“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

“Dina Wahyu, sakabéh kitab dina Alkitab patepang sarta dipungkas. Di dieu aya panambahan tina kitab Daniel.” Acts of the Apostles, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Bebeneran anu ku Yohanes disebut minangka “Wahyu Yesus Kristus,” anu ti saprak Juli 2023 terus dibuka segelna ku Singa ti kaom Yuda pikeun umat-Na, disampurnakeun nalika kitab Daniel dipadukeun jeung kitab Wahyu. Daniel bab dua ngagambarkeun amanat malaikat kadua dina kontéks ujian arca sato galak dina ahir jaman. Bab éta nuduhkeun hiji prosés pangujian sarta hiji mangsa pangujian anu tangtu.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies her mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome typify the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Mangsa jeung prosés dina kitab Daniel bab dua, anu digambarkeun ku tujuh puluh taun Daniel jadi tawanan, ngalambangkeun mangsa pangujian kaum Protestan dina sajarah Millerite. Kaum Protestan gagal dina prosés pangujianana sarta jadi putri-putri Roma. Dina perlambangan nubuat, hiji putri ngalambangkeun indungna; sarta Roma téh sato galak dina nubuat. Kagagalan maranéhna sarta robahna maranéhna saterusna jadi putri-putri Roma ngalambangkeun ujian gambar sato galak dina sajarah urang kiwari, sabab maranéhna robah jadi gambar sato galak. Ku kituna, prosés pangujian urang kiwari digambarkeun ku tujuh puluh taun Daniel jadi tawanan, sarta ogé ku sajarah warta malaikat kadua salila gerakan Millerite.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

Dina sajarah amanat malaikat kadua anu dimimitian dina 11 Séptémber 2001, aya hiji mangsa husus jeung prosés pangwidian anu sacara simbolis diwakilan ku impian Nebukadnésar ngeunaan patung jeung sato galak; sabab hiji karajaan dina nubuat Alkitab ogé mangrupa sato galak. Nebukadnésar jeung golongan élit agama urang Kasdim ngawakilan jalma-jalma anu gagal dina pangwidian éta, sedengkeun Daniel jeung tilu jalma anu pinunjul ngawakilan jalma-jalma anu lulus dina pangwidian éta. Bisa waé katingalina sabalikna, tapi kagagalan Nebukadnésar ditegeskeun dina pasal tilu kitab Daniel.

In the testing process, which is represented in both Daniel chapters one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenances manifested the results of eating the king’s diet manifested the image of the beast.

Dina prosés pangujian, anu digambarkeun boh dina Daniel bab hiji boh dina bab dua, aya tanda-tanda panuduh nubuat anu husus anu saluyu jeung bebeneran-bebeneran anu anyar-anyar ieu geus dipedar dina kitab Wahyu. Dina bab hiji, “sapuluh poé” ngalambangkeun mangsa pangujian anu nyababkeun Daniel némbongkeun citra anu leuwih hadé rupana tur leuwih lintuh lantaran anjeunna tuang kadaharan sawarga, ari golongan séjén ti antara para kasim némbongkeun citra jalma-jalma anu ngadahar kadaharan raja. Dina harti nubuat, raja téh karajaan, sarta dina harti nubuat, raja atawa karajaan téh ogé sato galak. Jalma-jalma anu beungeutna némbongkeun hasil tina ngadahar kadaharan raja téh némbongkeun citra sato galak.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Dina pasal kadua Kitab Daniel, Daniel keur neneda supaya ngartos kana “rusiah” anu disumputkeun tina impian-gambar Nebukadnesar. Anjeunna kudu nyaho naon éta impian, sarta naon hartina. Anjeunna ngagambarkeun jalma-jalma dina poé-poé pamungkas anu keur neangan supaya ngartos kana rusiah-rusiah anu patali jeung dibukana Wahyu Yesus Kristus, sabab dibukana Wahyu Yesus Kristus téh mangrupa “rusiah” nubuat anu pamungkas anu dibuka saméméh panto kasempetan rahmat ditutup. Sakumna nabi, kaasup Daniel, keur nandaan poé-poé pamungkas. Ikhtiar Daniel pikeun ngartos kana éta “rusiah” téh mangrupa ikhtiar hirup-atawa-paéh, sakumaha ogé ujian gambar sato galak pikeun umat Allah dina poé-poé pamungkas.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

“PANGERAN parantos nembongkeun ka abdi kalayan écés yén gambar sato galak éta bakal diwangun saméméh mangsa rahmat ditutup; sabab éta bakal janten ujian anu gedé pikeun umat Allah, anu ku dinya nasib maranéhna pikeun salalanggengna bakal diputuskeun.” Manuscript Releases, jilid 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Doa Daniel, waktu anjeunna narékahan pikeun ngartos éta “rusiah,” ngagambarkeun hiji tanda jalan anu husus dina sajarah umat Allah dina poé-poé panungtungan. Kitab Daniel nyayagikeun dua saksi anu netepkeun tanda jalan “doa” dina poé-poé panungtungan. Tanda jalan éta ayana dina mangsa waktu anu diwakilan ku amanat kadua tina unggal garis reformasi.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, and the doubling of a word in Scripture is a symbol of the second angel’s message.

