Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.

Leviticus dua puluh tilu nembongkeun pesta-pesta usum semi jeung usum gugur, sarta perlambangan tina pesta-pesta éta pohara jero sacara ilahi dina strukturna, jeung dina kasaluyuan anu sampurna antara struktur awal jeung struktur panungtung, dina jero struktur sakabéhna. Pesta-pesta usum semi jeung pesta-pesta usum gugur silih saluyukeun hiji jeung anu séjén. Ieu pasal mere kasaksian ngeunaan Palmoni, anu ngajumlahkeun kalayan endah, terus-terusan deui jeung deui. Ieu pasal sacara pageuh jeung endah nyambung jeung pekabaran poé-poé panungtung ngeunaan saratus opat puluh opat rébu.

The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.

Angka “23” ngalambangkeun panebusan, nyaéta paduan antara Kaallahan jeung kamanusaan. Ngaran Imamat ngalambangkeun kapanditaan saratus opat puluh opat rébu, sabab sakabéh nabi nyarita ngeunaan poé-poé panungtungan, jeung para imam dina poé-poé panungtungan téh nya éta jalma-jalma anu ku Petrus diidentipikasikeun minangka kapanditaan anu suci. Kapanditaan Petrus anu suci nyaéta anu wijaksana, anu ngartos kana nambahanana pangaweruh anu ngahasilkeun amanat Seruan Tengah Peuting. Anu bodo, atawa anu jahat sakumaha ku Daniel diidentipikasikeun, nolak kana nambahanana pangaweruh, sarta Hosea mere nyaho ka urang yén ku sabab éta maranéhna ditolak jadi imam.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

Umat Kami dibinasakeun ku lantaran kurang pangaweruh; ku sabab maneh geus nolak pangaweruh, Kami ogé bakal nolak maneh, supaya maneh ulah jadi imam pikeun Kami deui; ku sabab maneh geus mopohokeun hukum Allah maneh, Kami ogé bakal mopohokeun anak-anak maneh. Sakumaha maranéhna beuki nambahan, kitu deui maranéhna dosa ka Kami; ku sabab éta kamulyaan maranéhna bakal ku Kami dirobah jadi kaéra. Hosea 4:6, 7.

The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.

Para jelema mabok Efraim, anu ku Yesaya disebut ogé “makuta kamulyaan,” kamulyaanana robah jadi “kaéra.” Hosea sacara husus ngaidentipikasi yén jalma-jalma anu nolak nambahanana pangaweruh dina poé-poé panungtungan téh nya éta garéja Advent Poé Katujuh Laodikea, sabab anjeunna nyatet, “umat-Ku.” Umat-Na bakal ditolak jadi imam, sarta éta kajadian dina generasi panungtungan jeung kaopat, sabab Anjeunna bakal mopohokeun anak-anak maranéhna, jeung anak-anak ngagambarkeun generasi panungtungan.

At—one—ment

Pangdamel jadi hiji

The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.

Judul “Leviticus 23” ngandung harti “panebusan imam-imam saratus opat puluh opat rébu.” Kaleresan ieu bisa dicindekkeun ngan ku ngaran éta kitab dina patalina jeung nomer pasalna. Panebusan, anu dibahas ku Leviticus dua puluh tilu, hartina “at-one-ment,” sarta nunjukkeun kana ngahijina Keilahian jeung kamanusaan. Ieu ngahijina dilambangkeun ku rupa-rupa simbol dina Pangandika Allah, salah sahijina nyaéta yén bait manusa kudu dihijikeun jeung Bait Ilahi.

The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.

Bait manusa miboga hiji rangkay tina “23” kromosom jalu jeung “23” kromosom bikang. Petrus netelakeun yén kapamrih imam tina saratus opat puluh opat rébu téh mangrupa hiji “imah rohani.” Éta kromosom ngahiji sakumaha lalaki jeung awéwé ngahiji, jeung naon anu geus dihijikeun ku Allah, ulah dipisahkeun ku manusa. Perkawinan téh hiji lambang deui tina panyatunggalan. Imamat “23” ngandung harti gabungan bait Imam Agung Sawarga jeung bait para imam anu mangrupa saratus opat puluh opat rébu.

Twenty-two Verses

Dua Puluh Dua Ayat

The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.

Pesta-pesta cinyusu dina Imamat dua puluh tilu diwakilan dina dua puluh dua ayat kahiji tina éta pasal, sedengkeun pesta-pesta gugur diwakilan dina dua puluh dua ayat panungtung tina éta pasal. Ayat panungtung nyaéta ayat opat puluh opat, hiji lambang tina 1844, nalika Poé Panebusan anu antitipikal mimiti dina poé kasapuluh bulan katujuh, minangka panggenapan tina Imamat dua puluh tilu. Pasal dua puluh tilu kabagi kana dua mangsa anu masing-masing diwangun ku dua puluh dua ayat; duanana mangsa dua puluh dua ayat éta sacara logis silih patalina ku sabab sarua mangrupakeun pesta-pesta, tapi ogé sacara logis dipisahkeun ku palayanan Kristus di pakarangan jeung di tempat suci, anu diwakilan ku usum cinyusu, sarta ku palayanan-Na di Rohangan Maha Suci anu diwakilan ku usum gugur.

22

22

Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.

