The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.

Singa ti kaom Yuda téh ngaran pikeun Yesus, anu nekenkeun kana padamelan Kristus dina nyegel lajeng muka segel Firman nubuat-Na. Dina pasal lima Kitab Wahyu, Singa ti kaom Yuda, anu ogé mangrupa akar Daud, geus unggul pikeun muka kitab éta. “Akar” Daud téh Isai, jeung akar Isai téh Peres, jeung akar anjeunna téh Yuda, jeung akar anjeunna téh Yakub, jeung akar anjeunna téh Ishak, jeung akar anjeunna téh Ibrahim. Akar Daud atawa Isai, lamun disebatkeun dina patalina jeung Singa ti kaom Yuda, nekenkeun kana prinsip awal jeung ahir, nyaéta Alfa jeung Omega. Nalika Wahyu Yesus Kristus dibuka segelna dina pasal hiji Kitab Wahyu, sipat utama tina karakter-Na nyaéta yén Anjeunna téh Alfa jeung Omega. Saha Anjeunna, éta ogé prinsip anu dipaké pikeun muka segel nubuat-nubuat anu geus disegel ku Singa ti kaom Yuda, nalika Anjeunna nangtukeun yén waktuna geus sumping.

The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.

Kabukana Firman nubuat Allah mangrupakeun salah sahiji unsur tina karya panebusan Allah nalika Anjeunna migunakeun kakawasaan Firman-Na pikeun ngahasilkeun kabangunan-kabangunan nurutkeun pangersa-Na. Sister White nyebutkeun yén nalika kitab Daniel jeung Wahyu leuwih kahartos, bakal katingali di antara urang hiji kabangunan anu agung. Cahaya tina Firman nubuat Allah anu ngahasilkeun kabangunan jeung reformasi nurutkeun pangersa-Na.

Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.

Sister White, nalika nenjo kana poé-poé panungtungan, nyarioskeun hiji réformasi anu agung anu lumangsung di antara umat Allah dina poé-poé panungtungan. Kabangkitan rohani jeung réformasi dina sajarah suci sadayana dihasilkeun ku Firman Allah, sarta unggal mangsa suci éta nuding kana kabangkitan rohani jeung réformasi agung panungtungan anu dimimitian sawatara waktu saméméh hukum Minggu. Kabangkitan-kabangkitan rohani éta dihasilkeun ku dibukana segel Firman Allah. Tujuh guludug éta geus diségel, sakumaha Kitab Daniel ogé diségel dina pasal dua welas.

When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.

Nalika urang nerapkeun ciri-ciri nubuat ngeunaan hiji mangsa paburencay anu pakait jeung lambang 1260, urang manggihan yén dina Wahyu pasal sabelas, Musa jeung Elia paéh di jalan salila tilu satengah poé. Dina ayat dalapan welas, mangsa murka Allah geus datang. Musa jeung Elia ngawakilan umat Allah pas saméméh nutupna mangsa kasempetan manusa. Maranéhna dipaburencarkeun salila 1260 poé simbolis di jalan-jalan Sodom jeung Mesir, tempat Isa disalibkeun.

Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.

Musa jeung Elia dipasihan kakawasaan pikeun maparin kasaksian maranéhna ti ayat katilu nepi ka ayat katujuh, tempat maranéhna dipaéhan di jalan. Yohanes réngsé ngukur Bait Allah dina ayat kadua, tuluy Musa jeung Elia dipasihan kakawasaan pikeun maparin kasaksian maranéhna, bari maké lawon karung. Amanat Elia jeung Musa dipasihkeun ka Adventisme Millerit Filadelfia dina taun 1844, sarta dina taun 1863, sora maranéhna geus dikurebkeun ku adat-istiadat jeung tradisi anu diturunkeun ti generasi ka generasi. Maranéhna dipasihan kakawasaan pikeun maparin kasaksian maranéhna salila tilu satengah taun, bari “maké lawon karung,” lambang tina poékna kaayaan anu beuki ningkat ti taun 1863 saterusna.

When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.

Nalika urang nerapkeun harti anu dipasihkeun ku Sister White ngeunaan tujuh guludug salaku ngalambangkeun kajadian-kajadian malaikat kahiji jeung kadua, dina pola line upon line, urang ngawangun hiji sajarah anu dimimitian ku hiji malaikat turun mawa hiji pekabaran, tapi line upon line, malaikat éta téh boh malaikat kahiji boh malaikat kadua. Nu saurang nempatkeun sukuna kana darat jeung suku séjén kana laut dina 11 Agustus 1840, sedengkeun nu séjén sumping dina waktu kuciwa tanggal 19 April 1844.

The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.

Waymark salajengna dina unggal sajarah paralel nyaéta panangan Allah, anu pakait jeung tabél-tabél Habakuk. Dina malaikat kahiji, bagan taun 1843 dihasilkeun, tapi aya kasalahan dina sawatara angka. Dina malaikat kadua, panangan Allah téh mangrupa waymark tina tabél-tabél Habakuk; dilambangkeun nalika Mantenna nyabut panangan-Na tina kasalahan éta. Nalika anjeunna nyabut panangan-Na, éta pekabaran mekar sacara progresif nepi ka puncakna dina rapat kémah Exeter, pas saméméh kuciwa tanggal 22 Oktober 1844.

The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.

