The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.

Sajarah kang kapendhem ing ayat patang puluh ngemot garis enem présidhèn wiwit wektu pungkasan ing taun 1989, nganti taun 2020, nalika Biden, présidhèn kapitu, nyolong kaprésidhènan. Taun 2020 nandhani wiwitané sawijining sajarah kang kapendhem, wiwit saka titik iku nganti tekan “Alexander the Great”, kang makili wektu nalika karajan kapitu saka ramalan Kitab Suci ditegakké ing hukum Minggu kang bakal énggal rawuh. Sepuluh ratu iku enggal sarujuk kanggo masrahaké karajan kapitu mau marang karajan kawolu, yaiku kang asalé saka pitu—panguwasa kapausan. Sajarah kang kapendhem iku diwiwiti déning présidhèn kapitu lan dipungkasi déning karajan kapitu.

When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.

Nalika sajarah netepake manawa ing antarané Xerxes, sing makili raja sugih kang ngojok-ojoki Grecia, nganti Alexander Agung, ana wolung raja Persia, kita nemokake manawa sajarah sing kapendem ing antarané pungkasané ayat loro lan ayat telu makili citrané kéwan mau minangka wektu pengujian kanthi angka wolung. Citrané kéwan mau ing Amerika Serikat mapan kanthi sampurna nalika angger-angger dina Minggu dileksanakaké, lan ing wektu iku karajan kapitu lan banjur karajan kawolu teka. Wolung raja Persia mau pungkasané tekan ing Alexander Agung, mula angka wolung nandhani wektu pengujian citrané kéwan mau sing pungkasané tumeka ing angger-angger dina Minggu.

Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.

Ayat sepuluh nganti limalas maringi sumurup marang kita bilih mangsa pangujian patung kéwan iku minangka tenger dalan katelu saka telung tenger dalan ingkang dipralambangaké déning sajarah para Makabe, lan bilih tenger dalan katelu punika minangka satunggaling kurun wekdal ingkang kawiwitan ing taun 161 SM lan kapungkasan ing taun 158 SM. Kurun wekdal punika ndhèrèk tenger dalan kapisan ing taun 167 SM, ingkang nandhani wiwitaning Pambrontakan Makabe ing Modein, satunggaling kutha ingkang tegesing asmanipun “mbangkang.” Taun 164 SM ndhèrèk pambangkangan ing Modein punika, lan nandhani pambaktèn kaping kalih saking padaleman suci kaping kalih. Taun 164 SM nandhani pelantikan kaping kalih Donald Trump minangka présidhèn kaping wolu wiwit Reagan ing taun 1989, ingkang asalipun saking pitu. Pelantikanipun ing tanggal 20 Januari 2025 dipralambangaké déning taun 164 SM, lan upacara pambaktèn malih, ingkang ngasilaké mukjijat satanis ingkang nyakup kalih rujukan dhateng si wolu ingkang asalipun saking pitu.

Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.

Mulané, wolung raja Persia iku makili sajarah pasérawungan wong Yahudi karo Roma wiwit taun 161 SM nganti 158 SM, lan kanthi mangkono marakaké paseksi kapindho marang wektu pangujian gambar kéwan sing ngetutaké pelantikané Trump ing taun 2025. Ayat loro nerusaké marang pemilu sing dicolong ing taun 2020, ing kono pungkasané dumugi paseksi sajarah saka wolung raja Persia iku ditrapaké, lan wong-wong mau nemu panganggoné sawisé pelantikan kapindhoné Trump. Sawisé wolung raja Persia iku dipasangaké ing sajroning sajarah antarané ayat loro lan telu, isih ana sawijining mangsa kang kasamaran wiwit pelantikané Biden nganti pelantikan kapindhoné Trump.

That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.

