Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Nineteen

Kitab Yoèl lan Pasamuwan Advent Dina Kaping Pitu Laodikia - Nomer Sangalas

Number Nineteen

Angka Sangalas

Author

Jeff Pippenger

Published

December 25, 2025

Formats

PDF
Word

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

Singa saka taler Yehuda iku sawijining jeneng kanggo Gusti Yesus, kang nekanaké pakaryan Sang Kristus ing ngèstoni lan banjur mbikak segel Sabda-Nya kang asipat nabi. Ing Wahyu bab lima, Singa saka taler Yehuda, kang uga iku oyodé Dawud, wus menang supaya bisa mbikak kitab iku. “Oyod” saka Dawud iku Isai, lan oyodé Isai iku Peres, lan oyodé iku Yehuda, lan oyodé iku Yakub, lan oyodé iku Iskak, lan oyodé iku Abraham. Oyodé Dawud utawa Isai, nalika kasebat gegandhèngan karo Singa saka taler Yehuda, nekanaké paugeran wiwitan lan pungkasan, yaiku Alfa lan Omega. Nalika Wahyuning Gusti Yesus Kristus dibikak segelé ing Wahyu bab siji, sipat utami saka watak-Nya yaiku bilih Panjenengané iku Alfa lan Omega. Sapa Panjenengané iku, uga dadi paugeran kang dienggo kanggo mbikak segel-wejangan nabi kang wis disegel déning Singa saka taler Yehuda, nalika Panjenengané netepaké yèn wus tekan wektuné.

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

Kabukane Pangandikaning Allah sing asipat nubuat iku minangka salah siji unsur saka pakaryan panebusaning Allah nalika Panjenengane ngagem kakuwataning Pangandikané kanggo nuwuhake kawangunan-kawangunan manut karsané. Sister White ngandika bilih nalika kitab Daniel lan Wahyu luwih dipunmangertosi kanthi becik, bakal katitik wonten ing antawisipun kita satunggaling kawangunan ageng. Cahyaning Pangandikaning Allah sing asipat nubuat iku kang nuwuhake kawangunan lan reformasi manut karsané.

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

Ningali ing dina-dina wekasan, Sister White nyebut sawijining reformasi agung kang kelakon ana ing satengahing umaté Allah ing jaman pungkasan. Kabisan urip manèh lan reformasi-reformasi ing sajarah suci kabèh kasil kawiwitan saka Sabdaning Allah, lan saben mangsa suci mau nuding marang kabisan urip manèh lan reformasi agung kang pungkasan, kang wiwit ora suwé sadurungé angger-angger Minggu. Kabisan urip manèh mau dumadi marga saka kabukaking segel Sabdaning Allah. Pitu gludhug iku wis kasegel, kaya dene kitab Daniel ing pasal rolas.

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

Nalika kita ngetrapake ciri-ciri kenabian saka sawijining mangsa panyebaran sing magepokan karo lambang 1260, kita nemokake manawa ing Wahyu sewelas, Musa lan Elia mati ana ing dalan sajrone telung dina setengah. Ing ayat wolulas, wektu bebenduné Allah wus tekan. Musa lan Elia makili umaté Allah sakdurungé cedhaké panutupan mangsa sih-rahmat tumrap manungsa. Wong-wong iku kasebar sajrone 1260 dina simbolis ing dalan-dalané Sodom lan Mesir, ing papan Gusti Yesus kasalib.

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

Musa lan Élia diparingi kakuwasan kanggo maringi paseksiné wiwit ayat telu nganti ayat pitu, nalika wong loro iku dipatèni ana ing dalan. Yohanes ngrampungaké pangukuran Padalemané Allah ana ing ayat loro, banjur Musa lan Élia diparingi kakuwasan kanggo maringi paseksiné, ngagem bagor. Pesené Élia lan Musa diparingaké marang Adventisme Millerit Filadelfia ing taun 1844, lan ing taun 1863 swara wong loro mau kasarekaké ing sangisoré adat lan tradhisi kang diwarisaké saka turun-temurun. Wong loro iku diparingi kakuwasan kanggo maringi paseksiné sajroning telung taun setengah, ngagem “bagor,” sawijining pralambang petenging pepeteng kang saya mundhak wiwit taun 1863 lan salajengipun.

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

Nalika kita ngetrapaké definisi Sister White ngenani pitu gludhug minangka pralambang kedadeyan-kedadeyan malaékat kapisan lan kapindho, kanthi tatah “larik ing ndhuwur larik”, kita mbangun sawijining sajarah sing diwiwiti déning rawuhipun sawijining malaékat mawa sawijining pesen; nanging “larik ing ndhuwur larik”, malaékat iku sekaligus minangka malaékat kapisan lan kapindho. Sing siji nyelehaké sikilé ing dharatan lan sikil sijiné ing segara ing tanggal 11 Agustus 1840, lan sing sijiné rawuh nalika kuciwa gedhé tanggal 19 April 1844.

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

Waymark salajengipun ing saben sajarah paralel punika inggih asta Allah, ingkang kagayut kaliyan têtabelanipun Habakuk. Ing ngandhapipun malaékat ingkang kapisan, bagan taun 1843 dipunasilaken, nanging wonten kalepatan wonten ing sawatara angka. Ing ngandhapipun malaékat ingkang kapindho, asta Allah punika dados satunggaling waymark saking têtabelanipun Habakuk; kawejangan punika kaawakaken nalika Panjenengané nyingkiraken astanipun saking kalepatan punika. Nalika Panjenengané nyingkiraken astanipun, pawartos punika saya ngrembaka kanthi tumata ngantos dumugi ing puncakipun ing pakempalan kémah Exeter, sakderengipun kuciwa ing tanggal 22 Oktober 1844.