Latar nubuat duanana doa téh nyaéta mangsa pangbuangan salila tujuh puluh taun, anu minangka simbol ngalambangkeun “tujuh kali” dina Imamat pasal dua puluh genep. Dina Daniel pasal dua, dina ayat kahiji, ngaran “Nebukadnesar” digandakeun, sarta digandakeunana hiji kecap dina Kitab Suci mangrupa simbol amanat malaikat kadua.

There are several references in the writings of Sister White that identify Daniel chapter three as a symbol of the Sunday law. Daniel chapter one possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three) without a first and second message.

Aya sababaraha rujukan dina tulisan-tulisan Sadérék White anu nuduhkeun yén Daniel bab tilu mangrupa lambang undang-undang poé Minggu. Daniel bab hiji mibanda sakabéh ciri talatah malaikat kahiji, sarta urang dibéjaan yén moal mungkin aya talatah katilu (Daniel bab tilu) tanpa talatah kahiji jeung kadua.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Ujian ngeunaan gambar sato galak parantos dijentrekeun ku Ellen White minangka ujian anu kudu urang lulus saméméh mangsa kasempetan rahmat ditutup, jeung saméméh urang dipasihan meterai. Nalika musik dimaénkeun dina Daniel pasal tilu, mangsa kasempetan rahmat sacara simbolis ditutup, sabab pasal tilu ngalambangkeun hukum Minggu. Musik Nebukadnésar ngalambangkeun wirahma anu ku palacur Tirus tuluy mimiti ditembangkeun ka raja-raja bumi dina ahir tujuh puluh taun simbolis nalika manehna parantos dipopohokeun.

And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

Jeung bakal kajadian dina poe eta, Tirus bakal poho salila tujuh puluh taun, nurutkeun lilana mangsa hiji raja; sanggeus ahir tujuh puluh taun Tirus bakal nyanyi kawas saurang palacur. Candak kacapi, ngideran kota, eh palacur anu geus kaliwat dipopohokeun; jieun wirahma anu merdu, nyanyikeun loba lagu, supaya maneh diinget deui. Jeung bakal kajadian sanggeus ahir tujuh puluh taun, yén PANGERAN bakal ngalongok Tirus, sarta manéhna bakal balik deui kana upah palacurna, sarta bakal ngalakukeun cabul jeung sakabeh karajaan dunya anu aya dina beungeut bumi. Yesaya 23:15–17.

Sister White identifies the three angels’ messages as three tests.

Sadérék White ngaidéntifikasi amanat tilu malaikat minangka tilu ujian.

“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

“Loba jalma anu maju nepungan Panganten Pameget dina handapeun talatah malaikat kahiji jeung kadua, nampik talatah katilu, nyaéta talatah panungtungan anu nguji anu kudu dipasihkeun ka dunya, sarta sikep anu sarupa bakal dicokot nalika panggero panungtungan ditepikeun.” Review and Herald, October 31, 1899.

Upon several witnesses, Daniel chapter two is the second angel’s message. The history of the empowerment of the first angel until the judgment is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two takes place within the seventy years, which is a symbol of the “seven times”.

Dumasar kana kasaksian sababaraha saksi, Daniel bab dua téh mangrupa amanat malaikat kadua. Sajarah ti mangsa malaikat kahiji dipaparin kawasa nepi ka pangadilan téh nyaéta sajarah anu digambarkeun ku tujuh puluh taun mangsa Daniel ditawan. Latar waktu du'a Daniel dina bab dua téh aya dina mangsa tujuh puluh taun éta, anu mangrupa lambang tina “tujuh mangsa”.

The prayer of chapter nine begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Doa dina bab salapan dimimitian ku rujukan langsung kana tujuh puluh taun. Kasang tukang nubuat tina éta dua doa téh sarua. Duanana ngagambarkeun aspék-aspék anu béda tina doa anu sarua, tapi duanana ditempatkeun dina kasang tukang “tujuh mangsa” anu sarua, sarta duanana saluyu jeung pananda jalan “doa” anu aya dina sajarah saratus opat puluh opat rébu urang dina ahir jaman.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time all have transition points that align with one another, and all three transition points are set within the context of the “seven times”.

