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.

Sejarah tersembunyi ayat empat puluh mengandungi rangkaian enam orang presiden sejak waktu kesudahan pada tahun 1989 hingga tahun 2020, ketika Biden, presiden ketujuh, mencuri jawatan presiden. Tahun 2020 menandai permulaan suatu sejarah tersembunyi, dari titik itu hingga kepada “Alexander the Great”, yang melambangkan saat kerajaan ketujuh dalam nubuatan Alkitab ditegakkan pada undang-undang Ahad yang akan segera datang. Sepuluh raja itu dengan segera bersetuju untuk menyerahkan kerajaan ketujuh mereka kepada kerajaan kelapan, iaitu yang berasal daripada ketujuh itu—kuasa kepausan. Sejarah tersembunyi itu bermula dengan presiden ketujuh dan berakhir dengan kerajaan ketujuh.

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.

Apabila sejarah menunjukkan bahawa antara Xerxes, yang melambangkan raja kaya yang membangkitkan Grecia, hingga kepada Alexander the Great, terdapat lapan raja Persia, maka kita mendapati bahawa sejarah tersembunyi di antara penghujung ayat dua dan ayat tiga melambangkan masa pengujian patung binatang itu melalui bilangan lapan. Patung binatang itu di Amerika Syarikat ditegakkan sepenuhnya apabila undang-undang Ahad dikuatkuasakan, dan pada ketika itu kerajaan yang ketujuh dan kemudian yang kelapan pun tiba. Lapan raja Persia itu berakhir pada Alexander the Great, maka bilangan lapan menandai masa pengujian patung binatang itu yang berakhir pada undang-undang Ahad.

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 hingga lima belas memaklumkan kepada kita bahawa masa ujian imej binatang itu merupakan penanda jalan yang ketiga daripada tiga penanda jalan yang dilambangkan oleh sejarah orang Makabe, dan bahawa penanda jalan yang ketiga itu ialah suatu tempoh masa yang bermula pada 161 SM dan berakhir pada 158 SM. Tempoh itu menyusuli penanda jalan yang pertama pada 167 SM, yang menandakan permulaan Pemberontakan Makabe di Modein, sebuah kota yang namanya bererti “membantah.” Tahun 164 SM menyusuli bantahan di Modein itu, dan menandakan pentahbisan kedua bait suci yang kedua. Tahun 164 SM menandakan pelantikan kedua Donald Trump sebagai presiden kelapan sejak Reagan pada tahun 1989, yang berasal daripada tujuh itu. Pelantikannya pada 20 Januari 2025 dilambangkan oleh tahun 164 SM, dan upacara pentahbisan semula itu, yang menghasilkan mukjizat Iblis yang merangkumi dua rujukan kepada yang kelapan sebagai berasal daripada tujuh itu.

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.

Oleh itu, lapan raja Parsi melambangkan sejarah persekutuan orang Yahudi dengan Roma dari tahun 161 SM hingga 158 SM, dan dengan demikian memberikan saksi kedua kepada masa pengujian imej binatang yang menyusul selepas pelantikan Trump pada tahun 2025. Ayat dua berlanjut kepada pilihan raya yang dicuri pada tahun 2020, tempat ia berakhir sehingga saksi sejarah lapan raja Parsi diterapkan, dan mereka menemukan penerapannya selepas pelantikan kedua Trump. Setelah lapan raja Parsi diletakkan atas sejarah antara ayat dua dan tiga, masih terdapat suatu tempoh tersembunyi dari pelantikan Biden hingga pelantikan kedua 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.

