Dina mangsa anjeunna teu aya di Yérusalém, kajahatan-kajahatan nyusup asup anu ngancam bakal nyasabkeun bangsa éta. Para panyembah brahala henteu ngan ukur meunangkeun tempat di éta kota, tapi ku ayana maranéhna, malah ngotorkeun wewengkon Bait Allah sorangan. Ku jalan kawin campur, geus kabina hiji silaturahmi antara Elyasib imam agung jeung Tobia urang Amon, musuh pait Israél. Balukar tina pakait anu teu suci ieu, Elyasib geus ngidinan Tobia nempatan hiji kamar anu patali jeung Bait Allah, anu saméméhna dipaké jadi tempat nyimpen perpuluhan jeung pangbakti umat.
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
“Ku lantaran kaganasan jeung panghianatan urang Amon jeung Moab ka Israil, Allah parantos ngadawuh ngaliwatan Musa yén maranéhna kudu salalawasna dipiceun tina jamaah umat-Na. Tingali Ulangan 23:3–6. Kalawan nangtang kana pangandika ieu, imam agung parantos miceun kurban-kurban anu disimpen di kamar Bait Allah, pikeun nyadiakeun tempat keur wakil tina bangsa anu geus dilarang ieu. Moal aya hinaan anu leuwih gede ka Allah tibatan mikeun kahadean saperti kitu ka musuh Allah jeung bebeneran-Na ieu.”
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
“Sanggeus mulih ti Persia, Nehemia terang yén geus kajadian panodaan anu pohara wani, tuluy manéhna geuwat nyokot léngkah-léngkah pikeun ngusir nu nyusup éta. ‘Kacida nganyerikeun hate ka kuring,’ pokna; ‘ku sabab éta ku kuring dipiceun sagala parabot rumah tangga milik Tobia ti eta kamar. Tuluy kuring maréntahkeun, sarta maranéhna ngabersihan kamar-kamar éta; jeung ka dinya ku kuring dibawa deui pakakas-pakakas imah Allah, babarengan jeung kurban kadaharan sarta menyan.’”
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.
“Henteu ngan Bait Allah geus dinajiskeun, tapi ogé kurban-kurban geus disalahgunakeun. Ieu geus nyababkeun kederna kamurahan rahayat. Maranéhna geus leungit sumanget jeung kahaneutanana, sarta embung mayar perpuluhan maranéhna. Gedong-gedong pabendaharaan di Bait PANGERAN kurang kacumponan; loba panyanyi jeung nu séjén anu digawé dina palayanan Bait Allah, ku sabab teu narima pangrojong anu nyukupan, geus ninggalkeun pagawean Allah pikeun digawé di tempat séjén.
“Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.
“Nehemia mimiti digawé pikeun ngabenerkeun ieu panyalahgunaan. Anjeunna ngumpulkeun deui jalma-jalma anu geus ninggalkeun palayanan di imah PANGERAN, ‘tuluy nempatkeun maranéhna dina tempatna.’ Ieu ngagedékeun kayakinan rahayat, sarta sakumna Yuda mawa ‘perpuluhan tina gandum, anggur anyar, jeung minyak.’ Jalma-jalma anu ‘diitung satia’ diangkat jadi ‘bendahara pikeun tempat-tempat pangbendaharaan,’ ‘jeung tugas maranéhna nyaéta ngabagikeun ka dulur-dulur maranéhna.’” Prophets and Kings, 669, 670.
When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.
Nalika Nehemia “ngusir Tobia,” anjeunna keur ngagambarkeun ti heula Kristus nu ngusir para panukeur duit kaluar ti Bait Allah anu sarua éta. Éta lain ngan saukur Bait Allahna, tapi kamar anu aya di jero Bait Allah pisan tempat pangpersepuluhan disimpen. Nalika Eliakim, urang Filadelfia, ngagantikeun Sebna, urang Laodikea, Sebna téh bendahara anu dialungkeun ka tanah nu jauh.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.