Nalika Daniel neneda dina pasal salapan, anjeunna keur aya dina hiji “mangsa peralihan” nubuat ti karajaan Babul ka karajaan urang Média jeung urang Pérsia. Titik peralihan éta ogé mangrupa tetengger, sarta ogé sajajar jeung titik peralihan anu sarua dina gerakan malaikat katilu, nalika umat Allah maot di jalan minangka “urang Laodikia”, sarta kaluar tina kubur minangka “urang Filadelfia”. Titik peralihan dina gerakan malaikat kahiji sajajar boh jeung titik peralihan Daniel boh jeung gerakan malaikat katilu, sarta katiluna patali langsung jeung “tujuh kali” dina Imamat dua puluh genep. Peralihan ti Filadelfia ka Laodikia dina gerakan Millerite lumangsung bareng jeung datangna “cahaya anyar” ngeunaan “tujuh kali” dina taun 1856, sarta panolakan sagemblengna kana “tujuh kali” anu nyusul dina taun 1863. Daniel dina pasal salapan, gerakan malaikat kahiji dina jaman Millerite, sarta gerakan malaikat katilu dina jaman urang sadayana miboga titik-titik peralihan anu sajajar hiji jeung nu séjén, sarta katilu titik peralihan éta aya dina kontéks “tujuh kali”.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Dina sajarah prosés pangujian, Daniel ngagambarkeun utusan anu dipaparin cahaya, anu mimiti dibagikeunana ka tilu rerencanganana, ku kituna anjeunna ngalambangkeun peran kenabian “Elia”, anu jadi “sora anu ngagorowok di padang gurun”.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

“Rahasia” dina Daniel pasal dua nandakeun yén karajaan kadalapan dina nubuat Alkitab téh “asalna tina tujuh” karajaan. Ku sabab éta mangrupa gambaran kahiji ngeunaan karajaan-karajaan dina nubuat Alkitab, ku kituna éta nyambung ka gambaran panungtungan ngeunaan karajaan-karajaan dina nubuat Alkitab anu kapanggih dina Wahyu pasal tujuh belas. Karajaan kadalapan éta, anu “asalna tina tujuh” karajaan saméméhna, keur nunjuk kana titik peralihan anu netepkeun Babul modéren minangka pasatuan tilu-rangkep tina naga, sato galak, jeung nabi palsu. Impian Nebukadnesar ngeunaan patung éta ahirna keur ngaidéntifikasi karajaan kadalapan di bumi dina sajarah nubuat.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Karajaan dina nubuat Kitab Suci mangrupakeun sato galak, ku kituna bebeneran anu dilambangkeun ku impian Nebukadnesar ngeunaan arca téh mangrupa rujukan anu kahiji ka sato galak panungtungan, sakumaha ogé diidéntifikasi dina Wahyu pasal tujuh belas. Ku sabab éta, impian Nebukadnesar dina tungtungna téh mangrupakeun impian ngeunaan arca sato galak anu kadalapan jeung anu pamungkas. Ieu téh impian ngeunaan “arca sato galak”.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, which are represented by Daniel’s seventy years of captivity, always possess the same theme.

Éta sorangan téh mangrupa pangukuh kana pentingna mikawanoh titik peralihan anu lumangsung dina gerakan malaikat katilu, tapi “rusiah” éta ogé mangrupa konci anu ngahijikeun sarta ngukuhkeun réa hal anu salila ieu geus diidéntifikasi dina artikel-artikel saméméhna ngeunaan sajarah anu lumangsung sanggeus 18 Juli 2020. Dina artikel-artikel éta, geus dipedar yén opat tetengger dina unggal gerakan réformasi suci, anu digambarkeun ku mangsa pangbuangan Daniél anu lilana tujuh puluh taun, salawasna miboga téma anu sarua.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message, was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Éta opat tetengger dina jaman Kristus ditempatkeun dina kontéks “pupus sareng gugah deui”. Tetengger kahiji, anu ngalambangkeun pamasihan kawasa ka amanat kahiji, nyaéta baptisan Kristus, lambang pupus sareng gugah deui. Tetengger kadua, anu ngalambangkeun kuciwa kahiji dina éta sajarah, nyaéta pupusna Lazarus sareng gugahna deui. Tetengger katilu nyaéta lebetna Kristus ka Yérusalém kalawan jaya, anu ngalambangkeun Panyeluk Tengah Peuting. Kristus nuju nyorang pupus-Na sareng gugah-Na deui, sarta Lazarus, wawakil anu hirup tina pupus sareng gugah deui, mingpin éta arak-arakan. Lazarus ogé neguhkeun yén dina mangsa Panyeluk Tengah Peuting diwartakeun, umat Allah “dicap”.

“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.