Dua garis éta nandakeun hiji amanat anu ngawengku saalam dunya, sabab malaikat anu sumping nempatkeun hiji sukuna dina darat jeung hiji sukuna dina laut, sarta ilham ngabéjaan ka urang yén ieu ngalambangkeun hiji amanat saalam dunya. Malaikat éta ogé nandakeun mimiti mangsa tunda dina pasemon sapuluh parawan. Dina waymark kahiji ieu urang ogé ningali panangan Allah ngahasilkeun hiji bohong. Dina 19 April 1844, sacara nabi-nabian katingalina saolah-olah éta titingalian geus bohong, tapi jalma-jalma anu boga kasabaran, ngadagoan, jeung sanajan éta titingalian tunda, éta henteu bohong. Tapi nalika garis anu keur urang wangun dimimitian, bohong tina kuciwa kahiji ditandaan minangka hiji sipat tina waymark kahiji.

Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.

Mangka éta tanda panuduh tina panangan Allah jeung papan-papan Habakuk nuduhkeun Allah nutupan hiji kasalahan tuluy ngaleupaskeun panangan-Na tina kasalahan éta. Dina sajarah kaum Millerit, kasalahan éta diidinan ku Allah dina bulan Méi 1842, nalika bagan éta dicitak, sarta sanggeusna kasalahan éta nembongan nalika taun 1843 lekasan, tapi sababaraha waktu sanggeus éta, Gusti ngaleupaskeun panangan-Na tina kasalahan dina angka-angka éta. Kasalahan éta lumangsung ti bulan Méi 1842 nepi ka hiji mangsa sanggeus kuciwa anu kahiji. Pikeun malaikat kahiji, panangan Allah jeung papan-papan Habakuk ditandaan dina bulan Méi 1842, tapi ngaleupaskeun panangan-Na dina sajarah malaikat kadua bakal lumangsung teu lila sanggeus kuciwa anu kahiji.

This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.

Ieu nétélakeun yén tanda jalan tina “leungeun” téh mangrupa hiji période nubuat. Hiji période anu dimimitian ku leungeun-Na nutupan hiji kasalahan, tuluy ditungtungan ku leungeun-Na dipiceun tina kasalahan éta. Période nalika leungeun-Na nutupan jeung muka deui ieu mangrupa gambaran ngeunaan pagawean Singa ti kaom Yuda nalika Anjeunna ngégél tuluy muka deui caang nubuat. Anjeunna nutupan bebeneran, tuluy ngébréhkeun bebeneran anu sarua éta kénéh—dina hiji caang anu béda anu henteu nentang caang nu asal. Anjeunna ngalakukeun éta pikeun ngahasilkeun hudang rohani jeung reformasi tina Sasambat Tengah Peuting Millerite.

The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.

Mangsa ngadago, anu dimimitian ku datangna malaikat éta, réngsé nalika panangan-Na dipiceun, ku kituna muka segel cahaya nubuat anu ngalahirkeun “gerakan bulan katujuh” anu mingpin kana amanat Midnite Cry dina pasamoan kémah di Exeter, tempat éta amanat robah jadi gelombang pasang anu luar biasa, nepi ka panto anu katutup dina kuciwa anu agung. Panyataan kakawasaan Allah ngaliwatan dibukana segel Firman-Na ngahasilkeun kabangunan jeung reformasi anu beuki ngagedéan.

In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.

Dina taun 1863, gerakan Millerite Laodikea dilarang meuntas Yordan, sarta ditugaskeun ka padang gurun lantaran ngarajam Elia jeung Musa. Amanat William Miller téh amanat Elia, jeung amanat dasar Miller nyaéta “tujuh kali”-na Musa. Nolak “tujuh kali” hartina maehan Musa, jeung nolak bebeneran dasar anu ditepikeun ku Miller, hartina maehan Elia. Dina taun 1863, utusan jeung amanatna dipaehan di jalan, sarta ti harita, hiji-hijina jalan pikeun manggihan maranéhna nyaéta ku neangan kuburan maranéhna dina jalan-jalan heubeul Yeremia. Maranéhna paéh di jalan—nyaéta nepi ka maranéhna dihudangkeun deui. Maranéhna dihudangkeun deui nalika “kajadian-kajadian nu bakal datang tina tujuh guludug” anu bakal “diungkabkeun nurutkeun runtuyanana” diulang deui—dina sajarah saratus opat puluh opat rébu.

When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.

Nalika sajarah malaikat nu kahiji ditumpangkeun kana sajarah malaikat nu kadua, struktur nubuat ngahasilkeun hiji titik rujukan pikeun nuturkeun panangan Kristus, nyaéta cahaya dina jalan Seruan Tengah Peuting. Cahaya asal tina Seruan Tengah Peuting nyaangan jalan, sarta cahaya tina “panangan katuhu-Na nu mulya” nyaéta anu mingpin léngkah sapanjang jalan éta.

“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Kuring kaciri dikurilingan ku cahaya, sarta siga nu keur naék beuki luhur, beuki luhur, ninggalkeun bumi. Kuring malik pikeun néangan umat advent di dunya, tapi teu manggihan maranéhna, nalika aya hiji sora ngandika ka kuring, ‘Tingali deui, jeung tingali rada leuwih luhur.’ Ku hal éta, kuring ngangkat panon, sarta ningali hiji jalan anu lempeng tur heureut, diadegkeun luhur pisan di saluhureun dunya. Dina jalan ieu umat advent keur ngalampah ka kota anu aya di tungtung jalan anu pangjauhna. Maranéhna miboga hiji cahaya caang anu dipasang di tukangeun maranéhna dina awal jalan éta, anu ceuk malaikat ka kuring nyaéta ‘sasambat tengah wengi.’ Cahaya ieu nyaangan sapanjang jalan, sarta méré caang pikeun suku maranéhna, sangkan maranéhna teu titarajong.

