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# The Book of Daniel - Number One-Hundred and Thirty-Five

Kitab Daniel - Nomer Satus Telung Puluh Lima

The Prophetic Voices of 1776, 1789, and 1798: A Prelude to the Sealing of the 144,000

Swara Kenabian taun 1776, 1789, lan 1798: Pambuka tumuju marang Panyegelané 144.000

Author

Jeff Pippenger

Published

March 14, 2024

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The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.

Sajarah taun 1776, 1789, lan 1798 nggambarake sajarah panyegelan wong satus patang puluh papat ewu. Ing saben tanggal iku, kéwan bumi ngandika. Telung pathokan sing dilambangaké déning telung wektu nalika kéwan bumi ngandika iku lumaku sajajar karo telung swarané Kristus ing 11 September 2001, Juli 2023, lan undhang-undhang Minggu sing bakal enggal teka.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Aku ana ing Roh ing dina Gusti, lan krungu ing wingkingku swara gedhé, kaya swaraning kalasangka. Wahyu 1:10.

Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.

Saben saka telung tenger swara mau nandhani “kumandhang” kang saya ngrembaka saka bilai katelu, kang uga minangka slompret pepeling kapitu, lan slompret iku swara.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Sesambata kanthi sora banter, aja nganti nyimpen swara, unjalna swaramu kaya kalasangka, lan tuduhna marang umatingSun kaluputane, lan marang brayat Yakub dosa-dosane. Yesaya 58:1.

The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.

Swara marang sungu Protestan ing tanggal 11 September 2001 iku yaiku swarané para juru jaga kang nimbali Adventisme Laodikea supaya bali menyang dalan-dalan kuna miturut Yeremia, nanging pasamuwan para panyenyamah padha ora gelem lumaku ana ing kono.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Mangkéné pangandikané Pangéran: Ngadega ana ing dalan-dalan, lan delengen, lan takonana bab margi-margi kuna, ana ing ngendi dalan kang becik, banjur lumakua ana ing kono, temah kowé bakal padha nemu katentreman tumrap nyawanira. Nanging wong-wong mau padha mangsuli: Aku ora gelem lumaku ana ing kono. Uga Aku wis ngangkat para juru-jaga kanggo kowé, pangandikané: Gatekna swaraning slomprèt. Nanging wong-wong mau padha mangsuli: Aku ora gelem nggatekake. Yeremia 6:16, 17.

The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.

Swara wulan Juli, 2023, iku minangka wunguné manèh paladosan Future for America, kang wis meneng wiwit kuciwane kang kapisan ing tanggal 18 Juli 2020. Kaya dene pangumumané Yohanes bab Sang Mesias kang enggal rawuh, lan pangumumané Justinianus bab antikristus kang enggal rawuh, Future for America ngenali manawa mangsané ngarep Amerika wis arep diowahi salawas-lawasé ing angger-angger dina Minggu kang enggal rawuh, lan ing swarané kalasangka kapitu ing waymark mau. Swarané wong siji kang sesambat ana ing ara-ara samun iku ya swarané Juli, 2023.

The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.

Swara kapindho saka Wahyu pasal wolulas kababar nalika undhang-undhang Minggu sing enggal bakal teka dileksanakake, yaiku nalika kewan bumi ngucap kaya naga. Ing titik iku “kuldi” kapethuk kaping telu, lan sawisé iku “kuldi” bakal ngandika. Kuldi iku kapethuk ora suwé sawisé 11 September 2001, sawisé 7 Oktober 2023, lan banjur bakal kapethuk manèh nalika undhang-undhang Minggu sing enggal bakal teka, ing kono dheweke ngandika. Ing paseksèné Balaam, kuldi iku dialihaké saka dalan déning sawijining malaékat, lan malaékat iku makili papat malaékat sing dipréntah supaya nyekel papat angin Islam, nanging nalika undhang-undhang Minggu, kuldiné Islam ngandika kanthi swara slomprèt kapitu, kang uga dadi bilai katelu.

It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.

