At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.

Dina awal sajarah Millerite dina taun 1798, titingalian ngeunaan Walungan Ulai dina kitab Daniel dibuka segelna, ngahasilkeun paningkatan pangaweruh anu nguji jeung nembongkeun dua golongan panyembah. Titingalian Ulai ngagambarkeun amanat internal pikeun umat Allah sakumaha digambarkeun ku tujuh garéja dina Wahyu pasal dua jeung tilu. Dina ahir sajarah nubuat anu dimimitian dina taun 1798, dina pasamoan kémah Exeter ti tanggal 12–17 Agustus 1844, amanat Midngiht Cry dibuka segelna nalika Singa ti kaom Yuda nyingkirkeun panangan-Na tina hiji bebeneran anu disumputkeun, anu ngahasilkeun paningkatan pangaweruh anu nguji jeung nembongkeun dua golongan panyembah.

In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.

Dina taun 1989, nalika, sakumaha dijelaskeun dina Daniel pasal sabelas ayat opat puluh, nagara-nagara anu ngawakilan urut Uni Soviét disapu ku kakawasaan kapausan jeung Amérika Sarikat, visi Walungan Hiddekel dina kitab Daniel dibuka segelna, ngahasilkeun paningkatan pangaweruh anu nguji jeung nganyatakeun dua golongan panyembah. Visi Hiddekel ngawakilan amanat lahiriah ngeunaan musuh-musuh umat Allah sakumaha diwakilan ku tujuh segel dina kitab Wahyu. Dina ahir sajarah nubuat anu dimimitian dina taun 1989, dimimitian dina sababaraha minggu panungtung bulan Juli 2023, Singa ti kaom Yuda ngamimitian prosés muka segel amanat Jerit Tengah Peuting ku ngaleungitkeun panangan-Na tina hiji bebeneran anu disumputkeun, anu keur ngahasilkeun paningkatan pangaweruh anu keur nguji jeung ahirna bakal nganyatakeun dua golongan panyembah di antara umat Allah.

In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.

Dina ayat kahiji tina Yohanes pasal opat welas, Kristus ngadorong para murid sangkan ulah ngantep hate maranéhna kaganggu.

Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.

Ulah susah hate maranéh: maranéh percaya ka Allah, percaya ogé ka Kami. Yohanes 14:1.

Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.

Dina sababaraha jam, Kristus ditangkep, sarta teu lila ti harita Anjeunna disalib, dikurebkeun, jeung dihirupkeun deui. Sanggeus naék ka Rama, Anjeunna mulang deui ka murid-murid-Na.

And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.

Sareng nalika maranéhna keur nyarita kitu, Yesus ku manten nangtung di tengah-tengah maranéhna, sarta ngandika ka maranéhna, “Damai pikeun maranéh.” Tapi maranéhna kacida kasieunan jeung kagétna, sarta nyangka yén maranéhna ningali hiji roh. Sarta Anjeunna ngandika ka maranéhna, “Ku naon maranéh guligah? jeung ku naon timbul rupa-rupa pikiran dina hate maranéh?” Lukas 24:36–38.

The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.

Kuciwa munggaran dina hiji garis réformasi lumangsung nalika umat Allah mopohokeun hiji bebeneran anu saméméhna geus diungkabkeun. Para murid geus mopohokeun naon anu geus diucapkeun ku Yesus ka maranéhna kirang ti saminggu saméméh kasieun jeung kuciwana maranéhna nembongan dina krisis salib. Kuciwa munggaran dituturkeun ku hiji mangsa nungguan, anu dina pasemon sapuluh parawan digambarkeun ku henteuna Pangantén Lalaki. Yesus geus langsung nyarios ka para murid yén Anjeunna bade ka Rama-Na, tapi bakal mulih deui. Pangaweruh ti heula anu geus dipasihkeun-Na ka para murid henteu nyegah maranéhna tina kakeueum ku krisis éta. Dina kontéks pasemon sapuluh parawan, krisis téh mangrupa tempat di mana tabiat dinyatakeun, tapi moal kungsi dimekarkeun. Yesus geus milih jeung netepkeun para murid, sarta Anjeunna nyarioskeun bebeneran éta ka maranéhna saméméh krisis.

Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.

Aranjeun lain anu milih ka Kami, tapi Kami anu geus milih ka aranjeun, sarta netepkeun aranjeun, supaya aranjeun indit jeung ngahasilkeun buah, sarta supaya buah aranjeun tetep aya; supaya naon waé anu ku aranjeun dipénta ka Rama dina ngaran Kami, dipaparinkeun ka aranjeun. Yohanes 15:16.

Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.

Najan sanajan maranéhna geus kapilih, éta henteu nyegah maranéhna tina kabanjiran ku krisis.

“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

“Watek kaungkab ku hiji krisis. Basa sora anu satia ngumandangkén dina waktu tengah peuting, ‘Tenjo, pangantén lalaki parantos sumping; geura kaluar pikeun mapag anjeunna,’ para parawan anu keur sare hudang tina saréna, sarta katingali saha anu geus nyiapkeun diri pikeun éta kajadian. Duanana kagét ku kajadian éta, tapi anu saurang geus siap pikeun kaayaan daruratna, ari anu saurang deui kapanggih teu aya persiapan. Watek kaungkab ku kaayaan. Kaayaan darurat ngaluarkeun logam sajatina tina watek. Sawatara musibah anu ngadadak jeung teu kasangka-sangka, kapeurih ku kaleungitan, atawa krisis, panyakit atawa kasangsaraan anu datangna teu diduga, hiji hal anu ngadeudeul jiwa nepika adu hareupan jeung pati, bakal ngaluarkeun kaayaan batin anu sajatina tina watek. Bakal kanyahoan naha enya atawa henteu aya iman anu sajati kana jangji-jangji dina firman Allah. Bakal kanyahoan naha enya atawa henteu jiwa diteguhkeun ku rahmat, naha aya minyak dina bejana jeung lampu.”

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

“Masa pangnyobaan datang ka sakumna jalma. Kumaha urang ngalampahkeun diri dina handapeun pangnyobaan jeung pangujian ti Allah? Naha lampu-lampu urang pareum? atawa naha urang tetep ngajaga sangkan éta hurung? Naha urang geus sayaga pikeun unggal kaayaan darurat ku jalan hubungan urang jeung Mantenna anu pinuh ku rahmat jeung bebeneran? Lima parawan anu wijaksana teu bisa maparin tabiat maranéhna ka lima parawan anu bodo. Tabiat kudu dibentuk ku urang masing-masing.” Review and Herald, 17 Oktober 1895.

The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.

Wahyu Yesus Kristus anu kacirian dina ayat-ayat munggaran kitab Wahyu téh nyaéta amanat panggeuing pamungkas ka jamaah, sarta satuluyna ka dunya. Wahyu éta dibuka segelna pas saméméh panto rahmat ditutup ku Singa ti kaom Yuda, anu dina Wahyu pasal lima geus kacirian minangka hiji-hijina anu pantes muka kitab anu disegel éta.

And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.

Tuluy salah sahiji kokolot nyarios ka kuring, “Ulah ceurik; tenjo, Singa ti kaom Yuda, Akar Daud, parantos unggul pikeun muka éta kitab, sarta pikeun muka tujuh segelna.” Wahyu 5:5.

The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.

Singa ti kaom Yuda teh deuih mangrupa “akar Daud,” sarta Anjeunna deuih “putra Daud” jeung deuih Gusti-na Daud. Patalina anu dilambangkeun ku Singa ti kaom Yuda netelakeun yén nalika Singa ti kaom Yuda nyégél atawa muka segel hiji bebeneran, Anjeunna ngalakukeunana ku ngagunakeun aturan panyebutan anu kahiji, anu nangtukeun tungtung hiji hal ku awal hiji hal, sakumaha dilambangkeun ku Yesus minangka “akar Daud.” Nalika hiji bebeneran dibuka segelna dina ‘hiji’ waktu ahir, hiji prosés panyucian dimimitian, sakumaha dilambangkeun dina Daniel dua belas.

