The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.
Sajarah taun 1776, 1789, jeung 1798 ngajelaskeun sajarah ngeunaan pamasangan meterai ka saratus opat puluh opat rébu. Dina unggal tanggal éta, sato bumi nyarita. Tilu waymark anu dilambangkeun ku tilu kali sato bumi nyarita, sajajar jeung tilu sora Kristus dina 11 Séptémber 2001, Juli 2023, jeung hukum Minggu anu geura sumping.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Kami aya dina Roh dina poe Gusti, sarta ngadangu ti tukangeun kami hiji sora anu tarik, kawas sora tarompet. Wahyu 1:10.
Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.
Masing-masing tina tilu pananda jalan anu disuarakeun éta nandakeun “sora” anu beuki ngagedéan tina cilaka anu katilu, anu ogé mangrupa tarompét panggeuing anu katujuh, sarta tarompét téh hiji sora.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Gorowokkeun kalawan tarik, ulah nahan nanaon, angkatkeun soanten maneh saperti tarompet, sarta béjakeun ka umat Kami palanggaran maranéhna, jeung ka kulawarga Yakub dosa-dosa maranéhna. Yesaya 58:1.
The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.
Sora ka tanduk Protestan dina tanggal 11 Séptémber 2001 téh nyaéta sora para pangjaga anu nyaur Adventisme Laodisia sangkan balik deui ka jalan-jalan heubeul Yeremia, tapi pasamuan para panyindiran nampik leumpang di dinya.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Kitu timbalan PANGERAN, “Maneh kudu nangtung di jalan-jalan, tuluy tingali, sarta tanyakeun ngeunaan jalan-jalan baheula, di mana jalan anu hade teh, tuluy leumpang dina eta; sarta maraneh bakal manggihan katengtreman pikeun jiwa maraneh.” Tapi maranehna nyebut, “Kami moal leumpang dina eta.” Kitu deui Kami netepkeun penjaga-penjaga atas maraneh, pokna, “Dangukeun sora tarompet.” Tapi maranehna nyebut, “Kami moal ngadangu.” Yermia 6:16, 17.
The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.
Sora bulan Juli 2023 nya éta kebangkitan deui palayanan Future for America, anu geus cicingeun ti saprak kuciwa anu kahiji dina 18 Juli 2020. Sakumaha dina pangumuman Yohanes ngeunaan Mésias anu baris enggal sumping, jeung dina pangumuman Yustinianus ngeunaan antikristus anu baris enggal sumping, Future for America nandakeun yén mangsa hareup Amérika geus rék dirobah salalanggengna ku hukum Minggu anu baris enggal datang, jeung ku ditiupna tarompét katujuh dina éta waymark. Sora anu ngagero di padang gurun téh nya éta sora bulan Juli 2023.
The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.
Sora kadua dina Wahyu pasal dalapan welas dipapagarkeun dina hukum Minggu nu baris geura datang, nalika kajadian sato bumi nyarita saperti naga. Dina mangsa éta “kalde” ditarajang katilu kalina, tuluy “kalde” éta bakal nyarita. Kalde éta geus ditarajang teu lila sanggeus 11 Séptémber 2001, sanggeus 7 Oktober 2023, tuluy bakal ditarajang deui dina hukum Minggu nu baris geura datang, tempat éta nyarita. Dina kasaksian Balaam, éta dipalingkeun kaluar tina jalan ku hiji malaikat, jeung malaikat éta ngalambangkeun opat malaikat anu diparéntah pikeun nahan opat angin Islam, tapi dina hukum Minggu kalde Islam nyarita ku sora tarompet katujuh, nu ogé nyaéta cilaka katilu.
It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.
