All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.

Sakabéh nabi satuju silih sarua, sarta maranéhna kabéh méré kasaksian kalayan leuwih husus ngeunaan ahir dunya tibatan ngeunaan mangsa maranéhna hirup. Kasaksian maranéhna kudu diterapkeun dina mangsa nubuat tina waktu panyegelan saratus opat puluh opat rébu, sabab di dinya pangaruh unggal tetenjoan lumangsung. Yesaya, dina pasal genep, dina tetenjoan dipaparin idin pikeun nenjo ka Jero Pangsuci Pisan, dina mangsa waktu panyegelan saratus opat puluh opat rébu, di dinya anjeunna ningali kamulyaan Allah. Urang terang yén éta lumangsung sanggeus 11 Séptémber 2001, sabab dina ayat tilu anjeunna ngadangu para malaikat, netelakeun yén dina harita bumi geus pinuh ku kamulyaan-Na.

“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

“Waktu Allah bade ngutus Yesaya mawa hiji amanat ka umat-Na, Anjeunna heula ngantep nabi éta ningali dina tetenjoan ka tempat pangsucina di jero bait suci. Ujug-ujug panto gerbang jeung lalangse jero bait éta siga diangkat atawa disingkirkeun, sarta anjeunna diidinan neuteup ka jerona, ka tempat pangsucina, tempat anu sanajan suku nabi sorangan teu meunang asup ka dinya. Mucunghul di payuneunana hiji tetenjoan ngeunaan Yéhuwa linggih dina hiji tahta anu luhur tur dijungjung, sedengkeun kaagungan kamulyaan-Na ngeusi bait éta. Ngurilingan tahta éta aya serafim, lir pangawal sabudeureun Raja anu agung, sarta maranéhna ngagambarkeun kamulyaan anu ngurilingan dirina. Nalika lagu-lagu pujian maranéhna ngagema dina nada-nada pangbakti anu jero, tihang-tihang gerbang ngageter, saolah-olah diguncang ku lini. Kalawan biwir anu teu kacemar ku dosa, malaikat-malaikat ieu ngucurkeun puji-pujian ka Allah. ‘Suci, suci, suci, PANGERAN semesta alam,’ ceuk maranéhna; ‘sakumna bumi pinuh ku kamulyaan-Na.’ [Tingali Yesaya 6:1–8.]

“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.

“Para serafim di sabudeureun tahta kacida dieusian ku rasa hormat anu suci pisan waktu maranéhna nenjo kamulyaan Allah, nepi ka maranéhna teu sanajan sakeudeung ogé melong ka dirina sorangan kalawan kagum. Puji maranéhna téh pikeun Gusti nu kagungan sagala bala. Nalika maranéhna neuteup ka mangsa nu bakal datang, waktu sakumna bumi bakal pinuh ku kamulyaan-Na, kidung kameunangan éta dikumandangkan silih bales ku pupujian nu merdu, ‘Suci, suci, suci, nyaeta Gusti nu kagungan sagala bala.’ Maranéhna sagemblengna wareg ku ngamulyakeun Allah; cicing dina payuneun-Na, handapeun seuri panarimaan-Na, maranéhna teu ngaharepkeun naon-naon deui. Dina mawa citra-Na, dina ngalaksanakeun parentah-Na, dina nyembah ka Anjeunna, kahayang pangluhurna maranéhna geus kahontal.” Gospel Workers, 21.

In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.

Sasarua jeung Yesaya, Nabi Yehezkiel ogé dipaparin idin pikeun ningali ka jero Tempat Nu Maha Suci. Tetenjoan Yehezkiel dimimitian dina pasal hiji, ayat hiji.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

Ayeuna dina taun ka tilu puluh, dina bulan ka opat, dina tanggal kalima bulan éta, nalika kuring aya di antara para tawanan di sisi walungan Kebar, langit kabuka, sarta kuring ningali tetenjoan-tetenjoan ti Allah. Ezekiel 1:1.

His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.

Paningalina terus lumangsung nepi ka sababaraha pasal, sarta éta mangrupa terusan tina paningal anu sarua dina pasal dalapan jeung salapan, anu ngaidentipikasi panyegelan saratus opat puluh opat rebu. Urang terang hal ieu ku kasaksianana anu taliti.