Sajarah sing kasamaran iku diidentifikasi ing Wahyu pasal sewelas, ing ngendi kéwan atheisme matèni loro seksi ing taun 2020. Banjur sawisé telung dina setengah simbolis, Mikhael tumedhak kanggo nguripaké manèh loro seksi mau. Trump sing “diuripaké manèh” miwiti kampanye kaping teluné kanggo présidhèn ing tanggal 15 November 2022, lan “swara ing ara-ara samun” sing wis diuripaké manèh wiwit nyeluk wong satus patang puluh papat èwu ing pungkasan Juli 2023.

Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.

Ayat sepuluh, sewelas, lan rolas saka Daniel pasal sewelas ngenali Perang Ukraina sing diwiwiti ing taun 2014, lan bakal dipungkasi kanthi kamenangan Rusia, kang banjur katutake ambruké konfederasi Rusia sing saiki ana, kaya kang dipratelakaké déning pralambang ambruké Uni Soviet ing taun 1989.

Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.

Ayat telulas nganti limalas nandhani ana telung garis ramalan. Garis panyarasane kapapaan sing diwiwiti nalika sundhalé Tirus metu saka pandhelikané dipratandhani déning ayat patbelas, lan kaleksanané ing sajarah yaiku taun 200 SM, nalika Roma kapir mlebu ing sajarah ramalan minangka para perampok umatmu, sing ngluhuraké awaké dhéwé, nanging banjur tiba.

In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.

Ing telung ayat iku, garis kenabian Republikanisme murtad dipralambangaké déning sajarahé Antiokhus III, kang nggambaraké perané Trump minangka présidhèn kaping wolu, yaiku saka pitu iku. Ayat-ayat iku uga ngenali garis kenabian Protestantisme murtad kaya sing dipralambangaké déning sajarahé wong Makabé.

The prophetic line of the true Protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The “Seven Thunders” of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”

Garis kenabian saka sungu Protestan sejati, kang wiwit minangka gerakan Filadelfia para Millerit, lan kang pungkasan minangka gerakan Filadelfia saka saratus patang puluh papat èwu, uga kudu ditumpangaké ana ing sajarah sing kasamar saka ayat patang puluh. “Pitu Guntur” ing Wahyu pasal sepuluh iku minangka pralambang saka gerakan Filadelfia para Millerit lan uga saratus patang puluh papat èwu. Panyegelan marang ramalan, lan pambukakan segel ramalan, ditindakaké déning Kristus, lan nalika Panjenengané nindakaké iku, Panjenengané nglambangaké Sarirané piyambak minangka Singa saka taler Yehuda. Ing pasal sepuluh, malaékat kang miturut pangandikané Sister White iku “ora liya pribadi saliyané Yesus Kristus” “nguwuh kalawan swara sora, kaya singa nggero: lan nalika wus nguwuh, pitu guntur padha ngucapaké swarané.”

Christ, as the Lion of the tribe of Judah, placed the “Seven Thunders” into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”

Kristus, minangka Singa saka taler Yehuda, nempatake “Pitu Gludhug” menyang sajarah kenabian watara taun 100, lan Panjenengane enggal ngetrapi segelé, awit “nalika pitu gludhug wus ngucapake swarané,” Yohanes “arep nulis: lan” dheweke “krungu swara saka swarga ngandika,” “segelen prakara-prakara kang diucapake déning pitu gludhug iku, lan aja ditulis.”

The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true Protestant horn is represented by the “Seven Thunders.” When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.

Saiki sajarah kang kasamun ing ayat patang puluh lagi dibikak segelé déning Singa saka taler Yehuda, lan ing sajarah iku garis saka sungu Protestan sejati kaanggepaké déning “Pitu Guntur.” Nalika swara ing ara-ara samun wiwit nguwuh ing Juli 2023, Singa saka taler Yehuda mbikak segel wahyu liyane bab apa kang kaanggepaké déning “Pitu Guntur.”

The “Seven Thunders” represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the Seven Thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the “Seven Thunders,” either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.