Kieu saur PANGERAN Nu Maha Kawasa, “Maneh indit, datangan pangurus banda ieu, nyaéta Sebna, anu ngawasa kaayaan karaton, tuluy ucapkeun kieu: Naon anu dipiboga ku maneh di dieu? Jeung saha anu dipiboga ku maneh di dieu, nepi ka maneh ngukir kuburan keur dirina di dieu, saperti jelema anu ngukir kuburan keur dirina di tempat anu luhur, sarta nu ngaguratkeun hiji padumukan keur dirina dina batu cadas? Tingali, PANGERAN bakal miceun maneh jauh ku panawanan anu kuat, sarta Mantenna tangtu nutupan maneh. Mantenna tangtu ngagulung jeung ngalungkeun maneh kalawan tarik, kawas bal, ka hiji nagri anu lega; di dinya maneh bakal paéh, jeung di dinya kareta-kareta kamulyaan maneh bakal jadi kaéra pikeun kulawarga dunungan maneh. Jeung Kami bakal ngusir maneh tina kalungguhan maneh, sarta tina jabatan maneh anjeunna bakal ngaruntuhkeun maneh.”
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 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.
Jeung bakal kajadian dina poe eta, yen Kami bakal nyaur ka abdi Kami, Eliakim anak Hilkia: Jeung Kami bakal ngapakekeun manehna ku jubah maneh, sarta nguatkeun manehna ku beubeur maneh, jeung Kami bakal maparin pamarentahan maneh kana leungeunna: sarta manehna bakal jadi bapa pikeun pangeusi Yerusalem, jeung pikeun kulawarga Yuda. Jeung konci kulawarga Daud bakal Ku Kami dipasangkeun kana taktakna; ku kituna manehna bakal muka, sarta moal aya anu nutup; sarta manehna bakal nutup, sarta moal aya anu muka.
And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.
Jeung Kami baris ngantebkeun anjeunna kawas paku dina tempat anu pageuh; sarta anjeunna bakal jadi tahta kamulyaan pikeun kulawarga bapana. Jeung maranéhna bakal ngagantungkeun ka anjeunna sakabéh kamulyaan kulawarga bapana, turunan jeung anak-cicitna, sagala rupa wadah anu leutik, ti wadah cangkir nepi ka sagala wadah kendi. Dina poé éta, saur PANGERAN Nu Mahakawasa, paku anu ditebkeun dina tempat anu pageuh téh bakal dicabut, sarta dipotong nepi ka rubuh; jeung beban anu aya di dinya bakal dipupuskeun: sabab PANGERAN geus ngandika kitu. Yesaya 22:15–22.
In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.
Dina poé nalika Sebna, urang Laodikia anu bodo, dialungkeun kaluar, Eliakim dipaparin pamaréntahan garéja anu unggul. Nalika Kristus nyucikeun Bait Allah tina saratus opat puluh opat rébu, tina runtah anu geus nutupan permata-permata anu adi, Anjeunna nétélakeun yén Anjeunna bakal “nutupan” maranéhna anu diwakilan ku Sebna. Saméméh jandéla-jandéla sawarga dibuka, permata-permata éta katutup ku runtah, sarta nalika runtah éta dialungkeun kaluar, runtah éta tuluy katutupan ku rasa hina. Impian William Miller nandakeun pamasangan meterai ka saratus opat puluh opat rébu.
The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.
Peti éta téh gudangna Maleakhi, imah rohani Petrus, jeung Kemah Élias anu hayang diadegkeun ku Petrus. Jalma anu nyekel sikat pikeun nyapuan kokotor ngalambangkeun pangmetera saratus opat puluh opat rébu nalika Anjeunna ngasupkeun permata-permata kana peti éta. Maleakhi netelakeun ujian anu ngabuktikeun yén umat Allah enya-enya geus mulang ka Anjeunna.
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Tuluy jalma-jalma anu sieun ka PANGERAN silih omongkeun; sarta PANGERAN ngadangukeun, sarta ngupingkeunana, jeung hiji kitab pangéling-éling ditulis di payuneun Anjeunna pikeun maranéhanana anu sieun ka PANGERAN, jeung anu ngémutan kana ngaran-Na. Jeung maranéhanana bakal jadi kagungan Kami, saur PANGERAN semesta alam, dina poé nalika Kami ngahimpun permata-permata Kami; sarta Kami bakal nyaahkeun ka maranéhanana, sakumaha hiji lalaki nyaahkeun ka anakna sorangan anu ngaladénan anjeunna. Tuluy maranéh bakal balik deui, sarta ngabédakeun antara anu bener jeung anu jahat, antara anu ngaladénan Allah jeung anu henteu ngaladénan Anjeunna. Maleakhi 3:16–18.
Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.
Balik téh kecap konci dina éta petikan, sabab Allah nimbalan umat-Na supaya balik ka Anjeunna, tapi Anjeunna ogé nangtang umat éta supaya nguji Anjeunna ku cara mulangkeun perpuluhan jeung pangbakti, sarta aya ogé mangsa nalika jalma-jalma saleh baris “balik,” jeung ku hal éta maranéhna baris “ngabédakeun” antara anu wijaksana jeung anu bodo. Maranéhna anu sieun ka PANGERAN, sarta anu mikirkeun kana asma-Na, nya éta jalma-jalma anu bakal jadi panji pikeun saratus opat puluh opat rébu.
The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.
Sieun ka PANGERAN teh mangrupa ujian anu kahiji; ku sabab kitu, nalika ayat genep welas nyebutkeun, “harita” maranehna anu sieun ka PANGERAN, éta nujul deui ka jero carita nubuat.
Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.
Kecap maraneh geus keras ngalawan Kami, saur PANGERAN. Tapi maraneh nyarita, Naon anu geus ku kami diucapkeun kacida ngalawan Anjeun? Maraneh geus ngucap, Teu aya gunana ngabakti ka Allah; jeung naon mangpaatna yén kami geus ngajaga parentah-Na, sarta yén kami geus leumpang kalayan sedih di payuneun PANGERAN semesta alam? Jeung ayeuna kami nyebut anu sombong bagja; enya, anu ngalakonan kajahatan téh dipiara luhureun; enya, anu ngagoda Allah ogé malah dibébaskeun. Maleakhi 3:13–15.
Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.
Malaki ngandika, “jeung ayeuna urang nyebut nu sombong bagja.” Nu mabok ti Éfraim disebut “makuta kasombongan,” sarta maranéhna bungah waktu maranéhna nyangka yén Musa jeung Élias, dua nabi anu nyiksa maranéhna, geus paéh. Maranéhna kacida bungahna, nepi ka silih kirimkeun hadiah.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Sarta mayitna bakal ngagolér di jalan kota gedé, anu sacara rohani disebut Sodom jeung Mesir, tempat ogé Gusti urang disalibkeun. Jalma-jalma tina rupa-rupa bangsa, kaom, basa, jeung nagri bakal ningali mayitna salila tilu poé satengah, sarta moal ngidinan mayitna dikurebkeun kana kuburan. Jeung maranéhna anu nyicingan bumi bakal gumbira ku sabab éta, maraké suka ria, sarta bakal silih kirimkeun hadiah; sabab dua nabi ieu nyiksa maranéhna anu nyicingan bumi. Wahyu 11:8–10.
The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.
Anu reueus bagja téh bungah ti tanggal 18 Juli 2020 nepi ka sapanjang taun 2023. Dina 18 Juli 2020, pesen éta “teuas” ngalawan ka “PANGERAN.” Dina 18 Juli 2020 urang can ngakuan sabaraha pikasieuneunana ucapan urang ngalawan ka Allah jeung Firman-Na. Kalawan kuciwa urang asup kana mangsa nungguan, sakumaha dilambangkeun ku ratapan, “Teu aya gunana ngabdi ka Allah: jeung naon mangpaatna yén urang geus ngajaga katetepan-Na, sarta yén urang geus leumpang kalawan sedih di payuneun PANGERAN semesta alam?” Ieu sajajar jeung ratapan Yeremia, nalika anjeunna ngagambarkeun kuciwa nu kahiji.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.
Abdi henteu calik dina pasamoan jalma-jalma anu ngahina, sarta henteu bungah; abdi calik nyorangan ku sabab panangan-Mantenna; margi Mantenna parantos ngeusian abdi ku kasedih jeung amarah. Ku naon nyeri abdi teu aya tungtungna, jeung tatu abdi henteu tiasa diubaran, anu nolak pikeun cageur? Naha Mantenna rek janten ka abdi saolah-olah nu nipu, jeung sapertos cai anu garing? Yermia 15:17, 18.
Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:
Kecap-kecap kami kacida tegesna dina ramalan tanggal 18 Juli 2020, sarta harita kami can nyaho sabaraha parnana kami geus murtad. Dina kuciwa éta, mangsa nunda geus keur lumangsung, sedengkeun hiji golongan ngaduhkutan sarta golongan anu séjén bungah-bungah. Dina éta kontéks, Maleakhi nyatakeun:
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.
