The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.

Sajarah nubuat anu geus dibuka dina tujuh guludug téh ngaidéntifikasi sajarah anu ayeuna keur urang jalani. Rahasia éta disumputkeun nepi ka datangna sajarah anu dilambangkeun ku éta. Ieu téh mangsa nalika Panglipur, nyaéta Roh “kaleresan,” ngungkabkeun bebeneran anu ku Yohanes disebut Wahyu Yesus Kristus, sabab Yesus Kristus téh Kaleresan. Ieu lain saukur yén kecap “kaleresan” ngawakilan watak Allah. Jeung ieu ogé lain saukur hiji panyingkepan ngeunaan kaagungan ahli basa anu endah, yén kecap Ibrani pikeun “kaleresan” dipaké ku cara-cara anu kacida jembarna jeung jero sapanjang Kitab Suci. Tapi ieu ogé mujijat anu matak pikaheraneun, anu lamun kaharti, jadi konci pikeun muka nubuat-nubuat dina kitab Wahyu, jeung ku cara kitu muka sakabéh Alkitab. Tapi ieu ngan ukur pikeun maranéhna anu daék ningali, ngadéngé, jeung nurut kana hal-hal anu ditulis di jerona, sabab waktuna geus caket.

In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.

Supaya manusa ngakuan “bebener” ku cara anu matak disucikeun ku éta, diperlukeun ayana Roh Suci. Manusa bisa ngarti sacara intelektual kana kecap “bebener,” malah bisa kagum ku pentingna éta, tapi “bebener” téh kudu didahar. Éta kudu diasupkeun ka jero diri sarta dijadikeun bagian tina pangalaman hiji jalma, sabab firman téh nganteurkeun kakawasaan cipta Allah ka jalma-jalma anu néangan supaya dirobah jadi sarupa jeung gambar Kristus. Salah sahiji titik awal dina panalungtikan pribadi kuring ngeunaan kecap Ibrani anu ditarjamahkeun jadi “bebener” nya éta para ahli Ibrani, anu ogé ngabahas sipat anu matak ngareuwaskeun tina kecap “bebener” jeung pamakéanna dina Alkitab. Tapi teu aya alesan pikeun percaya yén pamahaman intelektual maranéhna ngeunaan kecap “bebener” geus nungtun maranéhna ka Kristus.

The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.

Kanyataan nubuat yén firman kudu didahar kalawan ayana Roh Suci ngagema kana wangenan Sister White ngeunaan “minyak” dina pasemon sapuluh parawan, sarta ogé kana pedaranana ngeunaan dua golongan parawan anu keur ngadagoan Panganten Lalaki.

A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?

Hiji lambang ilaharna miboga harti leuwih ti hiji, sarta hartina kudu ditangtukeun ku kontéks tempat lambang éta ayana. Henteu kudu ditangtukeun ku harti kecap nurutkeun ahli gramatika atawa ku kurun waktu sajarah nalika kecap éta ditulis. Dua pamarekan éta anu dicekel ku para teolog Adventisme pikeun mungkir kana “bebeneran.” Hiji lambang ditangtukeun ku kontéks tempat éta dipaké. Dina Roh Nubuat, kecap “minyak” dina misil sapuluh parawan ngalambangkeun sahenteuna sababaraha perkara anu béda-béda gumantung kana kontéks petikan tempat “minyak” éta kapanggih. Naha hiji golongan parawan miboga minyak, ari golongan nu séjén henteu?

“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

“Aya hiji dunya anu keur ngagelebug dina kajahatan, dina panipuan, jeung dina kasasab, dina kalangkang pati pisan,—katidur, katidur. Saha anu ngarasakeun nyeri jiwa pikeun ngahudangkeun maranéhna? Sora naon anu bisa ngahontal maranéhna? Pikiran kuring kabawa ka mangsa nu bakal datang nalika tanda éta bakal dipasihkeun, ‘Tingal Panganten Lalaki sumping; kaluar maraneh pikeun patepang jeung Mantenna.’ Tapi sawatara bakal geus ngalalaworakeun pikeun meunangkeun minyak guna ngeusian deui lampu-lampuna, sarta kacida kasepna maranéhna bakal manggihan yén tabiat, anu dilambangkeun ku minyak éta, teu bisa dipindahkeun ka batur. Minyak éta nya éta kabeneran Kristus. Éta ngalambangkeun tabiat, sarta tabiat teu bisa dipindahkeun. Teu aya saurang ogé anu bisa meunangkeunana pikeun batur. Unggal jalma kudu meunangkeun pikeun dirina sorangan hiji tabiat anu geus disucikeun tina unggal kokotor dosa.” Bible Echo, 4 Méi 1896.

The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.

Parawan-parawan nu bodo henteu miboga karakter anu diperlukeun pikeun hasil dina krisis anu baris geura datang. Maranéhna kakurangan kabeneran Kristus. Tapi minyak ogé mangrupa hiji amanat, sarta minyak dina misil sapuluh parawan dina “poé-poé panungtungan” téh nyaéta amanat pangwawadian pamungkas anu dilambangkeun ku Wahyu Yesus Kristus, anu kudu didangu, dibaca, jeung dijaga.

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“Anu geus diurapi, anu nangtung di sisi Gusti sakuliah bumi, miboga kalungguhan anu baheula dipasihkeun ka Iblis minangka kerub anu nyalindungan. Ku jalan mahluk-mahluk suci anu ngurilingan tahta-Na, Gusti ngajaga komunikasi anu langgeng jeung pangeusi bumi. Minyak emas ngagambarkeun rahmat anu ku Allah dipaké pikeun terus nyadiakeun lampu-lampu jalma-jalma percaya, sangkan henteu ngelap-ngelip tuluy pareum. Lamun henteu ku sabab minyak suci ieu dicurikeun ti sawarga dina talatah-talatah Roh Allah, agénsi-agénsi kajahatan tangtu bakal ngabogaan kakawasaan sapinuhna atas manusa.