Boh pesta cinyusu boh pesta usum gugur dilambangkeun ku dua puluh dua ayat, sarta ayat-ayat éta saluyu jeung kasaksian alfabét Ibrani, anu diwangun ku “22” hurup. “22” téh mangrupa perpuluhan tina “220,” anu jadi lambang gabungan antara Kaallahan jeung kamanusaan. “220” ngalambangkeun dimulaina boh 2.520 taun paburencayna Yuda, boh 2.300 taun nepi ka Poé Pangbébasan Dosa. Titik awal pikeun 2.520 nyaéta 677 SM, sedengkeun titik awal pikeun 2.300 nyaéta 457 SM; ku kituna ieu nandakeun dua ratus dua puluh taun minangka pamatri anu ngahubungkeun antara nubuat ngeunaan dipijak-pijakna pasukan Allah jeung nubuat ngeunaan dipijak-pijakna tempat suci Allah. Kadua nubuat éta béakna dina datangna Poé Pangbébasan Dosa antitipikal dina 22 Oktober 1844.

On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.

Dina éta tanggal, karya Kristus dina ngahijikeun bait manusa jeung Bait Ilahi mimiti lumangsung, sarta dina mangsa éta duanana Habakkuk 2:20 jeung Yohanes 2:20 kacumponan. Habakkuk nandakeun yén Sang Ilahi harita aya di Tempat Nu Mahasuci, sarta Yohanes nyatet yén bait Millerite, anu ku iman kudu asup kana Tempat Nu Mahasuci éta, geus ngarengsekeun mangsa opat puluh genep taun, anu nandaan ngadegkeunana bait manusa Millerite ti 1798 nepi ka 1844. Sajarah “46” taun, anu diwangun ku “23” jeung “23”, digambarkeun ku pagawéan William Miller anu mimiti nampilkeun amanat ngeunaan sajarah éta dina 1831, “220” taun sanggeus medalna Alkitab King James. Firman Ilahi anu diterbitkeun dina 1611 dihijikeun jeung hiji utusan manusa “220” taun saterusna dina 1831. Boh pesta cinyusu boh pesta gugur digambarkeun ku “22” ayat.

Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.

Dua puluh dua ayat anu masing-masing diwangun ku dua padalisan ngeunaan jejer anu sarua nuntut yén sacara nubuat dua puluh dua ayat anu kahiji kudu dipaparkeun di luhureun dua puluh dua ayat anu saterusna. Ku nyaluyukeun dua padalisan éta ku cara kieu, anjeun ngahijikeun pagawean palataran jeung tempat suci, anu diwawakilan dina pésta-pésta cinyusu, jeung pagawean Kristus di Tempat Nu Maha Suci. Dina tingkat nubuat ieu, éta ngawakilan ngahijina dua bait, anu ngagambarkeun pagawean panebusan Kristus.

When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.

Nalika ayat hiji nepi ka dua puluh dua dipalaraskeun jeung ayat dua puluh tilu nepi ka opat puluh opat, kabentuk hiji garis kenabian anu dipasaksian ku dua puluh dua hurup alfabét Ibrani, sarta ku perlambang anu diwakilan ku angka “22” ogé ku perlambang anu diwakilan ku hari-hari raya, bareng jeung pangenapan hari-hari raya éta dina sajarah suci.

The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.

Awal pesta-pesta cinyusu mimiti nandakeun Sabat poe katujuh, sarta panutup pesta-pesta gugur nandakeun Sabat taun katujuh. Kristus, salaku Alfa jeung Omega, nempatkeun Sabat dina awal jeung dina ahir dua saksi tina “22” dina garis kaimaman saratus opat puluh opat rébu.

The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.

Sabat poe katujuh teh jadi cahaya husus dina awal Poé Panebusan antitipikal dina taun 1844, ari cahaya Sabat taun katujuh teh nya eta cahaya dina tungtungna. Sabat poe katujuh oge mangrupakeun panggeroan suci anu kahiji dina Imamat “23,” sakumaha Sabat taun katujuh mangrupakeun panggeroan suci anu pamungkas dina eta pasal. Sabat teh mangrupa alfa jeung omega tina garis imam dina pasal “23.” Sabat nu kahiji, nya eta Sabat poe katujuh, teh alfa tina kalungguhan imam golongan saratus opat puluh opat rebu, jeung Sabat nu pamungkas, nya eta Sabat taun katujuh, teh omega tina kalungguhan imam golongan saratus opat puluh opat rebu.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Jalma-jalma anu ngahiji dina pasamoan batin jeung Allah leumpang dina caang Panonpoé Kabeneran. Maranéhna henteu ngahina Panebusna ku ngarusak jalan hirupna di payuneun Allah. Caang sawarga nyorot ka maranéhna. Nalika maranéhna beuki ngadeukeutan kana panungtungan sajarah bumi ieu, pangaweruhna ngeunaan Kristus, jeung ngeunaan nubuat-nubuat anu patali jeung Anjeunna, beuki pisan nambahan. Maranéhna kacida taya hinggana ajénna dina paningal Allah; sabab maranéhna ngahiji jeung Putra-Na. Pikeun maranéhna, firman Allah téh miboga kaéndahan jeung kamanisan anu ngaleuwihan sagalana. Maranéhna ningali pentingna éta firman. Kaleresan dibukakeun ka maranéhna. Doktrin ngeunaan inkarnasi disinari ku pancaran anu lemes. Maranéhna ningali yén Kitab Suci téh konci anu muka sagala misteri sarta ngaréngsékeun sagala kasusah. Jalma-jalma anu geus embung narima caang sarta leumpang dina caang moal mampuh ngartos misteri kasalehan, tapi jalma-jalma anu henteu ragu-ragu ngangkat salib sarta nuturkeun Yesus, bakal ningali caang dina caang Allah.” The Southern Watchman, 4 April 1905.

Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.