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

Sarta dina taun kagenep, dina bulan kagenep, dina tanggal kalima bulan éta, waktu kuring keur calik di imah kuring, sarta para kokolot urang Yuda keur calik di hareupeun kuring, leungeun PANGERAN Allah tumiba ka kuring di dinya. Tuluy kuring ningali, jeung behold, aya hiji rupa anu siga kana panémbong seuneu: ti panémbong pingping-Na ka handap, seuneu; jeung ti pingping-Na ka luhur, siga kana panémbong cahaya caang, saperti warna ambar. Geus kitu Mantenna ngalegaan hiji wangun leungeun, sarta nyepeng kuring ku hiji gulung buuk dina sirah kuring; sarta Roh ngangkat kuring antara bumi jeung langit, tuluy mawa kuring dina tetenjoan-tetenjoan Allah ka Yerusalem, ka lawang gapura jero anu nyanghareup ka kalér; di dinya aya tempat arca kahuru, anu ngagerakkeun kana kahuru. Jeung, behold, kamulyaan Allah Israil aya di dinya, nurutkeun tetenjoan anu ku kuring geus katingali di tanah lega. Yehezkiel 8:1–4.

The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.

Panénjo dina pasal dalapan jeung salapan anu nandakeun dua golongan anu kabentuk salila pamasangan segel ka saratus opat puluh opat rébu, nyaéta, “nurutan kana panénjo anu” ku Ezekiel geus katempo “di tegal.” Panénjo anu ku anjeunna geus katempo di tegal téh dipastikeun dina pasal tilu.

And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.

Jeung panangan PANGERAN aya di dinya nempel ka kuring; sarta Mantenna ngandika ka kuring, “Hudang, indit ka tanah datar, sarta di dinya Kami bakal nyarita jeung maneh.” Tuluy kuring hudang, sarta indit ka tanah datar; jeung, behold, kamulyaan PANGERAN nangtung di dinya, saperti kamulyaan anu ku kuring katempo di sisi walungan Chebar; sarta kuring murag nyanghareupan taneuh. Yehezkiel 3:22, 23.

Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.

Paningal Yehezkiel ngeunaan “tanah rata” téh sarua jeung “kamulyaan anu” ku Yehezkiel “ditingali di sisi walungan Kebar,” sarta éta téh paningal dina pasal hiji, ayat hiji. Paningal ngeunaan pamasangan tanda dina pasal salapan, jeung paningal ngeunaan “tanah rata,” ngan saukur mangrupa tuluyan tina paningal di walungan Kebar. Éta téh hiji paningal ngeunaan kamulyaan Allah di Tempat Nu Maha Suci, salila pamasangan tanda ka saratus opat puluh opat rébu, sakumaha ogé paningal Yesaya. Paningal Yesaya téh nandaan pagawean Allah dina ngadegkeun para utusan salila mangsa pamasangan tanda, sarta dina pasal dua jeung tilu, Yehezkiel ngajéntrékeun pagawean éta kénéh kalawan leuwih jéntré batan Yesaya, sabab anjeunna ngagambarkeun hiji utusan anu kudu mawa hiji amanat ka Adventisme Laodikea, sarta sangkan ngartos amanat anu kudu dibawana ka jalma-jalma barontak anu keur kaliwatan, Yehezkiel diparéntah pikeun ngahakan kitab leutik éta, anu aya dina panangan malaikat nalika Anjeunna lungsur dina 11 Séptémber 2001.

Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.

Saterusna Anjeunna ngandika ka abdi, “Eh anak manusa, tuanglah naon bae anu kapanggih ku maneh; tuang ieu gulungan, tuluy indit nyarita ka kulawarga Israil.” Ku kituna abdi muka sungut, sarta Anjeunna ngajadikeun abdi ngadahar eta gulungan. Saur-Na ka abdi, “Eh anak manusa, jadikeun beuteung maneh ngadahar, sarta pinuhan peujit maneh ku ieu gulungan anu ku Kami dipaparinkeun ka maneh.” Tuluy ku abdi didahar; sarta dina sungut abdi rasana amis lir madu. Saur-Na deui ka abdi, “Eh anak manusa, inditlah, datangan kulawarga Israil, sarta ucapkeun kecap-kecap Kami ka maranehna. Sabab maneh henteu diutus ka hiji bangsa anu omonganana asing jeung basana hese, tapi ka kulawarga Israil; lain ka loba bangsa anu omonganana asing jeung basana hese, anu kecap-kecapna teu kaharti ku maneh. Tangtu, upama maneh ku Kami diutus ka maranehna, maranehna tangtu ngadengekeun ka maneh. Tapi kulawarga Israil moal daek ngadengekeun ka maneh; sabab maranehna moal daek ngadengekeun ka Kami; ku sabab sakuliah kulawarga Israil teh jalma-jalma anu bengis jeung teuas hate. Tingal, Kami geus ngajadikeun beungeut maneh kuat ngalawan beungeut maranehna, sarta tarang maneh kuat ngalawan tarang maranehna. Saperti inten anu leuwih teuas batan batu api, kitu Kami geus ngajadikeun tarang maneh; ulah sieun ka maranehna, jeung ulah geumpeur ku rupa maranehna, sanajan maranehna teh kulawarga anu doraka.” Ezekiel 3:1–9.