Di dinya eta titingalian ngeunaan Islam, anu parantos ngadagoan ti saprak 18 Juli 2020, nyarita, sabab harita mah eta moal ngadagoan deui. Aya loba sora dina mangsa panyegelan saratus opat puluh opat rebu, sarta mangsa éta miheulaan pangadilan eksekutif Allah anu dimimitian dina hukum Minggu anu enggal datang. Pangadilan eksekutif Allah digambarkeun ku tujuh malaikat, anu mawa tujuh bokor. Mangsa éta dimimitian ku kacurahan Roh Suci, sarta eta ngagambarkeun pangulangan Pentakosta, nalika Roh Suci dicurahkeun sarta létah-létah seuneu mere kasaksian kana kajadian éta. Kacurahan dina mangsa éta geus henteu deui diukur, sabab Roh Suci harita dicurahkeun tanpa ukuran.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malaikat anu ngahiji dina ngumumkeun amanat malaikat katilu kudu nyaangan sakumna bumi ku kamulyaan-Na. Di dieu diprediksikeun hiji pagawean anu jangkauan-na sakuliah dunya jeung kakawasaan anu luar biasa. Gerakan advent taun 1840–44 téh mangrupa hiji panyingkab anu mulya tina kakawasaan Allah; amanat malaikat kahiji dibawa ka unggal stasion misionaris di dunya, sarta di sawatara nagara aya minat kaagamaan anu panggedéna anu kungsi kasaksian di mana waé tanah saprak Reformasi abad ka-genep belas; tapi ieu kabeh kudu kalangkungan ku gerakan anu perkasa dina handapeun panggeuing panungtungan ti malaikat katilu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.
“Pagawean éta bakal sarupa jeung pagawean dina Poé Péntakosta. Saperti ‘hujan awal’ dipaparin, dina curahan Roh Suci nalika dibukana Injil, pikeun nyababkeun mekarna binih anu mulya, kitu deui ‘hujan ahir’ bakal dipaparin dina panutupna pikeun ngamaturing panén.” The Great Controversy, 611.
On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.
Dina tanggal 11 Séptémber 2001, panyégelan saratus opat puluh opat rébu mimiti lumangsung, sarta Roh Suci dicurahkeun dina ukuran. Pangukuran tina éta pancurahan kagambarkeun dina sajarah Pentakosta, dimimitian ti kabangkitan Kristus, nalika saurang malaikat ngandika jeung nyebut, “Putra Allah, kaluar; Rama nyauran ka anjeun,” sakumaha Isa nyalira nyaur Lasarus kaluar ti jero kubur ku kecap, “Lasarus, kaluar.” Dina taun 2023, Kristus nyaur tulang-tulang garing anu paéh tina dua saksi éta supaya “kaluar.”
After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.
Sanggeus gugahna Kristus, Anjeunna ti heula munggah ka Rama-Na, tuluy Anjeunna turun sakumaha Anjeunna tumaros dina tanggal 11 Séptémber 2001. Satuluyna Anjeunna laun-laun masihan pencerahan ka murid-murid-Na, sakumaha digambarkeun ku patepang-Na jeung Maria, jeung murid-murid anu dipanggihan jeung diajarkeun ku Anjeunna dina jalan ka Emaus, sarta saterusna nembongan ka murid-murid séjénna. Salila opat puluh poé Anjeunna ngajar murid-murid saméméh kanaékan-Na anu pamungkas; tuluy sanggeus sapuluh poé deui, maranéhna kabéh sapuk saregep jeung aya dina hiji tempat, sarta Roh Suci dicurahkeun tanpa ukuran.
“When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.
“Waktu Yesus patepang jeung murid-murid-Na, Anjeunna ngingetkeun maranéhna kana pangandika-pangandika anu geus diucapkeun ku Anjeunna ka maranéhna saméméh pupus-Na, yén sagala perkara kudu kalakonan anu geus kaserat dina hukum Musa, dina kitab nabi-nabi, jeung dina Jabur ngeunaan Anjeunna. ‘Tuluy Anjeunna muka pangarti maranéhna, supaya maranéhna ngartos kana Kitab Suci, sarta ngadawuh ka maranéhna, Kieu geus kaserat, jeung kieu pantesna Kristus sangsara, sarta gugah tina maot dina poe katilu: jeung yén tobat jeung panghampura dosa kudu diwawarkeun dina jenengan-Na ka sagala bangsa, dimimitian ti Yerusalem. Jeung maranéh téh saksi tina ieu perkara-perkara.’” The Desire of Ages, 804.
In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.