“Mukjizat pangagungna ieu, nyaéta ngahirupkeun deui Lazarus, kudu netepkeun meterai Allah kana padamelan-Na jeung kana pangakuan-Na kana kaallahan.” The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Waymark kaopat pangadilan éta nya éta salib, anu ogé mangrupa pupus jeung hudang deui. Mangsa opat waymark éta dilambangkeun ku tujuh puluh taun panangkaran Daniel.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840, was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Dina sajarah Millerite, témana nyaéta “prinsip sapoé pikeun sataun”, sarta 11 Agustus 1840 mangrupa pangukuhan kana éta prinsip. Kuciwa anu kahiji mangrupa akibat tina kalepatan dina ngalarapkeun prinsip sapoé pikeun sataun. Gero Tengah Peuting mangrupa panyampurnaan prinsip sapoé pikeun sataun dina patalina jeung nubuat dua rébu tilu ratus taun sarta nubuat dua rébu lima ratus dua puluh taun, tuluy Pangadilan Pamariksaan dimimitian nalika nubuat-nubuat dumasar kana prinsip sapoé pikeun sataun éta laksana dina 22 Oktober 1844. Téma opat-opatna tanda pituduh jalan dina sajarah Millerite nyaéta “prinsip sapoé pikeun sataun”. Mangsa anu ngawengku opat tanda pituduh jalan éta dilambangkeun ku tujuh puluh taun Daniel aya dina pangbuangan.

In the days of King David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Dina jaman Raja Daud, témana nyaéta “Peti Perjangjian Allah”. Sanggeus Daud dipaparin kakawasaan, anjeunna tuluy ngukuhkeun tékad pikeun mawa éta Peti Perjangjian ka kota Daud.

And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

Jeung Daud teras maju, sarta beuki agung, sabab PANGERAN, Allah semesta alam, nyarengan anjeunna. 2 Samuel 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks is represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Kakuciwaan anu kahiji lumangsung nalika Uzzah ngalakukeun dosa ku nyabak peti perjangjian. Pananda lalampahan anu katilu téh nalika David nyadar yén Gusti parantos ngaberkahan imah Obededom urang Gat, tempat peti perjangjian disimpen ti saprak pambangkangan Uzzah. David tuluy indit nyandak deui peti perjangjian pikeun dibawa nalika anjeunna asup ka Jerusalem kalawan jaya (tapi pamajikanana malah némbongkeun amarah anu teu pantes jeung “kakuciwaan” kana asupna David). Unggal pananda tina opat pananda lalampahan éta dilambangkeun ku peti perjangjian. Mangsa anu ngawengku opat pananda lalampahan éta dilambangkeun ku tujuh puluh taun Daniel aya dina pangbuangan.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Dina tanggal 11 Séptémber 2001, Islam tina “Cilaka” katilu dileupaskeun, tuluy ditahan deui. Tanggal 18 Juli 2020 nya éta hiji ramalan anu gagal ngeunaan peran Islam. Talatah anu ngahirupkeun deui tulang-tulang garing anu paéh téh asalna ti “opat angin”, anu mangrupakeun lambang Islam sarta ngawakilan talatah Ceurik Tengah Peuting. Karuksakan nasional anu nuturkeun kamurtadan nasional tina hukum Minggu di Amérika Sarikat dibawa ku Islam tina “Cilaka” katilu. Mangsa tina opat waymark éta digambarkeun ku tujuh puluh taun pangasingan Daniel.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Gerakan malaikat nu kahiji ngawakilan gerakan malaikat nu katilu, sarta amanat Ceurik Tengah Peuting dina sajarah kaum Millerite mangrupakeun pamaréntahan kana ramalan nu gagal anu ngabalukarkeun kaciwa nu kahiji.

“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

“Jalma-jalma nu kuciwa éta ningali tina Kitab Suci yén maranéhna aya dina mangsa panyarekan, sarta yén maranéhna kudu kalayan sabar ngadagoan kalaksanakeunana eta tetenjoan. Bukti anu sarua anu ngarahkeun maranéhna pikeun ngarepkeun Gustina dina taun 1843, ngarahkeun maranéhna pikeun ngarepkeun Anjeunna dina taun 1844.” Early Writings, 247.

