The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Ujian panungtungan pikeun generasi Millerite, anu gagal dina prosés pangujian, dimimitian dina taun 1856, ku datangna cahaya anu leuwih gedé ngeunaan “tujuh kali” dina Imamat dua puluh genep. Ti 1856 nepi ka 1863, amanat Laodikea nandaan hiji mangsa waktu panungtungan dina mangsa anu dimimitian ku datangna malaikat katilu dina 22 Oktober 1844. Mangsa waktu éta digambarkeun ku ayat tilu welas nepi ka lima welas tina Daniel pasal sabelas.

That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.

Mangsa éta dipidangkeun lain ku ayat-ayat éta wungkul, tapi ogé ku sajarah anu ngalaksanakeun ayat-ayat éta, sarta ogé ku kasaksian géografis Panium, anu ogé nyaéta Caesarea Philippi. Caesarea Philippi ku Kristus didatangan kalayan dihaja pas saméméh salib, sarta salib ngagambarkeun hukum Minggu, anu diwakilan ku ayat genep belas. Dina tanggal 22 Oktober 1844, Singa ti kaom Yuda nangtukeun doktrin Sabat dina cahaya anu husus. Tuluy dina ahir éta prosés pangujian Anjeunna ngenalkeun paningkatan pangaweruh ngeunaan “tujuh kali,” sarta “tujuh kali” dina Imamat dua puluh genep téh mangrupa doktrin Sabat. Éta téh parentah Sabat ngeunaan tanah anu kudu reureuh, anu mangrupa sajajar langsung jeung parentah Sabat ngeunaan manusa anu kudu reureuh. Nubuatan waktu dua rébu lima ratus dua puluh taun jeung dua rébu tilu ratus taun duanana réngsé dina tanggal 22 Oktober 1844.

The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of Divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.

Mangsa panungtungan tina prosés pangujian, ti taun 1856 nepi ka 1863, nya éta hiji panyingkapan anu leuwih ageng ngeunaan Sabat, anu geus ditempatkeun dina cahaya anu husus dina awal prosés panyegelan jeung pangujian. Sajarah anu digambarkeun ku kacumponan ayat tilu welas nepi ka lima welas tina Daniel sabelas ngagambarkeun mangsa pangujian nalika segel Allah dipaparin pikeun salalanggengna ka saratus opat puluh opat rébu. Dina sajarah éta, dua iteuk dina Yehezkiel dihijikeun. Panghijian dua iteuk éta ngagambarkeun ngahijina Kaalahan jeung kamanusaan, sarta doktrin anu nyorot dina cahaya anu husus dina sajarah éta nya éta doktrin ngeunaan inkarnasi.

For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the Divine Son of God, who had taken upon Himself human flesh, and in so doing became the Son of man.

Ku sabab éta, nalika Petrus ngaidentipikasi Kristus salaku Putra Allah di Kaisarea Filipi, anjeunna keur ngaku yén Kristus, salaku Putra Allah, ngawakilan dua sipat-Na, nyaéta minangka Putra Allah anu ilahi, anu parantos nyandak kana diri-Na daging manusa, sarta ku hal éta janten Putra manusa.

“As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” The Desire of Ages, 507.

“Sabot murid-murid nalungtik kana nubuat-nubuat anu mere kasaksian ngeunaan Kristus, maranéhna dibawa kana pasamoan jeung Kaallahan, sarta diajar ngeunaan Anjeunna anu geus naék ka sawarga pikeun ngalengkepan padamelan anu geus dimimitian-Na di bumi. Maranéhna ngakuan kanyataan yén di jero Anjeunna cicing pangaweruh anu teu bisa kahartos ku saurang ogé manusa, lamun henteu dibantuan ku kakawasaan ilahi. Maranéhna merlukeun pitulung ti Anjeunna anu geus dinubuatkeun ku raja-raja, nabi-nabi, jeung jalma-jalma bener. Kalawan kaheranan maranéhna maca sarta maca deui gambaran nubuat ngeunaan sipat jeung padamelan-Na. Kacida samar kumaha maranéhna kungsi ngartos Kitab Suci nubuat! kacida lalaunna maranéhna narima bebeneran-bebeneran agung anu mere kasaksian ngeunaan Kristus! Nalika maranéhna ningali ka Anjeunna dina karendahan-Na, nalika Anjeunna hirup minangka manusa di antara manusa, maranéhna can ngartos kana rusiah penjelmaan-Na, kana sipat ganda tina hakékat-Na. Panon maranéhna kahalangan, nepi ka maranéhna henteu sapinuhna ngawanohkeun kaallahan dina kamanusaan. Tapi sanggeus maranéhna dipaparin cahaya ku Roh Suci, bet maranéhna kacida ngarep-ngarepna hayang ningali Anjeunna deui, sarta nyanggakeun diri di suku-Na!” The Desire of Ages, 507.