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.

“Éta téh Singa ti kaom Yuda anu muka segel kitab éta sarta maparin ka Yohanes wahyu ngeunaan naon anu bakal kajadian dina poé-poé panungtungan ieu. Daniel nangtung dina bagianna pikeun mawa kasaksianana, anu disegel nepi ka mangsa ahir, nalika amanat malaikat kahiji kudu diumumkeun ka dunya urang. Perkara-perkara ieu kacida pentingna, kalayan ajén anu taya watesna, dina poé-poé panungtungan ieu, tapi sanajan ‘loba anu bakal disucikeun, dijadikeun bodas, sarta diuji,’ ‘anu jahat bakal terus ngalakonan kajahatan: jeung moal aya saurang ogé ti antara anu jahat anu bakal ngartos.’” Manuscript Releases, jilid 18, 14, 15.

The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.

Padamelan Yesus salaku Singa ti kaom Yuda téh kacida pentingna nu teu aya watesna, tapi “moal aya saurang ogé” ti antara “anu jahat anu bakal ngarti” kana padamelan-Na atawa kana amanat anu geus dibuka meteraina.

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.

Sarta saur-Na, “Maju baé, Daniel, sabab kecap-kecap ieu geus ditutup sarta disegel nepi ka mangsa ahir. Loba anu bakal dipaparin kasucian, dijadikeun bodas, sarta diuji; tapi anu jahat bakal terus ngalakukeun kajahatan; sarta moal aya saurang ogé ti antara anu jahat anu bakal ngarti; tapi anu wijaksana bakal ngarti.” Daniel 12:9, 10.

The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.

Prosés pangujian digambarkeun ku tilu léngkah; “dipaparin kasucian, dipaparin kabodasaan, jeung diuji.” Ieu tilu léngkah ngagambarkeun tilu léngkah tina “Injil anu langgeng,” anu dina amanat malaikat kahiji digambarkeun minangka sieun ka Allah (dipaparin kasucian), pasrahkeun kamulyaan ka Mantenna (dipaparin kabodasaan), sabab jam pangadilan-Na parantos sumping (diuji). Éta tilu léngkah téh nya éta “bebeneran,” sakumaha digambarkeun ku hurup kahiji, hurup katilu welas, jeung hurup panungtungan tina alfabét Ibrani, sarta nalika éta hurup-hurup dihijikeun dina runtuyan éta, kabentuk kecap Ibrani “bebeneran.”

Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”

Éta tilu léngkah téh nya éta “jalan,” sabab jalan Allah, numutkeun Asaf dina Jabur 77:13, aya di tempat suci, tempat di buruanana saurang jelema dosa disucikeun ku pangucuran getih. Sanggeus éta, getih dibawa asup ka Rohangan Suci anu ngagambarkeun pangudusan, nya éta prosés “dijadikeun bodas.”

And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.

Tuluy salah saurang kokolot ngawaler, saurna ka kuring, “Saha ieu anu maraké jubah bodas? Jeung ti mana maranéhna asalna?” Jeung kuring ngawaler ka anjeunna, “Juragan, anjeun nu terang.” Tuluy saur anjeunna ka kuring, “Ieu téh maranéhna anu geus kaluar tina kasangsaraan anu gede, sarta geus ngumbah jubah-jubahna, jeung ngajadikeun éta bodas ku getih Anak Domba.” Wahyu 7:13, 14.

The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.

Jalma nu geus dibenerkeun jeung disucikeun ku kituna dipaparin siap pikeun “diuji” dina pangadilan anu dilambangkeun ku Rohangan Nu Mahasuci. Yesus téh “jalan”, “bebeneran”, jeung “kahirupan”. Jalan nyaéta awal, bebeneran nyaéta tengah, jeung kahirupan nyaéta tungtung. Lamun urang dimurnikeun ku léngkah anu kahiji, urang aya dina jalan, nyaéta jalur jalma-jalma anu geus dibenerkeun.

But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

Ari jalan nu adil mah ibarat cahaya nu ngagenclang, nu beuki lila beuki caang nepi ka poé nu sampurna. Siloka 4:18.

The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.

Léngkah kadua nyaéta perwujudan kabeneran anu kacumponan ku kayaktian-Na, sabab Firman-Na téh kayaktian.

Sanctify them through thy truth: thy word is truth. John 17:17.

Sucikeun maranéhna ku kayaktian Anjeun: pangandika Anjeun teh kayaktian. Yohanes 17:17.

Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.

Jalma-jalma anu dibenerkeun digambarkeun ku léngkah kahiji, anu disucikeun digambarkeun ku léngkah kadua. Dua léngkah anu kahiji nyiapkeun jalma-jalma anu dibenerkeun jeung disucikeun pikeun asup kana pangadilan jeung narima hirup langgeng. Yesus teh jalan, kayaktian, jeung hirup.

“Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.

“Kaadilan di jero dibuktikeun ku kaadilan di luar. Jalma anu adil di jero téh lain jalma anu haténa teuas jeung teu boga rasa kanyaah, tapi unggal poé manéhna tumuwuh kana gambar Kristus, maju ti kakuatan ka kakuatan. Jalma anu keur disucikeun ku bebeneran bakal bisa nahan diri, sarta bakal nuturkeun tapak suku Kristus nepi ka rahmat leungit dina kamulyaan. Kaadilan anu ku éta urang dibenerkeun téh dipasrahkeun ka urang; kaadilan anu ku éta urang disucikeun téh dipaparin ka urang. Nu kahiji téh hak urang kana sawarga, nu kadua téh kasaluyuan urang pikeun sawarga.” Review and Herald, June 4, 1895.

John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.

Yohanes pasal opat welas nepi ka pasal tujuh welas terus-terusan nyangkem perkara réaksi murid-murid nalika Kristus ninggalkeun maranéhna pikeun indit ka Rama-Na. Anjeunna jangji bakal mulang, sarta Anjeunna ngartos, (sanajan murid-murid henteu), yén krisis anu bakal geura datang bakal ngahasilkeun hiji kuciwa anu jero pisan. Dina opat pasal éta kapangih jeung katerangkeun Roh Suci minangka “Panglipur.” Roh Suci diidéntifikasi opat kali minangka “Panglipur” dina Injil Yohanes, sarta sakali dina 1 Yohanes, tapi di dinya éta kecap ditarjamahkeun jadi “pangbéla.” Éta teu kapanggih di mana waé deui dina Perjangjian Anyar.

The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.

Perjangjian Heubeul miboga hiji kecap Ibrani anu geus ditarjamahkeun jadi “panglipur” dina Pandita opat ayat hiji jeung dina Ratapan pasal hiji ayat salapan jeung genep welas. Katilu rujukan éta nuduhkeun yén para panindes geus neken umat Allah, sarta maranéhna teu boga panglipur anu nyokong maranéhna dina kasangsaraan jeung kuciwa anu keur disorang ku maranéhna.

The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.

Pangidéntifikasian Roh Suci minangka “Panglipur” ditempatkeun dina éta petikan nalika Yesus keur ngupayakeun nyiapkeun para murid pikeun kuciwa anu gedé anu tinggal sababaraha jam deui bakal kajadian. Dina éta kontéks Anjeunna nekenkeun yén sanajan dina henteuna-Na, Roh Suci bakal tetep aya pikeun maparin panglipur ka maranéhna. Dina ngidéntifikasi Roh Suci dina kontéks Panglipur, Yesus netelakeun ciri-ciri pagawéan anu ku Panglipur bakal dilaksanakeun.

Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.

Panyebutan Yesus anu terus-terusan ngeunaan angkat-Na jeung mulang deui-Na nempatkeun éta perkara pisan dina pucuk daptar minangka téma poko tina éta petikan.

John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”

Yahya 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 nyaeta ayat-ayat anu langsung nyarita ngeunaan mangsa ngadagoan dina misil sapuluh parawan. Kaasup babarengan jeung ayat-ayat saméméhna nyaéta petikan di handap ieu anu ku pangulanganana nekenkeun mangsa ngadagoan, sabab “Gusti henteu ngulang-ngulang hal-hal anu teu pati gedé hartina.”

A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.

Sakedapan deui, maranéh moal ningali Kami; jeung sakedapan deui, maranéh bakal ningali Kami, sabab Kami angkat ka Rama. Tuluy sawatara murid-Na silih tanya di antara maranéhna, “Naon hartina anu diucapkeun-Na ka urang, ‘Sakedapan deui, maranéh moal ningali Kami; jeung sakedapan deui, maranéh bakal ningali Kami’; jeung, ‘sabab Kami angkat ka Rama’?” Ku sabab kitu maranéhna nyarita, “Naon hartina anu diucapkeun-Na, ‘Sakedapan deui’ téh? Urang teu ngarti naon anu diucapkeun-Na.” Ayeuna Yesus terang yén maranéhna hayang nanya ka Anjeunna, tuluy Anjeunna ngandika ka maranéhna, “Naha maranéh silih tanya ngeunaan anu ku Kami geus diucapkeun, ‘Sakedapan deui, maranéh moal ningali Kami; jeung sakedapan deui, maranéh bakal ningali Kami’? Saéstuna, saéstuna, Kami nyebut ka maranéh, yén maranéh bakal ceurik jeung ngarandeg, ari dunya bakal bungah; jeung maranéh bakal sedih, tapi kasedihan maranéh bakal dirobah jadi kabungahan. Hiji awéwé lamun keur ngalahirkeun boga kasedihan, sabab waktuna geus datang; tapi sanggeus anakna lahir, manehna henteu inget deui kana kasangsaraanana, ku sabab bungah yén saurang manusa geus lahir ka dunya. Kitu deui maranéh ayeuna memang keur sedih; tapi Kami bakal ningali maranéh deui, jeung hate maranéh bakal bungah, sarta kabungahan maranéh moal aya saurang ogé anu bisa nyokotna ti maranéh. Yohanes 16:16–22.

At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.

Sahenteuna aya dua puluh hiji ayat dina pasal opat welas nepi ka pasal tujuh belas anu nandakeun jangka waktu nalika para murid kudu ngadagoan Kristus mulang. Jangka waktu éta dimimitian dina pupusna Kristus sarta lumangsung nepi ka mulang-Na ti Rama-Na. Waktu anu ku maranéhna kudu diantos pikeun mulang-Na ngalambangkeun mangsa tunda dina misil sapuluh parawan. Saperti dina carita Lukas ngeunaan murid-murid di Émaus, kuciwa ku lantaran salib sacara nubuat ngalambangkeun mimiti mangsa tunda anu nuturkeun kuciwa anu kahiji.

In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.

Dina petikan kahiji tina kitab kahiji dina Alkitab urang manggihan carita ciptaan, sarta urang ngakuan tilu pribadi tina tritunggal sawarga. Dina petikan kahiji tina kitab panungtung dina Alkitab urang manggihan tilu pribadi tina tritunggal sawarga. Dina opat pasal anu keur urang tinimbangan, urang manggihan tilu pribadi tina tritunggal sawarga. Ngakuan ieu kanyataan ngamungkinkeun urang pikeun nempatkeun opat pasal Yohanes kana garis nubuat tina Kajadian pasal hiji ayat hiji nepi ka pasal dua ayat tilu, jeung kana Wahyu pasal hiji ayat hiji nepi ka sabelas.

In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.

Dina éta petikan, Yesus ngandika ka Thomas yén lamun aya jalma geus ningali Yesus, manéhna geus ningali Rama. Petikan éta ogé nétélakeun yén Kristus téh anu ngalilipur murid-murid ku ayana-Na, tapi nalika Anjeunna angkat, Anjeunna bakal ngutus “nu séjén” “Pangalipur.” Roh Suci téh Pangalipur, tapi Kristus ogé Pangalipur.

If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.

Lamun maraneh geus wanoh ka Kami, tangtu maraneh oge bakal wanoh ka Rama Kami; jeung ti ayeuna maraneh geus wanoh ka Anjeunna, sarta geus ningali Anjeunna. Pilipus nyarios ka Anjeunna, “Gusti, tuduhkeun ka abdi sadaya Rama, sarta éta geus cekap pikeun abdi sadaya.” Yesus ngandika ka anjeunna, “Naha geus lila pisan Kami aya jeung maraneh, tapi maneh can wanoh ka Kami, Pilipus? sing saha anu geus ningali Kami, geus ningali Rama; ku naon atuh maneh nyebut, ‘Tuduhkeun ka abdi sadaya Rama’?” Yohanes 14:7–9.

Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.

Thomas ngalambangkeun jalma-jalma dina Adventisme anu nolak ningali kasaksian ngeunaan hubungan antara tilu pribadi sawarga, sanajan maranéhna kamungkinan geus maca kasaksian-kasaksian anu ngukuhkeun éta bebeneran deui-deui.

And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.

Jeung Kami bakal neneda ka Rama, sarta Mantenna bakal maparin ka maraneh nu Panglipur sejen, supaya manéhna tetep nyarengan maraneh salalanggengna; nya eta Roh kayaktian; anu ku dunya teu bisa ditarima, lantaran dunya teu ningali ka Anjeunna, jeung teu wawuh ka Anjeunna: tapi maraneh wawuh ka Anjeunna; sabab Anjeunna dumuk jeung maraneh, sarta bakal aya di jero maraneh. Kami moal ninggalkeun maraneh jadi tanpa panglipur: Kami bakal sumping ka maraneh. Ngan sakeudeung deui, sarta dunya moal ningali Kami deui; tapi maraneh ningali Kami: ku sabab Kami hirup, maraneh oge bakal hirup. Yohanes 14:16–19.

If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”

Lamun urang geus ningali Isa, urang geus ningali Rama. Isa teh “Panglipur,” jeung Roh Suci teh “Panglipur sejen.” Lamun urang geus ningali Isa, urang geus ningali Rama jeung urang geus ningali Panglipur. Tina lima kali kecap panglipur dipaké dina Alkitab, sakabéhna dipaké ku rasul Yahya. Dina rujukan anu kalima, kecap éta ditarjamahkeun jadi “pangabela.”

My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.

Anaking anu dipikanyaah, ieu hal-hal ku sim kuring dituliskeun ka aranjeun, supaya aranjeun ulah dosa. Jeung lamun aya anu dosa, urang boga Pangbela ka Rama, nya éta Yesus Kristus, Anu Bener. 1 Yohanes 2:1.

If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.

Lamun aya jelema anu dosa, urang boga Panglipur, nyaéta Yesus Kristus, anu bener. Pangjurung nyaéta jalma anu nyuhunkeun atawa ngabela pikeun kapentingan jalma anu dosa. Paulus nétélakeun padamelan Yesus minangka Pangjurung urang.

Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.

Saha anu ngahukuman? Nya éta Kristus anu parantos pupus, malah langkung ti éta, anu parantos gugah deui, anu aya di leungeun katuhu Allah, anu ogé nyuhunkeun pikeun urang. Rum 8:34.

Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.

Yesus teh pangbéla jalma dosa, anu ngawengku yén Anjeunna téh ogé Panglipur. Dina pasal anu sarua, Paulus saméméhna geus netelakeun yén Roh Suci ogé ngalakukeun pangantaraan pikeun urang.

Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.

Kitu deui Roh oge mantuan kalemahan urang; sabab urang teu nyaho naon anu kudu didoakeun ku urang sakumaha pantesna; tapi Roh sorangan ngalaksanakeun panyalantaraan pikeun urang ku rintih anu teu bisa diucapkeun. Jeung Anjeunna anu nalungtik hate nyaho naon pikiran Roh, sabab Anjeunna ngalaksanakeun panyalantaraan pikeun para wali nurutkeun kahoyong Allah. Rum 8:26, 27.

Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.

Yesus jeung Roh Suci duanana diidentipikasikeun minangka Panglipur, ku sabab éta duanana ogé jadi pangbela anu ngadamel pangantaraan pikeun urang. Tilu pribadi tina tritunggal sawarga sadayana kagambarkeun dina petikan Injil Yohanes anu keur urang taliti ieu, sarta nalika dihijikeun jeung kasaksian anu kahiji tina kitab anu kahiji dina Alkitab jeung kasaksian anu kahiji tina kitab anu pamungkas dina Alkitab, cahaya ngeunaan hubungan jeung padamelan tilu pribadi tina Kapangéranan jadi leuwih kacida caangna.

“The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

“Rama henteu bisa dijéntrékeun ku hal-hal anu aya di bumi. Rama téh sakabéh kapinuhan Kaallahan sacara ragawi, sarta teu katingali ku paningal jalma fana. Putra téh sakabéh kapinuhan Kaallahan anu dinyatakeun. Firman Allah netelakeun Anjeunna minangka ‘gambar anu sajatina tina pribadi-Na.’ ‘Sabab Allah kacida mikaasihna ka dunya, nepi ka masrahkeun Putra-Na anu tunggal, supaya sing saha anu percaya ka Anjeunna ulah binasa, tapi meunang hirup langgeng.’ Di dieu katémbong kapribadian Rama.”

“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.

“Panglipur anu dijangjikeun ku Kristus rek dikirim sanggeus Anjeunna naék ka sawarga, nya éta Roh dina sakabéh kasampurnaan Katuhanan, anu nembongkeun kakawasaan rahmat ilahi ka sakur anu narima jeung percaya ka Kristus minangka Jurusalamet pribadi. Aya tilu pribadi anu hirup tina tritunggal sawarga. Dina ngaran ieu tilu kakawasaan,—Rama, Putra, jeung Roh Suci, jalma-jalma anu narima Kristus ku iman anu hirup dibaptis, sarta kakawasaan-kakawasaan ieu bakal gawé bareng jeung para subjek sawarga anu taat dina usaha maranéhna pikeun hirup dina kahirupan anyar di jerona Kristus.

“What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.

“Naon anu kudu dipigawé ku nu boga dosa?—Percaya ka Kristus. Anjeunna téh kagungan Kristus, geus ditebus ku getih Putra Allah. Ngaliwatan ujian jeung cobaan, Jurusalamet parantos nebus manusa tina perbudakan dosa. Ku kituna naon anu kudu urang lakukeun sangkan disalametkeun tina dosa?—Percaya ka Gusti Yesus Kristus minangka Jurusalamet anu ngahampura dosa. Sing saha anu ngaku dosana jeung ngarendahkeun haténa bakal nampi panghampura. Yesus téh Jurusalamet anu ngahampura dosa, kitu deui Putra tunggal ti Allah anu taya watesna. Jalma berdosa anu geus dihampura didamaikeun jeung Allah ngaliwatan Yesus Kristus, Sang Juruwilujeng urang tina dosa. Bari tetep leumpang dina jalan kasucian, anjeunna jadi umat anu aya dina sih kurnia Allah. Ka anjeunna dibikeun kasalametan anu sampurna, kabagjaan, katengtreman, jeung hikmah sajati anu asalna ti Allah.”

“Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.

“Iman kana getih panebus Yesus Kristus teh jadi jaminan panghampura. Kristus sanggup ngabersihan sagala dosa. Ngandel basajan kana éta kawasa sapopoé bakal maparin hikmah anu seukeut ka manusa pikeun ngabédakeun naon anu bakal ngajaga jiwa dina poé-poé panungtungan ieu tina perbudakan dosa. Ku iman jeung ku doa, ngaliwatan pangaweruh ngeunaan Kristus, manéhna kudu ngusahakeun kasalametan dirina sorangan.

“The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.

“Roh Suci ngakuan sarta nungtun urang kana sagala bebeneran. Allah parantos masrahkeun Putra-Na nu tunggal, supaya sing saha bae nu percaya ka Anjeunna ulah binasa, tapi meunang hirup langgeng. Kristus teh Jurusalametna jalma dosa. Pupusna Kristus parantos nebus jalma dosa. Ieu hiji-hijina pangharepan urang. Lamun urang nyerahkeun diri sagemblengna, sarta ngalakonan kautamaan-kautamaan Kristus, urang baris meunang ganjaran hirup langgeng.

“‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.

“ ‘Anu percaya ka Putra, boga Rama ogé.’ Anu terus‑terusan boga iman ka Rama jeung ka Putra boga Roh ogé. Roh Suci téh panglipurna, sarta manéhna moal kungsi nyimpang tina bebeneran.” Bible Training School, 1 Maret 1906.

Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.

Saluyu kana cahaya tambahan ngeunaan karya jeung patalina tiluan sawarga, pangidéntifikasian tiluan sawarga dina éta petikan méré kasaksian yén ieu opat bab kudu disaluyukeun jeung amanat anu ayeuna keur dibuka ku Singa ti kaom Yuda.

The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.

Kasaksian dina carita murid-murid Emmaus ngagambarkeun tilu kasaksian anu nandakeun yén mangsa kuciwa jeung panundaan anu nyusul salib téh ngagambarkeun mangsa kuciwa jeung panundaan anu nyusul kuciwana anu kahiji. Aya deui hiji kasaksian anu netepkeun yén sajarah anu digambarkeun dina opat pasal Yohanes ngagambarkeun kaayaan-kaayaan dina kuciwana anu kahiji.

The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”

Ayat panungtungan tina carita ciptaan, anu mangrupakeun bebeneran kahiji anu disebatkeun dina Firman Allah, ditungtungan ku tilu kecap, sarta unggal kecap éta dimimitian ku salah sahiji tina tilu aksara anu ngawangun kecap “bebeneran”, jeung éta kajadian dina runtuyan anu bener. Carita ciptaan dina Kajadian dimimitian ku kecap-kecap, “Dina awalna” sarta dipungkas ku tilu kecap, “Allah nyiptakeun jeung ngadamel.”

The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.

Hurup kahiji tina eta tilu kecap lamun dihijikeun ngawangun kecap “truth.” Carita ciptaan dimimitian ku “beginning” sarta ditutup ku kecap anu sacara simbolis diwakilan ku hurup-hurup anu ngawakilan Alpha jeung Omega. Kitu deui, dina petikan bubuka tina kitab panungtungan dina Alkitab, Isa Almasih dua kali diidéntifikasi minangka Alpha jeung Omega, awal jeung ahir, nu kahiji jeung nu panungtungan. Eta tilu hurup anu ngawakilan Alpha jeung Omega méré kasaksian séjén deui yén petikan dina Yohanes kudu dihijikeun jeung garis nubuat dina awal Kajadian sarta garis nubuat dina awal Wahyu. Kasaksian éta diaku dina pedaran ngeunaan pagawéan Panglipur. Pagawéan Panglipur téh mangrupa pagawéan tilu léngkah anu diwakilan ku tilu hurup Ibrani anu sarua éta. Tanda tangan Alpha jeung Omega ngamungkinkeun urang nempatkeun opat pasal ieu dina kontéks amanat Wahyu ngeunaan Isa Almasih anu dibuka segelna pas saméméh panto kasempetan rahmat ditutup.