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“Allah dihina nalika urang henteu narima pangandika anu dikirimkeun-Na ka urang. Ku kituna urang nampik minyak emas anu ku Mantenna rek dicurahkeun kana jiwa urang pikeun ditepikeun ka jalma-jalma anu aya dina poék. Nalika sora panggero bakal datang, ‘Tingali, panganten lalaki datang; geura arindit nepungan anjeunna,’ jalma-jalma anu henteu narima minyak suci, anu henteu miara kurnia Kristus dina haténa, bakal manggihan, saperti parawan-parawan bodo, yén maranéhna henteu siap nepungan Gustina. Maranéhna henteu miboga dina dirina sorangan kakuatan pikeun meunangkeun minyak éta, sarta hirupna ruksak. Tapi lamun Roh Suci Allah dipénta, lamun urang nyuhunkeun kalawan nyaah, saperti Musa, ‘Témbongkeun ka abdi kamulyaan-Mantenna,’ kaasih Allah bakal dicurahkeun lega dina haté urang. Ngaliwatan pipa-pipa emas, minyak emas bakal ditepikeun ka urang. ‘Lain ku kakawasaan, lain ku kakuatan, tapi ku Roh Kami, saur PANGERAN semesta alam.’ Ku narima cahaya-caang anu moncorong tina Panonpoé Kabeneran, anak-anak Allah caang minangka lampu-lampu di dunya.” Review and Herald, July 20, 1897.

The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.

“Minyak” téh nyaéta amanat panungtungan, anu deuih nyaéta Wahyu Yesus Kristus. Dina éta petikan, jalma-jalma anu hayang miboga éta minyak kudu nyuhunkeun ka Allah sakumaha Musa nyuhunkeun di guha Horeb. Tapi sing taliti, lamun urang kudu “nyuhunkeun, sakumaha Musa nyuhunkeun” supaya Allah “nembongkeun” ka urang “kamulyaan”-Na, urang kudu heula nyuhunkeun Roh Suci anu nyaéta Panglipur. Lamun urang ngalakukeun kitu, mangka ku malaikat-malaikat jeung ku dua pipa emas urang bakal narima kabanaran Kristus. Urang nipu diri sorangan lamun nganggap yén urang bisa neneda jeung nyuhunkeun watak Kristus sakumaha tradisi jeung kabiasaan Adventisme Laodikea nyarankeun kudu dipigawé, bari dina waktu anu sarua urang nolak amanat Wahyu Yesus Kristus. Kabanaran-Na ditepikeun ka urang ngaliwatan “amanat-amanat Roh Allah,” anu ditepikeun ku dua anu diurap anu nangtung di payuneun tahta Allah. Lamun urang nolak amanat-Na, urang nolak kabanaran-Na.

Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.

Tuluy sim kuring ngawaler sarta nyarios ka anjeunna, “Naon ieu dua tangkal zaitun di sisi katuhu tina kandil éta jeung di sisi kénca-na?” Tuluy sim kuring ngawaler deui sarta nyarios ka anjeunna, “Naon ieu dua dahan zaitun anu ngaliwatan dua pipa emas ngocorkeun minyak emas tina dirina sorangan?” Jeung anjeunna ngawaler ka sim kuring sarta nyarios, “Naha maneh teu nyaho naon ieu téh?” Jeung sim kuring nyarios, “Henteu, gusti abdi.” Tuluy anjeunna nyarios, “Ieu téh dua anu diurapi, anu nangtung di payuneun Gusti sakuliah bumi.” Zakaria 4:11–14.

The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.

Dua “jalma anu diurapi, anu nangtung di payuneun Gusti sakuliah bumi,” ogé dilambangkeun minangka dua saksi dina Wahyu sabelas.

“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

“Ngeunaan dua saksi éta nabi nandeskeun deui: ‘Ieu teh dua tangkal zaitun, jeung dua candlestick anu nangtung di payuneun Allahna bumi.’ ‘Firman-Mantenna,’ ceuk nu nulis Jabur, ‘nyaéta lampu pikeun suku kaula, jeung cahaya pikeun jalan kaula.’ Wahyu 11:4; Jabur 119:105. Dua saksi éta ngawakilan Kitab Suci tina Perjangjian Heubeul jeung Perjangjian Anyar.” The Great Controversy, 267.

Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.

Naha urang nganggap kasaksian Zakaria atawa Yohanes ngeunaan dua saksi, kontéks tina salah sahiji kasaksian éta nyaéta prosés komunikasi anu jadi bebeneran pangheulana pisan anu disebatkeun patalina jeung amanat Wahyu Yesus Kristus dina Wahyu pasal hiji ayat hiji. Ti Rama, ka Putra, ka para malaikat, ka hiji nabi, ka jamaah. Prosés anu ku jerona Kristus nyarita ka umat manusa téh mangrupa hiji pamahaman anu utama anu dipikahayang ku Anjeunna pikeun diungkabkeun dina amanat pangeling-eling panungtungan. Ieu saluyu jeung tekenan dina pamedaran amanat malaikat kahiji jeung katilu.

The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.