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

“Lamun maranéhna ngajaga panonna tetep nenggang ka Yesus, anu aya pas di hareupeun maranéhna, nungtun maranéhna ka kota, maranéhna aman. Tapi teu lila tuluy sawatara jadi capé, sarta ngomong yén kota téh masih kénéh jauh pisan, sarta maranéhna ngarep-ngarep geus asup ka dinya ti saméméhna. Tuluy Yesus nguatkeun hate maranéhna ku ngangkat panangan katuhu-Na anu mulya, sarta tina panangan-Na kaluar hiji cahaya anu ngageber ngaliwatan rombongan advent, sarta maranéhna ngagorowok, ‘Alleluia!’ Nu séjén kalayan gagabah mungkir kana cahaya anu aya di tukangeun maranéhna, sarta nyebutkeun yén lain Allah anu geus nungtun maranéhna kaluar nepi ka sajauh éta. Cahaya anu aya di tukangeun maranéhna pareum, ninggalkeun sampéan maranéhna dina poék anu sampurna, sarta maranéhna tatarajong sarta leungit tetempoan kana tanda éta jeung kana Yesus, tuluy murag tina jalan ka handap kana dunya poék jeung jahat anu aya di handap.” Christian Experience and Teachings of Ellen G. White, 57.

When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.

Nalika Kristus ngangkat panangan-Na nu mulya, Anjeunna keur ngagunakeun “panangan”-Na minangka lambang tina padamelan-Na dina mingpin umat-Na. Nalika urang ngahijikeun datangna malaikat kadua jeung malaikat kahiji nu turun dina 11 Agustus 1840, urang manggihan yén duanana malaikat miboga hiji pesen dina panangan maranéhna.

“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …

“Kuring dipaparin ningali kana perhatian anu ku sakumna sawarga dipasrahkeun ka pagawean anu keur lumangsung di bumi. Yesus nugaskeun hiji malaikat anu kawasa pikeun turun sarta ngingetkeun pangeusi bumi supaya maranéhna nyiapkeun diri pikeun kadatangan-Na anu kadua. Nalika malaikat éta ninggalkeun payuneun Yesus di sawarga, hiji cahaya anu kacida caangna tur mulya ngabelaan jalan di hareupeunana. Kuring dipaparin béja yén pangutusanana téh pikeun nyaangan bumi ku kamulyaan-Na sarta ngingetkeun manusa ngeunaan murka Allah anu bakal datang. …”

“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.

“Malaikat anu séjén, anu kawasa, dipaparin parentah pikeun turun ka bumi. Isa nempatkeun hiji tulisan dina pananganana, sarta nalika anjeunna sumping ka bumi, anjeunna sasauran, ‘Babilon geus rubuh, geus rubuh.’ Tuluy kuring ningali deui jalma-jalma anu kuciwa ngangkat panonna ka sawarga, nengetan kalawan iman jeung pangharepan kana nembonganana Gusti maranéhna. Tapi loba anu katingalina tetep dina kaayaan bebal, saolah-olah keur saré; sanajan kitu, kuring tiasa ningali tapak kasedih anu jero dina rarayna. Jalma-jalma anu kuciwa ningali tina Kitab Suci yén maranéhna aya dina mangsa ngadagoan, jeung yén maranéhna kudu sabar ngantosan kacumponan éta titingalian. Bukti anu sarua anu ngagerakkeun maranéhna pikeun ngarep-ngarep ka Gusti maranéhna dina taun 1843, ngarahkeun maranéhna pikeun ngarepkeun Anjeunna dina taun 1844. Sanajan kitu, kuring ningali yén kalolobaanana henteu miboga tanaga anu nandaan iman maranéhna dina taun 1843. Kuciwa maranéhna geus ngaleuleuskeun iman maranéhna.” Early Writings, 246, 247.

Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.

Duanana malaikat téh mangrupa bagian tina tilu malaikat anu babarengan jadi hiji lambang, ku kituna maranéhna sajajar dina hal amanat anu dilambangkeun ku maranéhna, sanajan masing-masing ngalambangkeun amanatna sorangan anu has. Duanana malaikat nyekel hiji “tulisan” dina leungeunna, anu ngalambangkeun hiji ujian. “Malaikat kahiji jeung kadua kudu lumampah sajajar” jeung malaikat katilu.

“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, 803, 804.

“Allah parantos maparin pesen-pesen dina Wahyu 14 tempatna dina runtuyan nubuat, sarta padamelanana teu meunang eureun nepi ka panutup sajarah bumi ieu. Pesen malaikat kahiji jeung kadua masih mangrupa bebeneran pikeun jaman ieu, sarta kudu lumangsung sajajar jeung ieu anu nuturkeunana. Malaikat katilu ngawawarkeun panggeuingna ku sora tarik. ‘Sanggeus éta sagala,’ saur Yohanes, ‘kuring ningali malaikat séjén turun ti sawarga, ngabogaan kakawasaan anu agung, sarta bumi jadi caang ku kamulyaan-Na.’ Dina ieu panyarangan, cahaya tina katilu pesen éta dihijikeun sadayana.” The 1888 Materials, 803, 804.

Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”

Sadérék White ngaidéntifikasi malaikat katilu minangka malaikat dina Wahyu dalapan welas, sarta ngaidéntifikasi yén malaikat kahiji jeung kadua kudu leumpang sajajar jeung sajarah nubuat anu diwakilan ku malaikat katilu dina Wahyu dalapan welas. Ku kituna, anjeunna keur ngajajarkeun turunna malaikat kahiji dina 11 Agustus 1840 jeung 9/11, sarta netelakeun yén malaikat dina Wahyu dalapan welas téh “malaikat katilu.” Malaikat katilu téh anu panungtung tina tilu éta, sarta ditipologikeun ku anu kahiji, jeung ku alatan ieu Sadérék White ngawartosan ka urang yén misi malaikat kahiji sarua pisan jeung misi malaikat dina Wahyu dalapan welas, sabab misi duanana malaikat éta nya éta pikeun “nyaangan bumi ku kamulyaan-Na.”

The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.

“tujuh guludug” ngagambarkeun hiji pangwatesan kajadian-kajadian dina sajarah malaikat kahiji jeung kadua anu bakal diulang dina sajarah malaikat katilu. Inspirasi geus nungtun yén nalika urang nyaluyukeun sajarah-sajarah ieu “garis demi garis”, turunna malaikat kahiji dina taun 1840 saluyu jeung turunna Anjeunna dina 9/11. Ieu nandakeun hiji pesen pangujian anu kudu didahar babarengan jeung dua saksi, sarta nyaluyukeun hiji kuciwa jeung waymark kahiji.

The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.

“guludug tujuh” ngalambangkeun mangsa kenabian anu dimimitian ku hiji kuciwa sarta ditungtungan ku kuciwa anu leuwih gedé.

When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.

Nalika garis nubuat ngeunaan turunna malaikat kahiji disaluyukeun jeung datangna malaikat kadua, éta ngahasilkeun “hiji struktur bebeneran.” Bebeneran dihartikeun minangka tilu léngkah, kalayan léngkah kahiji jeung panungtung sarua, sedengkeun léngkah di tengah ngagambarkeun pemberontakan. Nyasaluyukeun dua malaikat kahiji jeung rarancang ieu ngahasilkeun hiji struktur anu diwangun ku malaikat kahiji jeung kadua, anu ngagambarkeun malaikat katilu tina Wahyu dalapan welas, sarta malaikat katilu tina Wahyu dalapan welas téh mangrupa gabungan boh malaikat kahiji boh malaikat kadua.

The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.

Malaikat katilu dina Wahyu dalapan welas diwangun ku dua sora. Sora anu kahiji kacumponan nalika gedong-gedong di New York runtuh dina 9/11, sarta sora anu kadua dina ayat opat nyaéta hukum Minggu. Dina mangsa ti 9/11 nepi ka hukum Minggu, malaikat katilu dina Wahyu dalapan welas ngawakilan hiji gabungan tina malaikat kahiji jeung kadua. Ku sabab ieu téh kanyataanana, ngagunakeun sajarah dua malaikat éta “baris kana baris,” pikeun ngawakilan sajarah malaikat katilu dina Wahyu dalapan welas—nyaéta ngajajarkeun malaikat kahiji jeung kadua, jeung malaikat kahiji jeung kadua.

Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.

Dua malaikat datang ka kuciwa nu kahiji, sarta duanana malaikat éta aya patalina sacara nubuat, jeung duanana miboga hiji talatah pangujian anu aya dina leungeun malaikat éta. Tanda jalan saterusna anu digambarkeun dina garis téh nyaéta papan-papan Habakuk, anu langsung pakait jeung panangan Allah. Dina garis malaikat kahiji, bagan 1843 dijieun dina bulan Méi 1842, jeung dina garis malaikat kadua, teu aya bagan. Bagan éta geus réngsé dina datangna malaikat kadua. Tanda jalan papan Habakuk dina garis malaikat kadua nyaéta dicabutna panangan Allah tina hiji kasalahan dina angka-angka bagan 1843.

His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.

Leungeun-Na nutupan hiji kasalahan dina pananda-jalan malaikat kahiji, sarta leungeun-Na dicabut dina pananda-jalan anu sarua pisan éta, dina garis malaikat kadua. Ku kituna, pananda-jalan tina meja-meja Habakuk dina garis-garis sajajar malaikat kahiji jeung kadua ngawakilan dua léngkah. Dina léngkah kahiji leungeun-Na nutupan hiji kasalahan, sarta dina ahir mangsa pananda-jalan tina meja-meja Habakuk, Anjeunna nyabut leungeun-Na. Waktu tunda dimimitian ku datangna malaikat kadua, sarta waktu tunda éta réngsé sacara progresif, dimimitian ku dicabutna leungeun-Na. Pananda-jalan tina meja-meja Habakuk ngawakilan hiji kurun waktu anu ditandaan ku leungeun Kristus dina awalna jeung ku leungeun-Na dina ahirna.

Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.

Dua tangan ditandaan dina kuciwa nu kahiji, sarta duanana miboga pesen pangujian anu kudu ditarima jeung didahar. Tuluy hiji mangsa waktu nubuat, anu ngawakilan bebeneran-bebeneran dasar, dimimitian ku panangan Allah nu nutupan sarta ditungtungan ku panangan-Na nu muka panutup. Waymark salajengna nyaéta pasamoan kémah di Exeter, tempat seruan dina tengah peuting misahkeun sarta nyucikeun jalma-jalma anu rék nuturkeun panangan Kristus asup ka Tempat Nu Mahasuci.

When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.