“Pitung Gludhug” nggambarake sajarah wiwit tanggal 18 Juli 2020, nalika gerakan wong satus patang puluh papat ewu dipateni ing dalan-dalan, nganti tekan paugeran Minggu sing enggal bakal rawuh. Garis Pitung Gludhug nemtokake “kedadeyan-kedadeyan” sing dumadi ana ing sajarah iku. Kuciwa kang kapisan diterusake déning piweling Sesambat Tengah Wengi, lan banjur diterusake déning paugeran Minggu. Nalika Sister White ngenali “Pitung Gludhug,” apa minangka sajarahing malaékat kapisan lan kapindho, utawa minangka kedadeyan-kedadeyan mangsa ngarep, ing kaloro gambaran mau dheweke netepake yèn iku nggambarake “kedadeyan-kedadeyan”.

The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the “Seven Thunders,” but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,

Pekabaran Tangis Ing Wengi bisa uga keprungu kaya sawijining prakara sing dudu sawijining “prastawa”, nanging ing sajarah Millerite, pasamuwan kémah ing Exeter wiwit tanggal 12 nganti 17 Agustus 1844 iku sawijining “prastawa”, kanthi sawetara rinciyan sing gegandhèngan karo prastawa iku. Nanging rawuhipun pekabaran Tangis Ing Wengi ing pasamuwan kémah iku uga minangka panggenapan saka pasemon bab sepuluh prawan ing Matius rong puluh lima. “Prastawa” pasamuwan kémah ing Exeter iku minangka panggenapan saka “Pitu Guntur,” nanging pasemon bab sepuluh prawan iku ora ngrembug prastawa-prastawa mau, nanging ngrembug “pengalaman” para prawan,

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Pasemon bab sepuluh prawan ing Matius 25 uga nggambarake pengalaman umat Advent.” The Great Controversy, 393.

Just as the Seven Thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.

Kados dene Pitu Gludhug iku nandhani sajarah sing padha jejere saka gerakaning malaekat kapisan lan katelu, mangkono uga pasemon bab sepuluh prawan iku uga nandhani loro sajarah sing padha jejere.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Aku asring katuntun marang pasemon bab sepuluh prawan, lima ing antarané padha wicaksana, lan lima padha bodho. Pasemon iki wis kaleksanan lan bakal kaleksanan nganti saprecisené saben tembungé, awit pasemon iki nduwèni penerapan kang mligi tumrap mangsa iki, lan, kaya pekabaran malaékat katelu, wis kaleksanan lan bakal terus dadi kayektèn saiki nganti pungkasaning jaman.” Review and Herald, 19 Agustus 1890.

The symbol of the Seven Thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.

Lambang Pitu Guntur nggambarake “prastawa-prastawa” saka sajarah-sajarah sejajar, lan sepuluh prawan nggambarake “pengalaman” para prawan wicaksana lan para prawan bodho ing rong sajarah sejajar mau. Pengalaman Millerite, nganti taun 1856, iku pengalamané Filadelfia, lan pengalaman gerakané wong satus patang puluh papat ewu iku pengalamané Laodikia, nganti sawatara wektu sawisé Juli 2023. Ing loro sajarah mau, para prawan wicaksana lan para prawan bodho bakal kawedhar nalika tekane piwarta Panguwuh Tengah Wengi, awit nalika semono iku bakal katitik sapa sing nduwèni lenga panyawis.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

“Kaanan pasamuwan sing dilambangaké déning para prawan bodho, uga dipratélakaké minangka kaanan Laodikia.” Review and Herald, 19 Agustus 1890.

Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of divinity with humanity. The Seven Thunders identify the “events” of the line of the true Protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.