The same evidence of an Islamic attack upon Nashville is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Bukti anu sarua ngeunaan serangan Islam ka Nashville téh mangrupa bukti ngeunaan serangan ka Nashville anu bakal lumangsung minangka réaksi kana pamaksaan ibadah dina poé Minggu. Tulisan-tulisan Roh Nubuat henteu kungsi gagal. Prédiksi ngeunaan serangan ka Nashville ditétélakeun dina tulisan-tulisan Roh Nubuat. Prédiksi ngeunaan Nashville bakal tinekanan, tapi prédiksi ngeunaan serangan ka Nashville bakal dumasar kana koréksi kana prédiksi saméméhna anu geus gagal, sakumaha anu kungsi lumangsung dina sajarah kaum Millerite. Éta tinekanan dina tanda panunjuk jalan anu kaopat, nyaéta tanda panunjuk jalan anu ngagambarkeun “pangadilan”.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Yesus salawasna ngagambarkeun ahir ku awal, sarta tetenger kahiji dina 11 Séptémber 2001 nyaéta serangan ku Islam, ku kituna dina pangadilan hukum poé Minggu bakal aya serangan Islam ka Nashville. Kamungkinan gedé serangan éta ogé ngawengku sasaran-sasaran séjén, tapi amanat Panggero Tengah Peuting téh mangrupa amanat anu ngabenerkeun amanat anu nyababkeun kakuciwa munggaran. Kakuciwa munggaran téh disababkeun ku dosa ngalarapkeun unsur waktu kana ramalan éta, lain ku kekecapan Ellen White.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years) are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001, was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Penting pikeun mikawanoh yén opat tonggak pananda anu dimimitian dina waktu “pamasihan kawasa” ka amanat kahiji (anu dina kitab Daniel lumangsung dina awal tujuh puluh taun simbolis) salawasna diatur ku téma anu sarua. Lamun anjeun geus narima 11 Séptémber 2001 minangka laksanana nubuat, sacara nubuat anjeun geus ngadahar “kitab anu disumputkeun”. Saeutik pisan jalma anu saéstuna ngadahar bebeneran éta, tapi aya sawatara jalma, sakumaha anu digambarkeun ku Daniel, anu netepkeun tékad dina haténa sangkan henteu kacemar ku kadaharan Babul. Sanajan kitu, aya jalma-jalma anu ngaku percaya yén 11 Séptémber 2001 téh mangrupa laksanana nubuat, tapi ngajukeun argumén yén éta téh lain Islam, tapi kulawarga Bush, atawa kaum globalis, atawa kaum Yésuit, atawa CIA, atawa gabungan tina pihak-pihak anu geus biasa disebut-sebut sarta mindeng dipaké ku para panggagas téori konspirasi modéren. Salaku Alfa jeung Oméga, Yesus ngagambarkeun ahir ku awal, ku kituna lamun urang salah ngeunaan naon anu digambarkeun sacara nubuat dina 11 Séptémber 2001, urang keur ngancurkeun kamampuh urang pikeun ngabagi kalawan bener Firman “bebeneran” anu sipatna nubuat.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

“Panguatan” tina pesen kahiji dina sajarah Millerite nya éta Islam tina Balahi nu kadua, sarta panguatan éta ngalambangkeun panguatan dina 11 Séptémber 2001, anu ditimbulkeun ku Islam tina Balahi nu katilu.

Islam at the first waymark identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Islam dina tetengger jalan kahiji ngaidéntifikasi Islam dina tetengger jalan panungtung. Tetengger jalan panungtung ngalambangkeun pangadilan, sarta Amérika Sarikat diadili dina mangsa hukum poé Minggu. Nya amanat kadua Yehezkiel dina bab tilu puluh tujuh anu ngahirupkeun deui jalma-jalma paéh, sarta éta amanat téh amanat tina tetengger jalan katilu, nyaéta Panggero Tengah Peuting. Éta téh amanat panyegelan, sakumaha dipralambangkeun ku lebetna Kristus kalayan jaya bari numpak hiji “kalde”, anu mangrupa lambang Islam. Amanat panyegelan Panggero Tengah Peuting dibawa ku Islam.

Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

Bejakeun ka putri Sion, “Tingal, Rajamu sumping ka anjeun, lemah lembut, sarta nunggang kana hiji kalde, nya éta anak kalde, anak hiji kalde.” Mateus 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which are also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe as the power that brings judgment upon the United States at the Sunday law and produces the national ruin that follows the decree.

Nubuat kadua Yehezkiel asalna tina “opat angin”, anu ogé mangrupa lambang Islam. Ieu bebeneran téh mutlak kudu dipikaharti kalawan écés, sabab amanat anu mangrupa Geroan Tengah Peuting téh nyaéta amanat anu ngaidéntifikasi Islam dina Cilaka katilu minangka kakuatan anu ngadatangkeun hukuman ka Amérika Sarikat dina mangsa undang-undang poé Minggu sarta ngabalukarkeun karuksakan nasional anu lumangsung sanggeus éta dekrit.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Tujuh Tarompet dina Kitab Wahyu mangrupakeun panghukuman Allah kana paksaan ibadah poé Minggu ku boh Roma kapir boh Roma kapapaan.

  • The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

    Opat Tarompét anu kahiji ditumpeskeun ka Roma kapir sanggeus Konstantinus ngalaksanakeun hukum Minggu anu kahiji dina taun 321.

  • The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

    Tarompét kalima jeung kagenep (anu ogé mangrupa Cilaka kahiji jeung kadua tina Islam) nya éta panghukuman Allah ngalawan Roma kapausan ku sabab hukum poé Minggu kapausan anu ditetepkeun dina Konsili Orléans, dina taun 538.