Nalika Kristus ngalih ka Tempat Nu Maha Suci, Mantenna ngangkat panangan-Na ka sawarga sarta sumpah yén waktu moal aya deui. Mantenna kakara ngégél “tujuh guludug” anu ngawakilan sajarah dua malaikat anu kahiji, anu diulang deui dina sajarah malaikat katilu. Mantenna ngégél “tujuh guludug” sakumaha Mantenna geus ngégél nubuat-nubuat Daniel dina pasal dua welas. Dina pasal dua welas kitab Daniel, dina awal tina tilu mangsa waktu anu simbolis, Kristus ngangkat duanana panangan-Na ka sawarga sarta ngumumkeun yén nalika paburencayna umat Allah geus réngsé, jalma-jalma anu jadi “jelema anu matak héran” bakal dimurnikeun sarta diangkat jadi kurban pangbakti. Struktur malaikat kahiji jeung kadua anu ayeuna keur urang talungtik, sacara simbolis nembongkeun panangan Allah dina unggal léngkah.

When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.

Nalika Anjeunna nutupan bebeneran, éta ngahasilkeun hiji kuciwa, jeung nalika Anjeunna miceun panangan-Na, cahaya dihasilkeun, sarta éta cahaya teh cahaya tina amanat Seruan Tengah Peuting. Kuciwa nu kahiji nepi ka Kuciwa Agung ngandung tanda tangan alfa jeung omega sarta dipintonkeun dina wangunan bebeneran. Mimitina ngagambarkeun ahir, jeung tanda jalan di antara dua kuciwa éta ngagambarkeun pangaruh tina panyegelan jeung pambukaan segel kana papan-papan Habakuk, anu mangrupakeun pambukaan segel kana jalan-jalan kolot Yeremia, sarta ngawakilan pondasi anu luhurna Bait Suci ditegakkeun saméméh hukum Minggu nalika Bait Suci anu parantos réngsé diangkat luhureun sakumna gunung. Tanda jalan tengah dina firman bebeneran ngagambarkeun pambrontakan, sarta dina sajarah anu diwakilan ku pamisahan pamungkas antara gandum jeung jukut tare manifests pambrontakan para parawan bodo.

The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.

Pamberontakan anu dilambangkeun ku tetengger jalan tina papan-papan Habakuk dipidangkeun minangka hal anu maju bertahap, sabab éta lain ngan hiji tetengger jalan tunggal, tapi hiji mangsa anu miboga awal jeung ahir anu tangtu, sakumaha dilambangkeun ku panangan Allah. Panangan Allah aya dua kali dina kuciwa anu kahiji, sabab aya dua malaikat anu duanana nyekel hiji amanat dina panangan maranéhna. Tetengger jalan pambarontakan anu salajengna miboga panangan awal jeung panangan ahir, ku kituna éta ogé miboga dua panangan dina ciri-ciri kenabianana. Tetengger jalan anu katilu tina kuciwa anu leuwih gede nandakeun Kristus ngangkat panangan-Na sarta sumpah ka sawarga, dina petikan anu sarua pisan tempat tujuh guludug éta disegel, sakumaha dina Daniel pasal dua belas. Dina titik anu sarua pisan nalika malaikat nandaan ahir tina struktur kenabian dua malaikat kahiji anu ayeuna ku urang keur dititenan, Anjeunna ngeureunkeun panerapan waktu nubuatan, sarta nempatkeun diri-Na dina hiji petikan sajajar dina kitab Daniel, tempat Anjeunna lain ngangkat hiji panangan, tapi ngangkat duanana panangan-Na.

In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.

Dina Daniel dua belas aya tilu mangsa nubuat anu dibuka segelna dina poé-poé panungtungan, sabab ieu téh anu karandapan ku umat Allah dina poé-poé panungtungan. Hal anu kahiji disebutkeun dina visi panungtungan Daniel anu puncak nyaéta yén Daniel, anu ngawakilan umat sesa Allah, miboga pangarti boh kana éta perkara boh kana éta visi. Hal anu pamungkas kacatet ku Daniel nyaéta kumaha paningkatan pangaweruh dipaké ku Singa ti kaom Yuda pikeun ngahasilkeun hudang rohani jeung pembaruan anu pamungkas di antara umat Allah anu dibédakeun minangka maranéhna anu ngarti. Anjeunna ngalaksanakeun panyegelan umat-Na ku muka segel “tujuh guludug” dina Wahyu dina patalina jeung dibukana segel “tilu mangsa” dina Daniel dua belas.

When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.

Nalika Isa netelakeun yén dina ahir tilu satengah poé profétis panyebaran kakawasaan umat Allah, sakabéh “kaajaiban” bakal réngsé—Anjeunna keur netelakeun Juli 2023, nalika tilu satengah poé maotna di jalan-jalan dina Wahyu sabelas réngsé. Ayeuna kaajaiban-kaajaiban éta bakal réngsé saméméh hukum Minggu. Anjeunna nandaan Juli 2023 ku ngangkat lain hiji, tapi dua leungeun. Ku ngalakukeun kitu Anjeunna keur nandaan ahir mangsa ngadagoan, saperti nalika Anjeunna nyabut panangan-Na tina kasalahan dina sajarah kaum Millerit. Kuciwa anu kahiji lumangsung dina 18 Juli 2020, sakumaha ditipikeun ku kuciwa kahiji kaum Millerit, sarta mangsa ngadagoan dimimitian jeung terus lumangsung nepi ka Anjeunna ngulurkeun panangan-Na pikeun kadua kalina guna ngumpulkeun umat-Na anu sesa dina Juli 2023.

The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.