Pesen malaikat kahiji diwakilan ku William Miller. Miller ngabogaan sababaraha ciri kenabian anu kudu dipikawanoh. Anjeunna teh “Bapa” tina gerakan éta, anu dina harti Alpha jeung Omega nungtut yén kudu aya saurang putra. Anjeunna ngawakilan hiji gerakan anu diwakilan ku ngaran “Millerite,” anu mangrupakeun kecap pikeun hiji jinis batu. Anjeunna dipaké pikeun ngatur hiji runtuyan aturan Alkitabiah ngeunaan panarjamahan kenabian. Aturan-aturan éta jadi hiji komponén utama dina komunikasi pesen-pesen Roh Allah anu boh ditolak boh ditarima, sakumaha jalma-jalma dina generasi Miller milih naha rék nahan kaayaan maranéhna anu bodo, Laodikea, atawa jadi urang Filadelfia anu wijaksana. Salaku bapa tina pesen malaikat kahiji, anjeunna ngalambangkeun hiji gerakan anu bakal ngumumkeun pesen malaikat katilu, sarta pamahaman gerakan éta kana pesen bakal diarahkan ku hiji runtuyan husus aturan Alkitabiah ngeunaan panarjamahan kenabian anu netepkeun pesen malaikat katilu sakumaha pageuhna Miller dipaké pikeun netepkeun pesen malaikat kahiji. Allah henteu kungsi robah, Isa Almasih tetep sarua kamari, ayeuna, jeung salalanggengna.

Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.

Ulah sasab, dulur-dulur abdi anu dipikaasih. Sakur kurnia anu hade jeung sakur paparin anu sampurna asalna ti luhur, sarta turun ti Rama sagala cahaya, anu dina Anjeunna euweuh robah-robah, jeung euweuh kalangkang tina parobahan. Ku pangersa-Na sorangan Anjeunna ngalahirkeun urang ku pangandika bebeneran, supaya urang jadi sajenis bungbuahan kahiji tina sakumna mahluk ciptaan-Na. Yakobus 1:16–18.

In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.

Dina awal atawa ahirna Adventisme, pesen-pesen ti Roh Allah anu dilambangkeun ku minyak, ditepikeun ngaliwatan dua saksi. Dina awalna, babarengan jeung golongan Millerit, dua saksi éta nya éta Perjangjian Heubeul jeung Perjangjian Anyar, sedengkeun dina ahirna éta nya éta Alkitab jeung Roh Nubuat. Ieu sababna naha Yohanes, anu paling sampurna ngalambangkeun ahir umat Allah dina poé-poé panungtungan tina pangadilan panalungtikan, aya di pulo Patmos.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

Kami, Yohanes, anu oge dulur maraneh, jeung sasama dina kasangsaraan, dina Karajaan, jeung dina kasabaran Yesus Kristus, keur aya di pulo anu disebut Patmos, ku sabab firman Allah, jeung ku sabab kasaksian Yesus Kristus. Wahyu 1:9.

The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.

Kaayaan profétis Patmos ngagambarkeun yén Yohanes keur dikaniaya. Anjeunna keur dikaniaya lantaran nampi pesen-pesen tina Roh Allah anu ngaidéntifikasi Wahyu Yesus Kristus ngaliwatan Alkitab jeung Roh Nubuat.

The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.

Panganiayaan ka umat Allah dina “poé panungtungan” ogé digambarkeun dina Wahyu pasal sabelas nalika dua saksi dipaéhan di jalan-jalan, sarta saréréa ngagungkeun pupusna maranéhna. Dina pasal sabelas éta, dua saksi téh nyaéta Elia jeung Musa. Maranéhna geus maparin kasaksian salila tilu satengah taun, tuluy dipaéhan, nanging sanggeus éta maranéhna dihudangkeun deui.

All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.

Sakabéh nabi nyarita leuwih loba ngeunaan poé-poé panungtungan tibatan ngeunaan sajarah maranéhna sorangan; ku sabab éta, lamun aya hiji kitab anu nyarita ngeunaan poé-poé panungtungan, nya éta kitab Wahyu, tempat sakabéh kitab dina Alkitab patepung jeung mungkas. Ku kituna, dina poé-poé panungtungan tangtu kudu aya hiji “amanat” anu dipaéhan, tuluy sanggeus éta dihirupkeun deui. Wahyu sabelas ngagambarkeun sajarah Révolusi Perancis, tapi leuwih langsung ngagambarkeun hiji serangan ngalawan amanat malaikat katilu dina poé-poé panungtungan. Amanat jeung gerakan anu dilambangkeun ku amanat jeung gerakan Miller ngalaman serangan éta sarta maot dina 18 Juli 2020. Numutkeun kana Wahyu sabelas, serangan éta bakal dilaksanakeun ku sato galak anu naék ti jurang anu taya dasarna.

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. Revelation 11:8, 9.

Jeung lamun maranéhna geus ngarampungkeun kasaksian maranéhna, éta sato galak anu naék ti jero liang anu taya dasarna bakal nyieun perang ngalawan maranéhna, sarta bakal ngéléhkeun maranéhna, jeung maéhan maranéhna. Jeung mayit-mayit maranéhna bakal ngagolér di jalan kota gedé, anu sacara rohani disebut Sodoma jeung Mesir, tempat ogé Gusti urang disalibkeun. Wahyu 11:8, 9.

Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.

Sadérék White ngabéjaan ka urang yén “liang anu teu aya dasarna” ngalambangkeun hiji wujud anyar tina kakawasaan satanis.

“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

“‘Nalika maranéhna geus ngaréngsékeun [keur ngaréngsékeun] kasaksian maranéhna.’ Mangsa nalika dua saksi éta kudu bernubuat bari dipakéan karung geus réngsé dina taun 1798. Nalika maranéhna keur ngadeukeutan kana ahir pagawéan maranéhna dina kaayaan teu kasohor, perang kudu dilakukeun ngalawan maranéhna ku kakawasaan anu digambarkeun minangka ‘sato galak anu naék ti jurang anu taya dasarna.’ Di loba bangsa di Éropa, kakawasaan-kakawasaan anu maréntah dina Garéja jeung Nagara salila mangabad-abad geus dikawasa ku Sétan, ngaliwatan papasi. Tapi di dieu dipintonkeun hiji manifestasi anyar tina kakawasaan satanis.” The Great Controversy, 268.

There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.

