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# The Revelation of Jesus Christ - Number Fifteen

Wahyu Yesus Kristus - Nomer Limalas

The Seventh Seal and the Unsealing of Prophetic Truth

Meterai Kaping Pitu lan Kabukane Kayektèn Kenabian

Author

Jeff Pippenger

Published

November 13, 2023

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> 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 katentreman ing swarga watara setengah jam suwéné. Lan aku weruh pitu malaékat kang jumeneng ana ing ngarsané Allah; lan marang wong-wong mau kaparingaké pitu slompret. Lan ana malaékat liyané teka sarta ngadeg ana ing misbyah, nggawa pedupaan emas; lan marang dhèwèké kaparingaké menyan akèh, supaya dipasrahaké bebarengan karo pandongané para suci kabèh ana ing misbyah emas kang ana ing ngarepé dhampar. Lan kumelun menyan iku, kang munggah bebarengan karo pandongané para suci, munggah ana ing ngarsané Allah saka tangané malaékat iku. Lan malaékat iku banjur njupuk pedupaan mau, ngebaki nganggo geni saka misbyah, banjur mbuwangaké menyang bumi; temah ana swara-swara, gludhug, kilat, lan lindhu. Wahyu 8:1–5.

We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.

Kita lagi ngrembug bab pamblabaré geni suci saka papan suci ing swarga, sajrone sajarah nalika Amerika Serikat bakal nurunaké geni kang ora suci saka langit kang kapisan. Pambabaré apa kang diucapaké déning pitung gludhug ing Wahyu pasal sepuluh, kaprentahaké supaya disegel nganti sakdurungé mangsané sih-rahmat katutup. Mangsa sih-rahmat uga dipralambangaké minangka wus ana ing ambang katutup nalika meterai kang kapitu kabukak.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Panjenengané banjur ngandika marang aku, “Aja ngesahaké tembung-tembung pamedharan ing kitab iki nganggo segel; awit wekdalé wis cedhak. Sapa sing ora adil, karsaa tetep tumindak ora adil; lan sapa sing reged, karsaa tetep reged; lan sapa sing mursid, karsaa tetep mursid; lan sapa sing suci, karsaa tetep suci.” Wahyu 22:10, 11.

The opening of the seventh seal takes place as the seven angels prepare to sound.

Pambukaning segel kapitu kalampahan nalika pitu malaekat padha nyawisaké kanggo muni.

> And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.

> Lan para malaékat pitu kang nyekel slomprèt pitu iku padha siyap kanggo nyebulaké slomprèté. Wahyu 8:6.

When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.

Nalika masa kasempataning sih-rahmat kaungkuli, “ora ana wong” kang “bisa lumebu ing Pedalemané Allah,” awit panyuwunan pangantarané Kristus tumrap dosa-dosané manungsa wus rampung. Masa kasempataning sih-rahmat wus kaungkuli, lan pitu malaékat kapréntahaké kanggo nyirnakaké bokor-bokor bebenduné Allah.

> And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.

> Lan padaleman suci kapenuhan kumelun saka kamulyaning Allah lan saka pangwasané; lan ora ana wong kang bisa lumebu ing padaleman suci iku, nganti pitu pageblugé para malaekat pitu mau kasampurnakaké. Lan aku krungu swara gedhé saka padaleman suci ngandika marang para malaekat pitu iku: Lungaa, lan tumpahna bokor-bokor bebenduning Allah marang bumi. Wahyu 15:8, 16:1.

There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.

Ora ana pratandha manawa pitu malaékat sing muniaké pitu slomprèt ing Kitab Wahyu pasal sangang nganti sewelas iku béda karo pitu malaékat sing ngesokaké pitu pageblug pungkasan. Kosok baliné, ciri-ciri profetik saka paukuman sing dilambangaké déning pitu slomprèt iku sajajar karo panggonan lan akibat saka pitu bokor bebenduné Allah ing pasal nembelas. Minangka gegandhèngan sing luwih langsung, paukuman-paukuman slomprèt iku kanthi langsung sinebut pageblug.