Kuciwaan anu kahiji digambarkeun ku panangan Allah anu nutupan hiji kasalahan, nyaéta yén pikeun kaum Millerite kasalahan éta nya éta nangtukeun taun 1843, lain 22 Oktober 1844. Kuciwaan éta digambarkeun dina ayat dua welas tina pasal dua welas. Kuciwaan anu kahiji digambarkeun ku panangan-Na anu nutupan kasalahan éta, sarta ditipikeun ku kaum Millerite anu nepi ka kuciwaan anu kahiji. Kecap dina ayat dua welas nyaéta “cometh.” Bagja jalma anu ngadagoan, sarta anu “cometh” ka 1335; bagja jalma anu “cometh” ka kuciwaan tanggal 19 April 1844. Kecap anu ditarjamahkeun jadi “cometh” hartina “to touch.” Kaum Millerite ngalaman kuciwaan maranéhna anu kahiji nalika taun 1843 nyentuh taun 1844. Ayat dua welas tina Daniel dua welas nandaan kuciwaan anu kahiji boh tanggal 19 April 1844, tapi leuwih langsung deui, kuciwaan anu kahiji tanggal 18 Juli 2020.

The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.

Mangsa nubuat anu kahiji jeung mangsa nubuat anu pamungkas tina tilu mangsa anu dibuka segelna dina waktu ahir, nalika pangaweruh dipinuhan sarta ngalaksanakeun pamisahan anu pamungkas antara gandum jeung jukut liar, ku kituna nandakeun dibukana cahaya nubuat anu ngégél saratus opat puluh opat rébu, nya éta mangsa nubuat anu sarua.

The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.

Mangsa anu kahiji dina ayat katujuh nyaéta tungtung tina paburencayna tilu satengah poé dina Wahyu sabelas dina bulan Juli 2023, sarta mangsa dina ayat ka dua welas nyaéta awal tina paburencay anu sarua éta dina tanggal 18 Juli 2020. Alfa jeung Omega parantos nandaan sajarah tujuh guludug dina Daniel dua welas, minangka sajarah anu dimimitian ku kuciwa dina tanggal 18 Juli 2020 sarta ditungtungan tilu satengah poé simbolis ti harita dina bulan Juli 2023. Anu sarua pentingna nyaéta yén nalika Alfa jeung Omega nandaan awal jeung tungtung tina waktos panantian anu pamungkas, Anjeunna ngangkat lain hiji, tapi dua panangan-Na ka sawarga sarta sumpah demi Anjeunna anu hirup salalanggengna.

The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!

Putra Allah anu jadi putra manusa keur ngucapkeun sumpah ka Rama, pas di tempat puncak carita umat perjangjian Allah dimimitian, waktu Kristus mimiti nyaur Abram ku hiji jangji, tuluy netepkeun éta jangji ku hiji sumpah. Leupaskeun sapatu anjeun, sabab anjeun aya dina taneuh suci!

The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.

Hurup tengah tina tilu mangsa nubuat téh taya lian ti minangka panggenepan omega tina nubuat waktos perjangjian Abram jeung Paulus salila 430 taun, sakumaha dilambangkeun dina 1290 taun dina ayat ka sabelas. Ayat éta, lamun diteuleuman kalayan pamahaman Millerite, netelakeun hiji mangsa persiapan salila tilu puluh taun pikeun kapapaan, tuluy diteruskeun ku 1260 taun panganiayaan kapapaan. Opat ratus tilu puluh taunna Abram ngagambarkeun pangbeungkeutan jeung pelepasan dina hiji bangsa anu tangtu, sajalan jeung tilu puluh taun kahiji anu ngagambarkeun Gusti ngadamel perjangjian jeung Abram. Mangsa persiapan tilu puluh taun pikeun para imam dimimitian dina taun 1989 dina waktos ahir, sarta tilu puluh taun éta réngsé dina hukum Minggu, nalika ayat éta netelakeun yén kajijian anu nganyenyeri bakal diteundeun, tuluy bakal nganiaya umat Allah salila 1260 taun simbolis, saluyu jeung 42 bulan simbolisna Yohanes dina Wahyu tilu welas.

The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.

Gerakan reformatoris ti saratus opat puluh opat rébu dimimitian dina taun 1989, nalika Gusti ngamimitian padamelan-Na pikeun nyiapkeun hiji imamat sangkan ngalayanan salila krisis tengah peuting, anu dimimitian dina hukum Minggu. Alfa jeung Oméga nangtung di luhur cai Hidékel sarta ngangkat dua panangan-Na ka sawarga, bari sumpah yén nalika panyebaran ti 18 Juli 2020 nepi ka Juli 2023 geus kacumponan, kaajaiban-kaajaiban anu patali jeung padamelan Kristus dina ngahijikeun Kadegan Ilahi-Na jeung kamanusaan bakal dirampungkeun.

This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.

Ieu téh ucapan anu sarua jeung dina pasal sapuluh, dina runtuyan tujuh guludug, sabab Anjeunna lain baé di dinya mungkas panerapan waktu anu sipatna nubuatan, tapi Anjeunna ogé netelakeun yén dina mangsa disadakeunana tarompet katujuh, rahasia Allah bakal dirampungkeun. Petikan anu sajajar dina Daniel dua welas netelakeun yén nalika paburakna réngsé dina Juli 2023, ngarampungkeun panyegelan umat Allah ogé bakal dirampungkeun, sakumaha dilambangkeun ku disadakeunana tarompet katujuh anu patukang-tonggong jeung Kristus ngangkat panangan-Na sarta sumpah dina duanana petikan anu sajajar.

The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.