Sejarah yang tersembunyi itu dikenal pasti dalam Wahyu fasal sebelas, di mana binatang ateisme membunuh dua saksi itu pada tahun 2020. Kemudian, selepas tiga setengah hari simbolik, Mikhael turun untuk membangkitkan semula dua saksi itu. Trump yang “dibangkitkan semula” memulakan kempen ketiganya untuk jawatan presiden pada 15 November 2022, dan “suara yang berseru-seru di padang gurun” yang dibangkitkan semula mula memanggil seratus empat puluh empat ribu orang pada penghujung bulan Julai 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, sebelas, dan dua belas dari Daniel pasal sebelas mengenal pasti Perang Ukraine yang bermula pada tahun 2014, dan yang akan berakhir dengan kemenangan Rusia, diikuti oleh keruntuhan konfederasi Rusia semasa, sebagaimana ditandai oleh keruntuhan Kesatuan Soviet pada tahun 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 tiga belas hingga lima belas mengenal pasti tiga garis nubuatan. Garis penyembuhan kepausan yang bermula ketika pelacur Tirus keluar dari persembunyian ditipologikan oleh ayat empat belas, dan penggenapan sejarahnya ialah 200 SM, apabila Rom kafir memasuki sejarah nubuatan sebagai perompak bangsamu, yang meninggikan diri mereka, tetapi tersungkur.

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.

Dalam ketiga-tiga ayat itu, garis nubuatan Republikanisme murtad digambarkan melalui sejarah Antiochus III, yang melambangkan peranan Trump sebagai presiden kelapan, iaitu daripada yang tujuh itu. Ayat-ayat itu juga mengenal pasti garis nubuatan Protestantisme murtad sebagaimana yang diwakili oleh sejarah orang-orang Makabe.

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.”

Barisan nubuatan tanduk Protestan yang benar, yang bermula sebagai gerakan Filadelfia kaum Millerit, dan yang berakhir sebagai gerakan Filadelfia seratus empat puluh empat ribu orang, juga harus dikenakan pada sejarah tersembunyi ayat empat puluh. Tujuh guruh dalam Wahyu pasal sepuluh adalah lambang bagi kedua-dua gerakan Filadelfia kaum Millerit dan seratus empat puluh empat ribu orang. Penyegelan nubuatan, dan pembukaan meterai nubuatan, dilaksanakan oleh Kristus, dan apabila Dia berbuat demikian, Dia menggambarkan diri-Nya sebagai Singa dari suku Yehuda. Dalam pasal sepuluh, malaikat yang menurut Sister White “bukanlah pribadi lain selain Yesus Kristus” “berseru dengan suara nyaring, seperti singa mengaum: dan sesudah ia berseru, ketujuh guruh itu memperdengarkan suaranya.”

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, salaku Singa tina kaom Yuda, nempatkeun tujuh guludug kana sajarah nubuat kira-kira dina taun 100, sarta Anjeunna geuwat nyégél éta, sabab “nalika tujuh guludug geus ngucapkeun sora-sorana,” Yohanes “rék nulis: tuluy” anjeunna “ngadéngé hiji sora ti sawarga nyarios,” “ségél éta hal-hal anu geus diucapkeun ku tujuh guludug, sarta ulah 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.

Sejarah tersembunyi bagi ayat empat puluh kini sedang dimeteraibuka oleh Singa dari suku Yehuda, dan dalam sejarah itu garis tanduk Protestan yang benar dilambangkan oleh tujuh guruh. Apabila suara di padang gurun mula berseru pada Julai 2023, Singa dari suku Yehuda telah memeteraibuka satu lagi wahyu tentang apa yang diwakili oleh “Tujuh Guruh”.

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”.

Ditsela tše šupago di emela histori go tloga ka la 18 Phupu 2020, ge motsamao wa ba dikete tše lekgolo le masomenne-nè a mane o ile wa bolawa mebileng, go fihla molaong wa Lamorena wo o tlago ka pela. Mothaladi wa ditsela tše šupago o supa “ditiragalo,” tše di diregago historing yeo. Go nyama moko ga mathomo, go latelwa ke molaetša wa Sello sa Bošego-gare, gomme gwa latela molao wa Lamorena. Ge Kgaetšedi White a be a hlaloša ditsela tše šupago, e ka ba bjalo ka histori ya barongwa ba mathomo le ba bobedi, goba bjalo ka ditiragalo tša ka moso, diponagalong tše ka bobedi o ile a supa gore di emela “ditiragalo”.