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.

> Lan wong-wong liyané, sing ora kacemplung pati déning wewelak-wewelak iki, iya isih ora mratobat saka pakaryané tangané, supaya padha ora nyembah dhemit-dhemit lan brahala-brahala saka emas, lan salaka, lan tembaga, lan watu, lan kayu, kang ora bisa ndeleng, utawa krungu, utawa lumaku. Wahyu 9:20.

The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.

Pambukané segel kapitu kanthi sengaja dipasang ing sajroning konteks cedhaking pungkasaning mangsa sih-rahmat. Segel kapitu iku makili paseksi kapindho bab apa kang “diucapaké” déning pitu gludhug, kang Yohanes lan uga Paulus diprayogakaké supaya ora ditulis.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Lan sesambat kanthi swara sora, kaya singa nggero; lan nalika Panjenengané wus sesambat, pitu gludhug ngucapaké swarané. Lan nalika pitu gludhug iku wus ngucapaké swarané, aku lagi arep nulis; nanging aku krungu swara saka swarga ngandika marang aku, “Segelana apa kang wis diucapaké déning pitu gludhug iku, lan aja koktulis.” Wahyu 10:3, 4.

What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.

Apa kang “diucapaké” déning pitu gludhug iku wis dipatrapi segelé, lan ing pasal kaping rong puluh loro, pitedah sing wis dipatrapi segelé ana ing kitab Wahyu iku kudu dibukak segelé; lan kaya déné segel kapitu, iku kudu dibukak segelé pas sakdurungé mangsa ujianing sih-rahmat ditutup.

Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.

Sister White nedahaké yèn panyegelan apa sing “diucapaké” déning pitu gludhug iku nggambaraké tumindak sing padha saka Sanga sing saka taler Yehuda, kaya nalika Panjenengané maringi dhawuh marang Daniel supaya nyegel kitabé nganti tekan wekasaning jaman. Kitab Daniel lan Wahyu iku kitab sing padha, lan ing Kitab Wahyu Gusti Yésus dipratélakaké minangka Sanga sing saka taler Yehuda, nalika Panjenengané mbukak segel kitab sing kasegel nganggo pitu segel; mula Sanga sing saka taler Yehuda iku uga Panjenengané sing maringi dhawuh marang Daniel supaya nyegel kitabé nganti tekan wekasaning jaman. Sanga sing saka taler Yehuda iku Panjenengané sing nyegel lan mbukak segel Sabdané, awit Panjenengané iku Sang Sabda.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Sasampunipun gludhug pitu punika ngedalaken swantenipun, dhawuh punika rawuh dhateng Yokanan kados dene dhateng Daniel gegayutan kaliyan kitab alit punika: ‘Segelaa samukawis ingkang sampun kaandharaken dening gludhug pitu punika.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.

Bukti internal ing kitab Daniel lan Wahyu nedahaké yèn pambukakan segel kapitu iku minangka seksi kapindho tumrap pambukakan apa kang diucapaké déning pitu gludhug. Loro-loroné, yaiku pambukakan kitab Daniel lan pambukakan kitab kang disegel nganggo pitu segel, nedahaké yèn kayektèn-kayektèn kang dicethakaké nalika sawijining pesen kenabian kabukak kuwi sipaté maju sethithik mbaka sethithik. Mulané kitab Daniel nedahaké prakara iki minangka tambahing kawruh, lan kitab Wahyu nggambaraké prakara iki minangka pambusakan segel siji sawisé sijiné.

It is a light that grows brighter and brighter unto the perfect day.

Iku sawijining pepadhang kang saya padhang saya sumunar tumuju marang dina kang sampurna.

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

> Nanging dalané wong mursid iku kaya pepadhang kang padhang sumunar, kang saya sumunar saya cetha nganti tekan sampurnaning awan. Wulang Bebasan 4:18.

When “truth” is unsealed, it is progressive.

Nalika “kayektèn” kabukak segelé, iku lumaku kanthi maju sethithik-sethithik.

> “If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.