Wong-wong kang nampik mangan pesen kang ana ing tangané Mikhaèl, pangéran malaékat, kang tumurun ing pungkasan Juli 2023, bakal tetep ana ing kaanan Laodikia, lan wong-wong kang njupuk kitab cilik iku lan mangan iku bakal ngalami pindhah menyang kaanan Filadelfia. Kaanan Laodikia nggambarake sawijining umat, utawa pribadi, kang Kristus ana ing sanjabane, nanging isih ngupaya mlebu; lan kaanan Filadelfia digambarake minangka gegandhèngané kaallahan karo kamanungsan. Pitu Guntur ngenali “prastawa-prastawa” saka garis sungu Protestan sejati kang dipasang ing sajarah sing kasimpen saka ayat patang puluh, diwiwiti tanggal 18 Juli 2020 lan dipungkasi ing undhang-undhang Minggu.

The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.

Pasemon bab sepuluh prawan iku nandhesaké “pengalaman” wong-wong sing katimbalan supaya kalebu ana ing antarané wong satus patang puluh papat èwu sajroning wektu sing padha mau. “Prastawa-prastawa” sing nandhani sajarah wong satus patang puluh papat èwu wiwit tanggal 18 Juli 2020 nganti tekan hukum dina Minggu, lan “pengalaman” saka rong golongan sajroning sajarah iku, katut déné pangenalan marang pakaryan sing wus lan isih katugasaké ing rong sajarah sing padha jejere mau. Pakaryan iku dipralambangaké déning para malaékat ing Wahyu patbelas, lan pakaryané kaum Millerite dipralambangaké déning malaékat kapisan lan kapindho, déné pakaryané wong satus patang puluh papat èwu dipralambangaké déning malaékat katelu.

“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.” Life Sketches, 429.

“Aku wis nduwèni kasempatan-kasempatan kang aji banget kanggo oleh sawijining pengalaman. Aku wis nduwèni pengalaman ana ing pekabaran malaékat kapisan, kapindho, lan katelu. Para malaékat iku digambarake mabur ana ing satengahing langit, ngumumaké marang donya sawijining pekabaran pepènget, lan nduwèni gegayutan langsung karo umat kang urip ing dina-dina pungkasan sajarah bumi iki. Ora ana wong siji waé kang krungu swarané para malaékat iki, awit para malaékat iku minangka pralambang kanggo makili umaté Allah kang makarya kanthi selaras karo jagadé swarga. Wong lanang lan wong wadon, kang dipadhangi déning Rohé Allah, lan disucèkaké lumantar kayektèn, ngumumaké telung pekabaran iku miturut urutané.” Life Sketches, 429.

The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.

Pakaryan sing kaparingaké marang umat Allah ing dina-dina wekasané tanggal 11 September 2001, ing wiwitané wektu panyegelan, diparingaké manèh marang umat Allah ing dina-dina wekasané ing pungkasané wektu panyegelan, nalika Mikhaèl tumedhak ing Juli 2023.

“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

“Yohanes nyumurupi ‘Malaékat liyané tumurun saka swarga, kagungan panguwasa gedhé; lan saklumahing bumi kapadhangi déning kamulyané.’ Wahyu 18:1. Karya iku yaiku swarané umat Allah kang martakaké sawijining pesen pangéling-éngling marang jagad.” The 1888 Materials, 926.

As with the “events” represented by the Seven Thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.

Kados déné “prastawa-prastawa” ingkang dipunlambangaké déning Pitu Gludhug, lan “pengalaman” ingkang dipunlambangaké déning sepuluh prawan, pakaryan saking katiga malaékat punika nggambaraken kalih sajarah ingkang lumampah sajajar.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

“Allah sampun maringi pesen-pesen Wahyu 14 papanipun wonten ing garis pamedhar wangsit, lan pakaryanipun boten badhe kendhat dumugi pungkasaning sajarah bumi punika. Pesen malaékat ingkang kapisan lan kapindho taksih dados kayekten tumrap jaman punika, lan kedah lumampah sajajar kaliyan pesen punika ingkang ndherek. Malaékat ingkang katelu martosaken pepélingipun kanthi swara ingkang sora. ‘Sawisé punika kabèh,’ pangandikanipun Yohanes, ‘aku ningali malaékat sanès tumurun saking swarga, kagungan pangwaos ingkang ageng, lan bumi dados padhang déning kamulyanipun.’ Ing pepadhang punika, pepadhanging kabèh telung pesen punika kasawijèkaken.” The 1888 Materials, 804.