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,

Ububelu bwa Midnight Cry bushobora kumvikana nk’ikintu kitari “event”, ariko mu mateka y’Abamillerite, inama y’ihema yabereye Exeter kuva ku wa 12 kugeza ku wa 17 Kanama 1844 yari “event”, ifitanye isano n’amakuru menshi ajyanye na yo. Nyamara kandi, ukuza k’ubutumwa bwa Midnight Cry muri iyo nama y’ihema na bwo kwari ugusohora k’umugani w’abakobwa cumi bo muri Matayo makumyabiri na gatanu. “Event” y’inama y’ihema yabereye Exeter yari ugusohora kw’inkuba ndwi, ariko umugani w’abakobwa cumi ntiwibanda kuri izo events; wibanda ku “experience” y’abo bakobwa,

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

“Sesanti sepuluh dara dalam Matius 25 juga menggambarkan 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.

Ka mo go swana, jaaka medumo e supa ya maru a maru e supa hisetori e e tsamaisanang ya motsamao wa moengele wa ntlha le wa boraro, jalo le setshwantsho sa makgarebane a le some le sone se supa dihisetori tse pedi tse di tsamaisanang.

“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.

“Ndzi tala ku kongomisiwa eka xifaniso xa vanhwanyana va khume, va ntlhanu va vona a va tlharihile, kutani va ntlhanu a va ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta hetiseka ku ya hi rito hi rito, hikuva xi ni ku tirha ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela eku heleni ka nkarhi.” Review and Herald, August 19, 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 tujuh guruh itu melambangkan “peristiwa-peristiwa” dari sejarah-sejarah yang selari, dan sepuluh anak dara itu melambangkan “pengalaman” anak-anak dara yang bijaksana dan yang bodoh dalam kedua-dua sejarah selari tersebut. Pengalaman Millerite, sehingga tahun 1856, ialah pengalaman Filadelfia, dan pengalaman pergerakan seratus empat puluh empat ribu ialah pengalaman Laodikia, sehingga sejurus selepas Julai 2023. Dalam kedua-dua sejarah itu, anak-anak dara yang bijaksana dan yang bodoh akan dinyatakan pada kedatangan pekabaran Seruan Tengah Malam, kerana pada waktu itulah akan terlihat siapakah yang memiliki minyak persediaan.

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

“Ndondomeko ya Mpingo yoimiridwa ndi anamwali opusa, imanenwanso kuti ndi ndondomeko ya Laodikeya.” Review and Herald, August 19, 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.

Ba ba ganne namaman tougei i message o dongjok Michael, arkaenggalni jakgipa, jean July, 2023-ni bon∙kamaton ong∙onangaha, uamang Laodicea-ni obostao dongkua, aro ba ba chongipa ki∙tapko ra∙e uko cha∙genchim, uamang Philadelphia-ni obostao re∙anggen. Laodicea-ni obostaara manderangko, ba mande saako mesokani ong∙a, jekon Kristo a∙bachengoniko a∙bachengjachim indiba napbolko man∙na am∙engachim; aro Philadelphia-ni obostaara Isolni ong∙ani baksa mande jatni ong∙aniko apsan dake bakrimgipa ong∙e mesokaha. Snigipa pitinia “obostarangko” chanchiatbo, jekai beben protestant grongni rekhao ong∙a, jean verse forty-ni donnugipa itihaso dongatako man∙aha, July 18, 2020-o a∙bachenge Sunday law-ni salona sokaona bon∙kamgen.

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.

Sesotho sa pale ea baroetsana ba leshome se supa “boiphihlelo” ba ba bitsitsoeng ho ba har’a ba likete tse lekholo le mashome a mane a metso e mene nakong eona eo eo. “Liketsahalo” tse supang histori ea ba likete tse lekholo le mashome a mane a metso e mene ho tloha ka la 18 Phupu, 2020 ho isa molaong oa Sontaha, le “boiphihlelo” ba lihlopha tse peli nakong ea histori eo, li tsamaea le ho supoa ha mosebetsi o ileng oa abeloa le o ntseng o abetsoe historing eo e ’meli e bapileng. Mosebetsi oo o emeloa ke mangeloi a Tšenolo 14, ’me mosebetsi oa ba-Millerite o ne o emeloa ke lengeloi la pele le la bobeli, athe mosebetsi oa ba likete tse lekholo le mashome a mane a metso e mene o emeloa ke lengeloi la boraro.

