The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.
Sajarah nu nyumput tina ayat opat puluh ngandung runtuyan genep présidén ti mangsa ahir dina taun 1989 nepi ka taun 2020, nalika Biden, présidén nu katujuh, maok kaprésidénan. Taun 2020 nandaan mimiti hiji sajarah nu nyumput, ti éta titik nepi ka “Alexander the Great”, anu ngalambangkeun waktu karajaan nu katujuh dina nubuat Alkitab ditegakkan dina hukum Minggu nu baris geura datang. Sapuluh raja éta geuwat sapuk pikeun masrahkeun karajaan maranéhna nu katujuh ka karajaan nu kadalapan, anu asalna tina tujuh éta—kakuatan kapausan. Sajarah nu nyumput éta dimimitian ku présidén nu katujuh sarta ditungtungan ku karajaan nu katujuh.
When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.
Nalika sajarah netelakeun yén antara Xerxes, anu ngalambangkeun raja beunghar anu ngagerakkeun Grecia, nepi ka Alexander the Great, aya dalapan raja Persia, urang manggihan yén sajarah nu disumputkeun antara ahir ayat dua jeung ayat tilu ngagambarkeun citra sato galak dina mangsa pangdugaan ku angka dalapan. Citra sato galak di Amérika Sarikat geus sapinuhna ngadeg nalika hukum Minggu dikuatkeun, sarta dina mangsa éta karajaan katujuh tuluy karajaan kadalapan datang. Dalapan raja Persia réngsé dina Alexander the Great, ku sabab éta angka dalapan nandaan mangsa pangdugaan citra sato galak anu dipungkas ku hukum Minggu.
Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.
Ayat sapuluh nepi ka lima belas ngabejaan ka urang yén gambar tina mangsa pangujian sato galak éta mangrupa nu katilu tina tilu tanda jalan anu diwakilan ku sajarah urang Makabe, sarta yén tanda jalan nu katilu éta mangrupa hiji période waktu anu dimimitian dina 161 SM jeung dipungkas dina 158 SM. Période éta nuturkeun tanda jalan nu kahiji dina 167 SM, anu nandaan mimiti Pemberontakan Makabe di Modein, hiji kota anu ngaranna hartina “mrotes.” Taun 164 SM nuturkeun protés di Modein éta, sarta nandaan pangedikasian nu kadua tina bait kadua. Taun 164 SM nandaan pelantikan nu kadua Donald Trump salaku présidén nu kadalapan ti saprak Reagan dina 1989, anu asalna tina tujuh. Pelantikanna dina 20 Januari 2025 diwakilan ku 164 SM, sarta upacara pangedikasian deui, anu ngahasilkeun mujijat satanis anu ngawengku dua rujukan ka nu dalapan asalna tina tujuh.
Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.
Ku sabab eta, dalapan raja Pérsia ngalambangkeun sajarah pasaluyuan urang Yahudi jeung Roma ti taun 161 SM nepi ka 158 SM, sarta ku kituna nyayagikeun saksi kadua ngeunaan mangsa pangujian gambar sato galak anu nuturkeun sanggeus pelantikan Trump dina taun 2025. Ayat kadua nerus kana pamilihan anu dipaling dina taun 2020, tempat éta eureun nepi ka saksi sajarah ngeunaan dalapan raja Pérsia diterapkeun, sarta maranéhna manggihan panerapanana sanggeus pelantikan kadua Trump. Sanggeus dalapan raja Pérsia dipasangkeun kana sajarah antara ayat kadua jeung katilu, masih aya hiji mangsa anu disumputkeun ti pelantikan Biden nepi ka pelantikan kadua Trump.
That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.
Sajarah anu disumputkeun éta diidéntifikasi dina Wahyu pasal sabelas, tempat sato galak ateisme meuncit dua saksi dina taun 2020. Tuluy sanggeus tilu satengah poé simbolis, Mikail turun pikeun ngahirupkeun deui dua saksi éta. Trump anu “dihudangkeun deui” ngamimitian kampanye katiluna pikeun présidén dina 15 Nopémber 2022, jeung “sora di padang gurun” anu dihudangkeun deui mimiti nyaur ka saratus opat puluh opat rébu dina ahir Juli 2023.
Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.