October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the seventh trumpet which identifies when the mystery of God was to be finished.

Tanggal 22 Oktober 1844 nepi ka taun 1863 ngagambarkeun mangsa pemeteraian saratus opat puluh opat rebu. Mangsa éta dimimitian ku Sabat ditekenkeun minangka bebeneran anu husus di antara loba bebeneran anu dibuka meteraina salila mangsa pemeteraian. Mangsa éta ngamimitian ditiupna tarompet katujuh anu nandakeun iraha rusiah Allah bakal dirampungkeun.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Tapi dina poé-poé sora malaikat nu katujuh, nalika manéhna mimiti niup tarompet, rusiah Allah bakal diréngsékeun, sakumaha anu geus dipedar ku Mantenna ka para hamba-Na, nyaéta para nabi. Wahyu 10:7.

The seventh angel is also the third woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.

Malaikat anu katujuh téh ogé cilaka anu katilu, sabab panyegelan lumangsung dina sajarah nalika peperangan Islam keur lumangsung. Lamun Adventisme Millerite satia dina mangsa sanggeus 22 Oktober 1844, Islam anu geus ditahan dina 11 Agustus 1840 pasti geus dileupaskeun.

“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

“Upami umat Advent, sanggeus kuciwa anu agung dina taun 1844, tetep pageuh nyekel iman maranéhna sarta saparengna nuturkeun kalayan manunggal kana pituduh panyanggaraan Allah anu keur muka jalan, narima amanat malaikat katilu sarta dina kakawasaan Roh Suci ngawartakeunana ka sakuliah dunya, maranéhna tangtu geus ningali kasalametan ti Allah, Gusti tangtu geus damel kalayan kawasa ngaliwatan usaha maranéhna, pagawéan éta tangtu geus réngsé, sarta Kristus tangtu geus sumping saméméh ayeuna pikeun narima umat-Na kana ganjaran maranéhna. Tapi dina mangsa mamang jeung kateupastian anu nuturkeun éta kuciwa, loba jalma anu percaya kana kadatangan Kristus ngantepkeun imanna.... Ku kituna pagawéan éta kahalangan, sarta dunya ditinggalkeun dina poék. Upami sakujur badan Adventist ngahiji dina parentah-parentah Allah jeung iman ka Yesus, kacida béda sajarah urang téh tangtu geus jadi!” Evangelism, 695.

On October 22, 1844 the seventh trumpet began to sound and the Jubilee trumpet also began to sound.

Dina tanggal 22 Oktober 1844 tarompét katujuh mimiti disada, sarta tarompét Yobel ogé mimiti disada.

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.

Jeung maneh kudu ngitung tujuh sabat taun pikeun maneh, tujuh kali tujuh taun; jeung jangka waktu tujuh sabat taun éta bakal jadi pikeun maneh opat puluh salapan taun. Tuluy maneh kudu nyieun tarompet yubileum ditiup dina poé kasapuluh bulan katujuh; dina poé panebusan dosa maraneh kudu nyieun tarompet ditiup ka sakuliah tanah maraneh. Jeung maraneh kudu nyucikeun taun kalima puluh, sarta ngumumkeun kabébasan ka sakuliah tanah pikeun sakumna pangeusina: éta bakal jadi yubileum pikeun maraneh; jeung masing-masing kudu balik deui ka milikna, sarta masing-masing kudu balik deui ka kulawargana. Imamat 25:8–10.