In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate Protestantism (the Maccabees), apostate Republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true Protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true Protestant horn is represented as the Seven Thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the Seven Thunders, to unseal the prophecies of this book.

Ing ayat telulas nganti limalas saka Daniel sewelas, pakaryan kenabian saka garis Protestantisme murtad (wong Makabe), Republikanisme murtad (Antiokhus III), lan sundel saka Tirus (para perampok saka bangsamu) diidhèntifikasi. Ing sajarah kang padha iku uga, garis-garis kenabian saka sungu Protestan sejati saka satus patang puluh papat ewu ngidhèntifikasi pakaryan, “pengalaman”, lan “prastawa-prastawa” kang dumadi ing antarané umat Allah ing dina-dina pungkasan. Garis saka sungu Protestan sejati iku dipralambangaké minangka Pitu Guntur, yaiku siji-sijiné ramalan ing kitab Wahyu kang diidhèntifikasi minangka wis disegel. Sedhéla sadurungé mangsa kasempatan sih-rahmat katutup, parentah iku rawuh saka Singa saka taler Yehuda, Panjenengané kang nyegel ramalan Pitu Guntur, supaya mbukak segel ramalan-ramalan ing kitab iki.

The unsealing of the Seven Thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the Seven Thunders at beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.

Mbukake segel Pitu Guntur ing pungkasaning wekdal panyegelan tumrap satus patang puluh papat ewu, kang wis dilambangake sadurunge déning pambukakan segel Pitu Guntur ing wiwitaning wekdal panyegelan, kudu ditrapake (baris ing dhuwuring baris) marang péranganing kitab Daniel kang magepokan karo dina-dina wekasan, lan pérangan punika yaiku sajarah kang kasimpen ing ayat patang puluh. Nalika pambukakan segel punika wis kaleksanan kanthi sampurna, kados dene kaanggèn pralambang déning kabukane segel kapitu, Gusti Allah badhé ngesokake geni saking Roh Suci Panjenengané marang satus patang puluh papat ewu, kados dene Panjenengané sampun nindakaken dhateng para sakabat ing Pentakosta. Pentakosta selaras kaliyan hukum Minggu ingkang badhé enggal rawuh.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

“Kanthi pangajeng-ajeng kang temen-temen banget aku ngenteni tekané wektu nalika kadadéan-kadadéan ing dina Pentakosta bakal kaulang manèh kanthi kakuwatan kang luwih gedhé tinimbang ing wekdal iku. Yohanes ngandika, ‘Aku weruh malaékat liyané mudhun saka swarga, kagungan kakuwatan gedhé; lan bumi padhang marga saka kamulyané.’ Banjur, kaya ing mangsa Pentakosta, wong-wong bakal krungu kayektèn diwartakaké marang wong-wong mau, saben wong nganggo basané dhéwé.”

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

“Gusti Allah saged maringi gesang anyar dhateng saben jiwa ingkang kanthi satemen-temen kepéngin ngabdi dhateng Panjenenganipun, lan saged ndemèk lambé kanthi areng urip saking mesbèh, sarta ndadosaken supados lambé punika dados lancar ngluhuraken pamuji kagem Panjenenganipun. Éwonan swara badhé kapenuhan ing kakiyatan kanggé ngandharaken kayekten-kayekten éndah saking Sabdanipun Gusti Allah. Ilat ingkang gagap badhé kapitulungan dados bébas, lan tiyang ingkang isin badhé dipun-gantos dados santosa supados saged nglairaken paseksi ingkang kendel tumrap kayekten. Mugi Gusti paring pitulungan dhateng umatipun supados ngresiki padaleman jiwa saking saben rereged, lan njagi sesambetan ingkang mekaten caketipun kaliyan Panjenenganipun, satemah piyambakipun saged dados pandhèrèk ing udan pungkasan nalika punika kawutahaken.” Review and Herald, July 20, 1886.