“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.

“Ndzi kumile minkarhi ya nkoka yo kuma ntokoto. Ndzi vile na ntokoto eka marungula ya ntsumi yo sungula, ya vumbirhi, ni ya vunharhu. Tintsumi ti kombisiwa ti haha exikarhi ka tilo, ti twarisa eka misava rungula ra xilemukiso, naswona ri khumba hi ku kongoma vanhu lava hanyaka emasikwini yo hetelela ya matimu ya misava leyi. A ku na loyi a twaka rito ra tintsumi leti, hikuva i xifanekiselo xo yimela vanhu va Xikwembu lava tirhaka hi ku twanana ni vuako hinkwabyo bya le tilweni. Vavanuna ni vavasati, lava voningeriwaka hi Moya wa Xikwembu, naswona va kwetsimisiwaka hi ntiyiso, va twarisa marungula lamanharhu hi ku landzana ka wona.” 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.

Pekerjaan yang diberikan kepada umat Allah pada akhir zaman pada 11 September 2001, pada permulaan masa pemeteraian, kembali diberikan kepada umat Allah pada akhir zaman pada penghujung masa pemeteraian, ketika Mikhael turun pada Julai 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.

“யோவான், ‘வேறொரு தூதன் வானத்திலிருந்து இறங்கிவருவதைக் கண்டான்; அவனுக்கு மகா அதிகாரம் இருந்தது; அவனுடைய மகிமையினால் பூமியெங்கும் பிரகாசமாயிற்று.’ வெளிப்படுத்தல் 18:1. அந்தப் பணி என்பது, தேவனுடைய ஜனங்கள் உலகத்திற்குச் எச்சரிக்கையின் ஒரு செய்தியை அறிவிக்கும் குரலாகும்.” 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.

Sebagaimana “peristiwa” yang dilambangkan oleh tujuh guruh, dan “pengalaman” yang dilambangkan oleh sepuluh anak dara, pekerjaan ketiga malaikat melambangkan dua sejarah yang selari.

“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.

“Ukunkulunkulu ubeke imilayeto yeSambulo 14 endzaweni yayo emgceni wesiphrofetho, futsi umsebenti wayo awukafaneli kumiswa kuze kube sekupheleni kwemlandvo walomhlaba. Imilayeto yengelosi yekucala neyesibili isese liciniso kulesikhatsi, futsi kufanele ihambisane nalena lelandzelako. Ingelosi yesitsatfu imemetela secwayiso sayo ngelivi lelikhulu. ‘Emva kwaletintfo,’ kwasho Johane, ‘ngabona lenye ingelosi yehla ivela ezulwini, inemandla lamakhulu, nemhlaba wakhanyiswa yinkhatimulo yayo.’ Kulokukhanyiswa, kukhanya kwayo yonkhe lemilayeto lemitsatfu kuhlangene.” 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.

Dalam ayat tiga belas hingga lima belas Daniel sebelas, pekerjaan kenabian dari garis Protestan murtad (orang-orang Makabe), republikanisme murtad (Antiokhus III), dan pelacur Tirus (para perampok bangsamu) dikenali. Dalam sejarah yang sama itu juga, garis-garis kenabian dari tanduk Protestan sejati milik seratus empat puluh empat ribu mengenali pekerjaan mereka, “pengalaman”, dan “peristiwa-peristiwa” yang terjadi di antara umat Allah pada hari-hari terakhir. Garis tanduk Protestan sejati itu dilambangkan sebagai ketujuh guruh, yang merupakan satu-satunya nubuatan dalam kitab Wahyu yang ditandai sebagai dimeteraikan. Tepat sebelum masa kasihan berakhir, perintah datang dari Singa dari suku Yehuda, Dia yang telah memeteraikan nubuatan tentang ketujuh guruh itu, untuk membuka meterai nubuatan-nubuatan kitab ini.

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 the 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.