Dina bulan Juli taun 2023, sora Yesus ngahudangkeun dua saksi anu paéh sarta mimiti muka pangarti murid-murid-Na kana sagala hal anu kaserat dina hukum Musa (anu disebut “tujuh kali”), para nabi (gambaran patung sato-sato ku Nebukadnesar), jeung Mazmur (pangalaman Musa jeung Anak Domba). Karya pangajaran-Na dimimitian dina mangsa kabangkitan-Na, sarta beuki ningkat salila opat puluh poé saterusna. Ieu dimimitian ku paménta-Na pikeun dahar.
And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.
Jeung waktu maranéhna can kénéh percaya lantaran kabungah, sarta maranéhna haréran, Anjeunna ngandika ka maranéhna, “Naha di dieu aranjeun boga kadaharan?” Tuluy maranéhna maparin ka Anjeunna sapotong lauk bakar jeung sapotong sayang madu. Jeung Anjeunna nyandak éta, tuluy ngadahar di hareupeun maranéhna. Jeung Anjeunna ngandika ka maranéhna, “Ieu pangandika-pangandika anu ku Kami parantos diucapkeun ka aranjeun waktu Kami masih kénéh jeung aranjeun, yén sagala hal anu geus kaserat dina hukum Musa, dina kitab nabi-nabi, jeung dina Jabur, ngeunaan Kami, kudu tinekanan.” Lukas 24:41–44.
Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.
Doa téh mangrupa tanda jalan anu utama dina sajarah anu lumangsung terus, sarta sajarah ti saprak kabangkitan Kristus nepi ka Anjeunna naék ka sawarga opat puluh poé ti harita, nyésakeun sapuluh poé (sapuluh téh hiji ujian), nepi ka Pentakosta, nalika Roh Suci bakal dicurahkeun tanpa ukuran. Kabangkitan-Na, kanaékan-Na ka sawarga, tuluy dituturkeun ku turunna-Na deui, ngagambarkeun 11 Séptémber 2001. Juli 2023 ngagambarkeun ahirna opat puluh poé éta, sarta sapuluh poé anu nuturkeun Juli 2023 ngantunkeun kana hukum Minggu anu baris geura sumping. Dina mangsa panungtungan sapuluh poé éta, kasatuan jeung doa téh jadi tanda jalan. Kasatuan éta dilambangkeun ku nubuat kahiji Ezekiel dina pasal tilu puluh tujuh, anu ngahijikeun tulang-tulang, urat-urat, jeung daging. Nubuat kadua Ezekiel nyaéta napas ti opat angin, sarta napas téh lambang doa. Dina sapuluh poé panungtungan éta, saratus opat puluh opat rébu disegel, sabab maranéhna geus dilambangkeun ku Lasarus.
“This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.
“Ieu anu jadi sabab Anjeunna ngantos ngalangkang sateuacan angkat ka Bétania. Mujijat pangluhurna ieu, nyaéta ngahirupkeun deui Lasarus, baris méré cap pangesahan ti Allah kana pagawean-Na sarta kana pangakuan-Na ngeunaan kaallahan-Na.” The Desire of Ages, 529.
Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.
Henteu ngan ukur para parawan wijaksana anu disegel dina mangsa mujijat puncak ieu, tapi para parawan bodo ogé disegel dina pihak anu salah tina pasualan éta.
“Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.
“Mujijat pangluhurna Kristus—ngahudangkeun Lasarus—geus nguatkeun tekad para imam pikeun nyingkirkeun Yesus jeung karya-karya-Na anu ajaib ti ieu dunya, anu kalayan gancang keur ngancurkeun pangaruh maranéhna ka rahayat.” Kisah Para Rasul, 67.
The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.