Ayat kasapuluh, kasabelas, jeung kadua belas tina Daniel pasal sabelas ngaidentipikasi Perang Ukraina anu dimimitian dina taun 2014, sarta baris dipungkas ku kameunangan Rusia, tuluy dituturkeun ku ragragna konfederasi Rusia anu ayeuna, sakumaha dipratélakeun ku ragragna Uni Soviét dina taun 1989.
Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.
Ayat ka tilu welas nepi ka lima welas ngaidéntifikasi tilu jalur nubuat. Jalur ngeunaan pulihna kapausan anu dimimitian nalika palacur Tirus kaluar tina panyumputan dipapandékeun ku ayat ka opat welas, sarta kacumponan sajarahna nyaéta taun 200 SM, nalika Roma kapir asup kana sajarah nubuat salaku para garong umat maneh, anu ngangkat dirina sorangan, tapi tuluy ragrag.
In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.
Dina tilu ayat éta, garis nubuat Républikanisme murtad digambarkeun ku sajarah Antiochus III, anu ngalambangkeun peran Trump minangka présidén kadalapan, nyaéta anu asalna ti antara anu tujuh. Ayat-ayat éta ogé ngaidéntifikasi garis nubuat Protestantisme murtad sakumaha digambarkeun ku sajarah bangsa Makkabe.
The prophetic line of the true protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The seven thunders of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”
Gariseun nubuat tina tanduk Protestan anu sajati, anu dimimitian minangka gerakan Filadelfia ti golongan Millerite, sarta anu dipungkas minangka gerakan Filadelfia ti saratus opat puluh opat rébu, ogé kudu ditumpangkeun kana sajarah nu nyumput dina ayat opat puluh. Tujuh guludug dina Wahyu pasal sapuluh mangrupikeun lambang boh gerakan Filadelfia ti golongan Millerite boh saratus opat puluh opat rébu. Panutupan nubuat, jeung pambukaan segel nubuat, dilaksanakeun ku Kristus, sarta nalika Anjeunna ngalakukeun éta, Anjeunna ngagambarkeun diri-Na minangka Singa ti kaom Yuda. Dina pasal sapuluh, malaikat anu ku Sadérék White disebut “teu kirang ti pribadi Yesus Kristus” “sasambat ku sora tarik, saperti singa ngagero: jeung sanggeus anjeunna sasambat, tujuh guludug ngaluarkeun sorana.”
Christ, as the Lion of the tribe of Judah, placed the seven thunders into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”
Kristus, salaku Singa ti kaom Yuda, nempatkeun tujuh guludug éta kana sajarah nubuat kira-kira dina taun 100, sarta Anjeunna geuwat nyégél éta, sabab “waktu tujuh guludug geus ngaluarkeun sorana,” Yohanes “rék nulis: tuluy” anjeunna “ngadéngé hiji sora ti sawarga nu nyebutkeun,” “ségél éta perkara-perkara anu diucapkeun ku tujuh guludug, sarta ulah ditulis.”
The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true protestant horn is represented by the seven thunders. When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.
Sajarah nu disumputkeun tina ayat kaopat puluh ayeuna keur dibuka segelna ku Singa ti kaom Yuda, jeung dina sajarah éta galur tanduk Protestan anu sajati dilambangkeun ku tujuh guludug. Nalika sora di padang gurun mimiti ngagorowok dina bulan Juli 2023, Singa ti kaom Yuda muka segel hiji deui wahyu ngeunaan naon anu dilambangkeun ku “Tujuh Guludug”.
The seven thunders represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the seven thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the seven thunders, either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.
Tujuh guludug ngalambangkeun sajarah ti 18 Juli 2020, nalika gerakan saratus opat puluh opat rébu dipaéhan di jalan-jalan, nepi ka hukum Minggu anu geura datang. Garis tujuh guludug nangtukeun “kajadian-kajadian,” anu lumangsung dina sajarah éta. Kaceuceub anu kahiji, dituturkeun ku amanat Panyambat Tengah Peuting, sarta dituturkeun ku hukum Minggu. Nalika Sister White nangtukeun tujuh guludug, boh salaku sajarah malaikat kahiji jeung kadua, boh salaku kajadian-kajadian anu bakal datang, dina dua gambaran éta anjeunna nangtukeun yén éta ngalambangkeun “kajadian-kajadian”.
