The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.

Mangsa panyegelan saratus opat puluh opat rébu, ti 11 Séptémber 2001 nepi ka hukum Minggu anu baris geura datang di Amérika Sarikat, nya éta mangsa nubuat nalika unggal tetenjoan tina Firman Allah kacumponan dina poé-poé panungtungan.

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. Ezekiel 12:23.

Ku sabab eta bejakeun ka maranehna, Kieu timbalan Gusti Alloh: Kami bakal ngeureunkeun ieu paribasa, sarta maranehna moal deui ngagunakeunana jadi paribasa di Israil; tapi ucapkeun ka maranehna, Poe-poe éta geus caket, jeung lumangsungna unggal tetenjoan. Yehezkiel 12:23.

In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.

Dina éta garis, malaikat katilu sumping deui, sarta ku kitu, éta dilambangkeun ku kadatangan malaikat katilu dina 22 Oktober 1844, nepi ka pemberontakan taun 1863. Pemberontakan taun 1863 dilambangkeun ku pemberontakan kahiji Israél baheula di Kades, ku sabab éta dilambangkeun ku sakabéh sajarah ti pameuntasan Laut Beureum nepi ka pemberontakan kahiji di Kades. Pemberontakan kahiji di Kades minangka perlambang pikeun pemberontakan kadua di Kades, ku kituna garis ti pupusna Harun nepi ka pemberontakan kadua di Kades diulang dina garis pamasékan.

It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.

Hal ieu diulang deui dina sajarah kaum Millerit, ti taun 1840 nepi ka 1844, anu dilambangkeun ku baptisan Kristus nepi ka salib, anu ogé ngagambarkeun sajarah ti salib nepi ka Stefanus dirajam ku batu. Baris demi baris, masing-masing nabi baheula nyarioskeun ngeunaan kurun waktu ieu leuwih ti batan ngeunaan poé-poé jaman maranéhna hirup.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

“Saban nabi baheula nyarita lain utamana keur jaman maranéhna sorangan, tapi leuwih keur jaman urang, nepi ka nubuat maranéhna téh tetep manglaku keur urang. ‘Ari sakabéh ieu kajadian ka maranéhna jadi conto; sarta ieu dituliskeun pikeun pangéling-ngéling ka urang, anu geus nepi ka ahir jaman.’ 1 Korinta 10:11. ‘Maranéhna dibéjaan yén lain keur dirina sorangan, tapi keur urang maranéhna ngaladénan perkara-perkara anu ayeuna geus diwawarkeun ka maranéh ku jalma-jalma anu ngawawarkeun Injil ka maranéh ku Roh Suci anu diutus ti sawarga; perkara-perkara ieu téh dipikahayang ku para malaikat pikeun diteuleuman.’ 1 Petrus 1:12....”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Alkitab geus ngumpulkeun sarta ngahijikeun harta-hartana pikeun ieu generasi panungtungan. Sakumna kajadian agung jeung rupa-rupa kalakonan sajarah Perjangjian Heubeul anu pinuh ku kasakralan geus lumangsung, sarta keur lumangsung deui, di jero garéja dina ieu poé-poé panungtungan.” Selected Messages, book 3, 338, 339.

The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.

“Turunan panungtungan” nya eta turunan pilihan Petrus, nyaéta saratus opat puluh opat rébu, sarta maranéhna dipilih ti 11 Séptémber 2001 nepi ka hukum Minggu nu bakal enggal datang, nalika harita maranéhna diangkat jadi hiji panji. “Sakabéh,” lain sawatara, tapi “sakabéh kajadian-kajadian agung jeung urusan-urusan khidmat” dina Firman Allah, keur “ngulang deui dirina” dina “turunan panungtungan” tina “garéja” dina “poé-poé panungtung.” Dina galur pamegelan, sakabéh kitab dina Alkitab patepung jeung mungkas.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Dina Wahyu, sakabéh kitab dina Alkitab papanggih jeung dipungkas. Di dieu aya palengkep tina kitab Daniel. Nu hiji mangrupa nubuat; nu séjén mangrupa wahyu. Kitab anu disegel téh lain Wahyu, tapi éta bagian tina nubuat Daniel anu patali jeung poé-poé panungtungan. Malaikat maréntah, ‘Tapi maneh, eh Daniel, tutup kecap-kecap éta, sarta segel éta kitab, nepi ka mangsa ahir.’ Daniel 12:4.” Kisah Para Rasul, 585.