Di dieu, “deukeut kana panutup sajarah dunya ieu,” dina ahir Poé Panebusan antitipikal, “doktrin inkarnasi” dipaparin ku cahaya anu “lembut,” sakumaha halna doktrin Sabat poé katujuh dina awal Poé Panebusan antitipikal.

“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“Isa ngangkat tutup tabut, sarta sim kuring ningali loh-loh batu anu ditulisan Sapuluh Parentah. Sim kuring kacida héranna waktu ningali parentah kaopat aya pas di tengah-tengah éta sapuluh parentah, dikurilingan ku cahaya leuleus lir kalangkang kamulyaan. Saur malaikat éta: ‘Ieu hiji-hijina tina éta sapuluh anu ngajelaskeun Allah anu jumeneng, anu nyiptakeun langit jeung bumi sarta sagala rupa anu aya di jerona. Waktu pondasi bumi diteundeun, mangka pondasi Sabat gé diteundeun ogé.’” Testimonies, jilid 1, 75.

The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.

Sabat poe katujuh, anu mangrupakeun hiji “pondasi,” ngamimitian Imamat “23,” jeung Sabat taun katujuh ngeureunkeun kasaksian para imam sakumaha digambarkeun ku pesta-pesta usum semi jeung usum gugur. Sabat taun katujuh ngalambangkeun Bait Suci anu diwangun dina luhureun pondasi éta. Sabat taun katujuh dina bagian ahir dilambangkeun ku 2,520, sakumaha Sabat poe katujuh dilambangkeun ku 2,300. Sabat taun katujuh ngalambangkeun “doktrin inkarnasi.” Sabat poe katujuh nyaéta tanda Sang Panyipta, jeung Sabat taun katujuh nyaéta tanda kaAllahan anu ngahiji jeung kamanusaan.

Aligning the Lines

Nyalaraskeun Garis-garis

When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.

Nalika urang ngajajarkeun pesta-pesta cinyusu jeung pesta-pesta gugur dina Imamat dua puluh tilu, pesta Paska disusul dina poé saterusna ku pesta Roti Teu Ngamér salila tujuh poé, sarta pesta Buah Mimiti nuturkeun poé sanggeus pesta Roti Teu Ngamér anu tujuh poé éta dimimitian. Tilu pananda dina tilu poé.

The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.

Mangsa tujuh poé anu nyusun pesta roti teu diragi dimimitian ku hiji pasamoan suci sarta ditungtungan ku hal anu sarua. Poé sanggeus pesta roti teu diragi dimimitian, datang pesta buah sulung, sarta éta ngawengku kurban buah sulung sa’ir dina usum semi. Pentakosta, anu disebut ogé pesta minggu-minggu, lumangsung lima puluh poé sanggeus pesta buah sulung, anu nandaan mimiti hiji mangsa tujuh minggu anu réngsé dina poé kaopat puluh salapan, anu tuluy disusul ku Pentakosta, hartina lima puluh.

Passover begins at even on the fourteenth. Passover is not a holy convocation.

Paska dimimitian dina waktu sonten dina tanggal opat welas. Paska lain pasamoan suci.

Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.

Saterusna, dina kalima belas, datang pésta roti teu diragi salila tujuh poé. Poé kahiji jeung poé panungtung tina pésta tujuh poé éta mangrupa pakumpulan suci.

The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.

Dina poé saterusna, nyaéta poé ka genep welas, datang poé buah kahiji. Satuluyna dimimitian tujuh minggu anu ditandaan ku pésta Pentakosta, sarta Pentakosta téh salah sahiji tina tujuh pasamoan suci anu dilambangkeun dina pésta-pésta usum semi jeung usum gugur. Buah kahiji lain pasamoan suci.

Then on the first day of the seventh month the feast of trumpets, is a holy convocation.

Saterusna, dina poe kahiji bulan katujuh, dina pesta tarompet, aya hiji convocation suci.

The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.

Poé Pangbébasan dina poé kasapuluh bulan katujuh téh hiji pakumpulan suci, tapi lain hiji pésta.

The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.

Dinten kahiji tina pesta Kemah Suci teh hiji pasamoan suci. Sanggeus pesta tujuh poe aya poe kadalapan tina Kemah Suci, sanajan poe kadalapan dianggap aya di luar mangsa-mangsa anu dilambangkeun ku eta pesta-pesta. Poe kadalapan eta teh hiji pasamoan suci.

This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.

Ieu sarua jeung tujuh pasamoan suci lamun kaasup Sabat poe katujuh anu ngawanohkeun poe-pelean. Aya tujuh pasamoan suci jeung tujuh poe raya, sanajan susunanana saluyu ku cara anu béda tibatan pasamoan-pasamoan suci. Tanda jalan anu kahiji jeung anu panungtung téh Sabat, kahiji pikeun poe, tuluy pikeun taun. Di jero poe-poe raya anu dicirian antara Sabat alfa jeung omega aya tujuh poe raya jeung lima pasamoan suci. Lamun anjeun ngalebetkeun Sabat poe katujuh alfa jeung Sabat taun katujuh omega, anjeun boga tujuh pasamoan suci jeung tujuh poe raya. Kacangking yén poe kadalapan tina Kemah Daun lain bagian tina poe-poe raya, sarta nyiptakeun tatarucingan yén anu kadalapan téh kaasup kana anu tujuh. Pokok anu keur ku kuring dicirian di dieu nyaéta yén Yesus, salaku Palmoni, geus ngatur rupa-rupa variasi angka dina pasal “23” ku cara anu matak ngareuwaskeun pisan.

Spring

Cinyusu

The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.