The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.

Wiwitaning wektu panyegelan nggambarake pungkasaning wektu panyegelan. Ing wiwitan, udan pungkasan diwutahake miturut ukuran, lan ing pungkasan diwutahake tanpa ukuran. Malaékat kang tumurun ing tanggal 11 September 2001 iku malaékat kang padha kang tumurun ing pungkasan Juli 2023. Sajarah Pentakosta diwiwiti nalika wunguné Kristus, lan pungkasaning panggeneping sampurna Pentakosta ana ing wunguné satus patang puluh papat ewu.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Tumindaké Kristus nalika ngembusaké Roh Suci marang para muridé, lan nalika maringaké tentrem-rahayu-Né marang wong-wong mau, iku kaya sawetara tetes sadurungé udan deres kang limpah sing bakal kaparingaké ing dina Pentakosta.” Spirit of Prophecy, jilid 3, 243.

Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.

Kristus ngembus napas marang para sakabate sawisé Panjenengané kawungokaké saka ing pati, sakcepete sawisé Panjenengané munggah marang Rama-Né. Nalika Panjenengané tumurun sawisé pinanggih karo Rama-Né, Panjenengané ngatingal marang para sakabat lan ngembus marang wong-wong mau “sawatawis tetes cilik” kang ndhisiki “udan deres Pentakosta.” Sawatawis tetes cilik iku nglambangaké wiwitané mangsa pemateraian, lan udan deres iku nglambangaké pungkasané. Wiwitané mangsa pemateraian kaulang manèh ing pungkasan, lan kaya dene Kristus ngembus napas marang para sakabate ing wiwitané mangsa Pentakosta, mangkono uga Panjenengané ngembus napas marang umaté ing dina-dina pungkasan ing pungkasané mangsa iku.

“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

“Balung-balung garing iku kudu kapethuk ambekan déning Roh Suci Allah, supaya padha tumindak, kaya déné lumantar sawijining wunguné saka ing antarané wong mati.” Bible Training School, 1 Desember 1903.

The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.

Patihe saksi loro iku nyakup kasunyatan yèn wong-wong sing mroklamakaké pesen palsu Nashville lan 18 Juli 2020 nindakaké iku minangka wong-wong Laodikia. Wunguné balung-balung garing sing mati nggambaraké sawijining transisi saka kaanan Laodikia, yaiku kaanan pati, marang kaanan Filadelfia, yaiku urip. Ambegan sing ndadèkaké wunguné lan transisi iku yaiku sawijining pesen kenabian.

“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

“Kaprigelan saka Gusti Allah kaya apa kang kudu kita tampa, supaya ati-ati kang adhem kados és, kang mung nduwèni agama legalistis, bisa ndeleng samubarang kang luwih utama kang wis kacawisaké kanggo wong-wong mau—Kristus lan kabenerané Panjenengané! Pesen kang marakaké urip pancèn diperlokaké kanggo maringi urip marang balung-balung garing.” Manuscript Releases, volume 12, 205.

The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.

Mangsa ing antarané wunguné Kristus katata dadi rong mangsa, kang kapisan lawasé patang puluh dina, nalika Panjenengané banjur minggah, katutaké déning sepuluh dina sadurungé Pentekosta. Angka patang puluh iku pralambang ara-ara samun, kaya déné telung dina satengah utawa sèwu rong atus suwidak taun utawa dina.

When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.