Aya tilu kakawasaan anu kacatet dina kitab Wahyu nu asalna ti liang tanpa dasar; anu kahiji anu disebatkeun nyaeta Islam dina Wahyu pasal salapan ayat dua, anu kadua nyaeta ateisme tina Revolusi Perancis dina pasal sabelas ayat dalapan, jeung anu katilu nyaeta Roma modéren dina pasal tujuh belas ayat dalapan. “Manifestasi anyar” dina poé-poé panungtungan anu moal ngan ukur nyerang gerakan anu dilambangkeun ku gerakan Millerite, tapi ogé bakal nyerang dunya, nyaeta hudang-hudang palsu tina Midnight Cry palsu anu dipikawanoh minangka “Woke-ism.” Woke-ism ngagambarkeun hiji “manifestasi anyar tina kakawasaan Iblis” anu diteguhkeun ku antikristus Jesuit anu ayeuna, sarta dipromosikeun ngaliwatan para padagang, para pamingpin pulitik Perserikatan Bangsa-Bangsa, para wawakil liberal dina gareja-gareja Protestan anu ragrag di Amérika Serikat, jeung partéy Démokrat babarengan jeung kaum Republik RINO anu boh ngamajukeun boh ngidinan dipromosikeunana sagala rupa variasi gaya hirup nyimpang tina komunitas homoseksual sakumaha digambarkeun dina pasal sabelas minangka “Sodom.” Ieu tilu kakawasaan teh anu mingpin dunya ka Armagedon, jeung ieu oge digambarkeun ku “Mesir,” lambang ateisme jeung kaduniawian. Ditempatkeun dina kaayaan anarki Revolusi Perancis, anu mangrupakeun unsur séjén tina ieu tilu kakawasaan anu ngawangun naon anu ku Sister White disebut “pakumpulan jahat,” boh sacara langsung ngamajukeun boh ngidinan Woke-ism. Woke-ism nyaeta palsu satanis tina hudangna sapuluh parawan. Urang masih boga deui anu kudu dibahas dina perkara ieu, tapi urang kudu heula nyanghareupan akibat tina rajapati di jalan anu kajadian dina 18 Juli 2020.

And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.

Sareng deuih, Pamiarsa anu dipikahormat, mangga kahartos yén abdi teu boga dukungan naon waé pikeun pihak Républikan. Teu aya paham pulitik naon waé anu janten kapercayaan abdi. Anu keur abdi tunjukkeun téh saukur dinamika nubuat anu aya di Amérika Serikat, Perserikatan Bangsa-Bangsa, jeung Kapausan. Dinamika éta bakal dipedar leuwih husus nalika urang ngamimitian ngulik sacara langsung dua tanduk anu silih sajajar ti taun 1798 nepi ka hukum Minggu.

The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.

Woke-ismeu satanis anu ngawakilan Seruan Tengah Peuting palsu miheulaan Seruan Tengah Peuting nu sajati, sarta saméméh mangsa Seruan Tengah Peuting nu saéstuna, jalma-jalma anu geus dipaéhan di jalan-jalan ahirna bakal mekar jadi boh parawan bodo boh parawan wijaksana. Mangsa nalika watak urang dibeungkeut jadi boh beungkeutan anu ditangtukeun pikeun seuneu karuksakan, boh beungkeutan pikeun lumbung sawarga, ayeuna geus sumping.

Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.

Sadérék White nétélakeun yén dina mangsa panundaan, para parawan bodo dina sajarah Millerite ngaréaksikeun kuciwa pangujian éta béda ti para parawan wijaksana, ku kituna méré isarat yén nepi ka mangsa panundaan éta tabiat maranéhna geus netep. Tapi kasaksian Yermia ngabéjaan ka urang yén urang bisa milih pikeun balik deui ka Allah, sarta Mantenna lain ngan bakal balik deui ka urang, tapi ogé bakal ngajadikeun urang hiji témbok tambaga anu dipageran ngalawan anu jahat jeung anu pikasieuneun, nalika urang dipaké minangka pangandika-Na dina krisis anu bakal lumangsung. Dina titik nubuat éta pisan Yesus jangji baris ngalilipur urang. Ieu téh harti tina opat pasal Yohanes anu ditempatkeun dina sajarah urang ayeuna.

The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.

Minyak téh Roh Suci, nyaéta tabiat, sarta nyaéta pesen-pesen ti Roh Allah. Roh Allah téh “Panglipur.” Saperti Allah kacida nyaahna ka dunya nepi ka maparin Putra-Nya anu tunggal, sarta saperti Yesus ngurbankeun kaallahan-Na ku kersa sorangan pikeun narima kamanusaan anu geus dijadikeun ku Anjeunna minangka bagian tina diri-Na pikeun salalanggengna, kitu deui Roh Suci anu dipaparinkeun dina mangsa ieu baris tetep nyarengan urang salalanggengna.

If ye love me, keep my commandments. 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. John 14:15–18.

Upama maraneh nyaah ka Kami, turutkeun parentah-parentah Kami. Jeung Kami bakal nyuhunkeun ka Rama, sarta Mantenna bakal maparin ka maraneh Panglipur anu sejen, supaya Mantenna tetep nyarengan maraneh salalanggengna; nya eta Roh kayaktian, anu ku dunya teu bisa ditarima, lantaran dunya teu ningali ka Mantenna jeung teu wawuh ka Mantenna; tapi maraneh wawuh ka Mantenna, sabab Mantenna cicing jeung maraneh, sarta bakal aya di jero maraneh. Kami moal ninggalkeun maraneh tanpa panglipur: Kami bakal datang ka maraneh. John 14:15–18.

This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.

Pangorbanan Roh dina milih pikeun tetep cicing jeung manusa salamina, sajajar jeung pangorbanan dua Pribadi séjén tina trio sawarga. Bisa jadi sarua pentingna jeung pangorbanan Roh dina kasadiaan-Na pikeun cicing di jero unggal jalma nu ditebus salalanggengna nyaéta yén datangna “Panglipur” dina sajarah husus ieu nandakeun iraha umat Allah disegel pikeun kalanggengan.