Mangsa nubuat nu kahiji jeung mangsa nubuat nu pamungkas dina amanat rangkep tilu tina Daniel dua belas ngabogaan tanda alpha jeung omega. Mangsa kahiji dina ayat tujuh nangtukeun tungtung tina mangsa nu sarua pisan, anu ku ayat dua belas dipidangkeun minangka mimitina. Di antara ayat tujuh jeung dua belas, sajarah mangsa ahir ti taun 1989 nepi ka panutupan waktu rahmat dipidangkeun. Di tengah mangsa alpha dina ayat tujuh jeung sajarah omega dina ayat dua belas, dipidangkeun pambrontakan pamungkas umat manusa ti mimiti hukum Minggu nepi ka Mikael nangtung; jeung eta dipidangkeun dina pasal anu sarua pisan tempat Mikael nangtung.

The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.

Pemberontakan dina mangsa panengah téh utamana mangrupa sajarah lahiriah ngeunaan pemberontakan, ari tilu puluh taun kahiji mah nyaéta sajarah batiniah ngeunaan panyarapihan para imam anu nyanghareupan langsung kakuatan-kakuatan lahiriah anu dilambangkeun dina mangsa 1260 salajengna.

The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.

Mangsa tengah ngalambangkeun pambangkangan tina hurup katilu welas dina alfabét Ibrani, sarta ngahiji jeung anu internal sabab éta ngagambarkeun perang panungtungan tina pasualan gedé di planét bumi, salila mangsa kasempetan rahmat masih lumangsung. Panyawijian antara anu éksternal jeung anu internal éta ogé mangrupa pesen tina visi panungtungan Daniel, anu dilambangkeun ku walungan Hiddekel jeung ku tilu pasal anu ogé nyangking tandatangan Alpha jeung Omega, sarta diwangun dina struktur bebeneran. Pasal kahiji jeung panungtungan nyarioskeun ngeunaan panyegelan umat Allah anu digambarkeun minangka béntang-béntang anu caang salalawasna. Pasal tengah ngeunaan pambangkangan ngaidéntifikasi sajarah anu sarua, anu diwakilan dina ayat sabelas ku 1290 taun, anu mangrupa ayat tengah dina struktur anu sarua éta.

When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.

Nalika Kristus ngagunakeun panangan-Na dina struktur nubuatan, éta ngawakilan loba bebeneran, tapi ogé ngawakilan jalan anu keur dipingpin ku Mantenna pikeun umat-Na. Wahyu Yesus Kristus mimiti dibuka segelna dina bulan Juli 2023. Kabukana segel éta ngalebetkeun ogé kabukana segel tina tujuh guludug jeung amanat Daniel sakumaha digambarkeun dina pasal dua welas. Kabukana segel éta lumangsung dina sajarah nu disumputkeun tina ayat opat puluh, anu dimimitian dina 1989 sarta ditungtungan ku hukum Minggu. Dina sajarah éta umat Allah bakal disegel, sarta maranéhna disegel ku curahan Roh Suci. Curahan panungtungan Roh Suci diidéntifikasi dina pasal dalapan tina Wahyu, di mana éta dilambangkeun minangka segel katujuh, sarta ku kituna minangka segel anu panungtung. Singa ti kaom Yuda meunang dina pasal lima pikeun muka kitab anu disegel ku tujuh segel.

The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.

Segel kagenep nimbulkeun patalékan dina ahir bab genep, nyaéta saha anu bakal sanggup nangtung salila mangsa nalika geus euweuh deui pangantaraan pikeun dosa.

For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

Sabab poé gedé amarah-Na geus sumping; jeung saha anu bakal sanggup nangtung? Wahyu 6:17.

The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.

Bab saterusna, atawa bisa disebut ayat saterusna, ngenalkeun panyegelan ka saratus opat puluh opat rébu jeung ka balaréa anu kacida lobana anu dikumpulkeun kana Karajaan Allah salila krisis hukum Minggu. Saratus opat puluh opat rébu téh mangrupakeun jawaban kana patalékan dina meterai kagenep. Sanggeus maranéhna digambarkeun dina pasal tujuh, mangka pasal dalapan netelakeun yén meterai katujuh jeung anu panungtung dicabut.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.

Sarta nalika anjeunna muka segel nu katujuh, jadi aya tiiseun di sawarga kira-kira satengah jam lilana. Tuluy kuring ningali tujuh malaikat anu ngadeg di payuneun Allah; sarta ka maranéhna dipasrahkeun tujuh tarompet. Jeung aya deui malaikat séjén datang tuluy ngadeg di altar, nyekel pedupaan emas; sarta ka anjeunna dipaparin loba menyan, supaya anjeunna ngurbankeun eta babarengan jeung doa-doa sakumna para suci dina altar emas anu aya di payuneun tahta. Jeung haseup menyan, anu naék babarengan jeung doa-doa para suci, munggah ka payuneun Allah tina panangan malaikat éta.

And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

Tuluy malaikat nyandak pedupaan, tuluy ngeusian eta ku seuneu tina altar, sarta ngalungkeunana ka bumi; tuluy aya sora-sora, guludug, kilat, jeung lini. Wahyu 8:1–5.

The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.