Rupa-rupa sora dina sajarah panyegelan saratus opat puluh opat rébu nepi ka hukum Minggu anu geura sumping téh mangrupa “garis demi garis,” nyaéta sora-sora tina Firman nubuat Allah, sarta sora-sora éta ngagema dina mangsa nalika “pangaruh unggal titingalian” kalaksanakeun. Éta sora-sora ngagema nalika segel katujuh dibuka.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Jeung nalika anjeunna muka meterai nu katujuh, jadi tiiseun di sawarga kira-kira satengah jam lilana. Jeung kuring ningali tujuh malaikat anu nangtung di payuneun Allah; sarta ka maranéhna dipasrahkeun tujuh tarompet. Jeung hiji malaikat deui datang tuluy nangtung di altar, nyepeng padupaan emas; sarta ka anjeunna dipasrahkeun menyan anu loba, supaya anjeunna ngurbankeun éta bareng jeung doa sakumna jalma suci di luhur altar emas anu aya di hareupeun tahta. Jeung haseup menyan éta, anu datang babarengan jeung doa-doa jalma-jalma suci, naék ka payuneun Allah tina panangan malaikat éta. Jeung malaikat éta nyokot padupaan, tuluy ngeusian éta ku seuneu tina altar, sarta ngalungkeunana ka bumi; tuluy timbul sora-sora, guludug-guludug, kilat-kilat, jeung lini. Wahyu 8:1–5.
The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.
Mukana meterai nu katujuh nimbulkeun tiiseun, sabab mangsa éta ngawakilan robahna dispensasi, jeung dina robahna hiji dispensasi anu suci, sok aya tiiseun di sawarga, sakumaha kasaksian tina kayu salib nalika para malaikat eureun tina musik jeung puji-pujian maranéhna. Tiiseun di sawarga ogé dipastikeun ku sarat-sarat poe panebusan, jeung dina 22 Oktober 1844, Habakuk DUA, ayat DUA PULUH maréntahkeun supaya sakuliah bumi cicingeun.
“I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.
“Kuring geus dipidangkeun kanyaah anu agung jeung pangna handap asorna Allah dina mikeun Putra-Na sangkan pupus, supaya manusa meunang panghampura jeung hirup. Kuring dipidangkeun Adam jeung Hawa, anu dibéré hak istiméwa pikeun nenjo kaéndahan jeung kamanisan Taman Éden sarta diidinan dahar tina sagala tangkal di éta taman iwal hiji. Tapi oray ngagoda Hawa, tuluy manéhna ngagoda salakina, sarta maranéhna duaan dahar tina tangkal anu dilarang. Maranéhna ngalanggar parentah Allah, tuluy jadi jalma-jalma dosa. Warta éta sumebar ka sawarga, sarta unggal kacapi jadi cicing. Para malaikat ngarasa sedih, sarta sieun bisi Adam jeung Hawa deui ngalegaan leungeun, tuluy dahar tina tangkal kahirupan jeung jadi jalma-jalma dosa anu langgeng hirup. Tapi Allah ngandika yén Mantenna baris ngusir para palanggar ti éta taman, sarta ku kerubim jeung pedang seuneu baris ngajaga jalan ka tangkal kahirupan, supaya manusa teu bisa ngadeukeutan ka dinya sarta dahar buahna, anu ngalanggengkeun kalanggengan hirup.” Early Writings, 125.
Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.
Sawarga jempling nalika manusa jadi jalma dosa, jeung sawarga jempling nalika getih Kristus ditumpahkeun pikeun nebus jalma-jalma dosa, jeung sawarga jempling nalika karya pangadilan Kristus mimiti lumangsung dina mupus dosa ti umat-Na.
“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.
“Panganteur Kristus pikeun kapentingan manusa di sanctuarium sawarga téh sarua pentingna kana rarancang kasalametan sakumaha pupusna-Na dina kayu salib. Ku pupusna-Na Anjeunna ngamimitian éta karya, anu sanggeus kabangkitan-Na Anjeunna naék ka sawarga pikeun nyampurnakeunana.” The Great Controversy, 489.
The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.
Pagawean pangadilan dimimitian dina datangna malaikat katilu dina taun 1844, tapi umat Allah milih maot di padang gurun, tibatan jadi hiji salalawasna jeung kaallahan. Malaikat katilu sumping deui dina 11 Séptémber 2001, sarta sakali deui aya tiiseun di sawarga. Tuluy Singa ti kaom Yuda mimiti muka segel katujuh, bari para malaikat nengetan datangna malaikat katilu kana sajarah generasi panungtung.
The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.