And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.

Sarta ulah nganyenyeri Roh Suci Allah, anu ku Mantenna aranjeun geus dimaterai nepi ka poé panebusan. Epesus 4:30.

In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.

Dina sajarah nalika jangji ngeunaan Jurusalamet téh kacumponan sampurna, nyaéta sajarah ngeunaan saratus opat puluh opat rébu, Roh éta bakal “cicing” di urang “salalanggengna.” Unggal urang Kristen anu nyumponan sarat-sarat Injil narima Roh Suci, ku sabab éta maranéhna “disegel nepi ka poé panebusan,” tapi panyegelan éta ngan saukur nunjuk ka hareup kana mangsa nalika saratus opat puluh opat rébu kudu disegel dina sajarah ayeuna ieu. Dina Epesus, jalma-jalma anu disegel nepi ka poé panebusan dipalawankeun jeung jalma-jalma anu “ngadukakeun” “Roh Suci.” Maranéhna ngadukakeun Roh Suci ku nolak narima pangandika-pangandika Roh Allah, ku kituna nolak minyak emas. Nalika Kristus ngajangjikeun pikeun ngutus ka urang “Jurusalamet” “Roh kayaktian” dina mangsa kuciwa ieu, Anjeunna keur ngajangjikeun pikeun nempatkeun segel-Na ka urang, sarta segel-Na ngawakilan pangregep kana parentah-parentah-Na, hususna parentah poe Sabat, nyaéta poé nalika Yohanes narima wahyu jeung anu jadi pasualan anu baris geura nyanghareupan dunya.

The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.

Panyegelan para parawan nu wijaksana parantos lumangsung sateuacan ujian hukum Minggu, margi di dinya tabiat boh nu wijaksana boh nu bodo bakal katembong, sareng tabiat mah henteu kungsi dimekarkeun dina mangsa krisis, ngan saukur dipintonkeun. Panyegelan, di antawis hal-hal séjén, ngagambarkeun hiji transformasi tina pikiran Laodikea kana pikiran Filadelfia. Masalahna nyaéta yén sangkan transformasi éta tiasa kalaksanakeun, ujian anu pangheulana pikeun masing-masing urang nyaéta saéstuna ngartos yén nepi ka ayeuna urang téh parantos jadi jalma-jalma Laodikea, sabab salaku jalma-jalma Laodikea sikep rohani urang anu utami nyaéta nganggap yén sagalana geus bener, padahal sabenerna sagalana téh salah pisan. Sikep éta kedah disingkirkeun, éta téh salah sahiji hal-hal hina anu kedah dipisahkeun tina anu adi.

“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.

“Sagancangna umat Allah diségél dina tarangna—éta lain segel atawa tanda naon waé anu bisa katingali, tapi hiji tetepna dina bebeneran, boh sacara intelektual boh sacara rohani, nepi ka maranéhna teu bisa digoyahkeun—sagancangna umat Allah geus diségél jeung disiapkeun pikeun pangguncangan, éta bakal datang. Enya, éta geus mimiti; panguhukan-panguhukan Allah ayeuna geus nimpa kana nagri, pikeun mere urang pangéling, supaya urang nyaho naon anu bakal datang.” Seventh-day Adventist Bible Commentary, volume 4, 1161.

The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.

“Panglipur” anu dijangjikeun ku Yesus ka murid-murid-Na, anu ngalipur maranéhna dina waktu kuciwa, nungtun umat-Na kana sagala kayaktian, sarta nya ku jalan “netep dina kayaktian” éta urang disegel. “Kayaktian” anu kudu ditetepan ku umat Allah dina mangsa ieu nyaéta “kayaktian” anu dibuka segelna pas saméméh mangsa kasempetan rahmat ditutup, sabab “waktuna geus deukeut.” Éta kayaktian téh nyaéta struktur sajarah nu disumputkeun tina tujuh guludug, sarta sajarah nu disumputkeun éta ngaidéntifikasi sajarah tempat Wahyu Yesus Kristus dibuka. Sajarah nu disumputkeun tina tujuh guludug bakal digenepan dina waktu anu sarua pisan nalika “kayaktian” anu dilambangkeun minangka sajarah nu disumputkeun éta dibuka segelna. Dibukana segel tina “kayaktian” éta anu nyegel jalma-jalma anu narima éta pekabaran anu saméméhna geus disegel.

God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.

Umat Allah dimeterai dina tarang maranéhna saméméh kajugjug ku gonjang-ganjing bangsa-bangsa anu ambek anu lumangsung dina mangsa hukum Minggu, sahingga ngamimitian karuksakan bangsa. Wahyu Yesus Kristus téh nya éta “kecap-kecap tina nubuat” dina kitab Wahyu anu henteu kudu deui disegel, sabab waktuna geus deukeut. Ieu téh bebeneran anu ayeuna kudu dibaca, didangu, jeung anu pangutamana kudu ditepikeun dina kahirupan, lamun urang rék meunang berkah.

Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.

Yudas, lain Iskariot, nyarios ka Anjeunna, “Gusti, kumaha margina Gusti rek nembongkeun diri ka kami, ari henteu ka dunya?” Yesus ngawaler sarta ngandika ka manehna, “Lamun aya jelema mikanyaah ka Kami, manehna bakal nurut kana pangandika-pangandika Kami; jeung Rama Kami bakal mikanyaah ka manehna, sarta Kami jeung Rama bakal sumping ka manehna, sarta nyieun padumukan di anjeunna. Sing saha anu henteu mikanyaah ka Kami, henteu nurut kana pangandika-pangandika Kami; jeung pangandika anu maraneh denge téh lain ti Kami, tapi ti Rama anu ngutus Kami. Ieu sakabéh perkara geus Kami ucapkeun ka maraneh, waktu Kami masih aya babarengan jeung maraneh. Tapi Panglipur, nya éta Roh Suci, anu ku Rama bakal diutus dina ngaran Kami, Anjeunna bakal ngajar maraneh sagala perkara, sarta ngingetkeun maraneh kana sagala hal anu geus Kami carioskeun ka maraneh.” Yohanes 14:22–26.