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

Loro garis iku nandhani sawijining pekabaran saindenging jagad, awit malaékat kang rawuh iku nyelehake siji sikilé ana ing dharatan lan siji sikilé ana ing sagara, lan ilham maringi weruh marang kita manawa iki makili sawijining pekabaran saindenging jagad. Malaékat iku uga nandhani wiwitaning wektu tundha ing pasemon bab sepuluh prawan. Ing tenger dalan kang kapisan iki kita uga weruh astané Allah ngetokake sawijining goroh. Ing tanggal 19 April 1844, miturut makna profetik katon kaya-kaya wahyu iku goroh, nanging wong-wong kang duwé kasabaran, padha ngenteni, lan sanadyan wahyu iku tundha, wahyu iku ora goroh. Nanging nalika garis kang lagi kita bangun iki diwiwiti, gorohing kuciwa kang kapisan iku ditandhani minangka sawijining sipat saka tenger dalan kang kapisan.

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

Mula tandha dalan saka astaning Allah lan loh-lohé Habakuk nuduhaké bilih Allah nutupi sawijining kalepatan lan banjur nyingkiraké astanipun saking kalepatan mau. Ing sajarah Millerite, kalepatan punika diparengaké déning Allah ing sasi Méi 1842, nalika bagan punika dipun-cithak, lan sawisé punika kalepatan mau kasunyatan nalika taun 1843 rampung; nanging sawatara wektu sawisé iku, Gusti nyingkiraké astanipun saking kalepatan wonten ing angka-angka punika. Kalepatan punika dumugi wiwit sasi Méi 1842 ngantos ing satunggaling wektu sawisé kuciwa ingkang kapisan. Kanggé malaékat ingkang kapisan, astaning Allah lan loh-lohé Habakuk dipun-tengeri ing sasi Méi 1842, nanging nyingkiraken astanipun wonten ing sajarah malaékat ingkang kapindho punika badhé dumados boten dangu sawisé kuciwa ingkang kapisan.

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

Iki nandhani waymark saka “tangan” minangka sawijining periode kenabian. Periode kang diwiwiti nalika astanipun nutupi sawijining kalepatan, banjur dipungkasi nalika astanipun dipunangkat saka kalepatan mau. Periode nalika astanipun nutupi lan mbukak punika minangka sawijining gambaran babagan pakaryaning Sang Singa saka taler Yehuda nalika Panjenenganipun ngesegèl banjur mbikak segèl pepadhang kenabian. Panjenenganipun nutupi kayekten, banjur ngandharake kayekten kang padha iku piyambak—ing sajroning pepadhang kang béda, nanging ora mbantah pepadhang kang wiwitan. Panjenenganipun nindakaken punika supados ngasilaken kawangunan lan reformasi saka Panguwuh Tengah Wengi Millerite.

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

Wektu tundha, kang diwiwiti nalika tekane malaekat, rampung nalika astanipun dipunicalaken, mangkono mbikak pamedhar padhang sunnat, kang miwiti “gerakan sasi kapitu” sing nuntun marang pekabaran Midnite Cry ing pasamuwan kémah Exeter, ing ngendi pekabaran punika malih dados ombak pasang ingkang nggegirisi, nganti lawanging sipep ditutup nalika kuciwa ageng. Pawujudan panguwaosipun Allah lumantar pambikaking Sabdanipun ngasilaken kawangunan lan reformasi ingkang tansaya saya mundhak.

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

Ing taun 1863, gerakan Millerit Laodikia kalarang nyabrang Kali Yordan, lan dipasrahake menyang ara-ara samun awit wis mbenturi watu marang Élia lan Musa. Pesené William Miller iku pesené Élia, lan pesen dhasaré Miller iku “pitung kaping” kagungané Musa. Nolak “pitung kaping” iku padha karo matèni Musa, lan nolak kayektèn dhasar kang diaturaké déning Miller, iku padha karo matèni Élia. Ing taun 1863, utusan lan pesen iku dipatèni ana ing dalan, lan wiwit titik iku, siji-sijiné dalan kanggo nemokaké wong-wong mau yaiku nggolèki kuburané ana ing dalan-dalan lawasé Yérémia. Wong-wong mau mati ana ing dalan—yaiku nganti wong-wong mau ditangèkaké manèh. Wong-wong mau ditangèkaké manèh nalika “prastawa-prastawa mangsa ngarep saka pitu gludhug” kang bakal “dicethakaké manut urutané” diulang manèh—ing sajarahé satus patang puluh papat èwu.

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

Nalika sajarahing malaékat kapisan dilapiské ing ndhuwuré sajarahing malaékat kapindho, struktur kenabian ngetokaké sawijining titik rujukan kanggo ngetutaké astané Kristus, yaiku pepadhang ing dalan Panguwuh Tengah Wengi. Pepadhang asli saka Panguwuh Tengah Wengi madhangi dalan iku, lan pepadhang saka “lengen tengen-Nya kang mulya” iku kang nuntun lumakuning dalan munggah ing dalan mau.