Tuluy maranéhna anu sieun ka PANGERAN silih omongkeun; sarta PANGERAN nguping, jeung ngadangu éta, sarta hiji kitab pangéling-éling ditulis di payuneun Anjeunna pikeun maranéhna anu sieun ka PANGERAN, jeung anu ngémut kana jenengan-Na. Jeung maranéhna bakal jadi kagungan Kami, saur PANGERAN Nu Maha Kawasa, dina poé nalika Kami ngumpulkeun permata-permata Kami; sarta Kami bakal nyalametkeun maranéhna, sakumaha hiji lalaki nyalametkeun anakna sorangan anu ngawula ka anjeunna.
Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Mangka maraneh bakal mulang deui, sarta ngabédakeun antara jalma bener jeung jalma doraka, antara anu ngabakti ka Allah jeung anu henteu ngabakti ka Anjeunna. Maleakhi 3:16–18.
In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.
Dina taun 2024, ujian dasar anu dilambangkeun minangka sieun ka PANGERAN parantos sumping. Dina ujian éta, dua golongan parantos dinyatakeun, sarta golongan anu ngawujudkeun éta dua golongan geus mindeng silih carioskeun ka nu séjén dina pasamoan zoom anu rutin, salila tilu satengah poé. PANGERAN ngadangukeun paguneman maranéhna. Golongan anu sieun ka PANGERAN ngémutan asma-Na; Palmoni, Singa ti kaom Yuda, Alfa jeung Oméga, Kaleresan, Sang Sabda, Ahli Basa anu Ajaib, batu juru jeung batu puncak, Anak Domba, Imam Agung Sawarga, Bait Allah, Batu Karang. Maranéhna anu asup kana éta kitab bakal jadi permata-permata dina makuta anu ngawakilan panji karajaan kamulyaan. Nalika Anjeunna ngabentuk éta permata-permata, mangka maranéhna mulang, sarta ngabédakeun antara jalma bener jeung jalma jahat. Nalika Anjeunna ngalungkeun éta permata-permata kana peti, harita katangtuan saha anu bodo jeung saha anu wijaksana.
Malachi records:
Maleakhi nyatet:
Return unto me, and I will return unto you,
Baliklah ka Kami, tangtu Kami bakal malik ka maraneh,
But ye said, Wherein shall we return?
Tapi maraneh nyarios, “Dina hal naon kami kedah mulang?”
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.
Bawa sakabeh perpuluhan ka gedong pangbeungharan, supaya aya kadaharan di imah Kami, sarta cobaan Kami ayeuna ku hal ieu, saur PANGERAN Nu Maha Kawasa, naha Kami moal muka pikeun maraneh jandéla-jandéla langit, sarta ngucurkeun ka maraneh berkah nepi ka euweuh deui tempat pikeun narimana.
The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.
Gudang téh nyaéta peti, jeung perpuluhan téh nyaéta parawan-parawan nu wijaksana. Gudang téh nyaéta Firman Allah anu disimpen kana hiji raraga bebeneran anu anyar. Permata-permata anu diasupkeun kana peti éta téh nyaéta bebeneran-bebeneran anu patalina jeung warta Ceurik Tengah Peuting. Perpuluhan disimpen dina hiji kamar anu tangtu di Bait Allah, sakumaha anu kacirian dina panyucian ku Néhémia. Peti jeung gudang, atawa imah rohani Petrus, ngagambarkeun Bait Allah, jeung permata-permata ngagambarkeun bait-bait manusa anu dihijikeun jeung Kaallahan di tempat rusiah Nu Maha Luhur. Utusan-utusan manusa teu bisa dipisahkeun ti warta Ilahi. Permata-permata téh boh utusan-utusan Allah, boh ogé éta téh warta anu ku maranéhna diproklamasikeun. Ilham mindeng ngaidentipikasikeun yén warta jeung nu mawa wartana téh ngahiji.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