For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”

Pikeun jalma-jalma anu ngajaga amanat anu keur dibuka segelna, jangji téh nyaéta yén Panglipur bakal “ngajarkeun” ka urang “sagala hal” “naon baé” anu geus diucapkeun ku Yesus “ka maranéh.” Ieu téh jangji anu geus kacumponan ka murid-murid di Emaus sarta sanggeus éta ka sawelas murid. Nalika Kristus nyingkirkeun panangan-Na tina panon murid-murid Emaus anu “ditahan” sarta sanggeus éta “muka” “pangarti” sawelas murid supaya maranéhna bisa pinuh “ngarti kana Kitab Suci,” Anjeunna keur nyatet hiji jangji pikeun jalma-jalma anu hirup dina “poé-poé panungtungan” anu bakal balik tina kaceuceubanana, tobat tina kaayaan Laodikea maranéhna sarta narima “bebeneran.” “Panglipur” dina “poé-poé panungtungan” bakal “ngingetkeun deui ka” “elingan” urang “sagala hal” nalika Anjeunna ngajarkeun ka urang “sagala hal.” Sarua pentingna jeung mawa deui bebeneran-bebeneran baheula kana elingan urang nalika Anjeunna ngajarkeun ka urang sagala hal, Anjeunna ogé bakal “nembongkeun ka urang hal-hal anu bakal datang.”

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.

Najan Kami ngabejaan ka maraneh sabanarna; leuwih guna pikeun maraneh lamun Kami indit: sabab lamun Kami henteu indit, Panglipur moal sumping ka maraneh; tapi lamun Kami angkat, Anjeunna ku Kami baris diutus ka maraneh. Jeung lamun Anjeunna parantos sumping, Anjeunna bakal ngayakinkeun dunya ngeunaan dosa, ngeunaan kabeneran, jeung ngeunaan pangadilan: Ngeunaan dosa, sabab maranehna henteu percaya ka Kami; Ngeunaan kabeneran, sabab Kami angkat ka Rama Kami, sarta maraneh henteu ningali Kami deui; Ngeunaan pangadilan, sabab pamingpin dunya ieu geus dihukum. Kami masih kénéh loba perkara anu kudu diucapkeun ka maraneh, tapi ayeuna maraneh can sanggup nanggungna. Tapi lamun Anjeunna, nyaéta Roh Kaleresan, parantos sumping, Anjeunna bakal nungtun maraneh kana sagala kayaktian: sabab Anjeunna moal nyarios tina pangersa-Na sorangan; tapi naon baé anu didangu ku Anjeunna, éta anu bakal diucapkeun-Na: sarta Anjeunna bakal nembongkeun ka maraneh perkara-perkara anu bakal datang. Anjeunna bakal ngamulyakeun Kami: sabab Anjeunna bakal nampa tina anu kagungan Kami, tuluy nembongkeunana ka maraneh. Yohanes 16:7–14.

At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.

Dina waktu ieu Sang Panglipur bakal “nungtun” urang kana “bebeneran,” “ngajar urang sagala perkara,” kaasup “hal-hal anu bakal datang,” sabab dina waktu ieu Isa masih kénéh boga “loba perkara pikeun diucapkeun ka” urang. Eta perkara-perkara, boh anu asalna tina “pangeling-eling” urang, “hal-hal anu bakal datang,” atawa loba “perkara” anu “can” diucapkeun-Na ka urang, nya eta anu ngégél urang pikeun krisis anu bakal datang. Eta ngalakukeun kitu, sabab bebeneran-Na ngawakilan kakawasaan ciptaan-Na. Mantenna ngégél urang sateuacan krisis anu bakal datang, sabab Mantenna ngahaja sangkan urang dipapatahan ti heula ngeunaan mangsa panggedéna panyiksa ngalawan umat-Na anu kungsi lumangsung dina sajarah suci. Panyiksa éta sacara husus nandakeun yén kecap-kecap jeung kalakuan-kalakuan anu geus urang lakukeun baheula bakal diinget sarta dipaké ngalawan urang sakumaha kecap-kecap Al-Masih geus dipulas ngalawan Anjeunna. Sanajan kitu, urang kudu nepikeun éta amanat minangka kasaksian ngalawan pambrontakan maranéhna sakumaha diwakilan ku Ezekiel jeung Al-Masih.

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.

Inget kana kecap anu ku Kami geus diucapkeun ka maraneh: Hamba henteu leuwih agung ti dununganana. Upama maranehna geus nganiaya ka Kami, maranehna ogé bakal nganiaya ka maraneh; upama maranehna geus nurut kana pangandika Kami, maranehna ogé bakal nurut kana pangandika maraneh. Tapi sagala hal ieu bakal dipigawé ku maranehna ka maraneh ku sabab ngaran Kami, lantaran maranehna henteu nyaho ka Anjeunna anu ngutus Kami. Upama Kami henteu sumping sarta henteu ngandika ka maranehna, maranehna moal boga dosa; tapi ayeuna maranehna teu boga alesan pikeun nutupan dosana. Sing saha anu ngabenci ka Kami, ngabenci ogé ka Rama Kami. Upama Kami henteu ngalakukeun di antara maranehna padamelan-padaméan anu teu kungsi dipigawé ku saurang ogé, maranehna moal boga dosa; tapi ayeuna maranehna geus ningali sarta geus ngabenci boh ka Kami boh ka Rama Kami. Tapi hal ieu kajadian supaya tergenepan kecap anu tinulis dina hukum maranehna: Maranehna ngabenci ka Kami tanpa sabab. Tapi lamun Panglipur geus sumping, anu bakal ku Kami diutus ka maraneh ti Rama, nya éta Roh Kayaktian anu medal ti Rama, Anjeunna bakal mere kasaksian ngeunaan Kami. Yohanes 15:20–26.