Pembukaan meterai tujuh guruh pada akhir masa pemeteraian bagi seratus empat puluh empat ribu, yang telah dilambangkan terlebih dahulu oleh pembukaan meterai tujuh guruh pada permulaan masa pemeteraian itu, harus diterapkan (baris demi baris) kepada bahagian kitab Daniel yang berkaitan dengan hari-hari terakhir, dan bahagian itu ialah sejarah tersembunyi dalam ayat empat puluh. Apabila pembukaan meterai itu disempurnakan sepenuhnya, sebagaimana dilambangkan oleh pembukaan meterai yang ketujuh, Allah akan mencurahkan api Roh Kudus-Nya ke atas seratus empat puluh empat ribu itu, sebagaimana Dia telah melakukannya terhadap para murid pada hari Pentakosta. Pentakosta selaras dengan undang-undang Ahad yang akan segera datang.

“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.

“சம்பவித்த அந்த நாளைவிடவும் அதிகமான வல்லமையோடு பெந்தெக்கொஸ்தே நாளின் நிகழ்வுகள் மறுபடியும் நடைபெறும் காலத்தை நான் ஆழ்ந்த ஏக்கத்துடன் எதிர்நோக்குகிறேன். யோவான், ‘வேறொரு தூதன் வானத்திலிருந்து இறங்கிவருவதைக் கண்டேன்; அவனுக்கு மகா வல்லமை இருந்தது; பூமி அவன் மகிமையினால் பிரகாசமாயிற்று’ என்று கூறுகிறார். அப்போது, பெந்தெக்கொஸ்தே காலத்தில் இருந்ததுபோலவே, ஜனங்கள் தங்கள் தங்கள் சொந்த மொழியிலே தங்களுக்குச் சொல்லப்படும் சத்தியத்தைக் கேட்பார்கள்.”

“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.

“Olódùmarè lè mí ìyè tuntun sínú gbogbo ọkàn tí ó fi tọkàntọkàn fẹ́ láti sìn ín, ó sì lè fi ẹyin iná alààyè láti orí pẹpẹ kan ètè wọn, kí ó sì mú kí wọ́n di aláròyé nínú ìyìn Rẹ̀. Ẹgbẹẹgbẹ̀rún ohùn ni a ó fi agbára kún láti sọ àwọn òtítọ́ àgbàyanu ti Ọ̀rọ̀ Ọlọ́run jáde. Ahọ́n tí ń ṣèkùṣe ni a ó tú sílẹ̀, a ó sì mú àwọn onírẹ̀lẹ̀-ọkàn lágbára láti jẹ́rìí òtítọ́ náà pẹ̀lú ìgboyà. Kí Olúwa ràn àwọn ènìyàn Rẹ̀ lọ́wọ́ láti wẹ tẹ́ńpìlì ọkàn kúrò nínú gbogbo ẹ̀gbin, àti láti pa ìbáṣepọ̀ tímọ́tímọ́ bẹ́ẹ̀ mọ́ pẹ̀lú Rẹ̀ tí yóò fi jẹ́ kí wọ́n lè jẹ alábápín nínú òjò ìkẹyìn nígbà tí a bá ta a sílẹ̀.” 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.

Qalang ya ngel a kholaganyo e ikgathisong ya ngel. Qalangeng, pula ya bofelo e ne e tshololwa ka tekanyo, mme kwa bokhutlong e tshololwa e sena tekanyo. Moengele yo o fologileng ka Lwetse 11, 2001 ke ene moengele yoo o fologileng kwa bokhutlong jwa Phukwi, 2023. Hisitori ya Pentekoste e simologile ka tsogo ya ga Keresete, mme bokhutlo jwa tiragatso e e itekanetseng ya Pentekoste bo fitlha kwa tsogong ya ba ba sekete le makgolo a mane le masome a manê.

“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.