“Gusti parantos nyaur garéja-Na dina jaman ieu, sakumaha Anjeunna nyaur Israél baheula, sangkan nangtung jadi cahaya di bumi. Ku padangsan pedang bebeneran anu perkasa, nya éta talatah malaikat kahiji, kadua, jeung katilu, Anjeunna parantos misahkeun maranéhna ti garéja-garéja jeung ti dunya pikeun ngadeukeutkeun maranéhna ka Anjeunna dina kasucian anu rahayu. Anjeunna parantos ngajadikeun maranéhna pangreksa hukum-Na sarta parantos ngamanahkeun ka maranéhna bebeneran-bebeneran agung tina nubuat pikeun mangsa ieu. Sapertos dawuhan-dawuhan suci anu kungsi dipasrahkeun ka Israél baheula, ieu ogé mangrupakeun amanat suci anu kudu ditepikeun ka dunya. Tilu malaikat dina Wahyu 14 ngalambangkeun umat anu nampa cahaya tina talatah-talatah Allah sarta maju jadi para pangawula-Na pikeun ngaguar panggeuing ka sakuliah panjang jeung lébarna bumi. Kristus ngadawuh ka para panganut-Na: ‘Maranéh téh cahaya dunya.’ Ka unggal jiwa anu narima Isa, salib Kalvari nyarita kieu: ‘Tingal kana ajén jiwa: “Maneh kudu indit ka sakuliah dunya, sarta wartakeun Injil ka sakumna mahluk.’” Teu meunang aya nanaon anu diidinan ngahalangan ieu pagawean. Ieu téh pagawean anu pangpentingna pikeun mangsa ayeuna; ieu kudu ngajangkau sajauh kalanggengan. Asih anu dipintonkeun ku Isa ka jiwa-jiwa manusa dina kurban anu parantos dipasrahkeun-Na pikeun panebusan maranéhna, bakal ngagerakkeun sakumna panganut-Na.” Testimonies, jilid 5, 455.
We will begin to draw together these concepts in the next article.
Urang baris mimiti ngahijikeun ieu konsép-konsép dina artikel salajengna.
“During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.
“Salila lima puluh taun panungtung dina kahirupan abdi, abdi parantos ngagaduhan kasempetan-kasempetan anu mulya pikeun meunangkeun hiji pangalaman. Abdi parantos ngagaduhan pangalaman dina amanat malaikat kahiji, kadua, jeung katilu. Malaikat-malaikat éta digambarkeun keur hiber di tengah langit, ngumandangkankeun ka dunya hiji amanat panggeuing, sarta miboga patalina anu langsung jeung jalma-jalma anu hirup dina poé-poé panungtung sajarah bumi ieu. Teu aya saurang ogé anu ngadangu sora malaikat-malaikat ieu, sabab maranéhna téh lambang pikeun ngawakilan umat Allah anu keur digawé sajalan jeung jagat sawarga. Lalaki jeung awéwé, anu dipaparin cahaya ku Roh Allah sarta disucikeun ku jalan bebeneran, ngumumkeun tilu amanat éta nurutkeun runtuyanana.
“I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.
“Kuring geus maénkeun hiji bagian dina pagawéan anu khidmat ieu. Ampir sakabéh pangalaman Kristen kuring karajut pageuh jeung ieu. Ayeuna aya jalma-jalma anu masih hirup anu miboga pangalaman sarupa jeung pangalaman kuring sorangan. Maranéhna geus ngakuan bebeneran anu keur dibuka pikeun mangsa ieu; maranéhna geus ngaléngkah saluyu jeung Pamingpin Agung, Panglima balad Gusti.”
“In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:
Dina ngawartakeun eta pekabaran, unggal rincian nubuat geus kaeusi. Jalma-jalma anu dipaparin kasempetan pikeun nyokot bagian dina ngawartakeun eta pekabaran geus meunang hiji pangalaman anu kacida luhurna nilaina pikeun maranehna; sarta ayeuna, nalika urang aya di tengah-tengah bahaya poe-poe panungtungan ieu, nalika sora-sora bakal kadéngé ti unggal sisi nyebutkeun, ‘Di dieu Kristus,’ ‘Di dieu aya bebeneran’; bari beban pikiran loba jalma nya eta pikeun ngoyagkeun pondasi iman urang anu geus mingpin urang kaluar ti garéja-garéja jeung ti dunya sangkan nangtung jadi hiji umat anu husus di dunya, kawas Yohanes, kasaksian urang bakal dipidangkeun:
“‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’
“‘Anu ti mimiti ti awal, anu ku kami geus kadéngé, anu ku kami geus katempo ku panon sorangan, anu ku kami geus ditingali kalayan temen, jeung anu ku leungeun kami geus kakeupeul, ngeunaan Sabda kahirupan; … anu ku kami geus katempo jeung kadéngé, éta anu kami béjakeun ka maranéh, supaya maranéh ogé meunang pasamoan jeung kami.’”