  • The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

    Tarompetu anu katujuh (anu mangrupa Cilaka katilu tina Islam) nya éta pangadilan anu ditibankeun ka Amérika Sarikat nalika éta nagara maksa ibadah poé Minggu dina mangsa nu caket ka hareup.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020, represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then comes the fourth waymark of the fulfillment of the failed prediction of July 18, 2020, at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Islam dina Cilaka katilu ngagambarkeun tonggak kahiji dina 11 Séptémber 2001. Prediksi anu gagal ngeunaan serangan Islam ka Nashville dina 18 Juli 2020 ngagambarkeun kuciwa anu kahiji, nyaéta tonggak kadua. Pesen ngeunaan “opat angin” Islam, sakumaha digambarkeun dina nubuat kadua Yéhéskél dina bab tilu puluh tujuh, ngagambarkeun Gorowok Tengah Peuting, nyaéta tonggak katilu, tuluy datang tonggak kaopat, nyaéta kalaksanakeunana prediksi anu gagal ngeunaan 18 Juli 2020 dina waktu dilarapkeunana hukum poé Minggu. Éta téh opat tonggak nubuat anu lumangsung dina sajarah nubuat saratus opat puluh opat rébu jalma, sakumaha digambarkeun ku mangsa pangbuangan Daniél salila tujuh puluh taun.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Pangakuan kana amanat Pekik Tengah Peuting mangrupakeun unsur utama tina “rasiah” anu diungkabkeun dina tamsil ka Daniel, nalika anjeunna neneda sangkan ngartos kana impian-gambar Nebukadnezar. Doana téh mangrupa patokan jalan anu perenahna dina ahir tilu satengah poé maotna dua saksi dina Wahyu sabelas. Doa Daniel dina Imamat dua puluh genep, sakumaha kacatet dina pasal salapan, lumangsung dina taun kahiji Darius. Ieu nempatkeun doa-doana dina titik-titik peralihan.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Titik peralihan dina sajarah Millerite téh nya éta taun 1856 nalika gerakan Millerite ngalih ti Philadelphia ka Laodicea nurutkeun James jeung Ellen White. Dina taun anu sarua, “caang anyar” ngeunaan “tujuh kali” sumping dina artikel-artikel Hiram Edson dina Review and Herald, tapi dina taun 1863 (“tujuh kali” saterusna), “tujuh kali” éta dipiceun sakabéhna. Daniel ngadoa “doa” anu diidentifikasi minangka “ubar” pikeun “panyebaran” tina “tujuh kali” dina titik peralihan antara karajaan kahiji jeung kadua dina nubuat Alkitab.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Tiluu satengah mangrupa lambang pikeun sarébu dua ratus genep puluh taun, anu satuluyna mangrupa lambang tina “tujuh mangsa.” Dina 18 Juli 2020, gerakan Laodikia Future for America nembongkeun pemberontakan ngalawan parentah Allah sangkan ulah deui ngagantungkeun hiji pesen nubuat kana waktu. Gerakan éta tuluy “dipaéhan” jeung “diasingkeun” di jalan dina Wahyu sabelas, anu ngalangkung ngaliwatan lebak tulang-tulang garing paéh dina Yehezkiel. Dina ahir mangsa “diasingkeun” éta, anu ogé mangrupa “mangsa antosan” dina misil sapuluh parawan, maranéhna ayeuna keur disaur kaluar tina kubur-kuburna ku “sora anu ngagero” ti jero “padang gurun” dina tilu satengah poé éta.

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer; it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Sakumaha kaum Millerit ahirna nyadar yén harita maranéhna aya dina “mangsa nungguan” anu disebut dina Mateus bab dua puluh lima jeung Habakuk bab dua, kitu deui “dua saksi anu maot” kudu nyadar di mana maranéhna aya nalika “sora di gurun keusik” cumeluk. Maranéhna kudu nyadar yén maranéhna téh “paburencay”. Kasadaran éta mangrupa panggero pikeun “ngadoa”, tapi lain ngan saukur ngadoa; éta téh panggero pikeun manjatkeun doa Daniél anu dumasar kana Imamat bab dua puluh genep. Tanpa doa husus éta, moal aya kahudangan rohani. Kahudangan rohani éta nandaan titik transisi ti Laodikia ka Filadelfia sarta ngahasilkeun fénoména nubuat yén anu kadalapan téh kaasup kana anu tujuh, sakumaha anu ditegeskeun ku arca Nebukadnésar dina Daniél bab dua.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Nalika éta doa tobat jeung pangakuan kalaksanakeun, jangji-Na nya éta yén Allah baris émut kana perjangjian-Na sarta ngumpulkeun umat-Na anu geus paburencay. Nubuat kahiji Ezekiel ngahijikeun deui tulang-tulang éta, tuluy nubuatna ngeunaan “opat angin” ngarobah “urang Filadelfia” anu kakara dilahirkeun jadi hiji pasukan anu gagah… hiji pasukan anu gagah anu, nurutkeun Wahyu sabelas, tuluy kudu “diangkat ka sawarga” kalayan hiji “mega para malaikat”. Maranéhna tuluy jadi “panji” Gusti.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