A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.

Hiji kapir dina Alkitab téh urang asing, sarta urang asing nyarita ku basa anu asing. Ezekiel diutus ka umat Israél modéren, anu dina mangsa pemeteraian nyaéta gareja Advent Poé Katujuh Laodikea, anu keur dipaparin kaliwat. Talatah dina mangsa pemeteraian pikeun saratus opat puluh opat rébu téh ditujukeun ka gareja Allah, anu pangheulana dihukum, tuluy dina hukum Minggu anu geura datang, sora kadua dina Wahyu pasal dalapan welas ngagero kawanan kapir Allah supaya kaluar ti Babul. Nalika Yesaya, dina pasal genep, ngawakilan jalma-jalma anu narima panggero pikeun diutus ka kulawarga anu barontak mawa talatah Laodikea, anjeunna geus dipéling ti heula yén maranéhna téh hiji bangsa anu sanajan ningali, henteu ngarasakeun, sarta sanajan ngadéngé, henteu ngarti. Yesaya nyatet sipat anu sarua pisan anu ku Yesus dicutat tina Yesaya pasal genep, nalika Anjeunna nerapkeun sipat éta pisan ka urang Yahudi anu resep ngabantah, anu keur dipaparin kaliwat dina sajarah Kristus.

In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.

Dina pasal dua welas, Ezekiel ogé ngagunakeun istilah anu sarua pisan, ku kituna sacara husus nempatkeun pasal dua welas kana mangsa panyegelan saratus opat puluh opat rébu.

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

Lajeng firman PANGERAN sumping ka kuring, saur-Na, “Eh anak manusa, maneh cicing di tengah-tengah kulawarga anu murtad, anu boga panon pikeun nenjo, tapi maranéhna teu nenjo; maranéhna boga ceuli pikeun ngadéngé, tapi teu ngadéngé; sabab maranéhna téh kulawarga anu murtad.” Ezekiel 12:1, 2.

Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.

Yehezkiel pasal dua welas nandakeun mangsa panyegelan nu saratus opat puluh opat rebu, sarta ku cara kitu anjeunna nyanghareupan pesen hujan panungtungan palsu anu ditepikeun ku para nu mabok ti Éfraim anu maréntah rahayat Yerusalem, para nu mabok anu teu bisa maca kitab anu disegel. Pesen hujan panungtungan palsu maranéhna dumasar kana nempatkeun tetenjoan-tetenjoan nubuat tina Pangandika Allah jauh ka mangsa nu bakal datang.

In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.

Dina ayat tilu nepi ka lima belas, Ézékiel diparéntahkeun pikeun ngagambarkeun umat Allah anu asup kana tawanan di Babul. Tawanan di Babul ngalambangkeun hukum Minggu anu baris geura sumping, tuluy dina ayat genep belas nepi ka dua puluh, anjeunna nétélakeun kalaparan anu ngiringan karuksakan kota-kota anu dimimitian dina jam lini gedé, nyaéta hukum Minggu anu baris geura sumping. Mangpaat hirup di padesaan dina mangsa krisis éta digambarkeun di dinya, lajeng dina ayat dua puluh hiji nepi ka dua puluh dalapan, urang manggihan petikan anu dipikawanoh minangka kabeneran kiwari dina sajarah kaum Millerit. Petikan éta dicutat kecap demi kecap dina The Great Controversy dina pedaran ngeunaan sajarah kaum Millerit dina éta buku.