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

> “Aku kados-kados kaubengi ing pepadhang, lan kados-kados saya munggah saya inggil saking bumi. Aku minger nyawang golongan Advent ing jagad, nanging boten saged manggihaken wong-wong punika, nalika wonten swanten ngandika dhateng kula, ‘Pirsanana malih, lan pirsanana rada langkung inggil.’ Ing ngriku, kula ngangkat mripat, lan nyumurupi satunggaling dalan ingkang lurus lan ciut, kapandhegaken ing inggil adoh ngungkuli jagad. Ing dalan punika, para umat Advent sami lumampah tumuju ing kitha ingkang mapan wonten ing pucaking dalan ingkang adoh. Wonten pepadhang padhang kasade wonten ing wingkingipun ing wiwitaning dalan punika, ingkang malaékat ngandikakaken dhateng kula bilih punika punika ‘pekik tengah wengi.’ Pepadhang punika madhangi sadawaning dalan, lan maringi pepadhang tumrap sukunipun, supados sami boten kesandhung.”

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

> “Manawa wong-wong mau tetep netepaké paningalé marang Gusti Yésus, kang ana ing sangarepé, nuntun wong-wong mau menyang kutha iku, wong-wong mau padha slamet. Nanging ora suwé sawisé kuwi, sapérangan dadi kesel, lan kandha yèn kutha iku isih adoh banget, lan wong-wong mau ngarep-arep wis mesthiné mlebu ing kono sadurungé. Banjur Gusti Yésus bakal nguwataké wong-wong mau kanthi ngangkat astané tengen kang mulya, lan saka astané mau medal pepadhang kang nglayang ing sadhuwuré golongan advent, lan wong-wong mau padha sesambat, ‘Alleluia!’ Liyané kanthi sembrana nyélaki pepadhang ing wingkingé, lan kandha yèn dudu Gusti Allah kang wis nuntun wong-wong mau tekan saprene. Pepadhang ing wingkingé banjur mati, ninggalaké sikilé ana ing pepeteng kang sampurna, lan wong-wong mau kesandhung lan kelangan pandeleng marang tandha lan marang Gusti Yésus, banjur padha tiba saka dalan mudhun menyang donya peteng lan ala ing ngisor.” Christian Experience and Teachings of Ellen G. White, 57.

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

Nalika Kristus ngangkat astanipun ingkang mulya, Panjenenganipun migunakaken “astanipun” minangka pralambang pakaryanipun anggenipun nuntun umatipun. Nalika kita nyawijèkaken rawuhipun malaékat kaping kalih kaliyan malaékat kapisan ingkang tumurun nalika 11 Agustus 1840, kita manggihaken bilih kaloroné malaékat punika gadhah sawijining pekabaran wonten ing tanganipun.

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

> “Aku diparingi pratela bab minatipun sakèhé swarga dhateng pakaryan ingkang sami kalampahan wonten ing bumi. Gusti Yésus paring dhawuh dhateng satunggaling malaékat ingkang gagah prakosa supados tumedhak lan maringi pepéling dhateng para pendhudhuk bumi, supaya sami nyawisakaken dhiri kanggé rawuhipun kang kaping kalih. Nalika malaékat punika nilar pasuryanipun Gusti Yésus ing swarga, satunggaling pepadhang ingkang padhang sanget lan mulya sumunar wonten ing ngajengipun. Aku kapangandikani bilih tugasipun punika inggih kanggé madhangi bumi kanthi kamulyanipun lan maringi pepéling dhateng manungsa bab bebendu Allah ingkang badhé rawuh. …”

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

> “Malaékat kuwat liyané diwènèhi tugas mudhun menyang bumi. Gusti Yésus masrahaké sawijining tulisan menyang tangane, lan nalika panjenengané rawuh ing bumi, panjenengané nguwuh, ‘Babel wis rubuh, wis rubuh.’ Banjur aku weruh wong-wong kang kuciwa mau maneh ngangkat mripaté menyang swarga, nyawang kanthi pracaya lan pangarep-arep marang rawuhipun Gustiné. Nanging akèh kang katon tetep ana ing kahanan bodho, kaya wong lagi turu; éwadéné aku bisa ndeleng tilas kasusahan kang jero ana ing pasuryané. Wong-wong kang kuciwa mau weruh saka Kitab Suci yèn padha ana ing mangsa tundha, lan yèn padha kudu kanthi sabar ngentèni kaleksananing wahyu mau. Bukti sing padha kang nuntun wong-wong mau supaya ngarep-arep Gustiné ing taun 1843, uga nuntun wong-wong mau supaya ngarep-arep Panjenengané ing taun 1844. Nanging aku weruh yèn mayoritas ora nduwèni semangat kang padha, kang nandhani pracayané ing taun 1843. Kekuciwané wis ngendhogaké pracayané.” Early Writings, 246, 247.

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

Kaloro malaékat iku minangka salah siji saka telung malaékat sing bebarengan dadi siji pralambang, mula padha selaras sajrone warta kang dilambangaké, sanadyan saben-saben nggambaraké wartané dhéwé sing mirunggan. Kaloro malaékat iku padha nyekel “tulisan” ana ing tangané, sing nglambangaké sawijining ujian. “Malaékat kapisan lan kapindho kudu lumaku sajajar” karo malaékat katelu.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Allah sampun maringi pesen-pesen ing Wahyu 14 papanipun wonten ing garis wangsit, lan pakaryanipun boten badhé kendhat ngantos tumeka pungkasaning sajarah bumi punika. Pesen malaékat kapisan lan kaping kalih taksih dados kayektèn kanggé wekdal punika, lan kedah lumampah sajajar kaliyan ingkang ndherek punika. Malaékat kaping tiga nglairaken pepèngetipun kanthi swara ingkang sora. ‘Sasampuning perkawis-perkawis punika,’ pangandikanipun Yohanes, ‘aku ningali malaékat sanès tumurun saking swarga, kagungan pangwasa ingkang ageng, lan bumi padhang marga saking kamulyanipun.’ Ing pepadhang punika, pepadhanging katiga pesen punika kasawijèkaken kabèh.” The 1888 Materials, 803, 804.