“I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.
“Kuring mere kasaksian ngeunaan perkara-perkara anu ku kami geus katempo, perkara-perkara anu ku kami geus kadéngé, perkara-perkara anu ku panangan kami geus kakeupeul ngeunaan Firman kahirupan. Jeung ieu kasaksian ku kuring dipikanyaho asalna ti Rama jeung ti Putra. Kami geus ningali sarta mere kasaksian yén kakawasaan Roh Suci geus nyarengan kana pangemutan bebeneran, ngingetkeun ku kalam jeung ku sora, sarta nepikeun pesen-pesen nurutkeun runtuyanana. Nolak karya ieu sarua jeung nolak Roh Suci, sarta bakal nempatkeun urang kana golongan jalma-jalma anu geus nyimpang tina iman, ngupingkeun roh-roh panyasat.”
“The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.
“Musuh bakal ngagerakkeun sagala hal pikeun nyabut kapercayaan jalma-jalma nu percaya kana pilar-pilar iman urang dina amanat-amanat jaman baheula, anu geus nempatkeun urang dina panggung luhur bebeneran langgeng, sarta anu geus netepkeun jeung méré watak kana ieu pagawéan. PANGERAN Allah Israil geus mingpin umat-Na kaluar, muka ka maranéhna bebeneran nu asalna ti sawarga. Sora-Na geus kadéngé, jeung masih kénéh kadéngé, nyebutkeun, Majulah ti kakuatan ka kakuatan, ti rahmat ka rahmat, ti kamulyaan ka kamulyaan. Ieu pagawéan keur beuki nguat jeung ngalegaan, sabab PANGERAN Allah Israil teh pangreksa umat-Na.”
“Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.
“Jalma-jalma anu nyekel bebeneran ngan sacara tioritis, saolah-olah ku tungtung ramo wungkul, anu can mawa prinsip-prinsipna kana tempat pangjerona jiwa, tapi malah nahan bebeneran anu hirup di palataran luar, moal ningali aya naon-naon anu suci dina sajarah baheula umat ieu anu geus ngajadikeun maranéhna jadi saperti ayeuna, sarta anu geus netepkeun maranéhna minangka para pagawé misionaris di dunya anu giat, teges, jeung pageuh tekad.”
“The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.
“Kabeneran pikeun jaman ieu kacida mulya, tapi jalma-jalma anu haténa can diremuk ku murag kana Batu, nyaéta Kristus Yesus, moal ningali jeung ngartos naon ari kabeneran. Maranéhna bakal narima anu nyugemakeun pamanggihna sorangan, sarta bakal mimiti ngadegkeun dasar anu séjén tibatan dasar anu geus diteundeun. Maranéhna bakal ngarayu kasombongan jeung ajén dirina sorangan, bari nyangka yén maranéhna mampuh miceun tihang-tihang iman urang, tuluy ngagantikeunana ku tihang-tihang anu maranéhna rancang sorangan.
“This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.
“Ieu bakal terus lumangsung salila waktu masih aya. Saha baé anu geus jadi palajar Kitab Suci anu raket bakal ningali sarta ngarti kana kaayaan anu khidmat tina jalma-jalma anu hirup dina adegan-adegan panungtungan sajarah dunya ieu. Maranéhna bakal ngarasa kana kakurangan jeung kalemahan dirina sorangan, sarta bakal ngajadikeun ieu minangka urusan anu pangutamana, nya éta supaya maranéhna miboga lain ngan saukur wangun kasalehan, tapi hiji hubungan anu hirup jeung Allah. Maranéhna moal wani reureuh nepi ka Kristus kabentuk di jero dirina, pangharepan kamulyaan. Diri sorangan bakal paéh; kasombongan bakal diusir tina jiwa, sarta maranéhna bakal miboga kalemesan jeung kalembutan Kristus.” Notebook Leaflets, 60, 61.