And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

Sarta timbalan PANGERAN sumping ka kaula, saur-Na, "Eh anak manusa, paribasa naon anu maraneh pikaboga di tanah Israil, pokna, ‘Poé-poé dipanjangkeun, sarta unggal tetenjoan gagal’? Ku sabab éta, bejakeun ka maranehna, kieu timbalan Gusti ALLAH: Kami rek ngeureunkeun ieu paribasa, nepi ka maranehna moal deui ngagunakeunana jadi paribasa di Israil; tapi ucapkeun ka maranehna, ‘Poé-poé geus deukeut, kitu deui kalaksananaan unggal tetenjoan.’ Sabab moal aya deui tetenjoan anu sia, atawa ramalan anu ngalemes-ngalemes di tengah kulawarga Israil. Sabab Kami teh PANGERAN: Kami bakal nyarita, sarta kecap anu ku Kami diucapkeun bakal kajadian; eta moal dipanjangkeun deui; sabab dina mangsa maraneh, eh kulawarga anu barontak, Kami bakal ngucapkeun kecap, sarta ngalaksanakeunana, timbalan Gusti ALLAH." Sarta deui timbalan PANGERAN sumping ka kaula, saur-Na, "Eh anak manusa, behold, maranehna ti kulawarga Israil nyebutkeun, ‘Tetenjoan anu ku anjeunna ditempo teh keur mangsa anu masih lila, sarta anjeunna ngaramalkeun perkara jaman anu jauh keneh.’ Ku sabab éta, bejakeun ka maranehna, kieu timbalan Gusti ALLAH: Moal aya deui hiji-hiji oge tina kecap-kecap Kami anu dipanjangkeun, tapi kecap anu geus ku Kami diucapkeun bakal kalakonan, timbalan Gusti ALLAH." Yehezkiel 12:21–28.

The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”

Pesen hujan akhir palsu anu ditepikeun dina mangsa panyaketan saratus opat puluh opat rébu ngaku yén “poé-poé téh dipanjangkeun, sarta unggal tetenjoan gagal.” Barina ogé, naha henteu utusan-utusan anu diwakilan ku Musa, Elia, Yehezkiel, Yesaya, jeung Yohanes gagal dina ramalan maranéhna ngeunaan 18 Juli 2020? Pesen kaum Adventis Laodikea dina waktu éta nyaéta, “tetenjoan anu anjeunna tingali téh pikeun loba poé anu bakal datang, sarta anjeunna bernubuat ngeunaan mangsa-mangsa anu masih jauh.” Dina sajarah éta, lain ngan ukur unggal tetenjoan bakal kajadian, tapi utusan éta kudu nyarios ka kulawarga leungit Israél modéren, “Kieu timbalan PANGERAN Allah,” “Kami baris ngajadikeun” “paribasa” palsu Adventisme Laodikea “eureun.” Béjakeun ka maranéhna, “Poé-poé geus deukeut, jeung pangaruh unggal tetenjoan.” “Moal aya deui hiji ogé tina kecap-kecap Kami anu dipanjangkeun, tapi kecap anu ku Kami geus diucapkeun baris kalakonan, saur PANGERAN Allah.”

The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.

Pesen ka Laodisea nungtut asa eta pesen i mangidentifikasi bahwa hari-hari itu geus caket nalika pangaruh tina unggal titingalian baris kajadian, sarta poé-poé éta nya éta poé-poé panyegelan saratus opat puluh opat rébu. Pokok anu hakiki anu teu meunang kaliwat dina petikan éta nyaéta yén Allah sacara langsung nyatakeun yén dina “poé-poé” éta, anu ngagambarkeun mangsa waktos panyegelan, Mantenna bakal ngajadikeun “titingalian anu sia-sia,” “ramalan anu ngagumbirakeun,” jeung “paribasa” palsu milik Adventisme Laodisea eureun. Allah ngajadikeun pesen hujan ahir palsu maranéhna eureun saméméh hukum Minggu anu geura datang, sabab Mantenna ngajadikeun éta eureun dina poé-poé anu keur dipidangkeun ku Mantenna. Mantenna ngajadikeun éta eureun ku netepkeun pesen hujan ahir anu sajati, bari Mantenna keur ngangkat jalma-jalma anu kapilih pikeun jadi panji dina mangsa hukum Minggu anu geura datang. Jalma-jalma anu kapilih éta disegel saméméh “linuhung”.

The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.