The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the seven thunders, but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,
Amanat Sora Tengah Peuting bisa jadi kadéngé siga hiji hal anu lain mangrupa hiji “kajadian”, tapi dina sajarah Millerit pasamoan kémah di Exeter ti 12 nepi ka 17 Agustus 1844 téh mangrupa hiji “kajadian”, jeung aya sababaraha rinci anu patali jeung éta kajadian. Sanajan kitu, datangna amanat Sora Tengah Peuting ka pasamoan kémah éta ogé mangrupa panggenepan tina misil ngeunaan sapuluh parawan dina Mateus dua puluh lima. “Kajadian” pasamoan kémah di Exeter téh mangrupa panggenepan tina tujuh guludug, tapi misil ngeunaan sapuluh parawan henteu nyangkem kajadian-kajadian éta, éta nyangkem “pangalaman” para parawan,
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pasemon ngeunaan sapuluh parawan dina Mateus 25 ogé ngagambarkeun pangalaman umat Advent.” The Great Controversy, 393.
Just as the seven thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.
Sakumaha tujuh guludug ngaidéntifikasi sajarah sajajar tina gerakan malaikat kahiji jeung katilu, kitu ogé misil sapuluh parawan ogé ngaidéntifikasi dua sajarah anu sajajar.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kuring remen dirujuk kana misil tina sapuluh parawan, lima di antarana wijaksana, jeung lima deui bodo. Misil ieu geus jeung bakal kacumponan nepi ka unggal rinci kecapna, sabab miboga panerapan anu husus pikeun jaman ieu, sarta, saperti pekabaran malaikat katilu, geus kacumponan jeung bakal terus jadi bebeneran kiwari nepi ka panutupan jaman.” Review and Herald, 19 Agustus 1890.
The symbol of the seven thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.
Lambang tina tujuh guludug ngagambarkeun “kajadian-kajadian” tina sajarah-sajarah anu sajajar, jeung sapuluh parawan ngagambarkeun “pangalaman” para parawan anu wijaksana jeung anu bodo dina dua sajarah anu sajajar éta. Pangalaman Millerite, nepi ka taun 1856, nya éta pangalaman Philadelphia, jeung pangalaman gerakan saratus opat puluh opat rébu nya éta pangalaman Laodikea, nepi ka sawatara waktu sanggeus Juli 2023. Dina duanana sajarah, para parawan anu wijaksana jeung anu bodo bakal dimanifestasikeun dina datangna amanat Midnight Cry, sabab dina mangsa éta bakal katémbong saha anu miboga minyak persiapan.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Kaayaan Garéja anu dilambangkeun ku parawan-parawan bodo, ogé disebut minangka kaayaan Laodikia.” Review and Herald, 19 Agustus 1890.
Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of Divinity with humanity. The seven thunders identify the “events” of the line of the true protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.
Jalma-jalma anu nolak ngadahar pekabaran anu aya dina panangan Mikail, malaikat agung anu turun dina ahir Juli 2023, bakal tetep dina kaayaan Laodikea, jeung jalma-jalma anu nyokot kitab leutik éta tuluy ngadahar éta bakal ngalih kana kaayaan Filadelfia. Kaayaan Laodikea ngagambarkeun hiji umat, atawa hiji jalma, anu Kristus aya di luareun dirina, sanajan Anjeunna keur néangan jalan asup; ari kaayaan Filadelfia digambarkeun minangka ngahijina Katuhanan jeung kamanusaan. Tujuh guludug éta ngawanohkeun “kajadian-kajadian” tina garis tanduk Protestan anu sajati, anu diasupkeun kana sajarah nu disumputkeun tina ayat ka opat puluh, dimimitian dina 18 Juli 2020 sarta dipungkas dina hukum Minggu.
The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.
Ieu pasemon sapuluh parawan ngécéskeun “pangalaman” jalma-jalma anu disebut supaya kaasup kana saratus opat puluh opat rébu dina mangsa anu sarua éta pisan. “Kajadian-kajadian” anu nandaan sajarah saratus opat puluh opat rébu ti 18 Juli 2020 nepi ka hukum Minggu, jeung “pangalaman” dua golongan salila sajarah éta, dibarengan ku pangidéntifikasian kana pagawéan anu geus dipaparin jeung anu keur dipaparin dina dua sajarah anu sajajar éta. Pagawéan éta dilambangkeun ku para malaikat dina Wahyu opat welas, sarta pagawéan kaum Millerite dilambangkeun ku malaikat kahiji jeung kadua, sedengkeun pagawéan saratus opat puluh opat rébu dilambangkeun ku malaikat katilu.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
“Kuring geus miboga kasempetan anu mulya pikeun meunangkeun hiji pangalaman. Kuring geus miboga pangalaman dina pekabaran malaikat anu kahiji, anu kadua, jeung anu katilu. Para malaikat digambarkeun keur ngapung di tengah langit, ngawawarkeun ka dunya hiji pekabaran pangéling-ngéling, sarta ngabogaan patalina anu langsung jeung jalma-jalma anu hirup dina poé-poé panungtungan sajarah ieu bumi. Taya saurang ogé ngadéngé sora para malaikat ieu, sabab maranéhna téh lambang pikeun ngawakilan umat Allah anu keur digawé sajalan jeung sakumna jagat sawarga. Lalaki jeung awéwé, anu dipaparin cahaya ku Roh Allah, sarta disucikeun ku jalan bebeneran, ngawawarkeun tilu pekabaran éta nurutkeun runtuyanana.” Life Sketches, 429.