Pesta-pesta usum semi ngandung hiji mangsa pésta roti teu diragian salila tujuh poé, anu ngamuat hiji gempungan suci alpa dina awalna jeung hiji gempungan suci oméga dina tungtungna. Péntakosta téh gempungan suci anu katilu dina pésta-pésta usum semi. Péntakosta datang sanggeus hiji mangsa tujuh minggu, anu dipungkas ku hiji pésta dina poé ka lima puluh. Pésta-pésta usum semi ditandaan ku opat poé pésta jeung tilu mangsa. Paska, roti teu diragian, buah sulung, jeung Péntakosta nyaéta opat poé pésta éta, ari tilu mangsa téh nyaéta tujuh poé roti teu diragian, opat puluh salapan poé anu miheulaan jeung ngawengku poé ka lima puluh Péntakosta, sarta tilu poé anu kahiji anu mangrupakeun hiji mangsa anu diwangun ku tilu léngkah.

The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.

Pangbakti buah sulung dina mangsa Paska sajajar jeung pangbakti buah sulung dina poé Pentakosta; pangbakti-pangbakti buah sulung gandum sa’ir dina mangsa tilu poé Paska, jeung pangbakti buah sulung gandum dina Pentakosta dina panungtungan usum Pentakosta nu opat puluh salapan, garis miring— lima puluh poé.

Fall

Ragrag

The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.

Pesta-pesta dina usum gugur dimimitian ku hiji poé pésta anu husus, anu ngawitan hiji mangsa sapuluh poé anu ngarah kana pangadilan. Lima poé sanggeus pangadilan, aya hiji pésta salila tujuh poé, anu poé kahiji jeung poé panungtung tina tujuh poé éta ditetepkeun minangka pakumpulan suci. Ti poé kalima belas nepi ka poé ka dua puluh dua, pésta Tarub dirayakeun, tuluy dina poé ka dua puluh tilu ditandaan Sabat tanah.

When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.

Nalika urang nyokot pésta-pésta ragrag sarta nempatkeunana luhureun pésta-pésta cinyusu, urang miboga dua garis anu duanana diwakilan ku dua puluh dua ayat; ku kituna, éta duanana diwakilan ku dua puluh dua aksara alfabét Ibrani. Lamun ieu dipigawé, waymark kahiji nyaéta panggero suci tina Sabat poé katujuh, sarta waymark panungtung nyaéta panggero suci tina Sabat taun katujuh.

Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.

Kitu deui, dina poe kalima welas bulan katujuh, sanggeus maraneh ngumpulkeun hasil tanah, maraneh kudu ngayakeun hiji pesta ka PANGERAN salila tujuh poe: dina poe kahiji kudu aya Sabat, sarta dina poe ka dalapan kudu aya Sabat. Leviticus 23:39.

Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.

Pentekosta teh hujan mimiti, sarta Kemah Suci teh hujan ahir. Curahan Roh Suci dina Pentekosta dilambangkeun ku hiji poe, sedengkeun curahan anu dilambangkeun ku Kemah Suci teh mangrupa hiji mangsa anu ngahontal kasimpulanana, tuluy dituturkeun ku hiji Sabat, nya eta poe ka dalapan, tina tujuh poe. Sabat anu nuturkeun manifestasi pamungkas tina curahan Roh Suci ngagambarkeun Sabat bumi anu keur reureuh salila sarébu taun.

“In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.

“Dina mangsa kasusah kami sadayana ngalungsur ti kota-kota jeung désa-désa, tapi diudag ku jalma-jalma durhaka, anu asup ka imah-imah para suci bari mawa pedang. Maranéhna ngacungkeun pedang pikeun maéhan kami, tapi éta pedang pegat, tuluy murag teu daya nanaon siga jarami. Tuluy urang sadayana sasambat beurang peuting ménta luput, sarta éta sasambat naék ka payuneun Allah. Panonpoé medal, jeung bulan cicing teu ngaléngkah. Walungan-walungan eureun ngalir. Mega hideung anu beurat datang sarta silih tubruk. Tapi aya hiji tempat anu bening pinuh ku kamulyaan anu ajeg, ti dinya sumping sora Allah lir cai nu ngaguruh, anu ngageterkeun langit jeung bumi. Langit muka jeung nutup sarta pinuh ku gempungan. Gunung-gunung ngageter siga eurih ditiup ku angin, sarta ngalungkeun batu-batu anu ruksak ka unggal penjuru. Laut ngagolak siga pariuk, sarta ngalungkeun batu-batu ka darat. Jeung nalika Allah ngandika ngeunaan poé jeung jam datangna Isa Almasih sarta masrahkeun perjangjian langgeng ka umat-Na, Anjeunna ngucapkeun hiji kalimah, tuluy eureun sakeudeung, ari kecap-kecap éta ngaguligir ngaliwatan bumi. Israil Allah nangtung bari panonna nanceb ka luhur, ngaregepkeun kecap-kecap anu medal tina sungut Yéhuwa, sarta ngaguligir ngaliwatan bumi lir guludug anu pangngaguruhna. Éta kacida ngagegerkeunana tur suci. Jeung dina ahir unggal kalimah para suci sasauran, ‘Kamulyaan! Haleluya!’ Beungeut maranéhna kasorotan ku kamulyaan Allah; sarta maranéhna ngagenclang ku éta kamulyaan, sakumaha raray Musa nalika anjeunna turun ti Sinai. Jalma-jalma durhaka teu sanggup neuteup ka maranéhna ku sabab éta kamulyaan. Jeung nalika berkah anu moal aya tungtungna diproklamasikeun ka jalma-jalma anu geus ngahormat ka Allah ku ngajaga Sabat-Na tetep suci, aya sora tingtrim anu agung tina kameunangan ngalawan sato galak jeung ngalawan gambarna.”

