In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s Word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.
Dina Wahyu pasal lima, Singa ti kaom Yuda ngawakilan kalungguhan Kristus minangka Anjeunna anu geus unggul pikeun nyégel jeung muka segel Firman Allah luyu jeung pangersa-Na. Dina taun 1989, saratus dua puluh genep taun sanggeus pamberontakan taun 1863, Singa ti kaom Yuda muka segel genep ayat panungtungan tina Daniel pasal sabelas. Ayat-ayat éta dimimitian ku tatu anu ngabahayakeun pati ka kapausan dina taun 1798, sarta nepikeun kasaksian ngeunaan kumaha tatu kapausan éta bakal diubaran, jeung salajengna nepi ka tatu pamungkas anu ngabahayakeun pati ka kapausan. Ayat-ayat éta dimimitian di tempat maranéhna mungkas: ku pangadilan ka Roma kapausan.
Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”
Éta genep ayat ngajéntrékeun pulihna tatu maut kapapaan, sarta ogé kumaha pasatuan tilu rupa antara naga, sato galak, jeung nabi palsu mingpin dunya ka Armagedon, anu dina ayat kaopat puluh lima diidéntifikasi minangka “di antara sagara-sagara jeung gunung suci anu mulya.”
Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.
Alfa jeung Omega ngagambarkeun tabiat Kristus anu salawasna némbongkeun tungtung ku awalna. Gerakan réformasi saratus opat puluh opat rébu téh mangrupa gerakan malaikat katilu, nyaéta gerakan panungtungan anu geus dipralambangkeun ku awalna, nya éta gerakan Millerite tina malaikat kahiji jeung kadua. Gerakan Millerite dimimitian dina waktu panungtungan taun 1798, anu jadi tempat mimiti genep ayat panungtungan tina Daniel sabelas, sarta gerakan éta réngsé dina muka pangadilan dina tanggal 22 Oktober 1844. Gerakan saratus opat puluh opat rébu réngsé dina hukum Minggu di Amérika Sarikat.
At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.
Dina awal gerakan dina waktu ahir dina taun 1989, Singa ti kaom Yuda muka segel genep ayat panungtungan tina Daniel sabelas, sarta dina panutup gerakan éta, pas saméméh hukum Minggu, Anjeunna muka segel sajarah nu disumputkeun tina ayat kaopat puluh dina Daniel sabelas. Panarangan Sister White ngeunaan bagian mana tina kitab Daniel anu dibuka segelna nyangkem muka segel dina taun 1989, sarta ogé muka segel anu dimimitian dina Juli 2023.
“The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .
“Kitab anu disegel téh lain kitab Wahyu, tapi éta bagian tina nubuat Daniel anu patali jeung poé-poé panungtungan. Kitab Suci nyebut kieu, ‘Tapi maneh, hé Daniel, tutup kecap-kecap éta, sarta segel kitabna, nepi ka mangsa ahir: loba anu baris bulak-balik, sarta pangaweruh bakal ditambahan’ (Daniel 12:4). Waktu kitab éta dibuka, diumumkeun, ‘Waktu moal aya deui.’ (Tingali Wahyu 10:6.) Kitab Daniel ayeuna geus teu disegel deui, sarta wahyu anu dipasihkeun ku Kristus ka Yohanes kudu nepi ka sakumna pangeusi bumi. Ku nambahanana pangaweruh, hiji umat kudu disiapkeun pikeun nangtung dina poé-poé panungtungan. . . .”
“In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.
“Dina amanat malaikat kahiji, manusa disaur sangkan nyembah ka Allah, Pencipta urang, anu ngajadikeun dunya jeung sagala rupa anu aya di jerona. Maranéhna geus méré panghormatan ka hiji lembaga kapapaan, nepi ka hukum Yéhuwa dijieun teu aya gunana, tapi bakal aya paningkatan pangaweruh ngeunaan ieu perkara.” Selected Messages, buku 2, 105, 106.