“Tindakan Kristus mengembuskan Roh Kudus ke atas murid-murid-Nya, dan mengaruniakan damai sejahtera-Nya kepada mereka, adalah seperti beberapa tetes sebelum hujan lebat yang limpah yang akan dicurahkan pada hari 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 menghembusi murid-murid-Nya sesudah Ia dibangkitkan, segera sesudah Ia naik kepada Bapa-Nya. Ketika Ia turun setelah bertemu dengan Bapa-Nya, Ia menampakkan diri kepada murid-murid itu dan menghembusi mereka dengan “beberapa titis” yang mendahului “curahan hujan Pentakosta yang berlimpah-limpah.” Beberapa titis itu melambangkan permulaan waktu pemeteraian, dan curahan yang berlimpah-limpah itu melambangkan pengakhirannya. Permulaan waktu pemeteraian itu diulangi pada akhirnya, dan sama seperti Kristus menghembusi murid-murid-Nya pada permulaan zaman Pentakosta, demikian juga Ia menghembusi umat-Nya pada akhir zaman pada penutupan zaman itu.

“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.

“Masapo a omileng a tshwanetse go budulelwa ke Mowa o o Boitshepo wa Modimo, gore a tle a tsene mo tirong, jaaka e kete ke ka tsogo go tswa mo baswing.” Bible Training School, December 1, 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.

Kematian kedua saksi itu mencakup kenyataan bahwa mereka yang mengumandangkan pekabaran palsu dari Nashville dan 18 Juli 2020 melakukannya sebagai orang-orang Laodikia. Kebangkitan tulang-tulang kering yang mati melambangkan suatu peralihan dari keadaan Laodikia, yang adalah keadaan kematian, kepada keadaan Filadelfia, yang adalah kehidupan. Nafas yang menghasilkan kebangkitan dan peralihan itu adalah suatu pekabaran nubuatan.

“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.

“Kuasa apakah yang harus kita miliki daripada Tuhan agar hati yang dingin beku itu, yang hanya mempunyai agama yang bersifat hukum, dapat melihat perkara-perkara yang lebih baik yang telah disediakan bagi mereka—Kristus dan kebenaran-Nya! Suatu pekhabaran yang menghidupkan diperlukan untuk memberi hidup kepada tulang-tulang yang kering.” Manuscript Releases, jilid 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.

Tempoh antara kebangkitan Kristus dibahagikan kepada dua tempoh, yang pertama ialah empat puluh hari, ketika Dia kemudian naik ke syurga, diikuti oleh sepuluh hari menjelang Pentakosta. Empat puluh merupakan lambang padang gurun, demikian juga tiga setengah hari atau seribu dua ratus enam puluh tahun atau hari.

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.

Apabila Michael turun pada bulan Julai 2023, maka berakhirlah tiga setengah hari kematian di jalan-jalan ketika Kristus memulakan pekerjaan menyatukan Keilahian-Nya dengan kemanusiaan di antara seratus empat puluh empat ribu orang. Pekerjaan itu dilambangkan oleh sepuluh hari menjelang Pentakosta, ketika dosa disingkirkan dan kesatuan antara saudara-saudara ditegakkan. Sepuluh melambangkan suatu proses pengujian, dan proses pengujian itu berakhir pada Pentakosta, yang melambangkan undang-undang Ahad.

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.