“Then commenced the jubilee, when the land should rest.” Early Writings, 34.

“Teras mimiti mangsa yubileum, nalika tanah kudu ngaso.” Early Writings, 34.

The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.

Yobel teh nyaéta taun ka lima puluh, sanggeus tujuh daur anu masing-masing tujuh taun, anu sajajar jeung 49 poé anu ngantarkeun ka poé ka lima puluh, nyaéta Pentakosta. Lamun runtuyan poé-poé raya usum gugur dihijikeun jeung poé-poé raya usum semi, aya 49 poé anu ngantarkeun ka Pentakosta, anu nandaan mimiti jangka waktu tujuh poé tina Hari Raya Pondok Daun. Pentakosta jeung Pondok Daun sajajar, sarta babarengan éta ngaidentipikasi mangsa hujan ahir anu dimimitian dina hukum Minggu anu geura datang sarta diteruskeun nepi ka panto kasempetan rahmat ditutup, Gusti mulang, tuluy bumi ngaso, sakumaha dilambangkeun ku Sabat taun ka tujuh, nyaéta poé ka dalapan tina tujuh poé dina Hari Raya Pondok Daun.

When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.

Nalika urang ngahijikeun duanana runtuyan anu masing-masing diwangun ku dua puluh dua ayat, urang ngalakukeunana ku sababaraha alesan. Duanana runtuyan éta masing-masing dua puluh dua ayat, sarta dua puluh dua téh mangrupa perpuluhan tina 220, lambang ngahijina Kaallahan jeung kamanusaan.

Both lines represent the Hebrew alphabet of twenty-two letters.

Kadua larik éta ngalambangkeun alfabét Ibrani anu diwangun ku dua puluh dua aksara.

Both lines represent the feasts.

Kadua garis éta ngawakilan pésta-pésta.

Both lines represent the two harvest seasons of the year.

Kadua garis téh ngawakilan dua usum panén dina sataun.

Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.

Kadua garis éta ngagambarkeun padamelan Kristus di pakarangan, tempat suci, jeung Tempat Nu Mahasuci. Imamat nuduhkeun para imam, sarta Isa teh Imam Agung Sawarga. Ku sabab éta, urang boga dasar anu sah pikeun nerapkeun metodologi garis kana garis kana opat puluh opat ayat dina Imamat dua puluh tilu.

Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.

Péntakosta téh hujan awal pikeun Kakristenan, jeung Tabernakel téh hujan ahir pikeun Kakristenan. Ku sabab kitu, urang nyaluyukeun “poé Péntakosta” dina usum semi jeung tujuh poé Tabernakel dina usum gugur. Nalika Sister White nyatakeun, “Dina mangsa kasusah urang sadaya ngungsi ti kota-kota jeung désa-désa,” anjeunna nuju nandaan waktu nalika umat Allah hirup di padang gurun alatan panganiayaan. Hirup di saung-saung salila usum Tabernakel ngalambangkeun sajarah anu ngarah langsung kana istirahat yubileum Sabat pikeun bumi.

The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.

Poé Péntakosta nandaan mimiti tujuh poé Pésta Tarub. Tuluy, yobel dilambangkeun ku poé ka dalapan, nyaéta tina tujuh poé Pésta Tarub. Lima poé saméméh pésta Tarub nyaéta Poé Panebusan. Ku kituna, lima poé saméméh Péntakosta anu nandaan mimiti Pésta Tarub—pangadilan ditandaan. Sapuluh poé saméméh pangadilan dina Poé Panebusan nyaéta pésta Tarompét. Nalika éta garis-garis dihijikeun, lima poé saméméh hukum Minggu, anu dilambangkeun ku Péntakosta, pangadilan ditandaan. Sapuluh poé saméméh éta, pésta Tarompét ditandaan.

The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.

Baptisan Kristus ngalambangkeun pupusna-Na, pangkuburan-Na, jeung kabangkitan-Na. Tilu léngkah éta dilambangkeun ku pupusna-Na dina Paska, ku pangkuburan-Na jeung pangreureuhan-Na dina poé Sabat, sarta ku kabangkitan-Na dina poé Minggu. Tilu poé pupusna-Na, pangkuburan-Na, jeung kabangkitan-Na téh mangrupa hiji waymark anu diwangun ku tilu léngkah. Ku kituna urang ngamimitian gabungan dua garis pesta-pesta musim semi jeung musim gugur dina kabangkitan. Kabangkitan dina poé katilu ngamimitian hiji mangsa opat puluh salapan poé anu ngarah ka Pentekosta, anu nyaéta hukum Minggu. Mangsa opat puluh salapan poé éta didahului ku pesta roti teu ngembang, anu dimimitian sapoé saméméhna sarta neras lima poé sanggeus poé buah-buahan sulung.

From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.

Ti kabangkitan buah sulung nepi ka hukum Minggu aya opat puluh salapan poé, sedengkeun hukum Minggu téh poé ka-limapuluhna. Lima poé saméméh hukum Minggu, pangadilan digambarkeun, jeung sapuluh poé saméméh pangadilan éta, panggeuing tina tarompét ditandaan. Kabangkitan téh waymark anu kahiji, tuluy lima poé sanggeusna mangsa roti teu diragian réngsé. Tilu puluh poé sanggeus mangsa roti teu diragian béak, panggeuing tina tarompét lumangsung. Sapuluh poé ti harita, pangadilan Poé Panebusan ditandaan, sarta lima poé ti harita hukum Minggu tina Pentecost datang.