Malaikat tujuh pangadilan aya di dinya, geus siap ngamimitian pagawéan maranéhna dina karuksakan, tapi tuluy maranéhna diparéntahkeun, “Tahan, tahan, tahan, tahan,” salila saratus opat puluh opat rébu keur diségél. Doa-doa ganda ti anu satia dikirim ka sawarga, dilambangkeun ku sapuluh poé anu miheulaan Pentakosta sarta dimimitian sanggeus opat puluh poé (lambang padang gurun), ngalambangkeun tilu satengah poé (lambang padang gurun) dina Wahyu pasal sabelas. Dua saksi tuluy diparéntahkeun ku sora ti padang gurun yén maranéhna kudu ngalengkepan dua doa Daniel. Doa Daniel pasal dua, nalika Daniel jeung tilu jalma utama ngadoa ménta caang supaya ngartos impian rusiah Nebukadnésar ngeunaan patung sato galak, jeung doa Daniel dina pasal salapan, nalika Daniel ngadoa nyorangan, ngalaksanakeun sarat-sarat doa Imamat dua puluh genep.
The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.
Doa korporat Daniel dua nyaéta pikeun pituduh ngeunaan hiji rusiah anu disumputkeun, anu nyumput dina garis lahiriah sajarah nubuat. Doa pribadi Daniel salapan nyaéta pikeun rahmat ngeunaan hiji kabutuhan batin. Nalika seuneu hujan panungtung mimiti turun dina taun 2001, aya loba sora anu bisa kadéngé ku jalma-jalma anu ngartos kana métodologi garis kana garis. Seuneu ti altar anu keur dialungkeun ka bumi éta nyaéta éta amanat anu ngahasilkeun pamisahan panungtung antara anu wijaksana jeung anu bodo, jeung nalika éta amanat terus mekar salila sapuluh poé simbolis éta, amanat éta jadi beuki écés jeung beuki écés.
The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.
Pesen éta nya éta krisis anu beuki ngagedéan tina cilaka katilu, anu dina Yehezkiel pasal tilu puluh tujuh, mangrupa dua nubuat anu mimitina nyababkeun dua saksi ngahiji, tuluy nyababkeun maranéhna nangtung jadi hiji balatentara anu gagah. Satuluyna dina pasal tilu puluh tujuh, maranéhna dihijikeun jadi hiji iteuk, jeung kasatuan anu dilambangkeun ku ngahijina jadi hiji iteuk téh ngawakilan paduan kailahian jeung kamanusaan, anu kasampurnakeun dina gerakan-gerakan panungtungan tina pamatrian saratus opat puluh opat rébu.
In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.
Dina bulan Juli 2023 doa-doa mimiti naék, sarta éta nya éta doa-doa dina Daniel pasal salapan, jeung pasal dua. Tuluy kadéngé sora-sora, kitu deui gulugur, sarta kilat tuluy katingali. Kilat jeung gulugur ngabarengan hujan boh dina alam jasmani, boh dina nubuatan. Hujan éta mimiti dina 11 Séptémber 2001. Rujukan anu kahiji ngeunaan kilat jeung gulugur nétélakeun yén éta téh hiji amanat anu dirarancang pikeun ngahasilkeun kasieun anu saleh.
And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.
Jeung kajadian dina poe katilu isuk-isuk, aya guludug jeung kilat, sarta méga kandel nutupan gunung, jeung sora tarompet kacida tarikna; nepi ka sakabéh rahayat anu aya di tempat pasanggrahan ngageter. Exodus 19:16.
The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.
Kilat jeung guludug téh dibarengan ku “sora” tarompet. Éta dibarengan ku hujan, sarta ngalambangkeun tapak-tapak nubuat pikeun nungtun umat Allah.
The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.
Méga-méga ngucurkeun cai; langit ngaluarkeun sora; panah-panah Gusti ogé melesat ka mana-mana. Sora guludug Gusti aya di langit; kilat-kilat nyaangan dunya; bumi ngageter jeung oyag. Jalan Gusti aya di laut, jeung tapak lacak Gusti aya dina cai anu jembar, sarta tapak sampéan Gusti teu kanyahoan. Gusti mingpin umat-Na kawas hiji domba-domba ku panangan Musa jeung Harun. Jabur 77:17–20.
The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.
Kilat jeung guludug téh sora Allah, anu lumangsung dina mangsa hujan, sarta dina jangka waktu éta, Mantenna ngaluarkeun angin-Na (Islam téh angin wétan) tina papanggihan-harta-Na.