The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.
Bagéan tina kitab Daniel anu patali jeung poé-poé panungtungan dina taun 1989 nya éta genep ayat panungtungan tina pasal sabelas, sarta nalika gerakan saratus opat puluh opat rébu ngahontal ahir gerakanna, bagéan tina kitab Daniel anu dibuka segelna nya éta sajarah nu disumputkeun dina ayat opat puluh, anu ngagambarkeun sajarah ti taun 1989 nepi ka hukum Minggu di Amérika Sarikat. Sajarah nu disumputkeun dina ayat opat puluh téh nya éta sajarah saratus opat puluh opat rébu. Unggal nabi méré kasaksian ngeunaan mangsa éta.
In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.
Dina éta petikan, nambahanana pangaweruh anu “dimaksudkeun pikeun nyiapkeun hiji umat sangkan bisa nangtung dina poé-poé panungtungan,” ngawakilan dibukana segel genep ayat panungtungan dina taun 1989, jeung deui ngawakilan dibukana sajarah nu disumputkeun tina ayat ka opat puluh. Dina duanana sajarah éta, ilham nandakeun yén bakal aya nambahan pangaweruh ngeunaan kakawasaan kapapaan jeung hukum Minggu. Boh dina awal boh dina ahir gerakan saratus opat puluh opat rébu, nambahan pangaweruh éta ngahasilkeun hiji prosés pangrojong tilu léngkah, sakumaha digambarkeun dina Daniel pasal dua welas.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Tuluy anjeunna ngandika, “Maneh angkat, Daniel, sabab ieu kecap-kecap geus ditutup jeung disegel nepi ka mangsa ahir. Loba anu bakal dimurnikeun, dijadikeun bodas, jeung diuji; tapi anu jahat bakal terus ngalakonan kajahatan; jeung moal aya saurang ogé ti antara anu jahat anu bakal ngarti; tapi anu wijaksana bakal ngarti.” Daniel 12:9, 10.
As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a Divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.
Sakumaha dina sakabéh gerakan reformasi anu suci, tilu léngkah anu digambarkeun ku Daniel minangka “disucikeun, jeung dijadikeun bodas, jeung diuji” ngawakilan tanda jalan tina turunna hiji lambang Ilahi, dituturkeun ku pangujian tina hiji ramalan anu gagal, tuluy disusul ku hiji pangujian katilu anu nembongkeun watak dua golongan anu dikembangkeun dumasar kana narima maranéhna kana, atawa nampik maranéhna kana, paningkatan pangaweruh anu geus dibuka segelna. Dina awal gerakan saratus opat puluh opat rébu, tilu léngkah éta nyaéta 11 Séptémber 2001, dituturkeun ku 18 Juli 2020, tuluy hukum Minggu. Dina panutupan gerakan anu sarua pisan éta, tilu léngkahna nyaéta Juli 2023, datangna pesen Midnite Cry, jeung hukum Minggu.
The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.
Pesen anu nyiapkeun umat Allah sangkan bisa nangtung, anu dibuka segelna dina Juli 2023, ngandung sababaraha jalur bebeneran nubuatan, sarta kaasup dina éta jalur-jalur téh nyaéta tulang-tulang garing paéh dina Yehezkiel pasal tilu puluh tujuh. Yehezkiel nampilkeun dua pesen. Pesen kahiji ngahijikeun deui tulang-tulang éta, tapi kakara dina pesen kadua Israil nangtung dina suku-sukuna minangka hiji pasukan anu perkasa. Dua saksi dina Wahyu pasal sabelas nangtung nalika maranéhna dieusi ku Roh Suci.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Sanggeus tilu poe satengah, Roh kahirupan ti Allah asup ka maranéhna, tuluy maranéhna nangtung dina sukuna; sarta kasieun anu kacida gedéna tumiba ka jalma-jalma anu ningali maranéhna. Wahyu 11:11.
Ezekiel teaches the same truth.