The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.
Pagawean anu dipasrahkeun ka umat Allah dina poé-poé panungtung dina tanggal 11 Séptémber 2001, dina awal mangsa panyegelan, dipasrahkeun deui ka umat Allah dina poé-poé panungtung dina ahir mangsa panyegelan, waktu Mikael lungsur dina bulan Juli 2023.
“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.
Yohanes ningali “Malaikat sejen turun ti sawarga, ngabogaan kakawasaan anu agung; sarta sakuliah bumi jadi caang ku kamulyaan-Na.” Wahyu 18:1. “Padamelan éta nya éta sora umat Allah anu ngumandangkeun hiji pesen pangéling-ngéling ka dunya.” The 1888 Materials, 926.
As with the “events” represented by the seven thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.
Saperti halna jeung “kajadian-kajadian” anu dilambangkeun ku tujuh guludug, jeung “pangalaman” anu dilambangkeun ku sapuluh parawan, pagawean tilu malaikat ngalambangkeun dua sajarah anu sajajar.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
“Gusti Allah parantos maparin ka seratan-seratan dina Wahyu 14 tempatna dina runtuyan nubuat, sarta padamelanana moal eureun nepi ka panutupan sajarah bumi ieu. Seratan malaikat kahiji jeung kadua masih kénéh mangrupa bebeneran pikeun mangsa ieu, sarta kudu lumangsung sajajar jeung ieu anu nuturkeunana. Malaikat katilu ngawarwarkeun pangeling-elingna ku sora tarik. ‘Sanggeus éta sagala,’ saur Yohanes, ‘sim kuring nempo malaikat séjén turun ti sawarga, ngabogaan kakawasaan anu agung, sarta bumi jadi caang ku kamulyaan-Na.’ Dina pencerahan ieu, cahaya tina sakabéh tilu seratan éta dihijikeun.” The 1888 Materials, 804.
In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate protestantism (the Maccabees), apostate republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true protestant horn is represented as the seven thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the seven thunders, to unseal the prophecies of this book.
Dina ayat tilu welas nepi ka lima welas tina Daniel pasal sawelas, karya nubuat tina garis Protestantisme murtad (kaom Makkabi), republikanisme murtad (Antiochus III), jeung sundal Tirus (jalma-jalma anu ngarampok umat maneh) diidéntifikasi. Dina sajarah anu sarua pisan éta, garis-garis nubuat tina tanduk protestan sajati milik saratus opat puluh opat rébu ngaidéntifikasi pagawéan maranéhna, “pangalaman”, jeung “kajadian-kajadian” anu lumangsung di antara umat Allah dina poé-poé panungtungan. Garis tanduk protestan sajati digambarkeun minangka tujuh guludug, anu mangrupa hiji-hijina nubuat dina kitab Wahyu anu diidéntifikasi minangka geus disegel. Saeutik saméméh mangsa pangujian ditutup, parentah datang ti Singa tina kaom Yuda, Anjeunna anu geus nyegel nubuat ngeunaan tujuh guludug, supaya muka segel nubuat-nubuat dina kitab ieu.
The unsealing of the seven thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the seven thunders at the beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.