When the sealing time of the one hundred and forty-four thousand begins there is a trumpet that identifies that the warfare accomplished by Islam has arrived, and a trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His Divinity for eternity. Line upon line, those two trumpets are one Trumpet, for the Jubilee trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the seventh trumpet of the third woe is sounded. The doctrine that represented both trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.

Nalika mangsa panyegelan saratus opat puluh opat rébu mimiti, aya hiji tarompet anu nandakeun yén peperangan anu geus dirampungkeun ku Islam geus sumping, jeung aya hiji tarompet anu ngawawarkeun kamerdékaan pikeun jalma-jalma anu geus jadi budak dosa. Hiji tarompet nandakeun sajarah lahiriah, ari nu hiji deui ngagambarkeun pangalaman batin jalma-jalma perjangjian dina poé-poé panungtungan éta. Perbudakan maranéhna dipupus nalika kamanusaan maranéhna dihijikeun jeung Kaallahan-Na salalanggengna. Garis demi garis, éta dua tarompet téh hiji Tarompet, sabab tarompet Yobel ngan ditiup dina Poé Panebusan, jeung Poé Panebusan dimimitian nalika tarompet katujuh tina cilaka katilu ditiup. Doktrin anu ngawakilan duanana tarompet dina gerakan Millerite nya éta cahaya poé Sabat. Cahaya anu ngawakilan duanana Tarompet dina poé-poé panungtungan ieu nya éta doktrin inkarnasi. Garis demi garis, poé Sabat jeung doktrin inkarnasi téh doktrin anu sarua.

Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.

Pangakuan Petrus nétélakeun yén Yesus téh Almasih, sarta ogé Putra Allah. Almasih téh Putra Allah. Almasih téh anu Nyipta anu dilambangkeun ku poé Sabat.

“Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.

“Paulus tacan kungsi ningali Kristus salila Anjeunna cicing di bumi. Saéstuna anjeunna parantos ngadangu ngeunaan Anjeunna jeung karya-karya-Na, nanging anjeunna teu tiasa percanten yén Al Masih anu dijangjikeun, Sang Panyipta sagala alam, Sang Pangurnia sagala berkah, bakal nembongan di bumi saukur minangka manusa biasa.” Sketches from the Life of Paul, 256.

The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the Son of man. The Son of God represents the incarnation.

Poé Sabat ngawanohkeun Sang Panyipta, sarta Sang Panyipta téh nyaéta Kristus anu diidentipikasi ku Petrus. Putra Allah, anu diidentipikasi ku Petrus, nyaéta Anjeunna anu ngahiji jeung daging manusa nepi ka jadi Putra Manusa. Putra Allah ngawakilan inkarnasi.

“Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.

“Kristus mawa kakawasaan ka lalaki jeung awéwé pikeun ngéléhkeun. Anjeunna sumping ka dunya ieu dina wangun manusa, hirup minangka saurang lalaki di antara sasama manusa. Anjeunna nanggung sagala kakirangan jeung tanggungan tina kodrat manusa, supaya dibuktikeun jeung diuji. Dina kamanusaan-Na Anjeunna janten pamilon kana kodrat ilahi. Dina inkarnasi-Na Anjeunna meunang, dina hiji harti anu anyar, gelar Putra Allah. Ceuk malaikat ka Maryam, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). Sanajan Anjeunna Putra ti hiji manusa, Anjeunna janten Putra Allah dina hiji harti anu anyar. Ku kituna Anjeunna nangtung di dunya urang ieu—Putra Allah, tapi ku kalahiran-Na ngahiji jeung umat manusa.” Selected Messages, buku 1, 226.

At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.

Di Kaisarea Filipi, pangakuan dua rupa ti Petrus ngawakilan saratus opat puluh opat rébu anu ngartos yén Yesus téh Al Masih, Putra Allah, jeung doktrin Sabat anu dipaparin caangna dina taun 1844, babarengan jeung doktrin penjelmaan anu dipikawanoh dina poé-poé panungtungan. Cahaya tina bebeneran anu dua rupa éta dibuka dina awal jeung dina ahir mangsa pamaséan, sakumaha kasaksian tina sajarah pamaséan ti 22 Oktober 1844 nepi ka 1863, jeung sajarah dua sora dina Wahyu pasal dalapan welas.