The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.

Bagian tina nubuat Daniel anu patali jeung poe-poe panungtungan, anu geus dibuka segelna, nyaéta tetenjoan-tetenjoan anu dipasihkeun ka Daniel di sisi dua walungan gedé di Sinear, nyaéta Ulai jeung Hiddekel. Eta tetenjoan ngawakilan Daniel pasal dalapan, ayat tilu welas jeung opat welas, sarta pasal sabelas ayat opat puluh nepi ka opat puluh lima. Mangsa panyegelan saratus opat puluh opat rebu téh nyaéta sajarah nalika Kristus, salaku Imam Agung sawarga, salalanggengna nyegel jalma-jalma pilihan tina generasi panungtungan kana hiji hubungan anu ngamuat unsur ilahi jeung manusa. Ayat opat puluh tina Daniel sabelas nandakeun hubungan antara naga, sato galak, jeung nabi palsu, anu babarengan ayeuna keur mingpin dunya ka Armagedon, sakumaha diwakilan ku sajarah tanduk Republicanism dina sato galak bumi anu maréntah minangka karajaan kagenep tina nubuat Alkitab salila sajarah ayat opat puluh. Ayat opat puluh ogé nandakeun pamisahan antara anu wijaksana jeung anu bodo anu nangtukeun sajarah tanduk Protestantism dina sajarah anu sarua, dimimitian dina taun 1798 nepi ka hukum Minggu anu geura datang.

All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.

Sakabéh “kitab-kitab dina Alkitab” “papanggih jeung mungkasna” dina kitab Wahyu, sarta nalika éta papanggih, kitab Wahyu “nyampurnakeun” kitab Daniel, jeung kecap “nyampurnakeun” hartina mawa kana kasampurnaan. Dina mangsa panyegelan saratus opat puluh opat rébu, sakumaha dilambangkeun dina kitab Wahyu, nubuat-nubuat Daniel anu geus dibuka segelna dina poé-poé pamungkas dibawa kana kasampurnaan, nalika éta dihijikeun baris demi baris, sapanjang garis sajarah anu dilambangkeun dina pasal dalapan welas kitab Wahyu, anu dimimitian ku sora dina ayat hiji nepi ka tilu, sarta ditungtungan ku sora kadua dina ayat opat.

The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.

Kasampurnaan tina tetenjoan nubuat anu dilambangkeun ku Walungan Hiddekel dina kitab Daniel, ngalambangkeun kasampurnaan tina tetenjoan lahiriah para musuh umat Allah anu nginjak-injak tempat suci jeung pasukan. Kasampurnaan tina tetenjoan nubuat anu dilambangkeun ku Walungan Ulai dina kitab Daniel, ngalambangkeun kasampurnaan tina tetenjoan batiniah Kristus anu nembongan di jero umat-Na nalika Anjeunna ngalaksanakeun jangji perjangjian pikeun ngahijikeun kaallahan jeung kamanusaan ka generasi pilihan anu pamungkas.

The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.

Sajarah ngeunaan pamasangan meterai anu museur kana tanduk Républikan tina sato galak bumi, dimimitian ku sato galak bumi nyarita Patriot Act dina taun 2001, sarta ditungtungan ku panyaritaan anu diwakilan ku Alien and Sedition Acts taun 1798, anu dina Wahyu pasal tilu welas, digambarkeun minangka sato galak bumi nyarita siga naga. Alien and Sedition Acts taun 1798 ngawakilan ahir hiji runtuyan anu dimimitian ku panyaritaan Declaration of Independence dina taun 1776. Di tengah mangsa sajarah nubuat éta, sato galak bumi nyarita Constitution nepi ka jadi berlaku dina taun 1789.

The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.