Ana ing kono wahyu ngenani Islam, kang wus ngentèni wiwit 18 Juli 2020, ngandika, awit ing wektu kuwi wahyu iku ora bakal ngentèni manèh. Ana akèh swara sajroning mangsa panyegelan wong satus patang puluh papat èwu, lan mangsa iku ndhisiki paukuman eksekutifing Allah kang diwiwiti nalika angger-angger Minggu kang enggal bakal teka. Paukuman eksekutifing Allah digambarake déning pitung malaékat, mawa pitung bokor. Mangsa iku diwiwiti kanthi kawutahaning Roh Suci, lan iku nggambarake sawijining pengulangan Pentakosta, nalika Roh Suci kawutahake lan ilat-ilat geni dados paseksi tumrap kedadeyan mau. Kawutahan ing titik wektu iku ora diukur manèh, awit Roh Suci nalika iku kawutahake tanpa ukuran.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Malaékat kang manunggal ing pangwartan kabar malaékat katelu iku bakal madhangi saindenging bumi kanthi kamulyané. Ing kéné wis dinubuataké sawijining pakaryan kang jembaré nyakup jagad kabèh lan daya kakuwatané ora lumrah. Gerakan advent taun 1840–44 iku minangka pratandha kamulyan saka panguwasané Gusti Allah; kabar malaékat kapisan wis digawa menyang saben papan misi ing donya, lan ing sawatara nagara ana kawigatèn agama kang paling gedhé sing tau kasumurupan ing nagara endi waé wiwit Reformasi abad kaping nembelas; nanging kabèh iku bakal kaluwihan déning gerakan kang gagah prakosa ing sangisoré pepéling pungkasan saka malaékat katelu.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.

> “Pakaryan punika badhé kados pakaryan ing Dinten Pentakosta. Kadosdene ‘udan wiwitan’ kaparingaken, ing pambludaking Roh Suci nalika pambukaning Injil, supados njalari wiji ingkang aji tumuwuh medal, mekaten ugi ‘udan pungkasan’ badhé kaparingaken ing panutupipun supados damel asaké panèn.” The Great Controversy, 611.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.

Ing tanggal 11 September 2001, panyegelan tumrap satus patang puluh papat ewu wiwit kalakon, lan Roh Suci kasurakaké kanthi ukuran tartamtu. Pangukuran tumrap kasurakan mau kagambarake ana ing sajarah Pentakosta, diwiwiti saka wunguné Kristus, nalika sawijining malaékat ngandika mangkéné, “Putraning Allah, metua, Sang Rama nimbali kowé,” kaya déné Gusti Yésus nimbali Lazarus metu saka kubur kanthi tembung, “Lazarus, metua.” Ing taun 2023, Kristus nimbali balung-balung garing sing mati saka saksi loro mau supaya “metua”.

After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.

Sawisé wunguné Kristus, Panjenengané dhisik munggah marang Rama-Né, banjur Panjenengané mudhun kaya Panjenengané nindakaké ing tanggal 11 September 2001. Banjur Panjenengané saya mencerahi para murid-Né, kaya sing digambaraké lumantar pinanggih karo Maria, para murid sing dipanggihi lan diwulang ing dalan menyang Emaus, lan sawisé kuwi ngatingal marang para murid liyané. Sajroning patang puluh dina Panjenengané mulang para murid sadurungé minggah pungkasané, banjur sawisé sepuluh dina manèh, kabèh padha saiyeg lan ana ing sak panggonan, lan Roh Suci kaparingaké tanpa ukuran.

> “When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.

> “Nalika Gusti Yesus ketemu karo para sakabate, Panjenengane ngélingaké wong-wong mau marang pangandika kang wis Panjenengane wedharaké marang wong-wong mau sadurungé pejahé, yèn samubarang kabèh kudu katemtokaké kayadéné kang katulis ing angger-anggeré Musa, lan ing kitab-kitab para nabi, lan ing Jabur bab Panjenengané. ‘Banjur Panjenengane mbikak pangertèné wong-wong mau, supaya padha mangerti Kitab Suci, lan ngandika marang wong-wong mau, Mangkono wis katulis, lan mangkono uga Sang Kristus kedah nandhang sangsara, lan tangi saka ing antarané wong mati ing dina katelu: lan yèn pamratobat lan pangapuraning dosa kudu diwartakaké ing asmané marang sakehing bangsa, wiwit saka Yerusalem. Lan kowé iku para seksi tumrap prakara-prakara iki.’” The Desire of Ages, 804.