In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrived as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrived, He led His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the trumpet, some refuse to hear.

Dina duanana garis Millerite tina prosés panyegelan, jeung garis nubuat ngeunaan panyegelan dina Wahyu dalapan welas, aya hiji ujian dina pisan tungtung mangsa éta, tempat hiji golongan dinyatakeun minangka parawan-parawan bodo, saperti anu kajadian ti taun 1856 nepi ka 1863, sarta hiji golongan dinyatakeun minangka parawan-parawan wijaksana ti Juli 2023 nepi ka hukum Minggu anu baris geura datang. Mangsa ujian panungtungan éta ngulang deui awal mangsa éta. Malaikat anu sarua anu turun dina 11 Séptémber 2001 sumping salaku Mikail pikeun nyaur anu maot kana kahirupan dina taun 2023, sawatara kana hirup anu langgeng jeung sawatara kana maot anu langgeng. Nalika Anjeunna sumping, Anjeunna mingpin umat-Na balik ka pondasi-pondasi. Sawatara nampik leumpang dina jalan-jalan baheula, sawatara leumpang dina jalan-jalan baheula. Sawatara nguping kana sora tarompét, sawatara nampik ngadangu.

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 saur PANGERAN, Maraneh kudu nangtung di jalan-jalan, tingali, sarta tanyakeun ngeunaan jalan-jalan heubeul, di mana aya jalan anu hade; tuluy leumpang dina eta, mangka maraneh bakal manggihan katengtreman pikeun jiwa maraneh. Tapi maranehna nyarita, “Kami moal leumpang dina eta.” Kitu deui Kami geus netepkeun para pangawal ka maraneh, pokna, “Dangukeun sora tarompet.” Tapi maranehna nyarita, “Kami moal ngadangu.” Yermia 6:16, 17.

The message represented by the trumpet which the watchmen blows is twofold. It is the seventh trumpet of Islam and the Jubilee trumpet of deliverance. It is the message of the combination of Divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.

Pesen anu diwakilan ku tarompét anu ditiup ku para panjaga téh boga dua rupa. Ieu téh tarompét katujuh Islam jeung tarompét Yobel kabébasan. Ieu téh pesen ngeunaan ngahijina Kaallahan jeung kamanusaan, anu kalakonan ku misteri inkarnasi, sarta anu ngahasilkeun hiji karakter anu disiapkeun pikeun meterai Allah, nyaéta Sabat. Pesen éta, pagawéan éta, jeung kaayaan-kaayaan anu patali jeung mangsa panungtungan tina pemeteraian anu dimimitian dina Juli 2023, dua puluh dua taun sanggeus 2001, diwakilan ku ayat tilu welas nepi ka lima welas tina Daniel pasal sabelas, jeung ku datangna Kristus ka Kaisarea Filipi dina Mateus pasal genep welas.

In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.

Dina ibarat ngeunaan sapuluh parawan, sakabéh parawan tétéla saré salila mangsa nungguan éta. Isa nyarios ka murid-murid-Na yén Lasarus keur saré.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.

Sanggeus ngandika kieu; sarta sanggeus éta anjeunna ngandika ka maranéhna, “Sahabat urang, Lasarus, keur saré; tapi Kami indit, sangkan Kami ngahudangkeun anjeunna tina saréna.” Tuluy murid-murid-Na ngadawuh, “Gusti, upama anjeunna saré, anjeunna bakal cageur.” Sanajan kitu, Yesus ngandika ngeunaan pupusna anjeunna; ari maranéhna nyangka yén anjeunna nyarioskeun ngeunaan saré pikeun ngareureuhkeun badan. Ku sabab éta Yesus tuluy ngadawuh ka maranéhna kalayan terus terang, “Lasarus geus maot.” Yohanes 11:10–14.

At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.

Dina ahir dua puluh hiji poé, Daniél nempo éta visi, sarta anjeunna aya dina sare anu jero pisan.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:7–9.