Muka-na tujuh guludug dina ahir mangsa panyegelan saratus opat puluh opat rebu, anu parantos dipragambarkeun ku muka-na tujuh guludug dina awal mangsa panyegelan, kudu diterapkeun (garis demi garis) kana éta bagian tina kitab Daniel anu patali jeung poé-poé panungtung, sarta éta bagian téh nyaéta sajarah anu disumputkeun tina ayat kaopat puluh. Nalika éta muka-na parantos kalaksanakeun sapinuhna, sakumaha dilambangkeun ku dibukana segel katujuh, Allah bakal ngocorkeun seuneu Roh Suci-Na ka luhur saratus opat puluh opat rebu, sakumaha Anjeunna ngalakukeun ka murid-murid dina Pentecost. Pentecost sajajar jeung hukum Minggu anu baris geura datang.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
Kalawan karinduan anu satemenna, sim kuring ngarep-ngarep kana waktu nalika kajadian-kajadian dina poé Pentakosta bakal kajadian deui kalawan kakawasaan anu leuwih ageng batan dina waktos éta. Yohanes nyarios, “Kuring ningali malaikat anu séjén turun ti sawarga, ngabogaan kakawasaan anu gedé; jeung bumi jadi caang ku kamulyaan-Na.” Tuluy, saperti dina mangsa Pentakosta, jalma-jalma bakal ngadéngé bebeneran diucapkeun ka maranéhna, masing-masing ku basana sorangan.
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Gusti tiasa ngambekan kahirupan anyar kana unggal jiwa anu kalawan tulus hayang ngawula ka Anjeunna, sarta tiasa nyabak biwir ku bara hirup anu dicokot tina altar, sarta ngajadikeun éta jadi lancar nyuarakeun puji-pujian ka Anjeunna. Rébuan sora bakal dieusi ku kakawasaan pikeun ngedalkeun bebeneran-bebeneran anu ajaib tina Firman Allah. Letah anu ngagogog bakal dileupaskeun, jeung anu sarieuneun bakal dijadikeun kuat pikeun mawa kasaksian anu wani demi bebeneran. Muga Gusti nulungan umat-Na pikeun ngabersihan bait jiwa tina sagala rereged, sarta ngajaga hubungan anu raket pisan jeung Anjeunna, sangkan maranéhna jadi meunang bagian dina hujan panungtungan nalika éta dicurahkeun.” Review and Herald, July 20, 1886.
The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.
Mimiti mangsa panyegelan ngagambarkeun ahir mangsa panyegelan. Dina mimiti, hujan panungtungan dicurahkeun kalawan ukuran, sarta dina ahirna eta dicurahkeun tanpa ukuran. Malaikat anu turun dina 11 Séptémber 2001 nyaeta malaikat anu sarua anu turun dina ahir bulan Juli 2023. Sajarah Pentakosta dimimitian dina mangsa kabangkitan Kristus, sarta panutup tina minuhan Pentakosta anu sampurna aya dina kabangkitan saratus opat puluh opat rébu.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Kalakuan Kristus nalika niupkeun ka murid-murid-Na Roh Suci, sarta nalika maparin katengtreman-Na ka maranéhna, ibarat sababaraha tetes saméméh hujan nu leubeut anu baris dipaparinkeun dina poé Pentekosta.” Spirit of Prophecy, jilid 3, 243.
Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.
Kristus ngusapan kana murid-murid-Na sanggeus Anjeunna gugah deui, pas sanggeus Anjeunna naék ka Rama-Na. Waktu Anjeunna turun sanggeus patepang jeung Rama-Na, Anjeunna nembongan ka murid-murid teras ngusapan ka maranéhna “sababaraha titik cai” anu ngandulukeuh “hujan nu loba dina Pentakosta.” Sababaraha titik cai éta ngagambarkeun awal jaman panyegelan, sedengkeun hujan nu loba ngagambarkeun ahirna. Awal jaman panyegelan diulang deui dina panungtungan, sarta sakumaha Kristus ngusapan kana murid-murid-Na dina awal mangsa Pentakosta, kitu deui Anjeunna ngusapan kana umat-Na dina poé-poé panungtung dina ahir mangsa éta.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Tulang-tulang nu garing téh kudu dipupuhan ku Roh Suci Allah, supaya tuluy hirup jeung ngalakukeun pagawean, saolah-olah ku hiji kabangkitan tina maot.” Bible Training School, 1 Désémber 1903.
The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.
Pupusna dua saksi téh ngamuat kanyataan yén maranéhna anu ngumumkeun talatah palsu ti Nashville jeung 18 Juli 2020, ngalakukeun éta minangka urang Laodikia. Hudangna deui tulang-tulang garing anu paéh ngalambangkeun hiji perpindahan tina kaayaan Laodikia, anu mangrupa kaayaan maot, kana kaayaan Piladélfia, anu mangrupa kahirupan. Napas anu ngahasilkeun hudangna deui jeung perpindahan éta téh hiji talatah nubuat.