Cara séjén ku Anjeunna nyababkeun eureunna paribasa sia tina pesen hujan panungtungan palsu nyaéta ku datangna panghukuman-panghukuman Allah anu teu disangka-sangka tur beuki ngaronjat, anu datang minangka kacida ngageunjleungkeunana pikeun barudak poék, tapi anu mangrupa bagian tina pesen éta sorangan anu ku barudak caang geus diprediksikeun. Sajarah anu ayeuna keur urang asupanna téh rék disanghareupan ku panghukuman-panghukuman Allah. Panghukuman-panghukuman éta sababaraha kali dilambangkeun dina Firman Allah, sarta mangsa panyegelan, anu mimiti dina 11 Séptémber 2001, nyaéta tempatna unggal titingalian, kaasup titingalian ngeunaan panghukuman-panghukuman Allah, kudu nepi ka dinya, sabab Firman-Na teu kungsi gagal.

In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.

Dina artikel-artikel saméméhna urang parantos nétélakeun yén tilu pasal kahiji dina kitab Daniel ngagambarkeun tilu amanat malaikat dina Wahyu pasal opat welas. Pasal dua nyaéta amanat malaikat anu kadua, ku kituna éta mangrupa gambaran ngeunaan ujian anu kadua dina mangsa pamaséan. Ujian anu kahiji nyaéta pasal hiji, nya éta ujian ngeunaan dahareun, naha hiji jalma bakal milih kadaharan sawarga atawa kadaharan Babul. Pasal dua digambarkeun ku bebeneran anu disumputkeun dina impian Nebukadnesar ngeunaan arca sato-sato galak, anu mangrupikeun karajaan-karajaan.

Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.

Daniel dua ngalambangkeun ujian ngeunaan patung sato galak dina mangsa panyegelan saratus opat puluh opat rébu, sarta éta ngamuat hiji pamahaman anu disumputkeun, sabab Nebukadnesar teu sanggup ngélingan éta impian. Ieu ngalambangkeun hiji bebeneran anu disumputkeun anu dibuka segelna dina sajarah saratus opat puluh opat rébu, jeung hiji bebeneran anu disumputkeun ngeunaan karajaan-karajaan dina nubuat Alkitab anu dilambangkeun dina éta patung. Ieu ngawakilan hiji ujian hirup-atawa-maot pikeun Daniel jeung tilu nonoman anu satia, kitu deui pikeun jalma-jalma wijaksana urang Kasdim anu ngadahar kadaharan Babilon.

Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.

Ellen White dipintonkeun yén arca sato galak éta bakal kabentuk “sateuacan mangsa kasempetan rahmat ditutup, sabab ieu téh ujian gedé pikeun umat Allah, anu ku éta takdir langgeng maranéhna bakal diputuskeun.” Impian Nebukadnesar anu disumputkeun ngawakilan ujian éta. Kaleresan anu disumputkeun ngeunaan arca anu geus diungkabkeun dina poé-poé ieu, nalika pangaruh unggal tetenjoan geus teu dipanjangkeun deui, nyaéta yén Isa Almasih, minangka Alfa jeung Omega, ngaidentipikasikeun dina rujukan kahiji jeung panungtung kana karajaan-karajaan dina nubuat Alkitab yén sato galak anu kadalapan téh asalna tina anu tujuh.

The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.

Sato galak dina Wahyu pasal tujuh welas, nya éta anu asalna tina tujuh, nyaéta kakawasaan kapapaan anu geus dibalikeun deui kana tahta bumi, jeung rusiah nu leuwih jero anu disumputkeun sarta ayeuna geus diungkabkeun téh nyaéta yén sakumaha Amérika Sarikat ngawangun hiji gambar tina galak éta di ieu bangsa, kitu deui éta bakal ngawakilan fenomena anu ka dalapan, bari asalna tina tujuh. Présidén ka genep ti saprak mangsa ahir dina taun 1989, nya éta présidén beunghar anu ngagerakkeun sakuliah wewengkon naga, narima tatu pulitik anu matak paéh ti panangan para globalis progresif, woke, liberal dina taun 2020, sakumaha tanduk Républikan dipaéhan di jalan-jalan ku galak ateistis dina Wahyu pasal sabelas.

At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.