Nalika Michael tumedhak ing Juli 2023, telung dina setengah patiné ing lurung-lurung kaendheg nalika Kristus miwiti pakaryan nggabungaké kaluhuran ilahi Panjenengané karo kamanungsan ing antarané satus patang puluh papat ewu. Pakaryan iku dilambangaké déning sapuluh dina sadurungé Pentakosta, nalika dosa disingkiraké lan kasawijèn ing antarané para sadulur diteguhaké. Sapuluh nggambaraké sawijining proses panggulawenthah, lan proses panggulawenthah iku rampung ing Pentakosta, kang nggambaraké angger-angger dina Minggu.

At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of Protestantism and Republicanism join together in that history to form the image of the beast, while the true Protestant horn joins their humanity with Christ’s divinity, thus forming the image of Christ in a process that separates two classes of worshippers.

Ing sajarah sing padha banget ing ayat patang puluh, nalika wolung raja Persia lan sajarah babagan pasamuwan antarané wong Yahudi lan Roma makili proses panggawéan panjurung tumrap gambaring kéwan buas, proses panggawéan panjurung tumrap para prawan digambaraké ing sepuluh dina sing ndhisiki Pentakosta. Sungu-sungu murtad saka Protestantisme lan Republikanisme padha sesrawungan bebarengan ing sajarah mau kanggo mbentuk gambaré kéwan buas, déné sungu Protestant sing sejati nggabungaké kamanungsané karo kaallahané Kristus, mangkono mbentuk gambaré Kristus ana ing sawijining proses sing misahaké rong golongan para panyembah.

The historical events represented as Seven Thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.

Prastawa-prastawa sajarah kang dilambangaké minangka Pitu Guntur iku kabukak ing sajarah kang dilambangaké déning ayat telulas nganti limalas saka Daniel sewelas, lan bebarengan karo kuwi kabèh iku disalaraské karo sajarah kang kasingit ing ayat patang puluh, kang dipungkasi ing undhang-undhang Minggu kang enggal teka, nalika mangsa kasempatan kanggo wong-wong kang netepi Sabat katutup.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Maneh, pasemon-pasemon iki mulang yèn ora ana mangsa cobaan sawisé pangadilan. Nalika pakaryan Injil wis rampung, sanalika iku banjur tumeka pamisahan antarané wong becik lan wong ala, lan nasib saben golongan katetepaké kanggo selawas-lawasé.” Christ’s Object Lessons, 123.

The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.

Pamisahan antarané wong-wong wicaksana lan wong-wong bodho, wong-wong Laodikia lan wong-wong Filadelfia, utawa gandum lan iluk, kalaksanakake déning para malaékat.

“Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.

“Wènèhana suket grinting lan gandum padha tuwuh bebarengan nganti tekan mangsa panèn. Banjur para malaékat kang nindakaké pakaryan pamisahan kuwi.” Selected Messages, buku 2, 69.

The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as Seven Thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.

Pesen kang dibukak segelé sakdurungé lawanging sih-rahmat katutup nedahaké pakaryané umat Allah, kaya kang dilambangaké déning para malaékat. Pesen kang kinandhut ing artikel-artikel iki saiki lagi diterbitaké ing saindenging bumi ing luwih saka sewidak basa (ilat). Iki saiki lagi kaleksanan pas sadurungé lawanging sih-rahmat katutup, lan iki iku pakaryané umat Allah ing dina-dina pungkasan kanggo martakaké pesen iki. Pesen iki ngenali prastawa-prastawa kang dilambangaké minangka Pitu Guntur, lan pakaryan mangertèni sarta martakaké pesen iki ngasilaké pengalaman para prawan wicaksana.

We will continue this study in the next article.

Kita badhé nglajengaken panaliten punika wonten ing artikel salajengipun.

“In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.