Jeung kuring, Daniel, ngan sorangan anu ningali eta tetenjoan; sabab jalma-jalma anu jeung kuring teu ningali eta tetenjoan; tapi hiji ngageter anu kacida gedéna tumiba ka maranéhna, nepi ka maranéhna lumpat nyumput. Ku sabab kitu kuring ditinggalkeun sorangan, sarta ningali ieu tetenjoan anu agung, jeung teu aya kénéh kakuatan anu nyésa dina diri kuring; sabab kaéndahan kuring robah dina diri kuring jadi karuksakan, sarta kuring teu nyésakeun kakuatan naon-naon. Tapi kuring ngadéngé sora kecap-kecap-Na; jeung waktu kuring ngadéngé sora kecap-kecap-Na, harita kuring murag kana saré anu jero bari raray nyanghareup ka handap, jeung raray kuring nuju ka taneuh. Daniel 10:7–9.

The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.

Dua saksi dina Wahyu pasal sabelas, geus paéh di jalan salila tilu satengah poé, sarta tulang-tulang paéh milik Yehezkiel aya di lebak. Dina tanggal 18 Juli 2020, mangsa nungguan tina maot rohani jeung saré ditimpakeun ka para parawan tina gerakan malaikat katilu. Tilu taun ti harita, prosés ngahudangkeun jeung nyiapkeun umat Allah dina poé-poé panungtungan jadi panji-panji-Na jeung pasukan-Na anu kuat mimiti lumangsung. Malaikat anu turun dina 18 Juli 2020 muka segel hiji bebeneran, sakumaha salawasna dipigawé ku para malaikat nalika maranéhna turun.

The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.

Kabeneran anu anjeunna bukakeun téh nya éta pangalaman mangsa nunggu sarta kuciwa nu kahiji. Umat Allah dina poé-poé pamungkas harita keur paburencay, jeung nalika prosés pikeun ngahudangkeun maranéhna nepi dina sajarah, maranéhna bakal diperlukeun pikeun mikawanoh jeung ngaku yén maranéhna geus paburencay sarta yén maranéhna keur aya dina mangsa nunggu. Tuluy dikintunkeun loba malaikat, atawa loba amanat, pikeun nguatkeun amanat ngeunaan mangsa nunggu éta.

“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

“Deukeut kana panungtungan amanat malaikat anu kadua, kuring ningali hiji cahaya anu agung ti sawarga moncorong ka umat Allah. Sinar-sinar cahaya ieu katémbong caang lir panonpoé. Jeung kuring ngadéngé sora para malaikat sasauran, ‘Tingal, Manten Panganten lalaki sumping; kaluarlah maraneh rék mapag Anjeunna!’”

“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’

“Ieu nya éta pategalan peuting-peuting, anu baris méré kakawasaan ka amanat malaikat anu kadua. Malaikat-malaikat diutus ti sawarga pikeun ngahudangkeun umat suci anu keur putus harepan sarta nyiapkeun maranéhna pikeun pagawean agung anu aya di hareupeun maranéhna. Jalma-jalma anu pangberbakatna lain anu pangheulana narima amanat ieu. Malaikat-malaikat diutus ka jalma-jalma anu handap asor tur satia, sarta ngagerakkeun maranéhna supaya ngaguar pategalan, ‘Tingali, Panganten Lalaki keur sumping; geura kaluarlah maraneh pikeun mapag Anjeunna!’ Jalma-jalma anu dipercayakeun pategalan éta geuwat ngalaksanakeunana, sarta ku kakawasaan Roh Suci ngagemakeun amanat éta, sarta ngahudangkeun dulur-dulur maranéhna anu keur putus harepan. Pagawean ieu henteu ngadeg dina hikmah jeung pangaweruh manusa, tapi dina kakawasaan Allah, sarta umat suci-Na anu ngadangu pategalan éta teu bisa nolakna. Anu pangrohanina narima amanat ieu pangheulana, sarta jalma-jalma anu baheulana mingpin dina pagawean éta téh anu pangahirna narima jeung milu ngagedékeun pategalan, ‘Tingali, Panganten Lalaki keur sumping; geura kaluarlah maraneh pikeun mapag Anjeunna!’”