The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.

“Roh bebener” anu jadi “Panglipur” baris “mere kasaksian ngeunaan” Kristus, anu nya éta “bebener.” Jeung “bebener” téh nya éta Alfa jeung Omega, nu kahiji jeung nu panungtung, nu awal jeung nu ahir. Sajarah nu disumputkeun ngeunaan tujuh guludug anu ayeuna keur dibuka segelna téh mangrupa pekabaran panyegelan pikeun saratus opat puluh opat rébu. Sanggeus kajadian 18 Juli 2020, Yermia méré hiji conto sangkan urang bisa milih pikeun balik deui ka Anjeunna anu mimiti mikanyaah ka urang. Dina ngalaksanakeun pagawean balik deui éta, urang boga tanggung jawab pikeun misahkeun anu mulya tina anu hina. Lamun urang ngerjakeun kasalametan urang, kalayan sieun jeung ngageter, sarta ngarampungkeun pagawean éta, urang baris disegel jeung langsung asup kana krisis panggedéna dina sajarah bumi. Urang ogé bakal miboga kahormatan pikeun ngalaman sajarah anu dipikahayang ku para nabi, raja-raja, jeung jalma-jalma bener pikeun ditempo.

Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.

Jalma-jalma anu nyangking éta pagawean sarta mulang deui “bakal leumpang dina caang anu medal ti tahta Allah,” sarta ku “perantaraan para malaikat bakal aya komunikasi anu tetep antara sawarga jeung bumi,” anu mangrupa prosés komunikasi anu diidéntifikasi dina ayat bubuka kitab Wahyu.

“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

“Henteu sakabéh jalma di dunya ieu geus milih ngadukung musuh ngalawan Allah. Henteu kabéh geus jadi teu satia. Aya sawatara anu satia, anu sajati ka Allah; sabab Yohanes nulis: ‘Di dieu aya maranéhna anu nurut kana parentah-parentah Allah, jeung iman ka Yesus.’ Wahyu 14:12. Moal lila deui peperangan bakal lumangsung kalawan sengit antara jalma-jalma anu ngawula ka Allah jeung jalma-jalma anu henteu ngawula ka Anjeunna. Moal lila deui sagala anu bisa digoyang bakal digoyang, supaya hal-hal anu teu bisa digoyang tetep aya.

“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

“Iblis teh hiji murid Kitab Suci anu rajin. Anjeunna terang yén waktuna geus pondok, sarta dina unggal hal anjeunna narékahan pikeun ngahalangan pagawéan Gusti di ieu bumi. Moal mungkin méré gambaran naon waé ngeunaan pangalaman umat Allah anu bakal hirup kénéh di bumi nalika kamulyaan sawarga jeung ulangan panganiayaan jaman baheula ngahiji. Maranéhna bakal lumampah dina caang anu mancar ti tahta Allah. Ku jalan malaikat-malaikat bakal aya komunikasi anu tetep antara sawarga jeung bumi. Jeung Iblis, dikurilingan ku malaikat-malaikat jahat, sarta ngaku dirina Allah, bakal ngayakeun rupa-rupa mujijat, pikeun nipu, upama mungkin, malah anu kapilih pisan. Umat Allah moal manggihan kasalametan maranéhna dina ngalakukeun mujijat, sabab Iblis bakal nyonto mujijat-mujijat anu bakal dilakukeun. Umat Allah anu geus diuji jeung dibuktikeun bakal manggihan kakawasaan maranéhna dina tanda anu diucapkeun dina Budalan 31:12–18. Maranéhna kudu nyekel pageuh kana firman anu hirup: ‘Aya tulisan.’ Ieu hiji-hijina dasar anu bisa ngajadikeun maranéhna nangtung kalawan pageuh. Jalma-jalma anu geus ngalanggar perjangjian maranéhna jeung Allah dina poé éta bakal tanpa Allah jeung tanpa pangharepan.”

“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

Para nu nyembah ka Allah bakal kacida katangar ku panitenanana kana parentah kaopat, sabab ieu téh tanda kakawasaan Allah minangka Nu Nyipta, jeung kasaksian kana hak-Na pikeun narima pangajén jeung sujud manusa. Jalma-jalma jahat bakal katangar ku usaha maranéhna pikeun ngaruntuhkeun titinggal Nu Nyipta sarta ngagungkeun lembaga Roma. Dina perkara pasalia nu gedé éta, sakumna dunya Kristen bakal kabagi jadi dua golongan utama: anu ngajaga parentah-parentah Allah jeung iman ka Yesus, jeung anu nyembah ka sato galak jeung gambarna, sarta narima tandana. Sanajan garéja jeung nagara ngahijikeun kakawasaan maranéhna pikeun maksa sakumna jalma, “boh nu leutik boh nu gedé, nu beunghar boh nu miskin, nu merdéka boh nu budak,” supaya narima tanda sato galak éta, nanging umat Allah moal narimana. Wahyu 13:16. Nabi ti Patmos ningali “jalma-jalma anu geus meunang kameunangan tina sato galak éta, tina gambarna, tina tandana, jeung tina wilangan ngaranna, nangtung dina sagara kaca, nyekel kacapi-kacapi Allah,” bari ngawihkeun pupujian Musa jeung Anak Domba. Wahyu 15:2.

“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.

“Cobaan-cobaan jeung ujian-ujian anu matak sieun ngantosan umat Allah. Roh perang keur ngagerakkeun bangsa-bangsa ti hiji tungtung bumi nepi ka tungtungna anu séjén. Tapi di tengah-tengah mangsa kasusah anu bakal datang,—mangsa kasusah anu can kungsi aya ti saprak aya hiji bangsa,—umat pilihan Allah bakal nangtung teu kagoyang. Sétan jeung bala tentarana moal sanggup ngancurkeun maranéhna, sabab malaikat-malaikat anu pinuh ku kakuatan bakal ngajaga maranéhna.” Testimonies, jilid 9, 15–17.