In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.

Ing wulan Juli taun 2023, swarané Yésus nggugah wong loro seksi kang wis mati lan wiwit mbukak pangerten para muridé bab sakabèhé prakara kang katulis ing angger-anggeré Musa (ing “pitung kaping”), para nabi (gambar kewan-kewané Nebukadnésar), lan Kitab Jabur (pengalamané Musa lan Sang Cempené Allah). Pakaryan piwulangé diwiwiti nalika wunguné saka pati, lan saya mundhak sajrone patang puluh dina candhaké. Iku diwiwiti kanthi panyuwuné supaya diparingi nedha.

> And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.

> Lan nalika wong-wong mau isih durung pracaya marga saka kabungahan, lan padha gumun, Panjenengane ngandika marang wong-wong mau: Apa ana panganan ana ing kene? Banjur wong-wong mau maringi Panjenengane sapotong iwak panggang lan sapérangan sarang madu. Panjenengane nampani iku, banjur nedha ana ing ngarsane wong-wong mau. Panjenengane banjur ngandika marang wong-wong mau: Iki tembung-tembung kang wus Dakucapake marang kowe nalika Aku isih ana bebarengan karo kowe, yaiku manawa samubarang kabèh kang katulisan ana ing angger-anggeré Musa, lan ana ing para nabi, lan ana ing kitab Masmur, bab Aku, iku kudu kalakon. Lukas 24:41–44.

Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.

Pandonga iku minangka pratandha dalan kang utama ing sajarah kang lumaku terus, lan sajarah wiwit saka wunguné Kristus nganti Panjenengané minggah patang puluh dina sawisé iku, nyésakaké sepuluh dina manèh (sepuluh iku sawijining ujian), tumuju Pentakosta, nalika Roh Suci bakal katètèsaké tanpa ukuran. Wunguné Panjenengané, minggahé Panjenengané, banjur tumedhaké Panjenengané manèh, nggambaraké 11 September 2001. Juli 2023 nggambaraké pungkasané patang puluh dina, lan sepuluh dina kang ngetutaké Juli 2023 nuntun menyang hukum Minggu kang bakal enggal rawuh. Ing mangsa pungkasan sepuluh dina iku, kasawijèn lan pandonga iku dadi pratandha dalan. Kasawijèn iku diwakili déning wangsit kapisané Ezekiel ing pasal telung puluh pitu, kang ndadèkaké balung-balung, otot-otot, lan daging padha nglumpuk dadi siji. Wangsit kapindhoné Ezekiel yaiku ambegan saka papat angin, lan ambegan iku pralambang pandonga. Ing sepuluh dina pungkasan iku, wong satus patang puluh papat éwu iku dipasèkké, kaya déné wis dilambangaké déning Lazarus.

> “This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Iki dadi sebab tundhané Panjenengané nalika lunga menyang Betania. Mujijat kang paling luhur iki, yaiku mbangkitaké Lazarus, dimaksudaké kanggo maringi segel Allah marang pakaryan Panjenengané lan marang pengakuan Panjenengané babagan kaallahan-Nya.” The Desire of Ages, 529.

Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.

Ora mung para prawan wicaksana sing dimeteraèkaké sajroning mukjijat puncak iki, nanging para prawan bodho uga dimeteraèkaké ing sisih sing kliru saka prakara iki.

> “Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.

> “Mukjijat puncakipun Kristus—wungunipun Lazarus—sampun ngukuhaken tekad para imam kanggé nyingkiraken Gusti Yesus lan pakaryan-pakaryanipun ingkang nggumunaken saking jagad, ingkang kanthi cepet ngremuk pangaribawanipun dhateng bangsa punika.” Kisah Para Rasul, 67.

The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.

Swara sing akeh ing sajarah panyegelané wong satus patang puluh papat èwu nganti tekan undhang-undhang Minggu sing bakal enggal rawuh iku minangka “baris demi baris,” swara-swara saka Sabda kenabiané Gusti Allah, lan swara-swara iku kumandhang ing mangsa nalika “kaleksanané saben sesanti” katindakake. Swara-swara iku kumandhang nalika meterai kapitu kabukak.