When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.
Nalika Mantenna nimbulkeun sora-Na, aya gegedéna cai di langit, sarta Mantenna ngajadikeun halimun naék ti tungtung-tungtung bumi; Mantenna nyieun kilat bareng jeung hujan, sarta ngaluarkeun angin ti paparinan-Na. Yermia 10:13.
God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.
Gusti ngedalkeun sora-Na nalika Anjeunna ngagero saperti singa, sarta minangka waleranana tujuh guludug ngedalkeun sora-sorana; sarta tujuh guludug éta ngalambangkeun tapak suku Gusti salila sajarah gerakan Millerite, kitu deui dina gerakan malaikat katilu, anu sumping deui dina 11 Séptémber 2001, nalika Anjeunna ngaluarkeun angin ti wetan tina papaséa-Na.
He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.
Anjeunna nu ngajadikeun uap-uap naék ti tungtung bumi; Anjeunna nyieun kilat pikeun hujan; Anjeunna ngaluarkeun angin tina pangbendaharaan-Na. Mantenna nu neunggeul anak cikal di Mesir, boh jalma boh sato. Jabur 135:7, 8.
He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.
Mantenna ngaluarkeun angin tina pabeungharan‑Na, nalika cikal-bakal Mesir dipaéhan, sarta Paska ngalambangkeun salib, anu saterusna ngalambangkeun datangna malaikat katilu dina taun 1844, anu saterusna deui ngalambangkeun balikna malaikat katilu dina poé angin ti wetan, dina tanggal 11 Séptémber 2001.
When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.
Nalika segel-segel dicabut tina kitab anu disegep ku tujuh segel, éta ngalambangkeun kamajuan bebeneran anu lumangsung saeutik demi saeutik. Dicabutna segel anu katujuh ngalambangkeun mangsa panyegelan saratus opat puluh opat rébu. Nalika kitab anu disegep ku tujuh segel téh mimiti disebatkeun, aya kilat-kilat, guludug-guludug, jeung sora-sora, tapi teu aya lini.
And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.
Ti tahta teh medal kilat-kilat, sora gelap-guntur, jeung sora-sora; sarta aya tujuh lampu seuneu hurung di hareupeun tahta, anu nya eta tujuh Roh Allah. Wahyu 4:5.
In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.
Dina panyebutan anu kahiji ngeunaan sora-sora, kilat-kilat, jeung guludug-guludug, hujan digambarkeun ku Roh Suci, anu nya éta tujuh lampu seuneu, tapi teu aya lini. Dina waktu dicabutna Meterai Katujuh, lini tina hukum Minggu anu baris geura datang téh diidéntifikasi. Wahyu pasal opat ngidéntifikasi awal dibukana bebeneran anu dilaksanakeun ku Singa ti kaom Yuda, sarta nalika mangsa pangeureunan téh diidéntifikasi, éta ngidéntifikasi awal jeung ahirna éta jaman.
The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.
Mimiti mangsa ayeuna téh nalika malaikat turun pikeun nyaangan bumi ku kamulyaan-Na dina 11 Séptémber 2001; tuluy dina Yesaya genep urang dibéjaan yén warta anu dilambangkeun ku “sora-sora, kilat-kilat, guludug-guludug, angin jeung hujan,” anu réngsé dina hukum Minggu, kudu diproklamasikeun ka hiji bangsa anu ningali, tapi moal sanggup ngarasakeun harti kilat-kilat éta, jeung sanajan maranéhna ngadéngé, maranéhna moal sanggup ngartos sora-sora jeung guludug-guludug éta, nepi ka maranéhna kakeueum ku lini anu gedé. Mangsa panyegelan saratus opat puluh opat rébu téh mangsa nalika pangaruh tina unggal tetenjoan téh kacumponan.
That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.
Éta sajarah ngahasilkeun jeung nembongkeun dua golongan panyembah. Hiji golongan ngakuan hujan, ku sabab kitu narimana, lantaran maranéhna bisa ningali kilat, jeung ngadéngé sora-sora, guludug jeung angin. Dina ahir mangsa pamaséan, lini gedé tina hukum Minggu anu enggal datang, tuluy ngawanohkeun hukuman-hukuman palaksanaan ti Allah.