Ucapan taun 1776 saluyu jeung ucapan ngeunaan Patriot Act, jeung Alien and Sedition Acts ngawakilan hukum Minggu anu enggal datang di Amérika Sarikat. Di tengah-tengah sajarah éta kedah aya deui hiji ucapan anu saluyu jeung taun 1789. Sora kahiji dina Wahyu dalapan welas, ayat hiji nepi ka tilu, sacara écés diidéntifikasi minangka datangna nalika gedong-gedong luhur di Kota New York diruntuhkeun. Sora kadua dina ayat opat, ogé sacara écés diidéntifikasi minangka hukum Minggu anu enggal datang. Duanana sora éta mangrupakeun sora ilahi, sabab duanana téh sora malaikat anu baris nyaangan bumi ku kamulyaan-Na, anu ku Sister White diidéntifikasi minangka malaikat kahiji dina Wahyu opat welas. Yesus téh malaikat kahiji, sarta Anjeunna salawasna ngagambarkeun ahir hiji perkara ku awalna, ku sabab éta Anjeunna ogé malaikat katilu, nyaéta malaikat anu nyaangan bumi ku kamulyaan-Na.

The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.

Malaikat anu kahiji ogé digambarkeun dina Wahyu pasal sapuluh, salaku turun dina 11 Agustus 1840, sahingga ngalambangkeun turunna malaikat dina 11 Séptémber 2001. Sadérék White sacara langsung nyatakeun yén malaikat anu turun dina pasal sapuluh téh “teu kirang ti pribadi Yesus Kristus.” Sora anu kahiji jeung anu kadua dina Wahyu dalapan welas, nyaéta sora Kristus. Sajarah éta dilambangkeun ku 1776, 1789, jeung 1798, nalika sato galak bumi nyarita tilu kali. Sora Kristus anu nyarita di antara dua sora dina Wahyu dalapan welas, nyaéta nalika Mantenna nyarita dina Wahyu pasal sabelas.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

Sanggeus tilu poé satengah, Roh kahirupan ti Allah asup ka maranéhna, tuluy maranéhna nangtung dina suku-sukuna; sarta kasieun anu pohara gedé tumiba ka jalma-jalma anu ningali maranéhna. Jeung maranéhna ngadangu sora anu tarik ti sawarga nyarios ka maranéhna, “Naék ka dieu.” Tuluy maranéhna naék ka sawarga dina hiji mega; sarta musuh-musuh maranéhna ningali maranéhna. Wahyu 11:11, 12.

In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.

Dina bulan Juli 2023, hiji sora ti sawarga (sora Kristus) mimiti ngahirupkeun deui dua saksi anu geus dipaéhan di jalan-jalan ku naga atheis ti jero liang anu taya handapna. Dina waktos éta, pasualan-pasualan anu patali jeung Konstitusi Amérika Sarikat jadi hiji poko nubuat, sabab dina sora salajengna, anu dilambangkeun ku 1798, Konstitusi éta bakal ditumbangkeun sapinuhna. Unggal tina tilu tanda jalan 1776, 1789, jeung 1798, sajajar jeung tilu sora ilahi anu ditandaan minangka 11 Séptémber 2001, Juli 2023, jeung hukum Minggu anu baris geura datang.

Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.

Éta tilu léngkah saluyu jeung tilu léngkah tina balai katilu, anu dilambangkeun ku 11 Séptémber 2001, 7 Oktober 2023, jeung hukum Minggu anu baris geura datang nalika tarompet katujuh, nyaéta balai katilu, ujug-ujug sumping dina jam “lini anu gedé”. Dina taun 2023, mimiti lumangsung peralihan dua tanduk tina sato galak bumi, sakumaha dilambangkeun ku impian rusiah Nebukadnésar. Impian Nebukadnésar dina pasal kadua téh mangrupa hiji rusiah anu ngan ukur Allah anu tiasa ngungkabkeunana, sarta Anjeunna ngungkabkeun éta ka jalma-jalma anu geus ngalangkungan ujian kahiji anu dilambangkeun dina pasal kahiji kitab Daniel.

Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.

Daniél jeung tilu nonoman anu satia dina pasal kahiji, anu lulus dina ujian anu kahiji, nyaéta maranéhna anu milih dahar kadaharan sawarga sarta nampik dahareun Babul. Maranéhna nyaéta anu dilambangkeun ku Yohanes dina Wahyu pasal sapuluh, anu nyokot kitab leutik tina leungeun malaikat, anu henteu kurang ti hiji Pribadi nyaéta Yesus Kristus, sarta ngahakan pesen anu aya di jerona. Maranéhna nyaéta anu kasebut dina Yohanes pasal genep, anu milih dahar daging jeung nginum getih manna sawarga, anu ditampik ku golongan séjén, anu tuluy ngabalik ti Kristus sarta henteu deui leumpang jeung Anjeunna salalawasna, dina pasal ENEM, ayat GENEP PULUH GENEP.