Dina waktu nu sarua, gerakan malaikat katilu narima tatu nu mawa pati dina tanggal 18 Juli 2020, ku leungeun sato atheistik tina Wahyu pasal sabelas. Gerakan éta geus diwangun ku para Advent Hari Katujuh Laodikea, jeung dina taun 2023, gerakan éta dihudangkeun jadi gerakan Filadelfia tina malaikat katilu. Duanana tanduk dipaéhan dina taun 2020, jeung duanana tanduk nangtung deui sanggeus tilu satengah poé simbolis. Wangunna gambar pulitik tina sato téh ngawengku ngahijina Garéja jeung Nagara di Amérika Sarikat, jeung sato anu ku maranéhna dijadikeun gambar dina poé-poé panungtungan nyaéta sato kadalapan, anu asalna tina nu tujuh. Nalika sato gambar kabentuk di Amérika Sarikat, éta bakal mibanda sipat kenabian anu kacida éta pisan tina sato kadalapan Roma.

When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.

Nalika ujian gambar sato galak téh kaungkulan dina tanduk Protestan anu sajati, jalma-jalma anu ngakuan bebeneran-bebeneran nubuat anu patali jeung kabentukna gambar sato galak dina dua tanduk sato galak bumi, bakal dimeteraian salalanggengna ku gambar Kristus. Ari parawan-parawan bodo anu geus narima titingalian anu sia-sia jeung muluk, maranéhna bakal geus ngawangun gambar sato galak pikeun salalanggengna.

“It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.

“Éta anu ditingali ku nabi Yehezkiel nalika di hareupeun paningalna anu kagét dipintonkeun lambang-lambang anu ngébréhkeun hiji Kakawasaan anu ngawasaan jalanna urusan para pangawasa di bumi. Roda-roda anu silih paselang digerakkeun ku opat mahluk hirup. Luhur pisan ngungkulan sakabéh ieu ‘aya anu kawas tahta, dina rupana kawas safir; sarta linggih di luhur anu kawas tahta éta aya anu kawas hiji wujud manusa.’ Yehezkiel 1:26, RSV.

“The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Roda-roda, anu kacida pajeulitna nepi ka dina sawangan kahiji katembong siga nu keur pacampur jeung kacau, ngaléngkah dina kasaluyuan nu sampurna. Mahluk-makhluk sawarga anu ngagerakkeun éta roda-roda. Lalakon pajeulit tina kajadian-kajadian manusa aya dina pamaréntahan ilahi. Di tengah pasalia pikukuh jeung kaributan bangsa-bangsa, Mantenna anu linggih luhureun para kerub tetep nungtun urusan-urusan bumi ieu. Ka unggal bangsa jeung unggal jalma, Allah geus nangtukeun hiji tempat dina rencana-Na anu agung. Kiwari manusa jeung bangsa-bangsa ku pilihan sorangan keur nangtukeun takdirna, jeung Allah ngatur ngalangkungan sagalana pikeun ngawujudkeun maksud-maksud-Na.

“The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.

“Nubuatan-nubuatan anu ku I AM anu agung geus dipasihkeun dina Firman-Na nétélakeun ka urang di mana ayana urang dina runtuyan jaman-jaman. Sagalana anu geus dinubuatkeun ku nubuatan nepi ka mangsa kiwari geus kacatet dina kaca-kaca sajarah, sarta sakabéh anu masih kénéh bakal datang bakal kacumponan nurutkeun rarangkénna.

“The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

“Tanda-tanda jaman nétélakeun yén urang keur nangtung dina ambang kajadian-kajadian anu agung jeung khidmat. Sagala hal di dunya urang keur ngalaman gejolak. Jurusalamet parantos nubanikeun kajadian-kajadian anu bakal miheulaan datang-Na: ‘Aranjeun bakal ngadéngé ngeunaan perang jeung béja-béja perang…. Bangsa bakal bangkit ngalawan bangsa, jeung karajaan ngalawan karajaan: sarta bakal aya kalaparan, pageblug, jeung lini, di rupa-rupa tempat.’ Mateus 24:6, 7. Para pamingpin jeung negarawan ngakuan yén aya hiji hal anu agung jeung nangtukeun anu geus rék kajadian—that the world is on the verge of a stupendous crisis.”

“The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.

Alkitab, jeung Alkitab hungkul, anu méré pintonan anu leres ngeunaan kajadian-kajadian anu geus ngabayangkeun kalangkangna ti heula; sora deukeutna éta nyababkeun bumi ngageter sarta haté manusa laleungit ku kasieun. “Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.” “For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.” Isaiah 24:1, 5, 6, RSV.