Yehezkiel ngajarkeun kayaktian anu sarua.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Sarta anjeunna ngandika ka kuring, “Anaking manusa, nangtung dina suku hidep, sarta Kami rek nyarita ka hidep.” Jeung Roh asup ka jero kuring nalika Anjeunna nyarita ka kuring, sarta ngadegkeun kuring dina suku kuring, nepi ka kuring ngadangu Anjeunna anu nyarita ka kuring. Yehezkiel 2:1, 2.
When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”
Nalika Sadérék White nyebutkeun, “ku nambahanana pangaweruh, hiji umat kudu diparengkeun siap pikeun nangtung dina poé-poé panungtungan.” Nambahanana pangaweruh téh diidéntifikasi minangka “minyak” dina misil sapuluh parawan, sarta “minyak” éta ngalambangkeun “talatah-talatah Roh Allah” jeung ogé “Roh Suci,” kitu deui “watak.”
Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.
Di antara Juli 2023 dan undang-undang Minggu yang segera akan datang, aya paningkatan pangaweruh anu ngahirupkeun umat Allah, sarta maranéhna nangtung. Maranéhna nangtung minangka lambang yén maranéhna miboga “minyak” tina pesen anu dibuka segelna dina mangsa éta. Maranéhna nangtung nalika maranéhna miboga Roh Suci di jero bejana-bejana maranéhna, sarta maranéhna nangtung nalika maranéhna miboga tabiat anu geus disiapkeun pikeun segel Allah.
The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.
Léngkah pangujian anu kahiji, anu dimimitian dina bulan Juli 2023, dituturkeun ku hiji mangsa anu méré kasempetan ka para calon éta pikeun narima atawa nolak minyak. Jalma-jalma anu narima éta, disegel sarta saterusna diangkat jadi panji dina hukum Minggu anu baris geura datang. Ari anu nolak minyak, maranéhna nampa kasasab anu kuat.
Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.
Jalma calon éta digugah kaluar tina sare rohani dina bulan Juli 2023, tuluy maranéhna disanghareupan ku prosés pangujian pamungkas saméméh nutupna mangsa kasempetan masing-masing. Prosés pangujian éta ditetepkeun dina kontéks hiji tés nubuat anu patali jeung kabentukna gambar sato galak, dina mangsa nalika jalma-jalma calon éta pisan kudu hirup deui sarta ngawangun gambar Kristus di jero. Struktur nubuat tempat tés éta kudu kalaksanakeun nyaéta sajarah ti taun 1989 nepi ka hukum Minggu. Teu mampuhna jalma-jalma calon éta pikeun hudang nyababkeun Gusti ngidinan bid’ah asup.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.
“Gusti bakal ngagerakkeun umat-Na; lamun sarana séjén gagal, ajaran sesat bakal asup ka antara maranéhna, anu bakal ngayak maranéhna, misahkeun sekam tina gandum. Pangeran nyaur ka sakumna anu percaya kana pangandika-Na supaya hudang tina sare. Cahaya anu mulya geus sumping, anu cocog pikeun mangsa ieu. Ieu téh bebeneran Alkitab, anu némbongkeun bahaya-bahaya anu geus pas di hareupeun urang. Cahaya ieu kudu nungtun urang kana ulikan Kitab Suci kalayan rajin sarta kana pamariksaan anu pangtalitina kana pendirian-pendirian anu ku urang dicekel. Gusti miharep sangkan sakabéh segi jeung pendirian bebeneran ditalungtik kalayan tuntas jeung tabah, kalayan doa jeung puasa.” Testimonies, jilid 5, 708.