In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.

Dina garis éta Kristus keur ngajar di Galilea, anu hartina “engsel” atawa “titik balik”. Di dinya Anjeunna nampilkeun amanat ngeunaan manna sawarga, anu kudu didahar ku murid-murid-Na, sakumaha Yohanes geus ngadahar dina Wahyu pasal sapuluh, jeung sakumaha Yehezkiel geus ngadahar dina pasal tilu, sarta Yermia geus ngadahar dina pasal lima belas. Sajarah anu dilambangkeun ku Yohanes dina Wahyu pasal sapuluh, nalika anjeunna ngadahar kitab leutik, ngagambarkeun sajarah kaum Millerite ti 1840 nepi ka 1844, tapi leuwih langsung ngagambarkeun mangsa panyegelan saratus opat puluh opat rébu tibatan sajarah kaum Millerite. Ieu katingali dina pasal éta ku parentah-parentah anu dipasihkeun ka Yohanes nalika anjeunna diparéntahkeun pikeun ngadahar kitab leutik éta.

And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

Tuluy kuring ngadeukeutan ka malaikat éta, sarta nyarios ka anjeunna, “Pasihan ka sim kuring kitab leutik éta.” Lajeng anjeunna nyarios ka kuring, “Candak ieu, sarta tuang nepi ka beak; ieu bakal ngajadikeun beuteung maneh pait, tapi dina sungut maneh bakal amis siga madu.” Wahyu 10:9.

In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”

Dina éta ayat, Yohanes geus dibéjaan ti heula saméméh anjeunna nyokot jeung ngadahar kitab leutik éta, pangalaman naon anu bakal dihasilkeun ku amanat anu didaharna. Kaum Millerite henteu ngartos ti heula kana pangalaman pait-manis dina waktu minuhan sajarahna kana perlambangan Yohanes ngeunaan garis sajarah kenabian maranéhna. Tapi saratus opat puluh opat rébu geus dibéjaan ti heula, sarta ditangtukeun kudu nyaho. Nalika Yohanes ngalambangkeun boh sajarah gerakan malaikat kahiji boh sajarah malaikat katilu, amanat éta ngahasilkeun dua golongan anu nyembah, tuluy tungtungna ku kuciwa anu pait. Nalika Yeremia ngadahar kitab leutik éta, anjeunna tuluy nampik ngahijikeun diri jeung “jamaah para panyindiran.”

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

Abdi henteu linggih dina pasamoan para panyindir, ogé henteu girang; abdi linggih nyorangan ku karana panangan-Mu, sabab Anjeun parantos ngeusian abdi ku amarah. Yeremia 15:17.

When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.

Nalika Ézékiel ngadahar kitab leutik éta, anjeunna diparéntahkeun supaya nepikeun éta amanat ka para pemberontak ti kulawarga Israél, anu moal ngadéngékeun.

Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. 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. Ezekiel 3:1,7.

Sumawona deui ka kuring, “Eh anak manusa, tuang naon anu kapanggih ku maneh; tuang ieu gulungan, tuluy indit nyarita ka kulawarga Israil.... Tapi kulawarga Israil moal ngadéngé ka maneh; sabab maranéhna ogé moal ngadéngé ka Kami: sabab sakuliah kulawarga Israil téh tarangna kandel jeung haténa teuas.” Yehezkiel 3:1,7.

When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.

Nalika Kristus nyanggakeun roti sawarga, nyaéta daging-Na jeung getih-Na, ka garéja asal-Na di Galilea, golongan anu ngajauhan téh henteu kungsi deui leumpang jeung Anjeunna, sarta kanyataan yén ieu kajadian dina pasal GENEP, ayat GENEP PULUH GENEP, nandakeun yén dahar éta téh mangrupa tés kahiji tina hiji prosés pangujian tilu léngkah, anu dimimitian ku turunna malaikat. Tés kadua nyaéta tempat dua golongan dinyatakeun, boh éta papasingan antara Yehezkiel jeung kulawarga Israil anu teuas haté, atawa parawan anu wijaksana jeung anu bodo boh dina awal boh dina ahir Adventisme, atawa Yermia jeung pasamuan para panyolok, atawa ku Daniel jeung tilu jalma mulya dina papasingan jeung jalma-jalma wijaksana Babul dina pasal dua kitab Daniel.