“Rusiah” dina Daniel pasal dua, sakumaha anu ayeuna keur diungkabkeun ku Singa ti kaom Yuda, ngukuhkeun fenomena “nu kadalapan téh kaasup kana nu tujuh”…sarta unggal unsur nubuat séjénna dina Daniel pasal dua saluyu jeung runtuyan nubuat ngeunaan dua saksi dina Wahyu pasal sabelas. Dua saksi dina Wahyu pasal sabelas “diangkat minangka panji” dina “jam” anu sarua jeung waktu lumangsungna hukum poé Minggu, sabab maranéhna diangkat dina mangsa “lini gedé” dina Wahyu pasal sabelas. “Lini gedé” éta ngancurkeun sapersapuluh bagian kota éta, sarta Amérika Sarikat téh raja utama di antara “sapuluh raja”, sakumaha Perancis harita, nalika “lini” Révolusi Perancis ngancur-leburkeun Perancis minangka kalaksanakeunana nubuat dina Wahyu pasal sabelas.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Lini éta laksana kalawan sampurna kana sato galak ti “darat”, sarta undang-undang poé Minggu di karajaan sato galak ti darat téh ngabalukarkeun oyag. Laksanana “lini” dina Wahyu sabelas kalawan sampurna téh nyaéta undang-undang poé Minggu nalika sato galak ti “darat” “dioyagkeun” sarta kamurtadan nasional dituturkeun ku karuksakan nasional. Dina jam éta, dua saksi téh “diangkat ka luhur jadi panji”. Duanana “naék ka sawarga dina méga-méga”, sakumaha Kristus naék ka sawarga pikeun panungtungan kalina. Pangandika-Na anu pamungkas ka para murid, anu ngalambangkeun umat Allah dina ahir jaman, anu ogé bakal diangkat ka sawarga jadi panji, kacatet dina kitab Rasul.

And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

Tuluy Anjeunna ngandika ka maranéhna, “Lain bagi aranjeun uninga kana mangsa-mangsa atawa waktu-waktu, anu ku Rama geus ditangtukeun dina kakawasaan-Na sorangan. Tapi aranjeun baris narima kakawasaan, sanggeus Roh Suci sumping ka maraneh: sarta aranjeun bakal jadi saksi-saksi Kami, boh di Yerusalem, boh di sakuliah Yudea, jeung di Samaria, nepi ka tungtung bumi.” Jeung sanggeus Anjeunna ngandika hal-hal éta, nalika maranéhna nenjo, Anjeunna diangkat ka luhur; sarta hiji mega nampi Anjeunna kaluar tina paningal maranéhna. Rasul 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Jalma-jalma anu rek jadi “ensign” kudu ngajauh tina nerapkeun “times and seasons”, lamun maranéhna hayang narima kakawasaan Roh Suci pikeun ngalaksanakeun pagawean “ensign”.

The “secret” that was revealed to Daniel in chapter two is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letters of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

“Rusiah” anu diungkabkeun ka Daniel dina pasal dua téh rusiah tina Wahyu Yesus Kristus anu segelna dibuka pas saméméh mangsa rahmat dipungkas. Éta “rusiah” ngawengku “sajarah anu disumputkeun” tina “Tujuh Guludug”. Sajarah éta disusun dumasar kana kecap basa Ibrani anu diwangun ku cara ngahijikeun aksara kahiji, katilu belas, jeung pamungkas dina abjad Ibrani. Lamun éta aksara-aksara dihijikeun, kabentuk kecap basa Ibrani anu hartina “bebeneran”. Yesus téh “bebeneran”, anu ogé mangrupa Anu Mimiti jeung Anu Pamungkas. Éta tilu aksara ngalambangkeun struktur unggal gerakan réformasi gedé, sabab éta aksara-aksara ngalambangkeun malaikat kahiji, kadua, jeung katilu. Éta aksara-aksara ngalambangkeun prosés pamurnian tilu tahap anu digambarkeun ku Daniel dina pasal dua belas minangka “dimurnikeun, dibodaskeun, jeung diuji”. Prosés pangujian jeung pamurnian tilu tahap éta geus ditepikeun ku Future for America salila leuwih ti dua dasawarsa, tapi ayeuna geus diidéntifikasi minangka gambaran hiji “sajarah anu disumputkeun” dina galur-galur réformasi anu suci. Éta “sajarah anu disumputkeun” téh mangrupa kacumponan anu sampurna tina “Tujuh Guludug” anu disegel nepi ka ayeuna, pas saméméh mangsa rahmat dipungkas.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Geus lila dipikaharti yén Tujuh Guntur ngawakilan hiji “pedaran kajadian-kajadian anu lumangsung dina handapeun pekabaran malaikat kahiji jeung kadua,” sarta yén éta ogé ngawakilan “kajadian-kajadian nu bakal datang anu bakal diungkabkeun nurutkeun runtuyanana.” Ayeuna geus diungkabkeun ngaliwatan Wahyu ngeunaan “bebeneran,” yén tilu waymark panungtungan tina hiji garis reformasi téh mangrupa “sajarah nu disumputkeun” tina Tujuh Guntur. Waymark-waymark éta dimimitian ku kuciwa “kahiji” jeung dipungkas ku kuciwa “panungtungan.” Waymark nu di tengah nyaéta Seruan Tengah Peuting. Kuciwa kahiji nandaan mimiti “waktu nungguan”, anu réngsé dina Seruan Tengah Peuting. Pekabaran Seruan Tengah Peuting réngsé dina “pangadilan” tempat kuciwa panungtungan ditandaan.