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

Suster White ngenali malaékat katelu minangka malaékat ing Wahyu wolulas, lan ngenali manawa malaékat kapisan lan kapindho kudu mlaku sajajar karo sajarah kenabian kang diwakili déning malaékat katelu ing Wahyu wolulas. Mulané, panjenengané nyelarasaké tumuruning malaékat kapisan ing 11 Agustus 1840 karo 9/11, lan ngenali manawa malaékat ing Wahyu wolulas iku “malaékat katelu.” Malaékat katelu iku sing pungkasan saka telu mau, lan dipratandhani déning sing kapisan; lan amarga alasan iki Suster White mratélakaké marang kita manawa misi malaékat kapisan iku padha persisé karo misi malaékat ing Wahyu wolulas, amarga misi kalorone malaékat iku kanggo “madhangi bumi kanthi kamulyané.”

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

“pitu gludhug” punika makili sawijining pamedharan prastawa-prastawa ing sajroning sajarahé malaékat kapisan lan kapindho, kang bakal kaulang manèh ing sajarahé malaékat katelu. Inspirasi sampun nuntun bilih nalika kita nyelarasaken sajarah-sajarah punika “baris demi baris”, tumedhaké malaékat kapisan ing taun 1840 selaras kaliyan tumedhaké Panjenengané ing 9/11. Punika nandhesaken sawijining pesen ujian ingkang kedah dipunpangan bebarengan kaliyan kalih seksi, lan nyelarasaken sawijining kuciwa kaliyan waymark kapisan.

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

“pitu gludhug” iku nggambarake mangsa kenabian sing diwiwiti kanthi sawijining kuciwa lan dipungkasi kanthi kuciwa sing luwih gedhé.

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

Nalika garis profètis tumurune malaékat kang kapisan dilarasaké karo rawuhipun malaékat kang kapindho, iku ngasilaké “sawijining struktur kayektèn.” Kayektèn ditegesi minangka telung undhak-undhakan, kanthi undhak-undhakan kang kapisan lan kang pungkasan padha, déné undhak-undhakan kang ana ing tengah nggambaraké pambrontakan. Nalika malaékat kang kapisan lan kang kapindho dilarasaké karo rancangan iki, iku ngasilaké sawijining struktur kang kawangun saka malaékat kang kapisan lan kang kapindho, kang nedahaké malaékat kang katelu ing Wahyu wolulas, lan malaékat kang katelu ing Wahyu wolulas iku minangka gabungan saka malaékat kang kapisan lan kang kapindho.

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

Malaékat katelu ing Wahyu wolulas kawangun saka rong swara. Swara kang kapisan kasembadan nalika gedhong-gedhong ing New York ambruk nalika 9/11, lan swara kapindho ing ayat papat iku yaiku undhang-undhang Minggu. Ing sajroning wektu wiwit saka 9/11 nganti tekan undhang-undhang Minggu, malaékat katelu ing Wahyu wolulas makili sawijining gabungan saka malaékat kapisan lan kapindho. Amarga iki kasunyatané, migunakaké sajarahé rong malaékat mau “line upon line,” kanggo makili sajarah malaékat katelu ing Wahyu wolulas—iku ateges nyalarasaké malaékat kapisan lan kapindho, karo malaékat kapisan lan kapindho.

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

Loro malaékat rawuh ing pepeteng pisanan, lan loro-loroné malaékat iku gegandhengan sacara profetik, lan loro-loroné nduwèni pawarta pangujian kang ana ing tangané malaékat. Waymark sabanjuré kang katuduhaké ing garis iku yaiku papan-papan Habakkuk, kang sesambungan kanthi langsung karo tangané Gusti Allah. Ing garis malaékat pisanan, bagan 1843 diprodhuksi ing sasi Mei 1842, lan ing garis malaékat kapindho, ora ana bagan. Bagan iku wis rampung nalika rawuhé malaékat kapindho. Waymark papan Habakkuk ing garis malaékat kapindho iku yaiku dipundhuté tangané Gusti Allah saka sawijining kalepatan ing angka-angka bagan 1843.

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

Astane nutupi sawijining kaluputan ing pratandha dalaning malaekat kang kapisan, lan astane iku dipunpendhet ing pratandha dalan kang padha mau, ing garis malaekat kang kapindho. Mangkono; pratandha dalaning papan-papan Habakuk ing garis-garis sejajar malaekat kang kapisan lan kang kapindho nggambarake rong langkah. Ing langkah kang kapisan astane nutupi sawijining kaluputan, lan ing pungkasaning mangsa pratandha dalaning papan-papan Habakuk, Panjenengane pendhet astane. Mangsa angentosi diwiwiti nalika rawuhipun malaekat kang kapindho, lan mangsa angentosi iku rampung kanthi tumata alon-alon, diwiwiti kanthi pendheting astane. Pratandha dalaning papan-papan Habakuk nggambarake sawijining jangka wektu kang katandhani dening asta Kristus ing wiwitan lan astane ing pungkasan.

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

Loro tangan ditandhani ing kuciwa kang kapisan, lan kalorone nduwèni sawijining piweling pangujian kang kudu ditampa lan dipangan. Banjur sawijining mangsa wektu kenabian, kang nggambaraké kayektèn-kayektèn dhasar, diwiwiti nalika astané Allah nutupi lan dipungkasi nalika astané miyakaké. Waymark sabanjuré yaiku pakempalan kémah ing Exeter, ing ngendi panguwuh ing tengah wengi misahaké lan nyucèkaké wong-wong kang bakal ngetutaké astané Kristus mlebu ing Papan Mahasuci.