In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.

Dina runtuyan Yohanes pasal genep, datangna ka Galilea téh nyaéta 11 Séptémber 2001. Pesen pikeun dahar daging jeung nginum getih téh nyaéta sajarah anu ahirna ngantunkeun ka hukum Minggu anu bakal geura datang. “Anjeun téh naon anu didahar ku anjeun,” sakumaha digambarkeun ku Daniel jeung tilu jalma anu mulya dina pasal kahiji, sarta dina Yohanes genep, jalma-jalma anu milih dahar daging Kristus jeung nginum getih-Na, jadi gambaran tina naon anu didahar ku maranéhna. Maranéhna jadi gambaran Kristus, sedengkeun golongan séjén anu malik sarta teu leumpang deui jeung Kristus nembongkeun gambaran sato galak. Hiji golongan téh gambaran Sang Panyipta, nu séjén gambaran ciptaan. Yohanes pasal genep nambahan harti “Galilea” ka 11 Séptémber 2001, sabab hartina nyaéta “engsel”, ku kituna nandaan titik balik pikeun para murid. Naha maranéhna bakal malik kana dahareun sawarga atawa dahareun Babul? Dina titik-titik balik nubuatlah Kristus nembongkeun caang pikeun mangsa anu nuturkeun, sakumaha dilambangkeun ku turun-Na dina taun 2001, waktu bumi dipaparin caang ku kamulyaan-Na.

“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

“Aya pangajaran anu kudu dicokot tina sajarah mangsa katukang; sarta perhatian dipariksa ka ieu hal-hal, sangkan sakumna ngartos yén Allah damel dina garis-garis anu sarua ayeuna kénéh sakumaha salawasna ku Mantenna dipigawé. Panangan-Na katémbong dina karya-Na jeung di antara bangsa-bangsa ayeuna, sarua pisan jeung kumaha éta salawasna katémbong ti saprak Injil munggaran diproklamasikeun ka Adam di Eden.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

“Aya mangsa-mangsa anu jadi titik balik dina sajarah bangsa-bangsa jeung garéja. Dina pangapingan Allah, nalika rupa-rupa krisis ieu datang, cahaya keur mangsa éta dipasihkeun. Lamun éta ditarima, aya kamajuan rohani; lamun ditolak, kamunduran rohani jeung karuksakan total bakal nuturkeun. Gusti, dina pangandika-Na, parantos muka kalawan écés padamelan agrésif Injil sakumaha éta parantos dilaksanakeun dina mangsa katukang, sarta bakal dilaksanakeun dina mangsa nu bakal datang, nepi ka konflik panungtungan, nalika agénsi-agénsi satanis bakal ngalakukeun gerakan ahirna anu matak pikaheraneun.” Bible Echo, August 26, 1895.

God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.

Gusti salawasna digawé dina garis anu sarua jeung sajarah jaman baheula, sarta Mantenna henteu kungsi robah. Aya “titik-titik balik” (Galilea), anu mangrupa “krisis,” jeung dina “titik-titik balik” éta “caang pikeun mangsa éta dipaparinkeun.” Caang pikeun mangsa panyegelan saratus opat puluh opat rébu dipaparinkeun dina krisis anu dimimitian dina 11 Séptémber 2001. Lamun éta caang “ditampi, aya kamajuan rohani; lamun ditolak, nuturkeun kamerosotan rohani jeung karam kapal.” Éta caang ngahasilkeun dua golongan panyembah. Caang anu nuturkeun titik balik ngagambarkeun amanat anu ngahasilkeun dua golongan panyembah.

Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.