> 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. 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 nalika Panjenengané wus mbukak segel kang kapitu, ana kasepen ana ing swarga kira-kira salawasé satengah jam. Lan aku weruh pitu malaékat kang padha ngadeg ana ing ngarsané Allah; lan marang wong-wong mau diparingi pitu kalasangka. Lan ana malaékat liyané teka lan ngadeg ana ing misbyah, mawa pedupaan emas; lan marang dhèwèké diparingi menyan akèh, supaya dipasrahaké bebarengan karo pandongané para suci kabèh ana ing misbyah emas kang ana ing ngarsaning dhampar. Lan kumeluné menyan, kang minggah bebarengan karo pandongané para suci, munggah ana ing ngarsané Allah saka tangané malaékat mau. Lan malaékat mau njupuk pedupaan mau, ngebaki iku nganggo geni saka misbyah, banjur mbuwang iku menyang bumi: banjur ana swara-swara, gludhug, kilat, lan lindhu. Wahyu 8:1–5.

The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.

Pambukaning meterai kapitu njalari kasepen, awit mangsa iku nggambarake owah-owahaning dispensation, lan ing sawijining owah-owahan sajroning dispensation suci, tansah ana kasepen ing swarga, kaya kang kasaksèkaké déning salib nalika para malaékat mungkasi musik lan pamuji. Kasepen ing swarga iku uga kasaksèkaké déning paugeraning dina pangruwatan dosa, lan ing tanggal 22 Oktober 1844, Habakuk LORO, ayat RONGPULUH dhawuh supaya sakèhé bumi meneng.

> “I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.

> “Aku wis diparingi pitedah bab katresnan Allah kang agung lan andhap-asor-Né nalika maringaké Putrané supaya séda, supaya manungsa bisa oleh pangapunten lan urip. Aku diparingi pitedah bab Adam lan Hawa, kang oleh hak istimewa nyawang kaendahan lan endahing Taman Éden lan diparengaké mangan saka sakèhé wit-witan ing taman iku kajaba siji. Nanging ula nggodha Hawa, lan Hawa nggodha bojoné, lan wong loro mau padha mangan saka wit kang dilarang iku. Wong loro mau nglanggar dhawuhé Allah lan dadi wong dosa. Pawarta iku sumebar ing swarga, lan saben clempung dadi meneng. Para malaekat padha susah lan wedi manawa Adam lan Hawa bakal nguluraké tangané manèh lan mangan saka wit panguripan lan dadi wong dosa kang ora kena mati. Nanging Allah ngandika yèn Panjenengané bakal nundhung para pelanggar saka taman iku, lan kanthi para kerub lan pedhang murub bakal njaga dalan menyang wit panguripan, supaya manungsa ora bisa nyedhak marang wit iku lan mangan wohe, kang nglestarekaké kaanan tanpa pati.” Early Writings, 125.

Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.

Swarga meneng nalika manungsa dadi wong dosa, lan swarga meneng nalika getih Kristus kasirnakaké kanggo nebus wong-wong dosa, lan swarga meneng nalika karya paukumané Kristus wiwit lumaku ing pambusakaning dosa saka umaté.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.

> “Pangantarané Kristus kanggo manungsa ana ing papan suci ing swarga iku padha wigatiné tumrap rancangan kawilujengan kaya patiné Panjenengané ana ing salib. Lumantar séda-Né Panjenengané miwiti pakaryan iku, sing sawisé wunguné Panjenengané banjur minggah kanggo ngrampungaké ana ing swarga.” The Great Controversy, 489.

The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.

Pakaryan pangadilan wiwit nalika tekane malaekat katelu ing taun 1844, nanging umat Allah milih mati ana ing ara-ara samun, tinimbang dadi satunggal langgeng karo kaallahan. Malaekat katelu rawuh maneh ing tanggal 11 September 2001 lan sapisan maneh ana kasepen ing swarga. Banjur Sanga singa saka taler Yehuda wiwit mbikak meterai kapitu, nalika para malaekat nyekseni tekane malaekat katelu menyang sajarahing generasi pungkasan.

The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.