This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.

Ieu ngécéskeun tujuh waymark dina panerapan line upon line ngeunaan pésta-pésta cinyusu jeung gugur; mimiti roti anu teu diragian, kabangkitan, ahir roti anu teu diragian, panggeuing tarompét, pangadilan, Pentakosta, jeung hujan ahir. Éta tujuh waymark ditempatkeun di jero hiji Sabat poe katujuh alfa jeung hiji Sabat taun katujuh omega. Tujuh waymark anu dikandung di antara dua Sabat éta ngasingkeun jeung nangtukeun hiji mangsa lima poe, dituturkeun ku hiji mangsa tilu puluh poe, hiji mangsa sapuluh poe, hiji mangsa lima poe, jeung hiji mangsa tujuh poe.

When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”

Nalika urang saterusna nyaluyukeunana jeung kabangkitan Kristus, urang manggihan hiji mangsa opat puluh poé nalika Anjeunna ngajar murid-murid “raray ka raray,” sarta sanggeus éta munggah ka sawarga. Tuluy salila sapuluh poé murid-murid aya di kamar luhur. Sapuluh poé éta réngsé dina Poé Péntakosta, nyaéta hukum Minggu. Ieu nambahan hiji mangsa opat puluh poé jeung mangsa sapuluh poé kana garis para imam anu dilambangkeun ku Imamat “23.”

From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.

Ti poé kabangkitan aya lima poé nepi ka ahir Roti Teu Diragian, tuluy tilu puluh poé nepi ka panggeuing tarompet, tuluy lima poé nepi ka kanaékan Kristus, tuluy lima poé nepi ka pangadilan, tuluy lima poé nepi ka tujuh poé Pentekosta tina hujan ahir.

The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.

Mimiti tina tujuh poe roti teu diragian, poé saterusna dituturkeun ku kabangkitan tina buahan pangheulana. Eta kabangkitan kajadian dina jero tujuh poe roti teu diragian, sarta lima poe sanggeus kabangkitan éta mangsa roti teu diragian réngsé.

Thirty days after the end of unleavened bread the trumpets mark a warning.

Tilupuluh poé sanggeus ahir roti teu diragi, tarompét nandaan hiji pangéling-ngéling.

Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.

Lima poé sanggeus pangéling-éling tarompét, Kristus naék ka sawarga sanggeus ngajar salila opat puluh poé. Kanaékanna nandaan mimiti sapuluh poé di rohangan luhur.

Then five days after His ascension judgment is marked.

Tuluy lima poé sanggeus kanaékan-Na, pangadilan ditandaan.

Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.

Lima poé ti harita, hukum Minggu dina Pentakosta muka mangsa tujuh poé hujan panungtung.

The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.

Sarébu opat puluh opat rébu téh nyaéta maranéhna anu nuturkeun Anak Domba ka mana waé Mantenna angkat. Élia jeung Musa dipaéhan dina 18 Juli 2020. Maranéhna dipaéhan di tempat anu sarua tempat Gusti urang ogé disalibkeun. Kabangkitan Kristus ngalambangkeun kabangkitan tanggal 31 Désémber 2023. Saméméh éta tanggal, dina Juli 2023, aya hiji sora di padang gurun mimiti ngagelarkeun hiji amanat anu dilambangkeun ku roti teu ngagunakeun ragi. Ragi ngalambangkeun kasalahan, kamunafikan, jeung dosa, sarta amanat ti padang gurun téh teu ngagunakeun ragi. Ti 31 Désémber 2023 nepi ka hukum Minggu, Imamat “23” geus ngararancang hiji kerangka panebusan pikeun sarébu opat puluh opat rébu. Éta kerangka saluyu jeung impian Miller, jandéla-jandéla langit dina Maleakhi tilu jeung Wahyu salapan welas. Éta ogé saluyu jeung jam katilu jeung jam kasalapan dina minggu suci ti 27 nepi ka 34 M.

We will continue these things in the next article.

Urang baris neraskeun ieu perkara dina artikel salajengna.

“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’

“‘Ku pangaweruh, kamar-kamar téh bakal dieusi ku sagala banda anu mulya tur merenah.’”

“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

Pikeun pikiran jeung jiwa, kitu deui pikeun badan, hukum Allah netepkeun yén kakuatan dipiboga ku usaha. Nu ngamekarkeun téh latihan. Sajalan jeung hukum ieu, Allah geus nyayagikeun dina pangandika-Na sarana pikeun kamekaran pikiran jeung rohani.

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

Kitab Suci ngandung sagala prinsip anu diperlukeun ku manusa pikeun kaharti sangkan layak boh pikeun kahirupan ayeuna boh pikeun kahirupan nu bakal datang. Jeung prinsip-prinsip ieu bisa kaharti ku sakumna jalma. Teu aya saurang ogé anu miboga sumanget pikeun ngahargaan pangajaranana, anu maca sanajan ngan hiji petikan tina Kitab Suci, tanpa meunang tina éta hiji pikiran anu mangpaat. Tapi pangajaran Kitab Suci anu pangajénna henteu bisa kahontal ku panalungtikan anu sakapeung-sakapeung atawa anu pegat-pegat. Sistem bebeneran anu agung di jerona henteu disajikeun ku cara anu bisa kahartikeun ku nu maca anu gagabah atawa lalawora. Loba tina harta karunna nyamuni jauh handapeun beungeutna, sarta ngan bisa dihontal ku panalungtikan anu taliti jeung usaha anu terus-terusan. Kabeneran-kabeneran anu ngabentuk éta kasagemblengan anu agung kudu ditéangan sarta dikumpulkeun, ‘di dieu saeutik, di ditu saeutik.’ Yesaya 28:10.