ཚིག་བཞི་བཅུ་པའི་ནང་གསལ་བའི་ལོ་རྒྱུས་དེ་ག་རང་དུ། པར་ཤི་ཡའི་རྒྱལ་པོ་བརྒྱད་དང་ཡེ་ཧུད་པ་དང་རོམ་པའི་བར་གྱི་མཐུན་ཚོགས་ཀྱི་ལོ་རྒྱུས་ཀྱིས་གཅན་གཟན་གྱི་སྐུ་བརྙན་གྱི་ཚོད་ལྟའི་རིམ་པ་མཚོན་པ་བཞིན། དགུང་སྐུལ་ཉིན་མོའི་སྔོན་གྱི་ཉིན་བཅུའི་ནང་དུ་ནུ་མོ་རྣམས་ཀྱི་ཚོད་ལྟའི་རིམ་པ་ཡང་མཚོན་པར་བྱས་ཡོད། དེའི་ལོ་རྒྱུས་དེར། ཕྱིར་ལོག་པའི་ཞལ་རྭ་སྟེ་པོ་རོ་ཏེས་ཏན་ཊི་ཞམ་དང་རི་པབ་ལི་ཀན་ནིས་མཉམ་དུ་འབྲེལ་ཏེ་གཅན་གཟན་གྱི་སྐུ་བརྙན་བསྐྲུན་པར་བྱེད་པ་དང་། དེར་བསྟུན་ནས་བདེན་པའི་པོ་རོ་ཏེས་ཏན་ཊི་ཞམ་གྱི་ཞལ་རྭ་ནི་རང་གི་མི་གཤིས་དེ་ཁྲིསུའི་ལྷ་ཉིད་དང་མཉམ་སྦྱོར་བྱས་ཏེ། དེ་ལས་ཁྲིསུའི་སྐུ་བརྙན་བསྐྲུན་པའི་རིམ་པ་ཞིག་གྲུབ་པ་དང་། རིམ་པ་དེས་མཆོད་པ་པོ་རིགས་གཉིས་འབྱེད་པར་བྱེད་དོ།

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.

Liketsahalo tsa histori tse emelwang e le medumo e supileng ya maru di senolwa historing e emelwang ke ditemana tsa leshome le metso e meraro ho isa ho leshome le metso e mehlano tsa Daniele 11, mme hammoho di dumellana le histori e patilweng ya temana ya mashome a mane, e qetellang molaong wa Sontaha o tlang haufinyane, moo nako ya mohau bakeng sa baboloki ba Sabatha e kwalwang.

“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.

“Še enkrat, te prilike učijo, da po sodbi ne bo več časa milosti. Ko je delo evangelija dokončano, takoj zatem sledi ločitev med dobrimi in hudobnimi, in usoda vsakega razreda je za vedno določena.” Kristusove prilike, 123.

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

Go kgaogana ga ba bohlale le ba maeleele, ba Laodisea le ba Filadelfia goba korong le mefoka go phethwa ke barongwa.

“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.

“Biarlah lalang dan gandum kedua-duanya tumbuh bersama-sama hingga waktu penuaian. Kemudian para malaikatlah yang melakukan pekerjaan pemisahan itu.” 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.

Ɔhyɛnsɛm a wɔbue ano kakra ansa na ɔdɔmberɛ no atwam no, ɛda Onyankopɔn nkurɔfo adwuma adi, sɛnea abɔfo no gyina hɔ ma no. Afei wɔretintim asɛm a ɛwɔ saa nsɛm yi mu no akɔ wiase nyinaa so wɔ kasa ahodoɔ boro aduosia mu. Wɔreyɛ eyi seesei, kakra ansa na ɔdɔmberɛ no atwam, na ɛyɛ Onyankopɔn nkurɔfo a wɔwɔ nna a edi akyiri mu no adwuma sɛ wɔde saa asɛm yi bɛma. Saa asɛm yi kyerɛ nsɛm a egyina hɔ ma no sɛ aprannaa ason, na adwuma a ɛne sɛ wɔte asɛm no ase na wɔde to dwa no ma no, na ɛma anyansafo mmaabun no osuahu ba.

We will continue this study in the next article.

Re tla tswelela ka thuto e mo setlhogong se se latelang.

“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.

“మొత్తం రాత్రి దర్శనములలో ఒక అత్యంత గంభీరమైన దృశ్యం నా ముందుగా ప్రత్యక్షమైంది. ఒక అపారమైన అగ్నిగోళము కొన్ని సుందరమైన భవనముల మధ్య పడిపోయి, వాటి తక్షణ నాశనమునకు కారణమైనదని నేను చూచితిని. ఎవరో ఒకరు ఇలా చెప్పుట నేను వినితిని: ‘దేవుని తీర్పులు భూమిమీదకు రానున్నవని మాకు తెలిసియుండెను, కాని అవి ఇంత త్వరగా వచ్చును అని మాకు తెలియలేదు.’ మరికొందరు, వేదనతో నిండిన స్వరములతో, ఇలా పలికిరి: ‘మీకు తెలిసియుండెను! అయితే మరి మాకు ఎందుకు చెప్పలేదు? మాకు తెలియలేదు.’ ప్రతి వైపునుండి ఇలాంటి నిందారోపణ మాటలు వినబడినవి.”