“Ing pamedharan ing wayah bengi ana sawijining adegan kang banget nggegirisi lumampah ana ing ngarepku. Aku weruh sawijining bal geni kang gedhé banget tiba ana ing antarane sawetara omah gedhong kang éndah, nganti njalari karusakané enggal sanalika. Aku krungu ana wong ngandika: ‘Kita wus ngerti manawa pangadilan-pangadilané Gusti Allah bakal tumeka ing bumi, nanging kita ora ngerti manawa iku bakal teka kanthi cepet mangkono.’ Liyané, kanthi swara kang kebak kasangsaran, matur: ‘Kowé ngerti! Yagéné kowé banjur ora kandha marang aku? Aku ora ngerti.’ Saka sakèhé panggonan aku krungu tembung-tembung panyendhu kang padha kaaturaké.”

“In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.

“Ing sajroning kasangsaran gedhé aku tangi. Aku banjur turu manèh, lan katoné aku ana ing satengahing pasamuwan gedhé. Ana sawijining kang nduwèni panguwasa lagi ngandika marang para kang padha nglumpuk, ana ing ngarsané kagelar sawijining peta donya. Panjenengané ngandika yèn peta iku nggambaraké pakebonan anggur kagungané Allah, kang kudu digarap. Nalika pepadhang saka swarga madhangi sapa waé, wong iku kudu mantulaké pepadhang mau marang liyané. Pepadhang-pepadhang kudu disumetaké ana ing akèh panggonan, lan saka pepadhang-pepadhang iki kudu disumetaké manèh pepadhang-pepadhang liyané.

“The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.

Pangandikan punika kaulang malih: “Kowé iku uyahing bumi; nanging manawa uyah wis kelangan rasa asiné, nganggo apa manèh iku bakal diasinaké? Wiwit samana iku ora ana gunané manèh, kajaba mung dibuwang lan diidak-idak déning manungsa. Kowé iku pepadhanging jagad. Kutha kang mapan ana ing pucuking gunung ora bisa disingidaké. Uga wong ora nyumet damar, banjur ditutupaké ing sangisoré takeran, nanging dipasang ana ing padamaran; lan iku madhangi kabèh wong kang ana ing omah. Mulané, pepadhamu kudu madhang kaya mangkono ana ing ngarepé manungsa, supaya padha ndeleng panggawému kang becik, lan ngluhuraké Ramamu kang ana ing swarga.” Matius 5:13–16.

“I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.

“Aku ndeleng sorot-sorot pepadhang sumunar saka kutha-kutha lan désa-désa, lan saka papan-papan kang dhuwur lan papan-papan kang asor ing bumi. Pangandikaning Allah ditindakake manut, lan minangka asilé ana tenger pangéling-éling tumrap Panjenengané ing saben kutha lan désa. Kayektèné dipratelakake ing saindenging jagad.

“Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’

“Banjur peta iki disingkiraké lan diganti karo peta liyané. Ing peta mau, pepadhang madhangi mung saka sawetara panggonan waé. Sésané donya kabèh ana ing pepeteng, mung ana padhang samar-samar ana ing kéné-kono. Piwulang kita ngandika: ‘Pepeteng iki iku asil saka manungsa ngetutaké lakuné dhéwé. Wong-wong mau wis ngreksa kecenderungan ala sing turun-temurun lan sing dikembangaké. Wong-wong mau wis ndadèkaké nyangsèni, nggoleki kaluputan, lan nuduh minangka pakaryan utama ing sajroning uripé. Atiné ora bener ana ing ngarsané Gusti Allah. Wong-wong mau ndhelikaké pepadhangé ana ing sangisoré gantang.’”

“If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.

“Saupama saben prajurit Kristus wus nindakaké kuwajibane, saupama saben pengawas ing témbok Sion wus muniaké slomprèt kanthi swara kang cetha, jagad iki mbokmenawa wis saka biyèn krungu pawarta pepènget iku. Nanging pakaryan iki kasilep nganti pirang-pirang taun. Nalika manungsa padha turu, Iblis wus nyalip kita kanthi siasaté.” Testimonies, jilid 9, 28, 29.