The first disappointment in Daniel chapter two was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Kuciwa anu kahiji dina Daniel pasal dua nyaéta nalika Daniel sadar yén dirina geus kakeunaan “katetepan hukuman pati”. Anjeunna tuluy nyuhunkeun “waktos”, anu ku kituna nandaan dimimitianana “mangsa nungguan”. Hal éta nungtun anjeunna kana pamahaman ngeunaan “rasiah,” nyaéta talatah Gorowok Tengah Peuting, anu tuluy ditepikeun ka Nebuchadnezzar sangkan anjeunna tiasa “ngahakiman” talatah Daniel.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

“Pangadilan” Nebukadnesar kana impian éta jeung tafsirna anu dipasrahkeun ku Daniel nandaan waymark katilu tina tilu waymark anu ngagambarkeun “sajarah nu disumputkeun” tina Tujuh Guntur. Pangadilan éta ogé diangkat deui dina Daniel pasal tilu, anu ngagambarkeun prinsip anu pageuh digunakeun dina kitab Daniel jeung Wahyu, nyaéta prinsip “ngulang jeung ngalegaan”.

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment that was typified by the first disappointment. The “hidden history” of the Seven Thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Urang bakal medar bab katilu dina artikel salajengna, tapi aya alusna dicatet di dieu yén pangadilan dina tetengger katilu dina bab katilu nuduhkeun kuciwa pamungkas anu geus dilambangkeun ku kuciwa munggaran. “Sajarah anu disumputkeun” tina Tujuh Guludug nuduhkeun tilu tetengger, dimimitian sarta dipungkas ku kuciwa. Dina Daniel bab kadua, kuciwa munggaran dipatalikeun jeung hiji “katetepan hukuman pati” anu dikaluarkeun ku Nebuchadnezzar, sarta dina bab katilu, kuciwa pamungkas dipatalikeun jeung hiji deui “katetepan hukuman pati” anu dikaluarkeun ku Nebuchadnezzar.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“Riwayat nu disumputkeun” ngeunaan “dua saksi”, anu ngawakilan gerakan Future for America, ngawakilan kuciwa tanggal 18 Juli 2020. Ti dinya mimiti “waktu nungguan” sakumaha digambarkeun ku “tilu satengah poé” dina Wahyu pasal sabelas. Hudangna jeung kabangkitan jalma-jalma anu “dipaéhan di jalan-jalan” ku sato galak anu naék kaluar ti “liang anu taya handapna” téh sacara husus dijentrekeun dina Firman nubuat Allah; tapi dina tingkat anu basajan, nalika dua saksi hudang, maranéhna ngartos “rasiah” anu dilambangkeun dina Daniel pasal dua.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings”, which is the United States, as national apostasy ushers in national ruin from Islam.

Éta “rusiah” téh amanat Panggero Tengah Peuting, anu tuluy diwartakeun ku maranéhna nepi ka Daniel bab tilu, nalika undang-undang poé Minggu anu geus téréh datang téa muncul, sarta kuciwa anu pamungkas lumangsung. Kuciwa anu munggaran kaalaman ku jalma-jalma anu digambarkeun salaku “Daniel” dina 18 Juli 2020. Kuciwa anu pamungkas kaalaman ku pamingpin “sapuluh raja”, nyaéta Amérika Sarikat, nalika kamurtadan nasional ngadatangkeun karuksakan nasional anu asalna ti Islam.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Urang baris ngaréngsékeun ringkesan jeung kacindekan tina pasal kadua Kitab Daniel dina artikel salajengna.

“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

“Setan geus ngajadikeun dunya tawanan. Manehna geus ngenalkeun hiji sabat brahala, jeung saolah-olah méré ka dinya pentingna anu kacida gedéna. Manehna geus nyokot panghormatan dunya Kristen tina Sabat Gusti pikeun dipasrahkeun ka sabat brahala ieu. Dunya sujud ka hiji tradisi, hiji parentah jieunan manusa. Sakumaha Nebukadnesar ngadegkeun patung emasna di tanah rata Dura, sarta ku kituna ngagungkeun dirina sorangan, kitu deui Setan ngagungkeun dirina dina sabat palsu ieu, anu ku anjeunna geus dipalingkeun pakéan kaagungan sawarga.” Review and Herald, 8 Maret 1898.