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

“Lamun ku kituna ditalungtik tuntas sarta dihijikeun, éta bakal kapanggih sajalan pisan tur pas sampurna silih cocog. Unggal Injil mangrupa panglengkep pikeun nu séjén, unggal nubuat mangrupa panarangan kana nu séjén, unggal bebeneran mangrupa pangembangan tina bebeneran séjén. Tipe-tipe dina tatanan Yahudi dijadikeun écés ku Injil. Unggal asas dina firman Allah miboga tempatna, unggal kanyataan miboga patalina. Jeung sakabéh wangunan éta, dina rarancang jeung palaksanaanana, méré kasaksian ngeunaan Pangarangna. Wangunan anu saperti kitu moal bisa kagagas atawa diwujudkeun ku pikiran naon waé iwal ti ku pikiran Anu Teu Aya Watesna.

“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

Dina nalungtik rupa-rupa bagianna sarta ngulik patalina silih antara éta bagian-bagian, daya-daya pangluhurna tina akal manusa dipaké dina kagiatan anu kacida sengitna. Teu aya saurang ogé anu bisa ngalibetkeun diri dina ulikan saperti kitu tanpa mekarkeun kakuatan pikiran.

“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

“Jeung lain ukur dina ngusahakeun neuleuman bebeneran sarta ngahijikeunana bae ajén pikiran tina nalungtik Alkitab téh aya. Eta ogé aya dina tarékah anu diperlukeun pikeun ngartos jejer-jejer anu dipidangkeun. Pikiran anu ngan ukur kahudang ku perkara-perkara sapopoé wungkul, bakal jadi kerdil jeung lemah. Lamun teu kungsi dibebenah pikeun ngartos bebeneran-bebeneran anu agung jeung jembar pangaruhna, lila-lila éta bakal leungiteun kakuatan pikeun tumuwuh. Salaku pangreksa tina kamunduran ieu, jeung minangka pamiangan kana kamekaran, taya deui anu bisa nyaruaan nalungtik pangandika Allah. Salaku sarana palatihan intelek, Alkitab leuwih mujarab batan buku naon baé séjénna, atawa batan sakabéh buku séjén upama dihijikeun. Kagunganana jejer-jejer anu agung, kesederhanaan anu mulya tina ucapan-ucapanna, kaéndahan gambaran-gambaranana, ngagancangkeun jeung ngangkat pikiran saperti euweuh deui anu sanggup ngalakukeunana. Teu aya ulikan séjén anu bisa maparin kakuatan pikiran anu sakitu gedéna sakumaha tarékah pikeun ngartos bebeneran-bebeneran anu mahaagung tina wahyu. Pikiran anu ku cara kitu dibawa nepi ka patepung jeung pikiran-pikiran ti Anu Teu Wates, moal teu ngalegaan jeung nguat.”

“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

“Jeung anu leuwih agung deui nya éta kakawasaan Alkitab dina ngamekarkeun sipat rohani. Manusa, anu diciptakeun pikeun hirup dina pasamoan jeung Allah, ngan dina pasamoan anu kitu baé manéhna bisa manggihan kahirupan jeung kamekaran anu sajatina. Diciptakeun supaya manggihan kabungahan anu pangluhurna dina Allah, manéhna moal bisa manggihan dina naon waé deui éta anu sanggup nenangkeun kahayang jero haté, anu sanggup nyugemakeun lapar jeung halabhab jiwa. Sing saha anu kalayan sumanget anu ikhlas jeung daék diajar nalungtik firman Allah, bari néangan supaya ngartos kana bebeneran-bebeneranna, bakal dihijikeun kana pangarangna; jeung, iwal ku pilihan dirina sorangan, moal aya watesna kana kamungkinan-kamungkinan kamekaranana.

“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

Dina rupa-rupa gaya jeung jejerna anu lega, Alkitab miboga hiji hal anu matak narik pikeun unggal pikiran jeung ngagerakkeun unggal hate. Dina kaca-kacana kapanggih sajarah anu pangkolotna; riwayat hirup anu pangsatiana kana kahirupan; asas-asas pamaréntahan pikeun ngadalikeun nagara, pikeun ngatur rumah tangga—asas-asas anu can kungsi tiasa disaruaan ku hikmat manusa. Eta ngandung filsafat anu pangjero-na, puisi anu pangmanisna jeung pangluhungna, anu pangpinuh ku gairah jeung pangmatak nalangsana. Tulisan-tulisan Alkitab, sanajan dititenan ku cara kitu baé, nilaina teu kaukur leuwih luhur batan hasil karya pangarang manusa mana waé; tapi anu lega pisan wengkuanana, anu taya wates leuwih gedé nilaina, nya éta lamun eta ditingali dina patalina jeung hiji pamikiran puseur anu agung. Lamun ditempo dina caangna ieu pamikiran, unggal jejer miboga harti anyar. Dina bebeneran-bebeneran anu diungkabkeun ku cara pangbasajana, kakandung asas-asas anu luhurna ngahontal sawarga sarta ngawengku kalanggengan.

“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.

“Téma inti tina Alkitab, téma anu jadi puseur ngumpulna sakabéh téma séjén dina sakabéh éta kitab, nyaéta rencana panebusan, nyaéta mulangkeun deui citra Allah dina jiwa manusa. Ti saprak isyarat kahiji ngeunaan pangharepan dina putusan anu diucapkeun di Éden nepi ka jangji pamungkas anu mulya dina Wahyu, ‘Maranéhna bakal ningali beungeut-Na; sarta ngaran-Na bakal aya dina tarang maranéhna’ (Wahyu 22:4), eusi utama unggal kitab jeung unggal petikan dina Alkitab nyaéta ngembarkeun ieu téma anu ajaib,—ngangkatna manusa,—kakawasaan Allah, ‘anu maparin ka urang kameunangan ku Gusti urang Yesus Kristus.’ 1 Korinta 15:57.”