Pitu malaékat paukuman padha ana ing kono, wus siyap miwiti pakaryané karusakan, nanging banjur padha dipangandikani, “Tahana, tahana, tahana, tahana,” nalika satus patang puluh papat èwu iku lagi dipasèkaké. Pandongan kaping pindhoné para setya dikirim menyang swarga, ka pralambangaké déning sepuluh dina sing ndhisiki Pentekosta lan diwiwiti sawisé patang puluh dina (lambang ara-ara samun), sing nggambarake telung dina setengah (lambang ara-ara samun) saka Wahyu pasal sewelas. Banjur saksi loro iku diparingi piwulang déning swara saka ara-ara samun yèn padha kudu nggenepi pandongan loro saka Daniel. Yaiku pandongan Daniel pasal loro, nalika Daniel lan telu wong pinilih padha ndedonga nyuwun pepadhang supaya mangerti impen rahasia Nebukadnésar bab reca kéwan-kéwan, lan pandongan Daniel ing pasal sanga, nalika Daniel ndedonga piyambakan, nggenepi sarat-sarat pandongan Imamat likur enem.

The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.

Pandonga korporat Daniel loro iku kanggo pepadhang ngenani sawijining rahasia sing kapendhem, kang kasamunyi ana ing sajroning garis njaba saka sajarah kenabian. Pandonga pribadi Daniel sanga iku kanggo sih-kawelasan ngenani sawijining kabutuhan ing batin. Nalika geni saka udan pungkasan wiwit tumiba ing taun 2001, ana akèh swara kang bisa dirungokake déning wong-wong sing mangertèni metodologi garis tumrap garis. Geni saka mesbèh sing lagi kacemplungaké menyang bumi iku, yaiku pekabaran kang ngasilaké pamisahan pungkasan antarane wong wicaksana lan wong bodho, lan nalika pekabaran iku terus ngrembaka sajroning sepuluh dina simbolis mau, pekabaran iku saya cetha lan saya cetha.

The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.

Pesen maujud iku yaiku krisis sing saya ngrembaka saka bilai katelu, kang ing Yézkiel pasal telung puluh pitu, mujudaké loro wangsit sing wiwitané ndadèkaké loro seksi mau padha nglumpuk dadi siji, lan sawisé kuwi ndadèkaké wong-wong mau jejeg minangka sawijining bala sing gagah prakosa. Sawisé iku, ing pasal telung puluh pitu, wong-wong mau digandhèng dadi siji tongkat, lan kasatunggalan sing dilambangaké déning kagandhèngan dadi siji tongkat iku nggambaraké panyawijining kaallahan karo kamanungsan, kang kalaksanan ana ing gerakan-gerakan pungkasan saka panyegelan wong satus patang puluh papat ewu.

In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.

Ing sasi Juli 2023 pandonga-pandonga wiwit munggah, lan pandonga iku yaiku pandonga Daniel bab sanga lan bab loro. Banjur kaprungu swara-swara lan uga gludhug, lan banjur katon kilat-kilat. Kilat lan gludhug ngancani udan, becik ing alam kadonyan maupun ing ramalan. Udan iku wiwit tanggal 11 September 2001. Rujukan pisanan tumrap kilat lan gludhug ngenali prakara iku minangka sawijining pekabaran sing katetepake kanggo ngasilake rasa wedi marang Gusti Allah.

> And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.

> Lan tumeka ing dina katelu nalika ésuk, ana gludhug lan kilat, sarta méga kenthel nutupi gunung iku, lan swaraning kalasangka banter banget; temah kabèh wong kang ana ing pakenan padha gumeter. Exodus 19:16.

The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.

Padhang kilat lan gludhug iku katut bebarengan karo “swaraning” slompret. Kabeh iku katut udan, lan nglambangaké lampah profètis kanggo nuntun umaté Allah.

> The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.

> Mendhung-mendhung nyiramakaké banyu; langit ngedalaké swara; panah-panah Paduka uga sumebar. Swaraning gludhug Paduka ana ing langit; kilat-kilat madhangi jagad; bumi gumeter lan gonjang-ganjing. Margi Paduka ana ing segara, lan dalan Paduka ana ing toya gedhé, lan tapak-tapak Paduka ora katitik. Paduka nuntun umat Paduka kaya wedhus gembel lumantar astané Musa lan Harun. Jabur 77:17–20.

The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.