The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.

Tujuh guludug téh ngalambangkeun opat waymark husus (titik dina waktu) jeung tilu période waktu husus anu dimimitian ku waymark turunna hiji malaikat anu baris nyaangan bumi ku kamulyaan-Na. Waymark éta téh hiji titik dina waktu. Waymark kadua (titik dina waktu) nyaéta kuciwa anu kahiji, anu ngawanohkeun période waktu nungguan. Waktu nungguan éta ngarah ka waymark katilu (titik dina waktu), tempat hiji bebeneran dibuka segelna, sarta éta ngahasilkeun hiji gerakan. Gerakan éta réngsé dina waymark kaopat (titik dina waktu) anu digambarkeun minangka pangadilan. Opat waymark éta jeung tilu période waktu éta masing-masing ngalambangkeun hiji guludug, jumlahna jadi tujuh guludug. Éta ogé ngalambangkeun hiji gabungan opat-tilu.

In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.

Dina artikel-artikel saméméhna kami geus ngaidéntifikasi yén pamahaman para panaratas ngeunaan tujuh jamaah, tujuh segel, jeung tujuh tarompét ngakuan ayana hiji “gabungan opat-tilu.” Opat jamaah, segel, jeung tarompét anu kahiji béda ti tilu jamaah, segel, jeung tarompét anu panungtung. Tujuh guludug ngawakilan opat waymarks, tapi di jero éta opat waymarks aya tilu période waktu. Gabungan ilahi “opat jeung tilu” anu dina kitab Wahyu ditetepkeun dumasar kana tilu saksi (jamaah, segel, jeung tarompét), sarta para saksi éta mere kasaksian kana kaaslian gabungan “opat jeung tilu” tina tujuh guludug dina kitab Wahyu.

Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.

Sanajan kitu, kacangkem dina garis sajarah anu dilambangkeun ku tujuh guludug aya deui hiji garis nubuat anu séjén, nu disumputkeun tur béda, anu miboga tilu pananda jalan anu béda tina lambang anu digambarkeun minangka tujuh guludug. Ku kituna, nalika urang mertimbangkeun hubungan nubuat antara tujuh guludug jeung sajarah disumputkeun anu ayeuna keur dibuka segelna, urang manggihan yén tujuh guludug nembongkeun opat pananda jalan (titik-titik dina waktu), sedengkeun sajarah disumputkeun nembongkeun tilu pananda jalan (titik-titik dina waktu). Saperti halna jeung jamaah-jamaah, segel-segel, tarompet-tarompet, jeung guludug-guludug, sajarah disumputkeun ngagambarkeun tilu pananda jalan anu pakait jeung opat pananda jalan tina tujuh guludug. Sajarah disumputkeun éta ogé miboga hiji gabungan tilu-opat.

In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.

Dina sajarah nu disumputkeun anu kakandung dina tujuh guludug, aya tilu tanda jalan anu béda, nu masing-masing mangrupa hiji “titik dina waktu,” sarta anu kahiji jeung anu pamungkas tina tilu tanda jalan éta ngagambarkeun hiji kuciwa. Aya hiji “mangsa waktu” anu tangtu antara tanda jalan kahiji jeung kadua, jeung hiji “mangsa waktu” anu tangtu antara titik dina waktu anu kadua jeung anu katilu. Kecap “kuciwa” mekar tina konsép hiji pasini anu kaliwatan sarta dina hartina ngamuat tekenan kana hiji titik dina waktu. Tengah wengi ogé mangrupa hiji waktu anu tangtu. Sajarah anu disumputkeun éta digambarkeun ku tilu titik dina waktu anu dipisahkeun ku dua mangsa waktu; mangsa nungguan jeung gerakan bulan katujuh.

The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.

Pananda jalan anu kahiji dina sajarah nu disumputkeun nandaan hiji kuciwa, jeung pananda jalan nu panungtung ogé nandaan hiji kuciwa. Ku sabab éta, ti mimiti kuciwa anu kahiji nepi ka kuciwa anu panungtung aya hiji garis nubuat nu disumputkeun anu miboga tilu léngkah anu sarua jeung sakumna garis réformasi. Éta ogé miboga ciri Alpha jeung Omega, sabab tilu aksara anu ngabentuk “truth” pakait jeung tilu pananda jalan anu dimimitian sarta dipungkas ku hiji kuciwa. Sajarah nu disumputkeun éta di jero tujuh guludug téh nya éta bebeneran anu ayeuna keur dibuka segelna ku Singa ti kaom Yuda.

The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.

Petikan dina Yohanes anu keur urang tinimbangan diwanohkeun dina pasal saméméhna ku Dahar Peuting Pamungkas, kalayan nekenkeun yén amanat dina opat pasal ieu kudu didahar. Opat pasal éta ditutup ku lalampahan ka Getsemani. Carita éta lumangsung dina gerak ti saprak didahar nepi ka krisis salib mimiti lumangsung. Sacara profétis, latar opat pasal éta nangtukeun amanat panungtungan anu kudu didahar saméméh pangadilan. Amanat anu ngantunkeun ka panutupan pangadilan téh nya éta amanat anu dibuka segelna dina kitab Wahyu, pas saméméh pangadilan ditutup.

The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.

Para murid jeung Isa aya dina titik sajarah nubuat nalika maranéhna keur dipasihan katerangan ngeunaan mangsa tunda. Dina sajarah Millerite, Gusti nyabut panangan-Na pikeun ngahasilkeun pamahaman ngeunaan pekabaran Tangis Tengah Peuting, tapi pamahaman anu ngahasilkeun pekabaran Samuel Snow ogé ngabejaan ka kaum Millerite yén maranéhna aya dina mangsa tunda tina sapuluh parawan. Para murid kakara geus tuang Dahar Peuting Panungtungan, jeung nalika maranéhna keur ngaregepkeun pekabaran éta, Kristus ngajelaskeun mangsa tunda dina opat pasal Yohanes.

Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.

Pamahaman Samuel Snow tiasa didokuméntasikeun minangka runtuyan artikel anu ngembangkeun pamahaman ahir anu diwujudkeun minangka pekabaran Ceurik Tengah Peuting. Nalika pekabaranana keur mekar, anjeunna ogé nepikeun éta pekabaran dina runtuyan pasamoan kémah. Runtuyan artikel anu ngarah ka pasamoan-pasamoan kémah éta ahirna mawa anjeunna ka pasamoan kémah Exeter, anu lumangsung salila genep poé. Sacara nubuatan, pekabaran Ceurik Tengah Peuting dimekarkeun sacara bertahap dina hiji kurun waktu. Opat pasal dina Yohanes lumangsung dina sajarah nubuatan nalika éta pekabaran keur dimekarkeun.

In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.

Dina opat pasal tulisan Yohanes, urang manggihan yén padamelan Roh Suci ditetepkeun dina tilu léngkah: ngayakinkeun ngeunaan dosa, kabeneran, jeung pangadilan. Ieu tilu léngkah téh ogé mangrupakeun tilu pananda jalan tina sajarah nu disumputkeun, anu nyangkaruk di jero tujuh guludug.