“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.

“‘Cilaka! sabab poé éta gedé, nepi ka taya nu sarua jeung éta: éta téh mangsa kasusahna Yakub; tapi anjeunna bakal disalametkeun kaluar ti dinya.’ Yeremia 30:7.

“’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.

“Sabab thou geus ngajadikeun PANGERAN, anu jadi pangungsian abdi, nya éta Nu Maha Agung, jadi tempat padumukan thou; moal aya kajahatan anu nimpah ka thou, sarta moal aya bala anu ngadeukeutan ka padumukan thou.” Jabur 91:9, 10.

“God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.

“Gusti moal ngantep garéja-Na gagal dina mangsa bahaya anu panggedéna. Mantenna parantos jangji bakal maparin kasalametan. Prinsip-prinsip karajaan-Na bakal dihormat ku sakumna anu aya di handapeun panonpoé.” Historical Sketches 277–279.

The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.

“Pintonan kajadian-kajadian manusa anu ruwet” nya éta anu digambarkeun ku roda-roda anu silih papasangan dina tetenjoan Yehezkiel ngeunaan Tempat Pangsuci Pisan, dina mangsa pamasangan cap. Kajadian-kajadian éta aya dina pangawasa ilahi, sabab éta kajadian-kajadian téh mangrupa panggenepan sakabéh tetenjoan dina Firman Allah, anu manggihan hasil ahirna jeung sampurnana dina mangsa pamasangan cap. Aya hiji “sora” anu nandakeun “krisis anu mahaagung” anu ku dinya “dunya geus aya dina bangbaluh” pikeun ngalamanana. “Sora” éta nyababkeun “bumi ngageter sarta haté manusa leungit ku lantaran sieun.” Boh ngageterna bumi, boh nyababkeun haté manusa leungit ku lantaran sieun, duanana mangrupa lambang sora Tarompét katujuh jeung pamungkas, nyaéta cilaka anu katilu.

The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?

Ngamurukna bangsa-bangsa ku Islam dina cilaka katilu téh ibarat awéwé nu keur ngalahirkeun, ku kituna ngagambarkeun krisis nu beuki ningkat tur beuki ngagedéan. Krisis nu beuki ngagedéan éta mimiti dina 11 Séptémber 2001; jeung dina 7 Oktober 2023, nyeri kalahiran nu ekstrim saterusna narajang, sarta ku sabab Firman Allah moal kungsi gagal, nyeri kalahiran saterusna bakal datang pas pisan geura, sarta éta bakal leuwih ngancurkeun deui. Naha anjeun masih kénéh cicing di kota?

We will continue this study in the next article.

Urang baris neraskeun ieu pangajaran dina artikel salajengna.

“To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.

“Pikeun nabi, roda dina jero roda, jeung pintonan mahluk-mahluk hirup anu patali jeung éta, sakabéhna kaciri rumit sarta teu bisa dijelaskeun. Tapi panangan Hikmah Nu Taya Wates katingali di antara roda-roda éta, sarta tatanan anu sampurna mangrupa hasil tina padamelan-Na. Unggal roda, anu dipingpin ku panangan Allah, jalan dina kasaluyuan anu sampurna jeung unggal roda lianna. Kuring geus dipintonkeun yén alat-alat manusa condong neangan kakawasaan anu kaleuleuwihan sarta nyobaan ngadalikeun padamelan ku dirina sorangan. Maranéhna ngaluarkeun teuing loba Pangéran Allah, Nu Maha Kuat Nu Ngalaksanakeun Padamelan, tina cara-cara jeung rarancang-rarancang maranéhna, sarta maranéhna henteu masrahkeun sagalana ka Anjeunna dina sagala hal anu patali jeung kamajuan padamelan éta. Teu saurang ogé pantes sanajan sakedapan ngabayangkeun yén manéhna sanggup ngatur perkara-perkara anu jadi kagungan Nu Agung I AM. Allah dina panyayagiaan-Na keur nyiapkeun hiji jalan sangkan padamelan éta bisa dipigawé ku agén-agén manusa. Ku sabab kitu, sing unggal jalma nangtung dina pos kawajibanana, ngalaksanakeun bagianna pikeun mangsa ieu, sarta nyaho yén Allah téh Guru-Na.” Testimonies, jilid 9, 259.