“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.

“Ndakukathi ndi karupidzwa kakuramba omukuro, nakanguka. Nakasubira kurara, kandi nkareeba ninkaba omu rukurato runene. Omuntu ow’obushoborokye akaba nagambira ekanisa, kandi omu maisho gaabo hakaba hashasirwemu ekarita y’ensi. Yagira ati ekarita egyo neeraga omusiri gwa Ruhanga ogw’emizabibu, ogushemereire kulimirwa. Nk’oku omusana oguruga omu iguru gwakyeraga aha muntu weena, ogwo muntu akaba ashemereire kugarurira abandi omusana ogwo. Ebitara byari bishemereire kwatsibwa omu bifo bingi, kandi okuruga aha bitara ebyo hakaba harikuba hakwatibwa n’ebindi bitara.”

“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.

Kata-kata itu diulangi: ‘Kamu ialah garam dunia; tetapi jika garam itu telah hilang masinnya, dengan apakah ia akan diasinkan lagi? Ia sesudah itu tidak berguna lagi selain dibuang dan diinjak-injak orang. Kamu ialah terang dunia. Kota yang terletak di atas bukit tidak dapat disembunyikan. Orang juga tidak menyalakan pelita lalu meletakkannya di bawah gantang, melainkan di atas kaki pelita; maka pelita itu memberi terang kepada semua orang yang ada di dalam rumah. Demikianlah hendaknya terangmu bercahaya di hadapan orang, supaya mereka melihat perbuatanmu yang baik dan memuliakan Bapamu yang di sorga.’ 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.

“Saya melihat pancaran cahaya memancar dari kota-kota dan desa-desa, dan dari tempat-tempat tinggi maupun tempat-tempat rendah di bumi. Firman Allah ditaati, dan sebagai hasilnya terdapat tugu-tugu peringatan bagi-Nya di setiap kota dan desa. Kebenaran-Nya dimaklumkan ke seluruh dunia.

“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.’

“Po morago mmapa ono wa tlosiwa mme ga bewa o mongwe mo lefelong la one. Mo go one, lesedi le ne le phatsima go tswa mo mafelong a sekae fela. Lefatshe lotlhe lo sele lo ne lo le mo lefifing, go na le phatsimo e nnye ya lesedi fano le fale fela. Morutisi wa rona a re: ‘Lefifi leno ke ditlamorago tsa gore batho ba saletse morago tsela ya bone. Ba godisitse mekgwa ya bosula e ba e abetsweng ka tlhago le e ba e godisitseng. Ba dirile go belaela le go senka diphoso le go latofatsa tiro e kgolo ya matshelo a bone. Dipelo tsa bone ga di a siama fa pele ga Modimo. Ba fitlhile lesedi la bone ka fa tlase ga seroto.’”

“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.

“ယေရှုခရစ်၏ စစ်သူရဲတစ်ဦးချင်းစီသည် မိမိ၏တာဝန်ကို ထမ်းဆောင်ခဲ့ကြလျှင်၊ ဇိုင်အုန်၏ နံရံများပေါ်ရှိ ကင်းစောင့်တစ်ဦးချင်းစီသည် တံပိုးသံကို ပြတ်သားသေချာစွာ မှုတ်ခဲ့ကြလျှင်၊ ဤလောကသည် သတိပေးခြင်း၏ သတင်းစကားကို ယခုမတိုင်မီကတည်းက ကြားနာခဲ့ရမည်ဖြစ်သည်။ သို့ရာတွင် ထိုလုပ်ငန်းသည် နှစ်ပေါင်းများစွာ နောက်ကျကျန်ရစ်နေသည်။ လူတို့သည် အိပ်မောကျနေစဉ်တွင် စာတန်သည် ငါတို့အပေါ် အသာစီးယူ၍ ရှေ့တိုးခဲ့ပြီဖြစ်သည်။” Testimonies, volume 9, 28, 29.