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

Nalika Kristus lumebet ing Papan Mahasuci, Panjenengane ngangkat astanipun menyang swarga lan supaos bilih wekdal sampun boten wonten malih. Panjenengane nembe ngeseḷ “pitu gludhug” ingkang nggambaraken sajarahing malaékat kalih ingkang kapisan, ingkang katitèn malih wonten ing sajarahing malaékat ingkang kaping tiga. Panjenengane ngeseḷ “pitu gludhug” punika kados dene Panjenengane ngeseḷ pameca-pameca Daniel wonten ing bab kaping rolas. Wonten ing Daniel bab kaping rolas, ing wiwitaning tigang mangsa wektu simbolis, Kristus ngangkat astanipun kalih menyang swarga lan martosaken bilih manawi panyebaran umatipun Allah sampun kalampahan, tiyang-tiyang ingkang dados “wong kang padha kaéram-éram” badhé kasucekaken lan kaangkat dados pisungsung. Susunaning malaékat kapisan lan kapindho ingkang sakmenika kita pirsani punika, kanthi simbolis nedahaken astanipun Allah ing saben tindak.

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

Nalika Panjenengane nutupi kayekten, iku ngasilake sawijining kuciwa, lan nalika Panjenengane nyingkirake asta-Nya, pepadhang kaasilake, lan pepadhang iku yaiku pepadhange pekabaran Panguwuh Tengah Wengi. Kuciwaning kang kapisan tumuju marang kuciwaning kang agung nggawa pratandha alfa lan omega lan katetepake ana ing sajroning struktur kayekten. Wiwitan nggambarake wekasan, lan tenger dalan ing antarane loro kuciwan iku nggambarake akibat saka panyegelan lan pambukakan segel tabel-tabel Habakkuk, kang minangka pambukakan segel dalan-dalan kuna Yeremia, lan nggambarake dhasar kang ing sandhuwure Pedaleman Suci diadegake sadurunge angger-angger Minggu, nalika Pedaleman Suci kang wis rampung diangkat ngungkuli sakehing gunung. Tenger dalan ing tengah sajroning pangandikaning kayekten nggambarake pambrontakan, lan ing sajarah kang diwakili dening pamisahan pungkasan antarane gandum lan lolium, iku mratelakake pambrontakane para prawan bodho.

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

Pambangkangan kang diwakili déning tenger dalan saka loh-lohé Habakuk iku diwakili minangka sawijining prosès kang maju lumaku, amarga iku dudu mung siji tenger dalan, nanging sawijining mangsa kang nduwèni wiwitan lan pungkasan kang wis katetepaké, kaya kang diwakili déning astané Gusti Allah. Astané Gusti Allah kaping pindho ana ing pepéthan kapisan, amarga ana loro malaékat kang loro-loroné ngasta sawijining pawarta ana ing astané. Tenger dalan pambangkangan sabanjuré nduwèni asta wiwitan lan asta pungkasan, mula iku uga nduwèni loro asta ing sajroning sipat-sipat kenabiané. Tenger dalan katelu saka pepéthan kang luwih gedhé iku nandhani Kristus ngangkat astané sarta sumpah marang swarga, ana ing pasemon kang padha nalika pitu gludhug iku dimeteraèkaké, kaya déné ing Daniel bab rolas. Ing titik kang pas nalika Malaékat iku nandhani pungkasan saka susunan kenabiané loro malaékat kapisan kang saiki kita rembug, Panjenengané mungkasi panrapan wektu kenabian, lan mapanaké sarirané ana ing sawijining pasemon kang sajajar ing kitab Daniel, ing kana Panjenengané ora ngangkat astané, nanging ngangkat loro astané.

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

Ing Daniel rolas ana telung mangsa kenabian sing dibukak segelé ing dina-dina pungkasan, awit iki kang bakal tumiba marang umaté Allah ing dina-dina pungkasan. Bab pisanan kang kasebut ing wahyu pungkasan Daniel sing nggayuh pucak yaiku menawa Daniel, kang makili umat karihané Allah, nduwèni pangerten bab loro-loroné, yaiku prakara mau lan wahyu iku. Bab pungkasan kang kacathet déning Daniel yaiku kepriyé tambahing kawruh iku digunakaké déning Singa saka taler Yehuda kanggo ngasilaké kawangunan lan pambaruan pungkasan ing antarané umaté Allah kang katandhani minangka wong-wong sing padha mangertèni. Panjenengané ngrampungaké panyegelan umat-Nya kanthi mbukak segelé “pitu gludhug” ing Kitab Wahyu gegandhèngan karo pambukan segelé “telung mangsa” ing Daniel rolas.

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

Nalika Gusti Yesus nerangake menawa ing wekasaning telung dina setengah profetik panyebaran kakuwatané umat Allah, kabèh “kaélokan” bakal kasampurnakaké—Panjenenganipun lagi nuding marang Juli 2023, nalika telung dina setengah pati ing lurung-lurung miturut Wahyu sewelas wis rampung. Saiki kaélokan-kaélokan iku bakal kasampurnakaké sadurungé angger-angger dina Minggu. Panjenenganipun nandhani Juli 2023 kanthi ngangkat ora mung siji, nanging loro-loroné asta. Kanthi mangkono Panjenenganipun lagi nandhani pungkasaning wektu tundha, kaya nalika Panjenenganipun mbusak asta-Nipun saka kaluputan ing sajarah Millerit. Kuciwaning pangajab kang kapisan dumadi tanggal 18 Juli 2020, kaya sing dipratandhakaké déning kuciwaning pangajab kapisané golongan Millerit, lan wektu tundha wiwit banjur lumaku nganti Panjenenganipun nglurusaké asta-Nipun kaping pindho kanggo nglumpukaké umat sésa-Nipun ing Juli 2023.