All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and He allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”
Sadaya nabi nyarita ngeunaan poé-poé panungtungan; ku sabab kitu, dina poé-poé panungtungan ieu, dina Juli 2023, Gusti parantos ngupayakeun pikeun “ngahudangkeun” umat-Na, tapi upaya-Na gagal, sarta Anjeunna ngantepkeun sangkan pasulayan kahiji ngeunaan hiji lambang Roma dina sajarah Advent kajadian deui minangka hiji pangéling-ngéling ngeunaan deukeutna tungtung. Anjeunna ngalakukeun ieu, sanajan “caang anu mulya” parantos “sumping, anu merenah pikeun mangsa ieu.” Caang anu sumping dina Juli 2023 téh nya éta “bebeneran Alkitab, anu némbongkeun bahaya-bahaya anu geus pas aya di hareupeun urang.” Éta caang sakuduna geus mingpin “urang kana ulikan Kitab Suci anu tigin pisan sarta kana pamariksaan anu pangtalitina kana pendirian-pendirian anu dicekel ku urang.”
The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.
Sajarah nu disumputkeun tina ayat kaopat puluh digambarkeun dina ayat sapuluh nepi ka lima belas tina Daniel sabelas, sabab Alfa jeung Omega ngagambarkeun ahir nubuat panungtungan Daniel babarengan jeung awalna. Ngadeukeutan kana kuciwa tanggal 18 Juli 2020, Sétan geus ngenalkeun kabingungan ngeunaan ayat sapuluh nepi ka lima belas, sabab manéhna terang yén awal pasal éta mangrupa konci pikeun ngagambarkeun ahir pasal éta. Tuluy pasualan aslina tina ayat opat belas diwanohkeun.
“There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.
“Teu aya hiji-hijina hal anu ku nu nipu agung dipikasieun sakitu gedéna iwal ti yén urang bakal jadi wawuh kana akal bulusna.” The Great Controversy, 516.
It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.
Katémbong tina rupa-rupa usaha satanis pikeun ngabingungkeun harti jeung tujuan tina ayat-ayat éta, yén éta ayat-ayat téh mangrupa bagian anu penting dina prosés pangujian anu ayeuna keur nyaring para calon pikeun jadi kaasup kana saratus opat puluh opat rébu. Sister White nekenkeun yén sajarah anu dilambangkeun dina Daniel sabelas, anu geus kacumponan saméméh mangsa ahir dina taun 1798, diulang deui dina genep ayat panungtung.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Urang teu boga waktos pikeun dipiceun. Mangsa kasusah aya di hareupeun urang. Dunya keur dikocok ku sumanget perang. Moal lami deui kajadian-kajadian kasusah anu disebatkeun dina nubuat-nubuat bakal lumangsung. Nubuat dina Daniel pasal sabelas ampir geus ngahontal kacumponan anu lengkep. Loba tina sajarah anu geus kajadian dina kacumponan nubuat ieu bakal kajadian deui.” Manuscript Releases, nomor 13, 394.
I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.
Abdi nyangkem yén sakabéh sajarah anu digambarkeun dina ayat hiji nepi ka tilu puluh salapan diulang deui dina genep ayat panungtungan tina éta pasal. Kitu deui, abdi nyangkem yén sajarah poé-poé panungtungan, nyaéta sajarah kacindekan pangadilan anu dimimitian dina 22 Oktober 1844, digambarkeun ku dua kurun nubuat anu utama. Kurun anu kahiji ngagambarkeun pangadilan anu dilaksanakeun ka kulawarga Allah, anu tuluy dituturkeun ku hiji kurun nalika pangadilan dilaksanakeun pikeun maranéhna anu aya di luar kulawarga Allah. Kurun anu kahiji dimimitian dina taun 1989 sarta réngsé dina hukum Minggu di Amérika Sarikat, anu satuluyna nandaan mimiti kurun anu kadua, anu réngsé nalika Mikail ngadeg sarta mangsa kasempetan manusa ditutup. Sajarah anu nyumput dina ayat opat puluh ogé dimimitian dina taun 1989, sarta réngsé dina ayat opat puluh hiji, nyaéta hukum Minggu di Amérika Sarikat.
That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.