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

Nanging Kami ngabejaan maraneh kalawan sajatina; leuwih mangpaat pikeun maraneh lamun Kami indit: sabab upama Kami henteu indit, Panglipur téh moal sumping ka maraneh; ari lamun Kami angkat, Anjeunna ku Kami bakal diutus ka maraneh. Jeung lamun Anjeunna geus sumping, Anjeunna bakal ngabuktikeun ka dunya perkara dosa, jeung perkara kabeneran, jeung perkara pangadilan: perkara dosa, sabab maranéhna henteu percaya ka Kami; perkara kabeneran, sabab Kami indit ka Rama Kami, jeung maraneh moal ningali Kami deui; perkara pangadilan, sabab pamingpin dunya ieu geus dihukum. Kami masih boga loba kénéh perkara pikeun diucapkeun ka maraneh, tapi ayeuna maraneh can sanggup nanggungna. Sanajan kitu, lamun Anjeunna, nyaéta Roh Kaleresan, geus sumping, Anjeunna bakal nungtun maraneh kana sakabéh kayaktian: sabab Anjeunna moal ngandika tina pangersa-Na sorangan; tapi sagala anu didangukeun ku Anjeunna, éta anu bakal diucapkeunana: jeung Anjeunna bakal nétélakeun ka maraneh perkara-perkara anu bakal datang. Anjeunna bakal ngamulyakeun Kami: sabab Anjeunna bakal narima tina anu kagungan Kami, sarta bakal nétélakeunana ka maraneh. Yohanes 16:7–14.

In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.

Dina sajarah urang Millerite, Isa henteu mulang pikeun mungkas mangsa panundaan dina Midnite Cry. Anjeunna nyabut panangan-Na, sarta ngucurkeun atawa ngutus Roh Suci. Roh Suci, anu dilambangkeun minangka Sang Panglipur, sumping pikeun miceun kuciwa éta. Anjeunna sumping pikeun maparin panglipur ka jalma-jalma anu geus dipilih, tapi anu kabingungkeun ku kuciwa lantaran hiji ramalan anu gagal.

We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.

Urang saméméhna geus nétélakeun yén rasul Yohanes, Yehezkiel, jeung Yermia, sadayana digambarkeun keur ngadahar kitab leutik anu amis kawas madu dina sungut. Aya bédana anu ngahaja ditepikeun di antara tilu nabi éta, anu mindeng kaliwat ku paningal.

Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.

Yéheskél dipaké pikeun ngagambarkeun jalma-jalma anu ngadahar kitab leutik éta, sarta dibéré hiji amanat pikeun dibawa ka garéja Allah anu geus murtad. Yéheskél ngalambangkeun yén kitab anu didahar éta nandaan pagawéan anu satuluyna kudu dilaksanakeun. Anjeunna ngalambangkeun amanat anu dipasihkeun ka umat Allah anu baheula dipilih. Amanatna téh nya éta anu ngabeungkeut umat anu baheula dipilih éta kana beungkeutan-beungkeutan anu ditangtukeun pikeun seuneu. Dina opat pasal Yohanes, Isa nangtukeun tujuan pagawéan Yéheskél.

Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

Émut kana kecap anu geus ku Kami diucapkeun ka maranéh, “Abdi henteu leuwih agung ti dununganana.” Lamun maranéhna geus nganiaya ka Kami, maranéhna gé bakal nganiaya ka maranéh; lamun maranéhna geus ngajaga pangandika Kami, maranéhna gé bakal ngajaga pangandika maranéh. Tapi sakabéh ieu bakal ku maranéhna dipigawé ka maranéh ku sabab ngaran Kami, sabab maranéhna henteu wanoh ka Anjeunna anu ngutus Kami. Lamun Kami henteu sumping sarta nyarita ka maranéhna, maranéhna moal boga dosa; tapi ayeuna maranéhna euweuh alesan pikeun nutupan dosana. Sing saha anu ngéwa ka Kami, ngéwa ka Rama Kami ogé. Lamun Kami henteu ngalakukeun di antara maranéhna padamelan-padamélan anu teu kungsi dipigawé ku saha waé ogé, maranéhna moal boga dosa; tapi ayeuna maranéhna geus ningali sarta geus ngéwa boh ka Kami boh ka Rama Kami. Tapi ieu kajadian supaya laksana éta pangandika anu kaserat dina hukum maranéhna, “Maranéhna ngéwa ka Kami tanpa alesan.” Tapi lamun Sang Panglipur parantos sumping, anu bakal ku Kami diutus ka maranéh ti Rama, nya éta Roh Kayaktian anu medal ti Rama, Anjeunna bakal mere kasaksian ngeunaan Kami. Yohanes 15:20–26.

Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.

Pagawéan Hizkiél, anu dimimitian nalika anjeunna dahar kitab, ngagambarkeun pangwawaran hiji amanat anu bakal ditampik; tapi panampikan éta mangrupa bukti yén maranéhna ngabenci ka Allah sarta geus pinuh ngeusian cangkir mangsa pangujian maranéhna.

And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.

Tuluy anjeunna ngadawuh ka kaula, “He anak manusa, Kami ngutus maneh ka urang Israil, ka hiji bangsa nu barontak, anu geus muru ka Kami; maranéhna jeung karuhunna geus ngalanggar ka Kami nepi ka poé ieu kénéh. Sabab maranéhna téh barudak nu kurang ajar jeung haténa teuas. Kami ngutus maneh ka maranéhna; sarta maneh kudu nyarita ka maranéhna, Kieu timbalan Gusti ALLAH. Jeung maranéhna, naha maranéhna rék ngadéngé, atawa naha maranéhna nolak, (sabab maranéhna téh hiji kulawarga nu barontak,) tangtu bakal nyaho yén geus aya hiji nabi di antara maranéhna.” Ezekiel 2:3–5.

Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.

Padamelan Yézkiel minangka hiji kasaksian ngalawan bangsa umat perjangjian nu baheula, sakumaha Kristus ogé ngalawan urang Yahudi anu sok ngabantah; ku kituna amanat Yézkiel téh mangrupa amanat panggeuing pamungkas anu meungkeut bangsa umat perjangjian nu baheula minangka jujukutan tare dina hiji kebetan, anu geus ditangtukeun pikeun seuneu karuksakan.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.

“Ti dinya kuring ningali malaikat anu katilu. Ceuk malaikat nu ngiringan ka kuring, ‘Matak sieun pagawéanana. Pikasieuneun pancénna. Anjeunna teh malaikat anu kudu milah gandum tina jukut liar, sarta nyégél, atawa meungkeut, gandum éta pikeun lumbung sawarga. Ieu perkara-perkara kedah ngarebut sakabéh pikiran, sakabéh panitén.’” Early Writings, 118.

The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.

Padamelan anu digambarkeun ku daharna buku leutik dimimitian nalika malaikat anu kuat turun bari nyekel hiji buku leutik dina leungeunna. Dina sajarah malaikat kahiji éta lumangsung dina 11 Agustus 1840, sarta dina sajarah malaikat katilu éta lumangsung dina 11 Séptémber 2001. Duanana tanggal éta ngawakilan panggenepan nubuat-nubuat anu patali, masing-masing, boh jeung Islam tina cilaka kadua boh jeung Islam tina cilaka katilu. Ku sabab éta Yesaya dina pasal dua puluh dua, nalika ngajelaskeun krisis di lebak titingalian pikeun urang Filadelfia jeung urang Laodikia, nétélakeun yén urang Laodikia, nyaéta umat pilihan Protestanisme dina taun 1840 jeung Adventisme anu jadi umat pilihan dina taun 2001, “kabeungkeut ku para pamanah.” Para pamanah dina nubuat Alkitab nyaéta Islam, sarta nalika titingalian ngeunaan Islam digenepan dina 1840 jeung dina 2001, umat pilihan saméméhna nolak nubuat ngeunaan Islam sakumaha ditepikeun ku jalma-jalma anu diwakilan ku Ezekiel. Dina waktos éta maranéhna di dinya tuluy kabeungkeut minangka jukut goréng. Padamelan Ezekiel nyaéta nyabut “jubah” anu nutupan “dosa maranéhna,” anu ku Yesus dilambangkeun minangka kabencian ka Allah.

The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.