“Seuneu,” anu dina Yesaya pasal genep digambarkeun minangka “bara,” nu ku Sister White diidentipikasi minangka lambang panyucian, dicandak ti altar tuluy dialungkeun ka bumi. “Seuneu” ti sawarga dina Pentakosta digambarkeun minangka létah-létah “seuneu.” “Seuneu” nya éta anu ku Utusan Perjangjian dipaké pikeun nyucikeun anak-anak Lewi.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Anu nyaring-Na aya dina panangan-Na, sarta Anjeunna bakal ngaberesihan tempat ngirik-Na nepi ka tuntas, jeung ngumpulkeun gandum-Na ka lumbung.’ Mateus 3:12. Ieu téh salah sahiji mangsa panyucian. Ku kecap-kecap bebeneran, sekam keur dipisahkeun tina gandum. Ku sabab maranéhna teuing gumedé jeung ngabenerkeun diri sorangan nepi ka teu daék narima pangreureuhan, teuing mikacinta dunya nepi ka teu daék nampa hirup handap asor, loba anu malik ninggalkeun Yesus. Loba kénéh anu ayeuna ngalakukeun hal anu sarua. Jiwa-jiwa ayeuna diuji saperti para murid éta diuji di sinagoga Kapernaum. Nalika bebeneran ditepikeun nepi ka jero hate, maranéhna ningali yén kahirupan maranéhna henteu saluyu jeung pangersa Allah. Maranéhna ningali kabutuhan robahna diri maranéhna sacara gembleng; tapi maranéhna henteu daék nyangking pagawean panolakan diri éta. Ku sabab kitu maranéhna ambek nalika dosa-dosa maranéhna kaungkab. Maranéhna indit bari kaceuceub, sakumaha para murid ninggalkeun Yesus, bari kukulutus, ‘Ieu omongan téh beurat; saha anu sanggup ngadéngékeunana?’” The Desire of Ages, 392.

Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.

Seuneu nya éta anu turun kana kurban Élia, sakumaha ogé kana kurban Gidéon ka malaikat. “Seuneu” panyucian téh nyaéta Firman Allah, sabab pikeun dijadikeun suci, nya éta disucikeun ku Firman-Na. “Seuneu” anu dialungkeun ka bumi waktu meterai katujuh dibuka nandakeun panguatan kana pesen kenabian anu dibuka meteraina dina poé-poé ahir, dina mangsa sora tarompét katujuh, dina kacumponan ahir jeung sampurna tina kajadian-kajadian anu dilambangkeun ku tujuh guludug sarta diteguhkeun ku tilu mangsa kenabian dina Daniel dua belas anu geus disegel nepi ka poé-poé ahir.

The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.

Wahyu Yesus Kristus anu dibuka pas saméméh nutupna mangsa ujian manusa—ngawengku dibukana tujuh guludug, dicabutna meterai katujuh, dibukana Daniel dua welas, jeung dibukana sajarah nu disumputkeun dina ayat opat puluh Daniel sabelas, nyaéta sajarah éta pisan tempat malaikat nanyakeun ka Jalma nu maké linen naon anu bakal jadi tungtung tina ieu kaajaiban-kaajaiban.

The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.

Jalma nu maké lawon linen ngawaler sarta nyarios—Lamun aranjeun geus nepi kana panungtungan mangsa nungguan dina bulan Juli taun 2023, aranjeun geus nepi kana sajarah pamasangan segel ka saratus opat puluh opat rébu.

He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.

Mantenna ogé ngadawuh—dina ahir tilu satengah poé simbolis dina Wahyu sabelas, hiji amanat nubuat tina kitab Daniel bakal dibuka segelna, sakumaha dilambangkeun ku waktu tungtung dina taun 1798. Kaleresan anu engké bakal dibuka segelna éta, dina ahir tilu satengah poé simbolis, aya dina salapan ayat pisan tina kitab Daniel anu nangtukeun jeung ngajelaskeun panyegelan jeung pambukaan segel kitab Daniel.

We will continue these things in the next article.

Urang baris neruskeun ieu perkara dina artikel salajengna.

“When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.

“Sabot Kristus sumping ka ieu bumi, tradisi-tradisi nu geus diwariskeun ti turunan ka turunan, jeung panapsiran manusa kana Kitab Suci, nyumputkeun ti jalma-jalma éta bebeneran sakumaha ayana dina Yesus. Bebeneran dikurebkeun handapeun tumpukan tradisi. Harti rohani tina jilid-jilid suci geus leungit; sabab ku sabab maranéhna teu percaya, jalma-jalma ngonci panto khasanah sawarga. Poék nutupan bumi, jeung poék anu kacida kandelna nutupan rahayat. Bebeneran ngawas ti sawarga ka bumi; tapi di mana-mana teu kasingkab tapak ilahi. Kakalangkang muram siga lawon panutup maot ngalegaan nutupan bumi.”

“But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.

“Tapi Singa ti kaom Yuda geus meunang. Anjeunna muka segel anu nutup kitab pituduh ilahi. Dunya diidinan nenjo kana bebeneran anu murni, teu kacemar ku naon baé. Bebeneran sorangan turun pikeun ngagulungkeun deui poék jeung ngalawan kasalahan. Saurang Guru diutus ti sawarga kalayan cahaya anu kudu nyaangan unggal jalma anu datang ka dunya. Aya lalaki jeung awéwé anu kalayan sumanget keur neangan pangaweruh, firman nubuat anu pasti, sarta nalika éta sumping, éta téh kawas cahaya anu moncorong di tempat anu poék.” Spalding Magan, 58.

“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

“Ahli-ahli Toret jeung urang Parisi ngaku ngajelaskeun Kitab Suci, tapi maranéhna ngajelaskeunana nurutkeun kana pamadegan jeung tradisi maranéhna sorangan. Kabiasaan-kabiasaan jeung pepeling-pepeling maranéhna beuki lila beuki ngiket. Dina harti rohanina, Firman suci teh jadi pikeun rahayat saperti hiji kitab nu disegel, katutup tina pangartina maranéhna.” Signs of the Times, 17 Méi 1905.