It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.

Hadé lamun urang ngakuan yén ieu petikan téh mangrupa panutup tina hiji bab anu dimimitian dina kaca sabelas tina Testimonies jilid kasalapan, anu bisa dipikawanoh minangka ngawakilan salapan-sabelas. Hadé ogé lamun diperhatikeun yén judulna nyaritakeun ngeunaan Panganten Pameget nu bakal sumping, sarta ogé ngeunaan bagan-bagan Habakuk, anu ti dinya Paulus nyokot ayat anu ku anjeunna ditulis dina kitab Ibrani. Mimiti éta bab nandaan sajarah anu dimimitian dina 11 Séptémber 2001, dua loh tina perjangjian nubuat anu diasupkeun dina mimiti Adventisme, sarta yén judulna nyaéta krisis panungtungan, anu ngaidéntifikasi Panjerit Tengah Peuting anu pamungkas. Panutup bab éta sapinuhna saluyu jeung awalna, sabab boh awal boh panutupna sarua nyangkem krisis panungtungan.

“Section 1—For the Coming of the King

“Bagéan 1—Pikeun Kadatangan Sang Raja”

“Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

“Memang tinggal sakedapan deui, sarta Anjeunna anu bakal sumping teh tangtu sumping, sarta moal tunda.” Ibrani 10:37.

“The Last Crisis

“Krisis Nu Pamungkas”

“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.

“Urang keur hirup dina mangsa ahir. Tanda-tanda jaman anu gancang pisan kalaksanakeun nyatakeun yén datangna Kristus geus caket pisan. Poé-poé anu keur urang jalani téh pinuh ku kasoleman jeung kacida pentingna. Roh Allah saeutik demi saeutik, tapi pasti, keur ditarik tina bumi. Wabah-wabah jeung hukuman-hukuman geus mimiti tumiba ka jalma-jalma anu ngahina rahmat Allah. Musibah-musibah di darat jeung di laut, kaayaan masarakat anu teu tangtu, béwara-béwara perang, mangrupakeun tanda anu matak ngageunjleungkeun. Eta sadayana ngaramalkeun kajadian-kajadian anu keur ngadeukeutan, anu panggedéna bobotna.” Testimonies, jilid 9, 11.

If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.

Lamun urang mulang sarta narima panggero anu luhur pikeun jadi “sungut” Allah sakumaha digambarkeun ku Yeremia, urang bakal geura pisan milu dina panghimpunan anu pangagungna dina sajarah suci.

“He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.

Anjeunna ogé ngucapkeun ka maranéhna kecap-kecap pangharepan jeung kawani. “Ulah nepi ka haté maranéh kaganggu,” saur-Na; “maranéh percaya ka Allah, percaya ogé ka Kami. Di bumi Rama Kami aya loba tempat cicing: lamun henteu kitu, tangtu geus Kuwartakeun ka maranéh. Kami indit rék nyiapkeun tempat pikeun maranéh. Jeung lamun Kami geus indit jeung nyiapkeun tempat pikeun maranéh, Kami bakal datang deui, sarta narima maranéh ka diri Kami sorangan; supaya di tempat Kami aya, maranéh ogé aya di dinya. Jeung ka mana Kami indit, maranéh nyaho, jeung jalanna ogé maranéh nyaho.” Yohanes 14:1–4. Ku sabab maranéh Kami sumping ka dunya; pikeun maranéh Kami geus digawé. Lamun Kami angkat, Kami tetep bakal digawé kalayan satemenna pikeun maranéh. Kami sumping ka dunya pikeun nembongkeun diri Kami ka maranéh, supaya maranéh bisa percaya. Kami indit ka Rama Kami jeung Rama maranéh pikeun babarengan digawe jeung Mantenna demi kapentingan maranéh.

“‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.

“‘Saéstuna, saéstuna, Kami nyarios ka maranéh, sing saha anu percaya ka Kami, padamelan-padamélan anu ku Kami dipigawé, ku manéhna gé bakal dipigawé; malah padamelan anu leuwih ageng ti ieu bakal dipigawé ku manéhna; sabab Kami angkat ka Rama Kami.’ Yohanes 14:12. Ku ieu, Kristus henteu maksadkeun yén murid-murid bakal ngalakukeun upaya-upaya anu leuwih luhur batan anu ku Anjeunna parantos dipigawé, tapi yén padamelan maranéhna bakal ngabogaan jangkauan anu leuwih lega. Anjeunna henteu ngan ukur nujul kana ngalakukeun mujijat, tapi kana sagala hal anu bakal lumangsung dina pangawasa Roh Suci. ‘Lamun Sang Panglipur parantos sumping,’ saur Anjeunna, ‘anu ku Kami bakal diutus ka maranéh ti Rama, nya éta Roh Kayaktian, anu medal ti Rama, Anjeunna bakal méré kasaksian ngeunaan Kami: jeung maranéh ogé bakal méré kasaksian, sabab maranéh parantos jeung Kami ti mimiti.’ Yohanes 15:26, 27.”

“Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.

“Kacida éndahna kecap-kecap ieu kalaksanakeun. Sanggeus Roh Suci lungsur, para murid kacida pinuh ku kanyaah ka Anjeunna jeung ka jalma-jalma anu ku Anjeunna dipaotkeun, nepi ka hate ngalembereh ku kecap-kecap anu maranéhna ucapkeun jeung ku doa-doa anu maranéhna pihaturkeun. Maranéhna nyarita dina kakawasaan Roh; jeung dina pangaruh kakawasaan éta, rébuan jalma jadi tobat.” Acts of the Apostles, 21, 22.