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

Kuciwa pisanan dipratandhakaké déning astané Allah kang nutupi sawijining kaluputan, yaiku, tumrap para Millerit, nalika ngenali taun 1843, tinimbang 22 Oktober 1844. Kuciwa iku dipratandhakaké ana ing ayat rolas saka pasal rolas. Kuciwa pisanan dipratandhakaké déning astané Panjenengané kang nutupi kaluputan mau, lan dadi pralambang tumrap para Millerit kang mlebu ing kuciwa pisanan. Tembung ing ayat rolas iku yaiku “teka.” Rahayu wong kang ngentosi, lan kang “teka” ing 1335; rahayu wong kang “teka” ing kuciwa 19 April 1844. Tembung kang dipunjarwakaké dadi “teka” tegesé “nggepok” utawa “nyandhak.” Para Millerit ngalami kuciwa pisanan nalika taun 1843 nyandhak taun 1844. Ayat rolas saka Daniel rolas ngenali kuciwa pisanan saka 19 April 1844, nanging kanthi luwih langsung ngenali kuciwa pisanan saka 18 Juli 2020.

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

Mangsa wangsit kang kapisan lan mangsa wangsit kang pungkasan saka telung mangsa kang dibukak segelé ing wektu wekasan, nalika kawruh saya katambah lan ngrampungaké pamisahan pungkasan antarane gandum lan ilalang, mula mratélakaké yèn pambukakan segel pepadhang wangsit kang nyégel wong satus patang puluh papat ewu iku mangsa wangsit kang padha.

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

Perangan kapisan ing ayat pitu iku minangka pungkasané panyebaran saka telung setengah dina ing Wahyu sewelas, yaiku ing sasi Juli 2023, lan perangan ing ayat rolas iku minangka wiwitané panyebaran kang padha iku ing tanggal 18 Juli 2020. Alfa lan Omega wus nandhani sajarahé pitu gludhug ing Daniel rolas, minangka sajarah kang diwiwiti ing kuciwa tanggal 18 Juli 2020 lan rampung telung setengah dina simbolis sawisé iku, yaiku ing sasi Juli 2023. Sing ora kalah wigatiné yaiku yèn nalika Alfa lan Omega nandhani wiwitan lan pungkasaning wektu tundha pungkasan, Panjenengané ngangkat ora mung siji, nanging kaloro astanipun marang swarga lan sumpah demi Panjenengané kang gesang ing salawas-lawasé.

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

Sang Putraning Allah, kang uga putraning manungsa, lagi ngucapake sumpah bebarengan karo Sang Rama, ing panggonan sing padha, ing ngendi wiwitan pucaking carita umat prajanjianing Allah diwiwiti, nalika Sang Kristus kawitan nimbali Abram kanthi janji, banjur netepake janji iku kanthi sumpah. Copoten kasutmu, awit kowé ana ing lemah suci!

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

Huruf tengah saka telung periode kenabian iku ora liya yaiku panggenapan omega saka wangsit wektu prejanjian Abram lan Paulus sajrone 430 taun, kaya dene kaambarake ing 1290 taun ing ayat sewelas. Ayat iku, manawa dicedhaki nganggo pangerten Millerite, ngenali sawijining periode telung puluh taun minangka wektu panyiyapan tumrap kapausan, banjur katut déning 1260 taun panganiaya kapausan sawisé iku. Patang atus telung puluh tauné Abram makili perbudakan lan pambébasan ing sawijining bangsa tartamtu, gegandhengan karo telung puluh taun pisanan sing makili Gusti lumebet ing prejanjian karo Abram. Telung puluh taun panyiyapan tumrap para imam diwiwiti ing taun 1989 ing wektu pungkasan, lan telung puluh taun iku rampung ing hukum Minggu, nalika ayat iku nerangake manawa nistha kang njalari karusakan bakal dipasang, lan banjur bakal nganiaya umat Allah sajrone 1260 taun simbolis, selaras karo 42 sasi simbolisé Yohanes ing Wahyu telulas.

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

Gerakan pambaruan saka satus patang puluh papat ewu kawiwitan ing taun 1989, nalika Gusti miwiti pakaryan Panjenengane kanggo nyawisake sawijining kalungguhan imam supaya ngladeni sajrone krisis ing satengahe wengi, kang kawiwitan ana ing angger-angger Minggu. Sang Alfa lan Omega jumeneng ana ing sadhuwure banyu Hiddekel lan ngangkat kaloro astane marang swarga, sumpah manawa nalika pamecahan wiwit 18 Juli 2020 nganti Juli 2023 wus katetepake kaleksanan, kaelokan-kaelokan kang ana gandheng cenenge karo pakaryane Kristus ing nggabungake Kaswarganipun karo kamanungsan bakal rampung.

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

Iki minangka pawartos sing padha saka pasal sepuluh, ing runtuting gludhug pitu, amarga Panjenengané ora mung mungkasi panrapan wektu nabi ana ing kono, nanging Panjenengané uga netepaké yèn ing dina-dina muni trompèt kapitu, wewadiing Allah bakal rampung. Wacana sing sajajar ing Daniel rolas nandhakake yèn nalika panyebaran iku rampung ing Juli 2023, ngrampungaké panyegelan umaté Allah uga bakal rampung, kaya sing dilambangaké déning muni trompèt kapitu sing bebarengan karo Kristus ngangkat astané lan supaos ing kaloro wacana sing sajajar mau.