Daniél pasal dua ngagambarkeun ujian kadua, nya éta ujian anu nuturkeun ujian ngeunaan dahareun dina pasal hiji. Dina ayat kahiji pasal kahiji kitab Daniél, Yuda kakara waé ditaklukkeun ku Nebukadnesar, anu tuluy jadi karajaan kahiji dina nubuat Alkitab. Ieu mangrupa titik balik boh dina sajarah bangsa-bangsa boh dina sajarah garéja; ieu mangrupa krisis anu gedé, sarta harita cahaya ngeunaan hiji ujian dahareun dipaparinkeun. Daniél jeung tilu sobatna anu utama lulus dina éta ujian, tuluy dina pasal dua maranéhna deui ngawakilan jalma-jalma anu lulus dina ujian kadua. Ujian kadua téh mangrupa ujian ngeunaan hiji rusiah anu teu aya saurang ogé nu nyaho, komo Nebukadnesar sorangan ogé henteu.

The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.

Lambang tina ujian éta nyaéta patung tina impian Nebukadnesar. Éta mangrupikeun ujian hirup jeung pati ngeunaan hiji patung anu teu aya saurang ogé nu nyaho. Patung éta ngaidéntifikasi karajaan-karajaan dina nubuat Alkitab, sarta dina Daniel pasal tujuh jeung dalapan, karajaan-karajaan anu sarua dina Daniel dua digambarkeun minangka sato galak. Ujian Nebukadnesar téh nyaéta ujian ngeunaan “patung sato-sato galak”, anu dina poé-poé panungtungan lumangsung salila mangsa panyegelan saratus opat puluh opat rébu.

In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.

Dina poé-poé panungtungan, kabentukna gambar sato galak téh mangrupa ujian anu gedé pikeun umat Allah, anu dilambangkeun ku Daniel jeung tilu nonoman anu mulya. Ieu téh ujian anu kudu dilampahkeun ku maranéhna saméméh maranéhna diségél, ku sabab éta ieu téh amanat panyégélan-panggujian anu boh ngahasilkeun hiji golongan anu narima segel Allah sarta ngagambarkeun gambar Allah, boh hiji golongan anu narima segel sato galak, sarta ku kituna ngagambarkeun gambar sato galak. Dina Daniel pasal dua amanat ngeunaan gambar sato galak téh diségél nepi ka sajarah nalika éta jadi perkara hirup jeung paéh. Gambar Nebukadnesar dipikaharti kalawan bener ku kaum Millerit, tapi dina sajarah panyégélan aya hiji bebeneran rusiah anu patali jeung gambar Nebukadnesar anu dibuka segelna, tapi ngan ukur ka jalma-jalma anu geus narima amanat anu kudu didahar nalika titik balik éta sumping.

That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.

Kadaharan éta nya éta amanat hujan panungtung anu mimiti nalika malaikat dina Wahyu dalapan welas turun, sarta amanat hujan panungtung téh nyaéta métodologi garis kana garis. Lamun éta bebeneran teu didahar, amanat rusiah ngeunaan kabentukna gambar sato galak moal bisa katingali.

Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.

Ellen White “jelas dipintonkeun, yén gambar sato galak bakal dibentuk saméméh mangsa pamariksaan rahmat ditutup.” Amanat ngeunaan kabentukna gambar sato galak dina Daniel dua ngagambarkeun hiji wangunan gambar anu kakara bakal katingali dina sajarah anu nyusul sanggeus “titik balik”, nalika cahaya éta tuluy dipaparinkeun. Anu ayeuna kaharti ngeunaan gambar Nebukadnezar nyaéta yén éta henteu saukur nandaan opat karajaan kahiji dina nubuat Alkitab, tapi nandaan sakabéh dalapan karajaan, sarta pamahaman éta ngahasilkeun hiji wangun anyar tina gambar-sato galak.

That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.

Eta bebeneran nandakeun yén sato galak anu ka dalapan téh asalna tina anu tujuh, sarta leuwih jauh deui nandakeun yén Amérika Sarikat, anu mimitina ngabentuk hiji gambar tina sato galak éta, tuluy sanggeusna maksa sakuliah dunya pikeun ngalakukeun hal anu sarua, bakal miboga ciri profétik tina sato galak anu dijadikeun gambarna ku dirina. Gambar éta ngawengku yén éta téh anu ka dalapan, anu asalna tina anu tujuh, sarta dina sajarah tilu sora Kristus, éta nandaan titik balik tanggal 11 Séptémber 2001, sora taun 2023 anu nyaur tulang-tulang garing anu paéh tina dua saksi supaya nangtung dina suku maranéhna, sarta sora tina panggero pikeun kaluar ti Babul.