“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.

“Jalma anu nyangkem ieu pamikiran, di hareupeunna aya hiji widang anu taya watesna pikeun ditalungtik. Anjeunna nyepeng konci anu bakal muka pikeun dirina sakumna gudang harta firman Allah.

“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.

Élmu panebusan teh élmu tina sagala élmu; élmu anu jadi pangajaran para malaikat jeung sakabéh mahluk nu boga akal ti alam-alam anu henteu ragrag; élmu anu narik perhatian Gusti jeung Jurusalamet urang; élmu anu asup kana maksud anu geus dipiara dina pikiran Anu Teu Wates—“disimpen dina tiiseun salila jaman-jaman anu langgeng” (Rum 16:25, R.V.); élmu anu bakal jadi pangajaran umat tebusan Allah sapanjang mangsa anu teu aya tungtungna. Ieu téh pangajaran anu pangluhurna anu mungkin ditalungtik ku manusa. Saperti teu aya pangajaran séjénna, ieu bakal ngagancangkeun pikiran jeung ngangkat jiwa.

“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.

“‘Kaunggulan pangaweruh téh nya éta, hikmah méré kahirupan ka maranéh anu ngabogaan éta.’ ‘Kecap-kecap anu ku Kami diucapkeun ka aranjeun,’ saur Yesus, ‘éta téh roh, sarta éta téh hirup.’ ‘Jeung ieu téh hirup langgeng, nya éta supaya maranéhna wanoh ka Anjeun, hiji-hijina Allah anu sajati, jeung ka Anjeunna anu ku Anjeun diutus.’ Pandita 7:12; Yohanes 6:63; 17:3, R.V.”

“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

“Énergi ciptaan anu ngagero jagat-jagat nepi ka aya aya dina firman Allah. Ieu firman maparin kakawasaan; éta ngalahirkeun hirup. Unggal parentah téh mangrupa jangji; lamun ditarima ku kahayang, ditarima kana jiwa, éta mawa sasarengan jeung dirina hirupna Anu Teu Aya Watesna. Éta ngarobah tabiat sarta nyiptakeun deui jiwa dina gambar Allah.

“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.

Kahirupan anu dipasihkeun ku cara kitu ogé dipiara ku cara anu sarua. “Ku unggal pangandika anu medal tina sungut Allah” (Mateus 4:4) manusa bakal hirup.

“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.

“Pikiran, jiwa, diwangun ku naon anu jadi pangwaranana; sarta aya dina kakawasaan urang pikeun nangtukeun ku naon eta bakal dipaparin dahareun. Aya dina kakawasaan unggal jalma pikeun milih jejer-jejer anu bakal ngeusian pikiran jeung ngawangun watak. Ngeunaan unggal manusa anu meunang kaistiméwaan boga aksés kana Kitab Suci, Allah ngandika, ‘Kami geus nulis ka manehna hal-hal anu agung tina hukum Kami.’ ‘Saur ka Kami, sarta Kami bakal ngawaler ka maneh, jeung mintonkeun ka maneh hal-hal anu agung jeung anu kuat, anu can dipikanyaho ku maneh.’ Hosea 8:12; Jeremiah 33:3.”

“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.

“Kalawan firman Allah aya dina pananganana, unggal manusa, di mana baé bagéa hirupna ditangtukeun, tiasa miboga pangauban sakumaha anu dipilih ku anjeunna. Dina kaca-kacana anjeunna tiasa silih wangkong jeung jalma-jalma anu pangmulya tur pangsaéna tina umat manusa, sarta tiasa ngadangu sora Anu Langgeng nalika Anjeunna nyarita ka manusa. Nalika anjeunna nalungtik jeung semedi kana jejer-jejer anu ku dinya ‘para malaikat ngarasa hayang nenjo’ (1 Petrus 1:12), anjeunna tiasa miboga pangauban maranéhna. Anjeunna tiasa nuturkeun tapak-léngkah Sang Guru sawarga, sarta ngadangu pangandika-Na sakumaha nalika Anjeunna ngajar di gunung, di tanah datar, jeung di sisi laut. Anjeunna tiasa hirup di ieu dunya dina hawa sawarga, maparin ka anu sedih jeung kagoda di bumi ieu pikiran-pikiran pangharepan jeung karinduan kana kasucian; dirina sorangan jadi beuki deukeut, malah terus beuki deukeut, kana pangauban jeung Anu Teu Katingali; sapertos anjeunna baheula anu leumpang babarengan jeung Allah, ngadeukeutan beuki deukeut kana bangbarung dunya langgeng, nepi ka panto-pantona muka, sarta anjeunna bakal asup ka dinya. Anjeunna moal ngaraos dirina salaku jalma asing. Sora-sora anu bakal ngabagéakeun anjeunna nyaéta sora-sora jalma-jalma suci anu, sanajan teu katingali, di bumi ieu jadi batur pangauban anjeunna—sora-sora anu di dieu geus diajarkeun ku anjeunna pikeun dibédakeun jeung dipikanyaah. Anjeunna anu ku jalan firman Allah geus hirup dina pangauban jeung sawarga, bakal manggihan dirina aya di imah sorangan dina pangauban sawarga.” Education, 123–127.