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

Periode kenabian kapisan lan periode kenabian pungkasan saka pekabaran telu-lapis ing Daniel rolas ngemu tandha alpha lan omega. Periode kapisan ing ayat pitu ngenali pungkasan saka periode sing padha iku uga, kang wiwitane ditandhani déning ayat rolas. Ing antarané ayat pitu lan rolas, sajarah wektu wekasan wiwit taun 1989 nganti tumekaning panutupan wektu sih diwakili. Ing antarané periode alpha ing ayat pitu lan sajarah omega ing ayat rolas, pambrontakan pungkasaning manungsa wiwit saka angger-angger Minggu nganti Mikhail jumeneng diwakili, lan iku diwakili ana ing pasal sing padha nalika Mikhail jumeneng.

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

Pambrontakan ing periode tengah iku utamané minangka sajarah njaba bab pambrontakan, nanging telung puluh taun kapisan iku minangka sajarah njero bab panyawisan para imam kang sesambungan adu langsung karo kakuwatan-kakuwatan njaba kang kaambarake ing periode 1260 sabanjuré.

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

Mangsa tengah punika nggambaraken pambrontakaning aksara kaping tigabelas saking abjad Ibrani, lan punika manunggal kaliyan ingkang internal awit punika nedahaken perang pungkasan saking kontroversi ageng ing planit bumi, salebeting mangsa pencobaan taksih lumampah. Pamanunggalanipun antawisipun ingkang eksternal lan internal ugi dados pesenipun wahyu pungkasanipun Daniel, ingkang dipunlambangaken déning kali Hiddekel lan tigang bab ingkang ugi ngasta tapak pratandha Alpha lan Omega, sarta katata adhedhasar struktur kayekten. Bab kapisan lan bab pungkasan ngrembag panyegelan umatipun Allah ingkang dipungambaraken minangka lintang-lintang ingkang sumorot ing salawas-lawase. Bab tengah pambrontakan punika nandhesaken sajarah ingkang sami, ingkang dipungambaraken wonten ing ayat kaping sewelas kanthi 1290 taun, ingkang dados ayat tengah wonten ing struktur ingkang sami punika.

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

Nalika Kristus migunakaké tangané ing sajroning struktur kenabian, iku nglambangaké akèh bebener, nanging uga nglambangaké dalan kang Panjenengané pimpin tumrap umaté. Wahyu Yesus Kristus wiwit kabikak segelé ing wulan Juli 2023. Kabikaké segel iku kalebu uga kabikaké segelé pitu gludhug lan pesené Daniel kaya kang kagambaraké ing pasal rolas. Kabikaké segel iku dumadi ing sajroning sajarah kang kapethuk ing ayat patang puluh, kang diwiwiti ing 1989 lan rampung ing Hukum Minggu. Ing sajarah iku umaté Allah bakal disegel, lan wong-wong iku disegel déning kawutahaning Roh Suci. Kawutahan pungkasan saka Roh Suci dipacakaké ing pasal kawolu kitab Wahyu, ing kono iku kagambaraké minangka segel kapitu, lan mulané segel kang pungkasan. Singa saka taler Yehuda wis menang ing pasal lima kanggo mbikak kitab kang disegel nganggo pitu segel.

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

Segel kaping nem nuwuhake pitakonan ing pungkasan bab enem, kanthi takon sapa kang bakal bisa tetep ngadeg sajrone mangsa nalika wis ora ana manèh pangantaran tumrap dosa.

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

> Amarga dina gedhe bebenduné wus rawuh; lan sapa kang bakal bisa tetep jejeg? Wahyu 6:17.

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

Bab sabanjuré, utawa bisa dipunsebat ayat sabanjuré, nglairaké pamedharan bab panyegelan tumrap satus patang puluh papat ewu lan umat akèh sing ageng, kang kaimpun mlebet ing Kratoné Allah sajroning krisis angger-angger dina Minggu. Satus patang puluh papat ewu iku minangka wangsulan tumrap pitakoning segel kaping enem. Sasampunipun piyambakipun kagambaraken ing bab pitu, lajeng bab wolu nandhesaké bilih segel kaping pitu lan ingkang pungkasan punika dipunicali.

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

> Lan nalika Panjenengané wus mbukak segel kang kapitu, ana kasepen ing swarga watara satengah jam lawasé. Lan aku weruh para malaékat pitu kang padha ngadeg ana ing ngarsané Allah; lan marang wong-wong mau kaparingaké slomprèt pitu. Lan ana malaékat liyané teka lan ngadeg ana ing mesbèh, nyekel pedupaan emas; lan marang dhèwèké kaparingaké menyan akèh, supaya dipasrahaké bebarengan karo pandongané para suci kabèh ana ing mesbèh emas kang ana ing ngarepé dhampar. Lan kumeluné menyan iku, kang munggah bebarengan karo pandongané para suci, munggah menyang ngarsané Allah saka tangané malaékat mau.

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

> Lan malaékat mau njupuk pedhupaan, banjur ngiseni iku nganggo geni saka mesbèh, lan mbuwang iku menyang bumi; banjur ana swara-swara, gludhug-gludhug, kilat-kilat, lan lindhu. Wahyu 8:1–5.

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

“Geni,” kang dipratélakaké ing Yesaya pasal nem minangka “bara,” kang déning Sister White diidentifikasi minangka pralambang sesucèn, dijupuk saka misbyah lan dibuwang menyang bumi. “Geni” saka swarga ing Pentekosta dipratélakaké minangka ilat-ilat “geni.” “Geni” iku kang dienggo déning Utusaning Prajanjian kanggo nyucèkaké para putrané Lewi.