Padhangé kilat lan gludhug iku swarané Gusti Allah, kang dumadi ing mangsa udan, lan sajroning wektu iku, Panjenengané ngetokaké angin-angin-Né (Islam iku angin wetan) saka panyarimpenan-Né.

> When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.

> Nalika Panjenengane nglairaké swarané, ana swaraning banyu akèh ing langit, lan Panjenengane ndadèkaké uap-uap munggah saka pucuking bumi; Panjenengane damel kilat-kilat bebarengan karo udan, lan ngedalaké angin saka pamuputing kagungané. Yeremia 10:13.

God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.

Allah ngucapaké swarané nalika Panjenengané sesambat kaya singa, lan minangka wangsulan pitu gludhug ngucapaké swarané, lan pitu gludhug mau nggambaraké tindak-tanduke Allah sajroning sajarah gerakan Millerite lan uga sajroning gerakan malaekat katelu, kang rawuh maneh ing tanggal 11 September 2001, nalika Panjenengané ngetokaké angin wétan saka pambulèn-pambulèné.

> He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.

> Panjenengané ndadèkaké uap-uap munggah saka pucuking bumi; Panjenengané ndadèkaké kilat-kilat kanggo udan; Panjenengané ngetokaké angin saka papan-papan panyimpenané. Panjenengané sing nyabet anak-anak pambarep Mesir, becik saka manungsa utawa kéwan. Jabur 135:7, 8.

He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.

Panjenengané ngedalaké angin saka pamedharané, nalika anak mbarep ing Mesir dipatèni, lan Paskah nglambangaké salib, kang salajengipun nglambangaké rawuhipun malaékat katelu ing taun 1844, kang sabanjuré nglambangaké wangsulipun malaékat katelu ing dina angin wetan, tanggal 11 September 2001.

When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.

Nalika segel-segel dicopot saka kitab sing kasegel nganggo pitung segel, iku nggambarake pangrembakaning kayekten kanthi tumata lan saya maju. Panyopotan segel kapitu nggambarake mangsa panyegelané wong satus patang puluh papat èwu. Nalika kitab sing kasegel nganggo pitung segel iku kawiwitan kasebut, ana kilat-kilat, gludhug-gludhug lan swara-swara, nanging ora ana lindhu.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Lan saka dhampar iku metu kilat-kilat lan gludhug-gludhug sarta swara-swara; lan ana pitung lampu geni murub ana ing ngarsane dhampar iku, yaiku pitung Rohing Allah. Wahyu 4:5.

In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.

Ing panyebutan kapisan bab swara-swara, kilat-kilat, lan gludhug-gludhug; udan dipralambangaké déning Roh Suci, kang yaiku pitu damar geni, nanging ora ana lindhu. Ing wektu pambusakané Meterai Kaping Pitu, lindhu saka angger-angger Minggu sing enggal bakal rawuh iku diidentifikasi. Pasal papat kitab Wahyu ngenali wiwitaning pambukaan kayektèn sing katindakaké déning Singa saka taler Yehuda, lan nalika mangsa panyegelan diidentifikasi, iku ngenali wiwitan lan pungkasaning mangsa iku.

The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.

Wiwitaning jaman saiki yaiku nalika malaékat tumurun kanggo madhangi bumi kanthi kamulyanipun ing tanggal 11 September 2001, banjur ing Yesaya nem kita dipunmangertosi bilih pesen ingkang dipunlambangakén déning “swanten, kilat, gludhug, angin lan udan” ingkang pungkasanipun dumugi ing hukum Minggu, kedah dipunwartakakén dhateng satunggaling bangsa ingkang nyumurupi, nanging boten saged nyandhak tegesipun kilat-kilat punika, lan sanadyan sami mireng, nanging boten saged mangretosi swanten-swanten lan gludhug-gludhug punika, ngantos sami kapareng ing lindhu ageng. Jaman panyegelanipun satus patang dasa sekawan èwu punika inggih jaman nalika akibat saking saben wahyu kalampahan.

That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.

Sajarah iku ngasilaké lan ngetokaké loro golongan para panyembah. Golongan kang siji ngakoni udan iku, mulané padha nampani, awit padha bisa ndeleng kilat, lan krungu swara-swara, gludhug lan angin. Ing pungkasaning mangsa panyegelan, gempa bumi gedhé saka undhang-undhang Minggu kang enggal teka, banjur miwiti paukuman-paukuman eksekutifing Allah.