Éta téh sajarah anu sarua jeung ayat sapuluh nepi ka lima welas dina pasal anu sarua. Sajarah éta sajajar jeung sajarah kaum Millerite ti mimiti waktu ahir dina taun 1798, nepi ka pangadilan dimimitian dina 22 Oktober 1844. Dua sajarah éta lumangsung sajajar jeung sajarah nubuatan anu dimimitian dina kalahiran Kristus sarta réngsé dina salib.
The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.
Sajarah anu dimimitian dina taun 1989 ngawengku mangsa pangwujian anu dimimitian dina 11 Séptémber 2001, sakumaha dipralambangkeun ku mangsa pangwujian anu dimimitian dina 11 Agustus 1840 jeung mangsa pangwujian anu dimimitian dina baptisan Kristus. Kabentukna gambar sato galak geus dipralambangkeun ku sababaraha garis sajarah nubuat. Salah sahiji gambaran ngeunaan mangsa waktu anu sarua téh nyaéta mangsa panyegelan saratus opat puluh opat rébu anu dimimitian dina 11 Séptémber 2001 sarta réngsé dina hukum Minggu anu baris geura datang. Sajarah anu disumputkeun dina ayat kaopat puluh ogé bisa ditumpangtindihkeun jeung garis 22 Oktober 1844 nepi ka pambrontakan taun 1863.
October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.
Tanggal 22 Oktober 1844 nandaan datangna malaikat katilu. Saperti dina datangna unggal malaikat nubuat, anjeunna miboga hiji pesen anu kudu didahar, tapi éta henteu kajadian; sarta Millerisme Filadelfia robah jadi Millerisme Laodikea, saméméh taun 1863, nalika maranéhna sacara resmi ngagem ngaran Adventist Poé Katujuh sarta mimiti ngumbara di gurun pambrontakan nepi ka poé ieu kénéh. Sajarah ti 1844 nepi ka 1863 ngagambarkeun jalma-jalma anu nolak panggero pikeun kaasup di antara saratus opat puluh opat rébu. Maranéhna téh jalma-jalma durhaka dina Daniel pasal dua welas, jamaah para panyindiran dina Yermia, sinagoga Sétan dina Yohanes, jeung parawan-parawan bodo dina Mateus.
The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.
Pesen panggeuing anu digambarkeun ku Kristus minangka “kajijikeun anu nyababkeun karuksakan, sakumaha anu geus diucapkeun ku Daniél nabi” ngalambangkeun hiji panggeuing supaya ngungsi ti heula saméméh karuksakan jeung paburencay anu bakal nuturkeun. Dina taun 66 M, jéndral Romawi Cestius ngalaksanakeun panggeuing éta ka urang Kristen dina mangsa Roma kapir. Dina abad kahiji rasul Paulus nyatet panggeuing anu sarua pikeun urang Kristen anu bakal sangsara dina mangsa Roma kapausan. Panggeuing pikeun para pamilu Sabat supaya pindah kaluar ti kota-kota jeung cicing di padesaan datang dina taun 1888, taun anu sarua jeung RUU Blair, usaha anu kahiji pikeun netepkeun Minggu minangka Poé Reureuh Nasional. RUU Blair éta mangrupa panggeuing pikeun ngungsi minangka panglaksanaan tina rujukan Kristus ngeunaan kajijikeun anu nyababkeun karuksakan dina nubuat Daniél.
As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.
Saperti dina kajadian Cestius dina taun 66 Masehi, Blair Bill dipiceun ku pangersa Allah. Taun 1888 mangrupakeun tipologi pikeun 11 Séptémber 2001, sabab Sister White nandaan turunna malaikat dina Wahyu dalapan welas dina duanana sajarah. Panginget pikeun ngungsi ti kota-kota dina poé-poé panungtungan jadi berlaku dina 11 Séptémber 2001. Ku kituna, Blair Bill taun 1888 nandakeun tipologi Patriot Act taun 2001. Malaikat anu turun dina 11 Séptémber 2001 ngawartakeun amanat panginget panungtungan dina tilu ayat kahiji Wahyu dalapan welas, sarta amanat panginget panungtungan éta ogé nya éta amanat malaikat katilu, sanajan amanat anu diwakilan ku malaikat katilu dina pasal opat welas lain mangrupa ungkara bebeneran anu sarua jeung nu aya dina pasal dalapan welas. Padalisan demi padalisan, éta téh amanat panginget anu sarua.