“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.
“Kakawasaan naon anu kudu urang tampi ti Allah nepi ka hate anu ibarat és, anu ngan ukur miboga agama anu sipatna légal wungkul, bisa ningali perkara-perkara anu leuwih hadé anu geus disadiakeun pikeun maranéhna—Kristus jeung kabeneran-Na! Amanat anu maparin kahirupan diperlukeun pikeun méré kahirupan ka tulang-tulang anu garing.” Manuscript Releases, jilid 12, 205.
The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.
Mangsa antara kabangkitan Kristus dipisahkeun kana dua mangsa, nu kahiji salila opat puluh poé, dina waktu éta Anjeunna tuluy naék ka sawarga, teras dituturkeun ku sapuluh poé saméméh Pentecost. Opat puluh téh lambang padang gurun, kitu deui tilu satengah poé atawa sarébu dua ratus genep puluh taun atawa poé.
When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His Divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.
Nalika Mikael lungsur dina Juli 2023, tilu satengah poé maot di jalan-jalan réngsé nalika Kristus ngamimitian padamelan ngahijikeun Kaallahan-Na jeung kamanusaan di antara saratus opat puluh opat rébu. Padamelan éta dilambangkeun ku sapuluh poé saméméh Pentakosta, nalika dosa dipiceun sarta kasatunggalan di antara dulur-dulur saiman diteguhkeun. Sapuluh ngalambangkeun hiji prosés pangujian, sarta prosés pangujian éta réngsé dina Pentakosta, anu ngalambangkeun hukum Minggu.
At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of protestantism and republicanism join together in that history to form the image of the beast, while the true protestant horn joins their humanity with Christ’s Divinity, thus forming the image of Christ in a process that separates two classes of worshippers.
Dina sajarah anu sarua pisan dina ayat opat puluh, nalika dalapan raja Persia jeung sajarah ngeunaan pakta antara urang Yahudi jeung Roma ngagambarkeun prosés pangujian tina gambar sato galak, prosés pangujian para parawan digambarkeun dina sapuluh poé anu ngantunkeun ka Pentakosta. Tanduk-tanduk murtad tina Protestanisme jeung republikanisme ngahiji dina sajarah éta pikeun ngabentuk gambar sato galak, sedengkeun tanduk Protestan anu sajati ngahijikeun kamanusaan maranéhna jeung Kaallahan Kristus, ku kituna ngabentuk gambar Kristus dina hiji prosés anu misahkeun dua golongan anu nyembah.
The historical events represented as seven thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.
Kajadian-kajadian sajarah anu dilambangkeun minangka tujuh guludug dibuka dina sajarah anu dilambangkeun ku ayat tilu welas nepi ka lima welas tina Daniel sabelas, sarta babarengan éta sajajar jeung sajarah nu disumputkeun dina ayat opat puluh anu puncakna dina hukum Minggu anu baris geura sumping, nalika panto kasempetan pikeun nu ngajaga Sabat ditutup.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Sakali deui, ieu misil-misil ngajar yén moal aya deui mangsa pangampih sanggeus pangadilan. Lamun pagawean Injil geus réngsé, harita kénéh nuturkeun pamisahan antara nu hadé jeung nu jahat, sarta nasib unggal golongan tetep salalanggengna.” Christ’s Object Lessons, 123.
The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.
Pamisahan antara jalma-jalma wijaksana jeung anu bodo, antara urang Laodikia jeung urang Piladelpia, atawa antara gandum jeung jukut liar dilaksanakeun ku para malaikat.
“Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.
“Sing sumangga gandum boh jukut nepi ka waktu panén. Tuluy malaikat-malaikat anu ngalakukeun pagawean pamisahan.” Selected Messages, buku 2, 69.
The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as seven thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.
Pesen anu dibuka segelna pas saméméh mangsa kasempetan rahmat ditutup, ngawanohkeun padamelan umat Allah, sakumaha dilambangkeun ku para malaikat. Pesen anu aya dina ieu tulisan-tulisan ayeuna keur diterbitkeun ka sakuliah dunya dina leuwih ti genep puluh basa (tongues). Ieu ayeuna keur dilaksanakeun pas saméméh mangsa kasempetan rahmat ditutup, sarta ieu téh padamelan umat Allah dina poé-poé panungtungan pikeun nampilkeun ieu pesen. Pesen ieu nangtukeun kajadian-kajadian anu dilambangkeun minangka tujuh guludug, sarta padamelan pikeun ngartos jeung nampilkeun ieu pesen ngahasilkeun pangalaman para parawan anu wijaksana.