> And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.

> Lan padalemané Allah kabukak ana ing swarga, lan ing padalemané katon pethi prejanjiané Panjenengané; lan ana kilat-kilat, lan swara-swara, lan gludhug-gludhug, lan lindhu, sarta udan ès gedhé. Wahyu 11:19.

At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).

Nalika lindhu gedhé mau, “kilat-kilat, swara-swara, lan gludhug-gludhug,” kalebu uga “udan ès.” “Udan ès” iku nggambarake paukuman-paukuman sing wiwit katibakaké déning pitu malaékat sing wus padha nyawisaké kanggo nindakaké iku ing wiwitaning mangsa panyegelan, nalika segel kapitu lagi kabukak, padha kaya nalika para malaékat mau ngentèni malaékat supaya lumaku ngliwati Yérusalèm lan maringi tandha marang wong-wong sing sesambat lan nangis marga saka sakehing piala nistha sing katindakaké ana ing nagara (jaba), lan ana ing pasamuwan (jero).

The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.

“Wêdhi ès,” punika nandhani mangsaning paukuman-paukuman karusakan saking Allah, ingkang dados mangsa sih-rahmat tumrap wedhus-wedhus Allah sanèsipun, ingkang nalika punika sami kawilujengaken medal saking Babil, lan manawi ingkang pungkasan saking golongan ageng punika sampun gabung kaliyan wedhus-wedhus Allah, wekdal cobaning manungsa katutup kanthi sampurna.

> And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.

> Malaékat kapitu banjur nyuntakaké bokalé menyang ing awang-awang; lan ana swara gedhé metu saka Pedalemané Swarga, saka dhampar, ngandika: “Wis kalakon.” Lan ana swara-swara, lan gludhug-gludhug, lan kilat-kilat; sarta ana lindhu gedhé, kaya kang durung tau ana wiwit manungsa dumunung ana ing bumi, lindhu kang mangkono rosa lan gedhéné. Lan kutha gedhé iku kabelah dadi telung pérangan, lan kutha-kuthané para bangsa padha rubuh; lan Babil gedhé kaélingaké ana ing ngarsané Allah, supaya diparingi tuwung anggur saka bebenduné kang nggegirisi. Wahyu 16:17–19.

Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.

Para maos ingkang kinurmatan: Menapa panjenengan saged mireng swanten lan gludhug punika? Menapa panjenengan saged ningali kilat? Menapa panjenengan saged ngraosaken angin? Boten dangu malih panjenengan badhe mireng swanten para prawan bodho ingkang nyuwun lenga.

We will continue this study in the next article.

Kita badhé nerusaké pasinaon punika wonten ing artikel salajengipun.

> We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.

> Aku padha ngarep-arep tentrem, nanging ora ana kabecikan kang teka; lan wektu kasehatan, lah jebul ana kasusahan! Swara ngoroké jaran-jarané krungu saka Dan; saindhenging tanah gumeter merga swarané ringkik para kang gagah; awit wong-wong mau wis teka, lan wis nguntal tanah iki, lan sakèhé kang ana ing jeroné; kutha, lan para kang manggon ana ing jeroné. Awit, lah, Aku bakal ngutus ula, basilisk, ana ing antaramu, kang ora bisa dijinakké, lan bakal nyokot kowé, mangkono pangandikané Pangéran. Nalika aku arep nglipur awakku marga saka kasusahan, atiku dadi semplah ana ing batinku. Lah swarané panguwuhing putri bangsaku merga saka wong-wong kang manggon ana ing nagara kang adoh: Apa dudu Pangéran ana ing Sion? apa ratuné ora ana ing tengahé? Yagéné padha njalari Aku nepsu srana reca-reca pahatané, lan srana kasia-sian kang asing? Mangsa panèn wis kliwat, mangsa panas wis rampung, lan kita durung kapitulungan. Merga saka cilakané putri bangsaku aku dadi cilaka; aku dadi ireng; kagèt kang banget wis nyekel aku. Apa ing Gilead ora ana balsam? apa ing kana ora ana tabib? yagéné banjur kasehatané putri bangsaku ora pulih? Yeremia 8:15–22.

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