The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s Word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.
Kajijikan anu nyababkeun karuksakan, anu geus diucapkeun ku nabi Daniel, nya éta hiji tanda anu dipasihkeun ku Kristus pikeun nandaan iraha umat-Na kudu ngungsi demi panyalindungan maranéhna. Ieu téh hiji amanat panggeuing, ku sabab éta kudu jadi amanat panggeuing panungtungan, sanajan dikedalkeun ku kecap-kecap anu béda ti amanat anu digambarkeun dina pasal opat welas kitu deui pasal dalapan welas tina Wahyu. Sajarah anu dimimitian dina ayat genep welas tina Yeremia lima welas, nya éta mangsa nubuat anu sarua tina amanat panggeuing pangujian. Ieu dimimitian nalika Yeremia ngadahar Firman Allah, sarta éta kajadian nalika malaikat turun, saperti Anjeunna tumurun nalika gedong-gedong jangkung di Kota New York ragrag.
When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.
Nalika Yermia ngumumkeun, “Firman-Mu kapanggih ku abdi, tuluy ku abdi didahar; sarta firman-Mu janten kabungah jeung kacangcayaan hate abdi,” anjeunna ngawakilan ujian kahiji Daniel ngeunaan dahareun dina pasal kahiji, jeung Yohanes dina pasal kasapuluh kitab Wahyu anu nyokot kitab tina panangan malaikat tuluy ngahakanana. Daharna ieu amanat dimimitian nalika hiji malaikat sumping, sarta nalika malaikat éta sumping aya hiji nubuat pangujian anu dibuka segelna. Nalika malaikat éta sumping mangsa pangujian kahiji dimimitian, sarta éta réngsé nalika mangsa pangujian kadua dimimitian; sarta nalika Mikail ngadeg, mangsa pangujian kadua réngsé.
When the angel arrives, the latter rain begins to fall.
Nalika malaikat sumping, hujan ahir mimiti turun.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Hujan ahir téh bakal turun ka umat Allah. Hiji malaikat anu kawasa bakal turun ti sawarga, jeung sakuliah bumi bakal disinarkeun ku kamulyaan-Na.” Review and Herald, 21 April 1891.
The latter rain is received by those who walk in Jeremiah’s old paths.
Hujan panungtungan ditarima ku jalma-jalma anu leumpang dina jalan-jalan baheula Yeremia.
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.
Kieu timbalan PANGERAN, Maraneh kudu ngajanteng di jalan-jalan, tuluy tingali, sarta tanyakeun ngeunaan jalan-jalan baheula, anu mana jalan anu hade, tuluy leumpang dina eta; mangka maraneh baris manggihan katengtreman pikeun jiwa maraneh. Tapi maranehna ngalahir, Kami moal leumpang dina eta. Kitu deui Kami netepkeun panjaga-panjaga pikeun maraneh, saurna, Dengekeun sora tarompet. Tapi maranehna ngalahir, Kami moal ngadengekeun. Yeremia 6:16, 17.
The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.
“Tarompet” anu ditiup ku para “pangjaga” téh nyaéta amanat Laodikia, anu dipidangkeun ku Jones jeung Waggoner dina taun 1888.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Gorowok tarik, ulah nahan, angkat sora maneh kawas tarompet, sarta tuduhkeun ka umat Kami palanggaran maranéhna, jeung ka kulawarga Yakub dosa-dosa maranéhna. Yesaya 58:1.
On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.