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

> “‘Sing nyekel garpu pangirik ana ing tangané, lan Panjenengané bakal ngresiki tenan lantaian pangirikané, sarta nglumpukaké gandumé menyang lumbung.’ Matius 3:12. Iki minangka salah sawijining wektu panyucèn. Lumantar pangandika kayekten, damen iku lagi dipisahaké saka gandum. Awit padha banget gumunggung lan mbeneraké awaké dhéwé nganti ora gelem nampani pamrayoga, banget tresna marang jagad nganti ora gelem nampa urip andhap-asor, akèh wong banjur nyingkur saka Gusti Yésus. Akeh wong isih nindakaké prakara sing padha. Jiwa-jiwa diuji ing jaman saiki kaya para murid mau diuji ing papan pangibadah ing Kapernaum. Nalika kayekten digawa ngantos tumeka ing ati, wong-wong mau weruh yèn uripé ora selaras karo karsané Allah. Wong-wong mau weruh preluné owah-owahan sing satuhu ing njero awaké dhéwé; nanging padha ora gelem nindakake pakaryan nyangkal awak sing kudu dipanggul. Mulané padha nesu nalika dosané kababar. Padha lunga kanthi krasa kesandhung, kaya para murid ninggalaké Gusti Yésus, karo sesambat, ‘Iki tembung kang abot; sapa kang bisa ngrungokaké?’” The Desire of Ages, 392.

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

Geni iku kang tumurun marang kurbané Élia, kaya uga tumurun marang kurbané Gidéon marang malaékat. “Geni” panyucekan iku yaiku Sabdaning Allah, awit dadi suci iku padha karo kasucekaké déning Sabdané. “Geni” kang dibuwang mudhun menyang bumi nalika meterai kapitu dibukak iku nandhakaké kakuwataning pesen kenabian kang kabukak ing dina-dina wekasan, nalika swaraning slomprèt kapitu muni, nalika kasampurnaning pungkasan lan sampurna saka prastawa-prastawa kang dilambangaké déning pitu gludhug lan dikukuhaké déning telung mangsa kenabian ing Daniel rolas kang diségèl nganti tumeka dina-dina wekasan.

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

Wahyu Yesus Kristus kang kabukak segelé pas sadurungé panutupan mangsa pangajiwaing manungsa—nyakup kabukaké segelé pitu gludhug, pambusakan segel kapitu, kabukaké segelé Daniel rolas, lan kabukaké segelé sajarah sing kasingid ing ayat patang puluh saka Daniel sewelas, yaiku sajarah sing piyambak ing kono malaékat takon marang Sang Priya kang nganggo lena alus, punapa ingkang badhé dados pungkasaning kaélokan-kaélokan punika.

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

Sang Priya ing kain linen mangsuli lan ngandika—Nalika kowé tekan pungkasaning wektu anggonmu ngentèni ing Juli 2023, kowé wis tekan sajarahing panyegelan tumrap satus patang puluh papat èwu.

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

Panjenengané uga ngandika—ing pungkasaning telu lan satengah dina simbolis ing Wahyu sewelas, sawijining pesen nabi saka kitab Daniel bakal kabukak segelé, kaya kang dilambangaké déning mangsa wekasan ing taun 1798. Kayektèn kang banjur bakal kabukak segelé, ing pungkasaning telu lan satengah dina simbolis, bakal dumunung ana ing sangang ayat saka kitab Daniel piyambak kang nélakaké lan netepaké panyegelan lan pambukaning segel kitab Daniel.

We will continue these things in the next article.

Kita badhé nerusaké prekawis-prekawis punika ing artikel salajengipun.

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

> “Nalika Kristus rawuh ing bumi iki, tradhisi-tradhisi sing wis diwarisaké turun-temurun, lan panfsiran manungsa tumrap Kitab Suci, ndhelikaké saka manungsa kayektèn kaya ana ing Gusti Yesus. Kayektèn iku kakubur ing sangisoring tumpukan gedhé tradhisi. Teges rohaniné kitab-kitab suci wis ilang; awit sajroning kapitadosan sing ora pracaya, manungsa ngancing lawang bandha swarga. Pepeteng nutupi bumi, lan pepeteng kang kenthel nutupi bangsa-bangsa. Kayektèn mirsani mudhun saka swarga marang bumi; nanging ing endi-endi ora katuduhaké cetha ilat-Ilahiné. Sumilaké peteng kaya selubunging pati nyelimuti bumi.”

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

> “Nanging Sang Singa saka taler Yehuda wus menang. Panjenengané mbukak segel kang nutup kitab piwulang ilahi. Donya diparengaké nyawang kayektèn kang murni, tanpa campuran apa waé. Kayektèn piyambak tumurun kanggo nyingsingaké pepeteng lan nentang kasalahan. Sawijining Guru kautus saka swarga kanthi pepadhang kang bakal madhangi saben wong kang teka ing donya. Ana para priya lan para wanita kang kanthi sregep ngupaya kawruh, yaiku pangandika ramalan kang mesthi, lan nalika iku rawuh, iku kaya pepadhang kang sumunar ana ing panggonan kang peteng.” Spalding Magan, 58.

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

> “Para ahli Torèt lan wong-wong Farisi padha ngakoni yèn wong-wong mau nerangaké Kitab Suci, nanging panerangé padha dicocogaké karo gagasan lan tradhisi-tradhisiné dhéwé. Adat istiadat lan pepacuhané saya suwé saya nuntut kanthi abot. Miturut tegesé kang rohani, Sabda suci iku tumrap wong akèh dadi kaya kitab kang kasegel, katutup tumrap pangertèné.” Signs of the Times, 17 Mei 1905.

Back to Articles