“In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.

“Di unggal bagian tanah, cahaya dipaparin ngeunaan pekabaran malaikat anu kadua, jeung seruan éta ngalemberehkeun hate rébuan jalma. Éta sumebar ti kota ka kota, jeung ti désa ka désa, nepi ka umat Allah anu keur ngadagoan pinuh dipaparin hudang. Di loba garéja, pekabaran éta teu diidinan pikeun dibéwarakeun, jeung sakumpulan gedé jalma anu miboga kasaksian anu hirup ninggalkeun garéja-garéja anu geus ragrag ieu. Hiji pagawéan anu perkasa kacumponan ku seruan tengah peuting. Pekabaran éta nalungtik hate, ngarahkeun jalma-jalma percaya supaya maranéhna néangan pangalaman anu hirup pikeun dirina sorangan. Maranéhna terang yén maranéhna teu bisa ngandelkeun batur.” Early Writings, 238.

The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12th to the 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.

Kadatangan pekabaran Teriakan Tengah Malam dina éta pasemon nandaan iraha dua golongan parawan nembongkeun naha maranéhna boga minyak. Nu wijaksana boga minyak, nu bodo henteu. Éta pasemon kacumponan ku pagawean Samuel Snow dina sajarah Millerite, jeung dina éta pagawean, pekabaran anu dipidangkeun ku Snow dimekarkeun sakumaha digambarkeun ku tulisan-tulisanana dina publikasi Millerite dina mangsa éta. Tuluy nalika anjeunna nepi ka pasamoan kemah di Exeter, anu lumangsung ti tanggal 12 nepi ka 17 Agustus 1844, hiji mangsa ogé dilambangkeun anu ahirna nyababkeun jalma-jalma anu aya dina éta pasamoan ninggalkeun pasamoan éta sarta ngawawarkeun éta pekabaran.

There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”

Aya hiji “titik dina waktu” nalika warta Seruan Tengah Peuting geus netep sapinuhna, sarta dina titik éta, dumasar kana pasemon, masa percobaan nutup pikeun para parawan. “Titik dina waktu” éta dipiheulaan ku “hiji mangsa” nalika éta warta keur dimekarkeun. Ti saprak Juli 2023, warta Seruan Tengah Peuting geus keur dimekarkeun, sarta béda jeung panggenepan Millerite, éta warta geus disalurkeun ka sakuliah dunya sateuacan “nutupna masa percobaan”. Nalika masa percobaan nutup dina ahir pasamoan Exeter, éta warta tuluy sumebar ka “unggal bagian nagri,” sarta “cahaya dipasihkeun kana warta malaikat anu kadua, sarta éta seruan ngalemberehkeun hate rébuan jalma. Éta sumebar ti kota ka kota, jeung ti désa ka désa, nepi ka umat Allah anu keur ngadagoan jadi hudang sapinuhna.”

In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.

Dina sajarah urang ayeuna, pesen anu mimiti diterbitkeun dina bulan Juli taun 2023 ayeuna geus aya di saratus dua puluh nagara di sakuliah dunya, jeung artikel-artikel anu ngagambarkeun kamekaran pesen Panjerit Tengah Peuting geus sayaga dina leuwih ti genep puluh basa, sarta éta artikel-artikel bisa dibaca atawa didangukeun.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Wahyu ti Yesus Kristus, anu dipaparinkeun ku Allah ka Anjeunna, pikeun mintonkeun ka hamba-hamba-Na perkara-perkara anu moal lila deui kudu kajadian; sarta ku jalan malaikat-Na Mantenna ngutus jeung ngébréhkeunana ka hambana, Yohanes: anu geus mere kasaksian ngeunaan firman Allah, jeung ngeunaan kasaksian Yesus Kristus, sarta ngeunaan sagala perkara anu ku anjeunna katempo. Bagja jalma anu maca, jeung maranéh anu ngadéngé kecap-kecap ieu nubuat, sarta ngajaga hal-hal anu ditulis di jerona; sabab waktuna geus deukeut. Wahyu 1:1–3.