Dina tanggal 11 Séptémber 2001, pamasihan meterai ka saratus opat puluh opat rébu dimimitian. Hiji amanat pangéling-ngéling ka Laodikia diproklamasikeun.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Pesen anu dipaparinkeun ka urang ku A. T. Jones jeung E. J. Waggoner téh nya éta pesen Allah ka jamaah Laodikea, sarta cilaka pikeun saha baé anu ngaku percaya kana bebeneran tapi henteu ngagambarkeun ka batur sinar-sinar anu dipaparinkeun ku Allah.” The 1888 Materials, 1053.
The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.
Panggeuing ka Laodicea teh sora tarompét para panjaga Yermia anu dipungkir ku gareja Advent Poé Katujuh Laodicea pikeun didangu. Ieu téh panggeuing supaya ngalungsur ti kota-kota ka tanah di padesaan saméméh hukum Minggu anu geura datang.
What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.
Naon anu kakara ku sim kuring dipedar ngeunaan rupa-rupa garis nubuat ieu, mangrupa hiji usaha pikeun ngarangsang katimbangan rohani aranjeun, supaya ngadorong aranjeun pikeun sajatina nguji naon anu rek ku sim kuring tuliskeun. Panginten, ciri anu pangpentingna tina patung ka jeung tina sato galak teh nya eta yen dina poe-poe panungtungan aya dua wangunan patung tina jeung ka sato galak. Anu kahiji, di Amérika Serikat, tuluy saterusna di bangsa-bangsa saalam dunya.
There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.
Aya ciri-ciri nubuat nu tangtu anu patali jeung gambar ka jeung tina sato galak, anu kudu dilarapkeun kalayan leres lamun urang rék ngaliwatan prosés pangujian nubuat tina gambar Roma ieu. Unsur penting kadua tina mangsa pangujian gambar sato galak (anu bisa dibuktikeun ku sababaraha saksi) nyaéta yén waktu panyegelan saratus opat puluh opat rébu lumangsung dina mangsa pangujian gambar sato galak di Amérika Sarikat, sarta yén mangsa pangujian gambar sato galak di bangsa-bangsa dunya nyaéta waktu nalika anak-anak Allah anu séjén, nu masih aya di Babilon dina mangsa hukum Minggu éta (digambarkeun ku 321), dihimpun kana kandang.
The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.
Patung sato galak téh ngalambangkeun dua mangsa pangujian anu husus sarta silih patalina, jeung éta dua mangsa pangujian ogé ngalambangkeun panghimpunan panungtungan saratus opat puluh opat rébu dina Wahyu pasal tujuh, tuluy disusul ku balaréa anu kacida lobana dina pasal anu sarua pisan.
At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation kneels to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.
Dina hukum Minggu, Amérika Sarikat nyarita siga naga dina ayat ka-sabelas tina Wahyu pasal katilu welas. Saterusna éta maju pikeun nipu sakabéh bangsa di dunya, bari nyebut ka bangsa-bangsa éta yén maranéhna ogé kudu nyieun hiji gambar ka sato galak anu mangluruh saalam dunya, sakumaha anu kakara dilakukeun ku Amérika Sarikat. Mangsa anu dimimitian ku hukum Minggu, anu dilambangkeun ku hukum Minggu Konstantinus taun 321, réngsé nalika bangsa panungtungan sujud ka Roma kapapaan, tempat hukum Minggu taun 538 dilambangkeun, sabab dina pasal katilu welas Amérika Sarikat miboga kakawasaan pikeun ngahuripkeun gambar ka sato galak éta sarta ngajadikeun éta nyarita. Mangsa éta dimimitian ku hukum Minggu taun 321 sarta dipungkas ku hukum Minggu taun 538.
In 2001 the government of the United States “spoke” the Patriot Act into law.
Dina taun 2001 pamaréntah Amérika Serikat “ngucapkeun” Patriot Act jadi undang-undang.
We will continue this study in the next article.
Urang baris neraskeun ieu panalungtikan dina artikel salajengna.