Beban lebak titingalian. Naon anu nyusahan maneh ayeuna, nepi ka maneh sakabéhna naék ka hateup-hateup imah? Hé kota anu pinuh ku kaributan, kota anu ramé ku huru-hara, kota anu pinuh ku kabungahan: jalma-jalma anu gugur di maneh lain gugur ku pedang, lain paéh dina perang. Sakumna pamingpin maneh babarengan geus ngungsi, maranéhna katangkep ku para pamanah; sakumna anu kapanggih di maneh katangkep babarengan, nyaéta maranéhna anu geus ngungsi ti kajauhan. Yesaya 22:1–3.

And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

Jeung Allah nyarengan ka budak éta [Ismail]; sarta manéhna beuki gedé, cicing di tanah gurun, jeung jadi hiji pamanah. Kajadian 21:20.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Di mana teu aya titingalian, bangsa jadi binasa; tapi sing saha nu ngajaga hukum, bagja manéhna. Siloka 29:18.

Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.

Yermia ngagambarkeun jalma-jalma anu ngadahar kitab nalika malaikat anu kawasa turun, anu baris nyaangan bumi ku kamulyaan-Na, tapi anu ngalaman kuciwa ku ramalan taun 1843 anu henteu kajadian. Sacara nubuat, Yermia nimbang-nimbang naha Allah parantos ngabohong. Rujukan éta ngahubungkeun Yermia jeung Habakuk dua.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

Abdi baris nangtung dina pangawas abdi, sarta nempatkeun diri dina munara, jeung baris ngawas pikeun ningali naon anu bakal diucapkeun ku Anjeunna ka abdi, sarta naon anu kudu dijawab ku abdi lamun abdi ditegor. Jeung PANGERAN ngawaler ka abdi, sarta ngandika, Tulis ieu tetenjoan, jeung jadikeun écés dina loh-loh, sangkan anu macana tiasa lumpat. Sabab tetenjoan éta masih keur waktu anu geus ditangtukeun, tapi dina ahirna éta bakal nyarita, sarta moal ngabohong; sanajan siga nu lila, antosan éta; sabab éta tangtu bakal datang, moal nyangsang. Tingali, jiwana anu ngagedé-gedékeun diri henteu lempeng dina dirina; tapi jalma bener bakal hirup ku imanna. Habakkuk 2:1–4.

John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.

Yohanes dipaké pikeun ngalambangkeun jalma-jalma anu ngalaman amisna jeung paitna kuciwa, ngawakilan sakabéh sajarah ti 11 Agustus 1840 nepi ka 22 Oktober 1844.

And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

Saterusna sim kuring nyampeurkeun ka malaikat eta, sarta saurna ka anjeunna, “Pasihan ka abdi kitab leutik eta.” Jeung saurna ka sim kuring, “Candak ieu, sarta tuang nepi ka beak; eta baris ngajadikeun beuteung maneh pait, tapi dina sungut maneh bakal amis kawas madu.” Tuluy kitab leutik eta ku sim kuring dicandak tina panangan malaikat teh, sarta didahar nepi ka beak; jeung dina sungut sim kuring eta amis kawas madu: tapi sanggeus didahar, beuteung sim kuring jadi pait. Wahyu 10:9, 10.

Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.

Yehezkiel ngalambangkeun karya nampilkeun amanat nubuatan anu nutup ka umat pilihan baheula, anu dimimitian nalika malaikat turun dina 11 Agustus 1840 jeung 11 Séptémber 2001.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

Tapi maneh, eh anak manusa, dengekeun naon anu ku Kami diucapkeun ka maneh; ulah maneh barontak kawas eta kulawarga anu barontak tea; beulah sungut maneh, sarta dahar naon anu ku Kami dipasihkeun ka maneh. Jeung nalika Kami nenjo, tenjo, aya hiji leungeun diulurkeun ka Kami; jeung, tenjo, dina jerona aya gulungan hiji kitab; Jeung eta dibentangkeun di hareupeun Kami; sarta eta katulisan di jero jeung di luar; jeung dina jerona katulisan pangaduan, jeung perkabungan, jeung cilaka. Leuwih ti eta, Anjeunna ngandika ka Kami, Eh anak manusa, dahar naon anu ku maneh kapanggih; dahar ieu gulungan, tuluy indit nyarita ka kulawarga Israil. Ku kituna Kami muka sungut Kami, sarta Anjeunna nyababkeun Kami ngahakan eta gulungan. Jeung Anjeunna ngandika ka Kami, Eh anak manusa, sangkan beuteung maneh dahar, jeung eusian peujit maneh ku ieu gulungan anu ku Kami dipasihkeun ka maneh. Tuluy ku Kami didahar eta; sarta dina sungut Kami rasana amis kawas madu. Yehezkiel 2:8–3:3.

Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.

Yermia ngagambarkeun sajarah ti 11 Agustus 1840 nepi ka saméméh Sora Tenga Wengi.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

Kecap-kecap Gusti kapanggih ku sim kuring, tuluy didahar ku sim kuring; sarta kecap Gusti jadi kabungahan jeung suka ati sim kuring; margi sim kuring disebat ku jenengan Gusti, nun PANGERAN Allah semesta alam. Sim kuring henteu calik dina pakumpulan jalma-jalma anu ngahina, sarta henteu milu girang; sim kuring calik nyorangan ku karana panangan Gusti; margi sim kuring geus dieusi ku amarah. Naha nyeri sim kuring langgeng, jeung tatu sim kuring teu tiasa diubaran, anu nampik pikeun cageur? Naha Gusti bade janten ka sim kuring sapertos tukang bohong, sareng sapertos cai anu nguciwakeun? Ku sabab eta, kieu dawuh PANGERAN, Upami maneh mulih, tangtu Kami bakal mulangkeun maneh deui, sarta maneh bakal nangtung di payuneun Kami; sareng upami maneh misahkeun anu mulia tina anu hina, maneh bakal janten sapertos sungut Kami; mugi maranehna mulang ka maneh, nanging ulah maneh mulang ka maranehna. Sarta Kami bakal ngajadikeun maneh ka bangsa ieu janten témbok tambaga anu dibenteng; sarta maranehna bakal merangan maneh, tapi maranehna moal unggul ngalawan maneh; margi Kami nyarengan maneh pikeun nyalametkeun maneh jeung pikeun ngaleupaskeun maneh, dawuh PANGERAN. Sarta Kami bakal ngaleupaskeun maneh tina panangan jalma-jalma jahat, jeung Kami bakal nebus maneh tina panangan jalma-jalma anu pikasieuneun. Yermia 15:16–21.

Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”

Yeremia ngalambangkeun sajarah jeung amanat urang ayeuna. Amanat ayeuna nyaéta amanat Panjerit Tengah Peuting anu keur dimekarkeun laun-laun dina waktu umat Allah, anu diwakilan ku Yeremia, geus “pinuh” ku “amarah,” lantaran nyangka yén “kanyeri” maranéhna bakal “langgeng” sarta “tatuna moal cageur,” hiji tatu anu moal kungsi diubaran. Maranéhna geus misah ti “pasamuan para nu ngaolok.” Maranéhna henteu deui “bungah” saperti nalika mimitina maranéhna geus ngadahar kitab éta sarta kitab éta geus jadi “kabungahan” tina “hate” maranéhna.

But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.

Nanging ana pitutur tumrap wong-wong kang ana ing kahanan iku. “Yen sira bali” lan uga “yen sira misahake kang aji saka kang asor,” mula Gusti Allah bakal rawuh maneh marang wong-wong mau. Ing basa Ibrani, tembung “bakal Dakbalèkaké kowé maneh” ing pethikan iku ateges, Gusti Allah bakal bali marang wong-wong mau, manawa wong-wong mau bali marang Panjenengane.

Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.

Ku sabab éta, pasrahkeun diri maranéh ka Allah. Lawan Iblis, tangtu anjeunna bakal kabur ti maranéh. Caketkeun diri ka Allah, tangtu Anjeunna bakal ngadeukeutan ka maranéh. Beresihan leungeun maranéh, eh jalma-jalma dosa; sarta sucikeun hate maranéh, eh anu boga pikiran dua. Sedihlah, dukacitalah, jeung ceuriklah; seuri maranéh kudu dirobah jadi dukacita, jeung kabungahan maranéh jadi kasedihan. Rendahkeun diri maranéh di payuneun Gusti, sarta Anjeunna bakal ngangkat maranéh. Yakobus 4:7–10.

If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.

Upama maranéhna rek ngadeukeutan ka Allah, Mantenna bakal ngadeukeutan ka maranéhna. Upama maranéhna ngalakukeun ieu hal-hal, mangka maranéhna bakal “nangtung di payuneun” PANGERAN sarta maranéhna bakal jadi “sungut” Allah. Saterusna Mantenna maréntahkeun ka Yermia (urang) yén Mantenna bakal ngajadikeun umat-Na “témbok parunggu anu dipager” pikeun nyanghareupan “jalma-jalma jahat,” sarta satuluyna “anu pikasieuneun” bakal ngamimitian perang ngalawan jalma-jalma anu diwakilan ku Yermia. “Jalma-jalma jahat” téh mangrupa gambaran Daniel ngeunaan parawan-parawan bodo dina Mateus. “Anu pikasieuneun” ngagambarkeun persatuan tilu rupa Babul modéren dina mangsa krisis hukum Minggu.

The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.

Kasaksian tilu nabi éta sadayana nyangkem sajarah anu sarua, tapi nyangkem tilu aspék anu béda tina sajarah anu sarua. Yeremia ngagambarkeun jalma-jalma anu kakara ngalaman kacindekan mimiti, tapi can acan ngahontal tanda jalan tina Seruan Tengah Peuting. Di dieu tempat urang geus aya ti saprak 18 Juli 2020. Patarosanana nyaéta naha urang bakal mulang. Lamun urang mulang, urang bakal “nyarita” pikeun Gusti dina mangsa anu sarua nalika Amérika Sarikat “nyarita” saperti naga.

The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.

Sajarah anu keur digambarkeun ku Yermia téh nyaéta sajarah urang ayeuna, jeung éta ogé sajarah anu dilambangkeun ku tilu waymark anu disumputkeun dina tujuh guludug. Éta ogé sajarah tempat petikan dina Yohanes diperenahkeun sacara nubuat, sabab tekenan tina opat pasal dina Yohanes téh nyaéta pagawean Roh Suci dina ngahibur Yermia anu keur nanya naha anjeunna geus percaya kana hiji kabohongan, jeung naha éta amanat anu karasana kacida amisna téh sabenerna cai anu gagal.

Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.

Ku kituna Yeremia ngawakilan sajarah ti 11 Séptémber 2001 teras nepi ka 18 Juli 2020 nalika mangsa reureuh mimiti, sakumaha diwakilan ku tilu satengah poé simbolis saenggeusna. Nalika kuring nyebut “simbolis,” kuring henteu nujul kana hiji ramalan waktu. Anu ku kuring dimaksud nyaéta yén 18 Juli 2020 téh mangrupa waktu nalika dua saksi, nyaéta Alkitab jeung Roh Nubuat, dipaéhan, sarta mayit-maranehanana diantep di jalan salila tilu satengah poé dina Wahyu sabelas.

And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.

Jeung Kami bakal maparin kakawasaan ka dua saksi Kami, sarta maranéhna bakal ngaramal salila sarébu dua ratus genep puluh poé, maké lawon karung. Maranéhna téh dua tangkal zaitun jeung dua kandil anu nangtung di payuneun Allah nu ngawasa bumi. Jeung lamun aya jalma anu rék nyilakakeun maranéhna, seuneu kaluar tina sungut maranéhna sarta ngaduruk musuh-musuhna; jeung lamun aya jalma anu rék nyilakakeun maranéhna, ku cara kieu manéhna kudu dipaéhan. Maranéhna boga kakawasaan pikeun nutup langit, supaya hujan teu turun dina mangsa maranéhna ngaramal; sarta boga kakawasaan kana cai pikeun ngarobahna jadi getih, jeung pikeun neunggeul bumi ku sagala rupa bala, sabaraha kali ogé maranéhna kersa. Jeung lamun maranéhna geus ngarampungkeun kasaksianana, sato galak anu naék ti jurang maut bakal merangan maranéhna, sarta bakal ngéléhkeun maranéhna, tuluy maéhan maranéhna. Jeung mayit-mayit maranéhna bakal ngagolér di jalan kota gedé, anu sacara rohani disebut Sodom jeung Mesir, tempat ogé Gusti urang disalib. Jeung jalma-jalma tina rupa-rupa bangsa, kaom, basa, jeung nagara bakal ningali mayit-mayit maranéhna salila tilu poé satengah, sarta moal ngantep mayit-mayit éta dikurebkeun kana kuburan. Jeung jalma-jalma anu cicing di bumi bakal gumbira ku sabab maranéhna, bakal suka bungah, sarta bakal silih kirim hadiah; sabab dua nabi ieu geus nyiksa jalma-jalma anu cicing di bumi. Wahyu 11:3–10.

The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.

Kasaksian anu ditepikeun ku kaayaan Yeremia ayana sanggeus kuciwa, tapi saméméh Sorana Tengah Peuting. Yeremia kudu mulang heula saméméh anjeunna tiasa jadi sora tina amanat Sorana Tengah Peuting. Ieu kaayaan urang ayeuna. Ieu ogé mangrupa setting sajarah tina opat pasal dina Yohanes anu keur urang tinimbangan, sarta ieu ogé sajarah anu dilambangkeun ku sajarah anu disumputkeun di jero tujuh guludug.

If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.

Lamun urang mertimbangkeun cahya anu pakait jeung “Panglipur” dina kasaksian Yohanes anu ngawengku opat pasal, urang manggihan bukti anu loba pisan pikeun ngakuan yén éta carita téh nyaritakeun ngeunaan 18 Juli 2020, kuciwa jeung mangsa tunda, amanat Sora Tengah Peuting anu geus dibuka segelna, sarta pangadilan anu bakal datang ngeunaan hukum Minggu. Eta pasal-pasal téh keur ngawangun dumasar kana struktur nubuat tina sajarah anu disumputkeun.

If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.

Lamun urang rek jadi sakumaha sungut Allah dina krisis anu geura datang, pagawéan urang ayeuna nyaéta “nyokot anu mulya tina anu hina,” atawa sakumaha Yakobus nyebut pagawéan anu sarua éta, urang kudu “ngabersihan” “leungeun maranéh, eh maranéh anu dosa; sarta nyucikeun hate maranéh, eh maranéh anu cangcaya hate. Kudu ngarasa sangsara, jeung ngaduhkitan, jeung ceurik: seuri maranéh kudu robah jadi pangduhkita, jeung kabungahan maranéh jadi kasedihan. Handap asorkeun diri maranéh di payuneun Gusti, sarta Mantenna bakal ngangkat maranéh” jadi hiji panji dina mangsa anu pohara deukeut.

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

Jeung Mantenna baris ngadegkeun hiji panji pikeun bangsa-bangsa, sarta baris ngumpulkeun jalma-jalma buangan Israél, jeung ngahijikeun deui anu paburencay ti Yuda ti opat juru bumi. Yesaya 11:12.

We will bring our consideration of these four chapters to a conclusion in the next article.

Urang baris mungkas panitén urang kana opat pasal ieu dina artikel salajengna.