The light of this message as represented with the articles has been accomplished in roughly six months by two persons.

Caang ieu amanat sakumaha digambarkeun ku éta tulisan-tulisan téh geus diréngsékeun kira-kira dina genep bulan ku dua urang.

“Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

“Lamun jalma-jalma anu tiasa nulungan dina — henteu digugah kana kasadaran kana kawajiban maranéhna, maranéhna moal ngakuan pagawean Allah nalika sora tarik malaikat katilu kadéngé. Nalika cahaya mancarkeun pikeun nyaangan bumi, tibatan datang nulungan PANGERAN, maranéhna baris hayang ngabeungkeut pagawean-Na sangkan nyocogkeun jeung pamadegan maranéhna anu heureut. Hayu sim kuring nétélakeun ka aranjeun yén PANGERAN bakal ngalakukeun dina pagawean panungtungan ieu ku cara anu kacida béda ti tatanan anu ilahar, sarta ku jalan anu bakal nentang sagala rarancang manusa. Bakal aya di antara urang jalma-jalma anu salawasna hayang ngadalikeun pagawean Allah, nepi ka ngadiktékeun gerakan naon waé anu kudu dilakukeun nalika pagawean éta maju dina pituduh malaikat anu ngahiji jeung malaikat katilu dina pekabaran anu kudu dipasihkeun ka dunya. Allah bakal ngagunakeun jalan jeung sarana anu ku éta bakal katingali yén Mantenna nu nyepeng kakanggeulan dina panangan-Na sorangan. Para pagawé bakal kaget ku sarana-sarana basajan anu bakal digunakeun ku Mantenna pikeun ngalaksanakeun jeung nyampurnakeun pagawean-Na anu bener.” Testimonies to Ministers, 300.

The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.

Singa ti kaom Yuda ayeuna parantos ngiring umat-Na dina poé-panungtungan ka ayat katilu welas nepi ka kalima welas tina Daniel sabelas, muka sajarah anu dilambangkeun ku sajarah taun 200 SM nepi ka 63 SM, sarta ogé Mateus pasal genep welas, jeung sajarah kadatangan Kristus ka Kaisarea Pilipi. Boh ramalan-ramalan boh sajarah tergenapna éta sajajar jeung bagian tina kitab Daniel anu disegel nepi ka poé-panungtungan. Kitab Daniel jeung Wahyu téh hiji kitab, ku kituna dina poé-panungtungan, pas saméméh panto kasempetan ditutup, Wahyu Yesus Kristus dibuka segelna, sarta éta Wahyu ngawengku bagian tina Daniel anu patalina jeung poé-panungtungan. Waktuna parantos caket pikeun panutup pasamoan kémah Exeter.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Tuluy anjeunna nyarios ka abdi, “Ulah disegel ucapan-ucapan nubuat dina ieu kitab, sabab waktuna geus caket. Sing saha anu lalim, tetep baé dina kalalimanana; jeung sing saha anu najis, tetep baé dina kanajisanana; jeung sing saha anu bener, tetep baé dina kabeneranana; jeung sing saha anu suci, tetep baé dina kasucianana.” Wahyu 22:10, 11.

We will continue this study in the next article.

Urang baris neruskeun ieu pangajaran dina artikel salajengna.

Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

Lah, mangsa-mangsa éta bakal datang, timbalan Gusti ALLAH, yén Kami baris ngirimkeun kalaparan ka éta tanah, lain kalaparan ku roti, lain ogé halabhab ku cai, tapi ku ngadangu kana pangandika PANGERAN: Jeung maranéhna bakal ngumbara ti laut ka laut, jeung ti kalér nepi ka wétan, maranéhna bakal bulak-balik neangan pangandika PANGERAN, tapi moal manggihanana. Dina poé éta para parawan anu geulis jeung para nonoman bakal lungse ku halabhab. Maranéhna anu sumpah demi dosa Samaria, sarta nyebut, Demi hirupna allah anjeun, hé Dan; jeung, Demi hirupna tata-cara Beersheba; enya, maranéhna bakal rubuh, sarta moal kungsi hudang deui. Amos 8:11–14.