We will continue this study in the next article.
Urang baris neraskeun ieu panalungtikan dina artikel salajengna.
“In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.
“Dina tetenjoan peuting aya hiji kajadian anu kacida ngageterkeunana ngaliwat di hareupeun kuring. Kuring ningali hiji bal seuneu anu pohara gedéna murag di antara sababaraha agam éndah, nepi ka langsung ngancurkeunana. Kuring ngadéngé aya nu nyarios: ‘Kami terang yén hukuman-hukuman Allah baris tumiba ka bumi, tapi kami henteu terang yén éta baris datang sakitu gancangna.’ Nu lian, kalayan sora nu pinuh ku kanyeri, nyarios: ‘Aranjeun terang! Ku naon atuh aranjeun henteu ngabéjaan ka kami? Kami henteu terang.’ Ti unggal sisi kuring ngadéngé kecap-kecap panyalahkeun anu sarupa diucapkeun.”
“In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.
“Dina kasusah anu kacida gedéna kuring hudang. Kuring tuluy saré deui, sarta karasa aya dina hiji pasamoan anu gedé. Hiji Jalma anu boga kawenangan keur nyarita ka eta rombongan, di payuneunana aya peta dunya anu dipedar. Anjeunna nyarios yén eta peta ngagambarkeun kebon anggur Allah, anu kudu dipiara. Sakur anu kasorotan ku cahaya ti sawarga, jalma éta kudu ngapantulkeun cahaya éta ka batur. Lampu-lampu kudu dihurungkeun di loba tempat, sarta tina lampu-lampu ieu lampu-lampu séjén deui kudu dihurungkeun.”
“The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.
Kecap-kecap éta diucapkeun deui: “Maneh teh uyahna bumi; tapi lamun uyah geus leungit rasa asin-na, ku naon deui eta bakal diasinkeun? Ti dinya mah eta geus euweuh gunana, iwal ti dipiceun ka luar jeung diinjak-injak ku jelema. Maneh teh caangna dunya. Hiji kota anu aya di luhur pasir moal bisa disumputkeun. Kitu deui jelema teu hurungkeun lilin tuluy diteundeun handapeun gantang, tapi dina tatapakan lilin; sarta eta mere caang ka sakumna nu aya di jero imah. Mangka sing caang kitu cahaya maraneh di hareupeun jelema, supaya maranehna ningali pagawéan maraneh anu hade, jeung muji ka Rama maraneh anu aya di sawarga.” Mateus 5:13–16.
“I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.
“Kuring ningali pancaran cahaya mancorong ti kota-kota jeung désa-désa, ogé ti tempat-tempat anu luhur jeung anu handap di bumi. Firman Allah diturut, sarta ku kituna aya pangéling-ngéling pikeun Mantenna di unggal kota jeung désa. Kaleresan-Na diproklamasikeun ka sakuliah dunya.
“Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’
“Geus peta ieu dicabut, tuluy diganti ku nu séjén. Dina éta peta, cahaya ngan nyorot ti sababaraha tempat wungkul. Sésa dunya aya dina poék, ngan di dieu di ditu waé aya sakeclak cahaya. Panungtun urang ngandika: ‘Poék ieu mangrupa balukar tina jalma-jalma nuturkeun jalan maranéhna sorangan. Maranéhna miara kacenderungan turun-tumurun jeung anu dibina kana kajahatan. Maranéhna ngajadikeun nanya-nanya, néangan kasalahan, jeung nuduh jadi padamelan utama dina hirup maranéhna. Haténa henteu leres di payuneun Allah. Maranéhna geus nyumputkeun cahayana handapeun gantang.’”
“If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.
“Lamun unggal soldadu Kristus geus ngalaksanakeun kawajibanana, lamun unggal pangjaga dina témbok Sion geus niup tarompet kalawan sora anu écés, dunya kamungkinan geus ti baheula ngadangu amanat pangéling. Tapi pagawéan ieu geus tinggaleun mangtaun-taun. Nalika jalma-jalma saré, Sétan geus nyolong léngkah payuneun urang.” Testimonies, jilid 9, 28, 29.