And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.
Tuluy Bait Allah di sawarga kabuka, sarta dina Bait-Na katingali peti perjangjian-Na; tuluy aya kilat-kilat, sora-sora, guludug-guludug, lini, jeung hujan és anu gedé. Wahyu 11:19.
At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).
Dina lini gedé éta, “kilat-kilat, sora-sora, jeung guludug-guludug,” ngamuat ogé “hujan és.” “Hujan és” ngalambangkeun panghukuman-panghukuman anu mimiti dicurahkeun ku tujuh malaikat anu keur nyiapkeun pikeun ngalakukeun éta dina awal mangsa pamasangan meterai, waktu meterai katujuh keur dibuka, sakumaha maranéhna ngadagoan malaikat ngaliwatan Yerusalem sarta méré tanda ka jalma-jalma anu ngahuleng jeung ceurik lantaran kakejian-kakejian anu dipigawé di nagri éta (lahiriah), jeung di jero garéja (batiniah).
The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.
“Cai hujan és,” nandaanan mangsa pangadilan Allah anu ngarusak, anu jadi mangsa rahmat pikeun domba-domba Allah nu séjén, anu dina waktu éta keur disaur kaluar ti Babul, sarta nalika anu pamungkas tina rombongan anu gedé geus ngahiji jeung domba Allah, mangsa kasempetan manusa sapinuhna ditutup.
And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.
Malaikat nu katujuh ngucurkeun cawanana ka hawa; tuluy aya sora anu tarik kaluar ti Bait Allah di sawarga, ti tahta, saur-Na, “Geus rengse.” Geus kitu aya sora-sora, guludug-guludug, jeung kilat-kilat; sarta aya lini anu kacida gedéna, anu can kungsi aya ti saprak manusa aya di bumi, lini anu sakitu hebatna jeung sakitu gedéna. Kota anu gedé éta kabagi jadi tilu bagian, jeung kota-kota bangsa-bangsa rubuh; sarta Babul anu agung kapieling di payuneun Allah, pikeun maparin ka dirina cangkir anggur tina kakejaman murka-Na. Wahyu 16:17–19.
Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.
Pamiarsa anu dipikahormat: Naha anjeun tiasa ngadangu sora-sora jeung guludug? Naha anjeun tiasa ningali kilat? Naha anjeun tiasa ngarasakeun angin? Moal lila deui anjeun bakal ngadangu sora parawan-parawan bodo nu nyuhunkeun minyak.
We will continue this study in the next article.
Urang baris neraskeun ieu panalungtikan dina artikel salajengna.
We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.
Urang ngarep-ngarep katengtreman, tapi euweuh kahadéan nu datang; jeung ngarep-ngarep mangsa kaséhatan, tapi tingali, kasusah! Sora ngorok kuda-kudana kadéngé ti Dan; sakuliah tanah ngageter ku sora ringkik para nu gagahna; sabab maranéhna geus datang, sarta ngalalap tanah jeung sagala nu aya di jerona; kota, jeung jalma-jalma nu cicing di dinya. Sabab, tingali, Kami bakal ngutus oray-oray, cockatrice, ka antara maranéh, anu moal bisa dijinakeun ku jampi, sarta maranéhna bakal ngegel ka maranéh, saur PANGERAN. Nalika abdi hayang ngahibur diri ngalawan kasedihan, manah abdi lemes di jero diri. Tingali sora ceurik putri umat abdi ku sabab jalma-jalma nu cicing di nagri nu jauh: Naha PANGERAN teu aya di Sion? naha Rajana teu aya di jerona? Ku naon maranéhna ngamurkaan Kami ku arca-arca maranéhna, jeung ku kasia-siaan asing? Usum panén geus kaliwat, usum panas geus béak, tapi urang tacan disalametkeun. Ku lantaran tatu putri umat abdi, abdi katatu; abdi jadi hideung; kakeueum ku kaéran geus nyekel ka abdi. Naha teu aya balsam di Gilead; naha teu aya tabib di dinya? ku naon, ari kitu, kaséhatan putri umat abdi teu pulih? Yermia 8:15–22.