The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.

Sora taun 2023 nyaéta sora anu nandeskeun rusiah patung Nebukadnésar jeung iraha éta nyarita.

September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.

11 Séptémber 2001 ngalambangkeun mangsa anu dimimitian di dinya, sarta réngsé dina 18 Juli 2020. Mangsa sora kadua tina pasal ka sabelas ngalambangkeun mangsa ti 18 Juli 2020 nepi ka sora katilu dina hukum Minggu anu bakal geura datang. Mangsa kadua anu dimimitian dina 18 Juli 2020 ngawengku patok jalan 3 Nopémber 2020, jeung patok jalan 6 Januari 2021, nalika jalma-jalma anu geus maehan dua saksi mimiti suka bungah sarta silih kirimkeun kado, sarta ngawengku Juli 2023, nalika sora di padang gurun mimiti ngaguar pangéling tina tarompét katujuh.

We will continue this study in the next article.

Urang bakal neraskeun ieu panalungtikan dina artikel salajengna.

“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

“Di sisi walungan Kebar, Yeheskiel ningali angin puyuh siga nu datang ti kalér, ‘mega gedé, jeung seuneu nu ngagulung dina dirina sorangan, sarta cahaya aya ngurilingan éta, jeung ti tengahna katingali siga warna ambar.’ Sajumlah roda, silih potong hiji jeung nu séjén, digerakkeun ku opat mahluk hirup. Luhur pisan di luhur éta sakabéhna ‘aya gambaran hiji tahta, siga panémbong batu safir: sarta dina gambaran tahta éta aya gambaran siga panémbong hiji manusa di luhureunana.’ ‘Jeung dina para kerub katingali wangun leungeun manusa handapeun jangjangna.’ Ezekiel 1:4, 26; 10:8. Susunan roda-roda éta kacida pajeulitna nepi ka dina paningal kahiji katingalina siga aya dina kaayaan kacau; tapi éta sadayana ngaléngkah dina kasaluyuan nu sampurna. Mahluk-mahluk sawarga, nu dijaga jeung dipingpin ku panangan di handapeun jangjang para kerub, ngadorong roda-roda éta; di luhureun éta, dina tahta safir, aya Nu Langgeng; sarta ngurilingan tahta éta aya katumbiri, lambang welas asih ilahi.”

“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

“Saperti pajeulitna anu nyarupaan roda éta aya dina pituduh panangan anu aya handapeun jangjang para kerubim, kitu deui pajeulitna lalakon kajadian-kajadian manusa aya dina kakawasaan pangaturan Ilahi. Di tengah paséa jeung riributan bangsa-bangsa, Anjeunna anu linggih di luhur para kerubim tetep nungtun urusan-urusan bumi.

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Sajarah bangsa-bangsa anu silih gentos nyicingan mangsa jeung tempat anu geus ditangtukeun pikeun maranéhna, bari tanpa disadari mere kasaksian kana bebeneran anu ku maranéhna sorangan teu dipikanyaho hartina, nyarita ka urang. Ka unggal bangsa jeung ka unggal jalmi dina jaman ayeuna Allah geus netepkeun hiji tempat dina rencana-Na anu agung. Dina poe ieu manusa jeung bangsa-bangsa keur diukur ku tali unting dina panangan Anjeunna anu teu kungsi salah. Sadayana, ku pilihan maranéhna sorangan, keur nangtukeun takdirna, sarta Allah ngatur sakabéhna pikeun ngalaksanakeun tujuan-tujuan-Na.

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.

“Sajarah anu geus ditangtukeun ku I AM anu agung dina pangandika-Na, anu ngahijikeun mata ranté demi mata ranté dina ranté nubuat, ti kalanggengan di mangsa kapungkur nepi ka kalanggengan di mangsa nu bakal datang, nétélakeun ka urang di mana ayana urang ayeuna dina runtuyan jaman, sarta naon anu bisa diarep-arep dina waktu nu bakal datang. Sagala anu geus dinubuatkeun ku nubuat minangka anu bakal kajadian, nepi ka waktu ayeuna, geus kacatet dina kaca-kaca sajarah, sarta urang bisa yakin yén sakabéh anu can bakal datang téh bakal digenepan nurutkeun urutanana.” Education, 177, 178.