> “Manawa bangsa kuna kagunganing Allah prelu asring ngélingi pakaryaning sih-rahmat lan paukuman-Nya tumrap wong-wong mau, ing piwulang lan ing pangéling-éling, padha wigatiné tumrap kita supaya nyemak bebener-bebener kang diparingaké marang kita ana ing Sabdané,—bebener kang, manawa digatèkaké, bakal nuntun kita marang andhap-asor lan pasrah, sarta mituhu marang Allah. Kita kudu kasucèkaké lumantar bebener. Sabdaning Allah ngaturaké bebener-bebener kang mirunggan tumrap saben jaman. Pakaryaning Allah tumrap umaté ing jaman biyèn kudu oleh kawigatosan kita kanthi temen. Kita kudu sinau piwulang-piwulang kang pancèn kaangkah kanggo mulang kita. Nanging kita ora kena rumangsa cukup mung mapan ana ing kono. Allah nuntun umaté maju sethithik demi sethithik. Bebener iku maju saya kababar. Wong kang nggolèki kanthi tenanan bakal tansah nampa pepadhang saka swarga. “Apa ta bebener iku?” kudu tansah dadi pitakonan kita.” Signs of the Times, May 26, 1881.

At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.

Ing pungkasaning Juli 2023, Wahyué Gusti Yesus Kristus wiwit katanggulakaké segelé.

As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.

Kados dene segel kapitu lan uga pawarahing gludhug pitu, Wahyu Yesus Kristus kabikak pas sadurunge mangsa kanugrahan rampung. Iku maringi paseksi katelu tumrap pesen kang padha, kang dilambangaké déning kabukaké segel kapitu lan gludhug pitu. Telung pepadhaning iku ana ing kitab Wahyu minangka telung seksi kang nyawiji dadi pesen saka Wahyu Yesus Kristus. Kabukaké telung seksi iki lumaku saya maju sethithik-sethithik. Akibat-akibaté uga lumaku saya maju sethithik-sethithik.

> “Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.

> “Mituhu marang angger-anggering Allah iku pengudusan. Akeh wong kang nduwèni pamanggih kang kliru ngenani pakaryan iki ing sajroning jiwa, nanging Gusti Yesus ndedonga supaya para muridé kasucekaké lumantar kayekten, lan Panjenengané nambahi, ‘Sabdamu iku kayekten’ (Yokanan 17:17). Pengudusan iku dudu pakaryan kang dumadakan kelakon sapisan, nanging pakaryan kang lumaku majeng saya maju, kaya dene mituhu iku lumaku terus tanpa pedhot. Sajroning wektu Iblis isih nglantaraké panggodhané marang kita, peperangan kanggo ngalahaké dhiri kudu terus diperangi bola-bali; nanging lumantar mituhu, kayekten bakal nyucekaké jiwa. Wong-wong kang setya marang kayekten bakal, lumantar kautaman-kautamané Kristus, ngalahaké saben cacat watak kang wis njalari wong-wong mau kabentuk déning saben owah-owahaning kaanan urip.” Faith and Works, 85.

The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.

Pangrembakan pangerten bab Wahyu Yesus Kristus sing lumampah saya maju wiwit dipunwedharaken ing pungkasaning wulan Juli, 2023. Prosès pangertosan tumrap kayektèn-kayektèn sing wiwit dipunwedharaken ing wekdal punika, wiwit sawetawis cekak sasampunipun 18 Juli, 2020.

The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.

Bebener kang katandhani ana ing pekabaran bab pambukaning segel kapitu iku nuju marang waymark Panguwuh Tengah Wengi. Panguwuh Tengah Wengi ing sajarah kaum Millerit iku sawijining pangrembakaning kayekten kang lumaku sathithik mbaka sathithik, lan kasunyatan iku bisa katuduhaké lumantar tinjauan sajarah tumrap pakaryané Samuel Snow. Gusti Yesus nggambarake gerakané malaékat katelu kanthi gerakané malaékat kapisan, awit Panjenengané tansah nggambarake pungkasan kanthi wiwitan.

The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.

Kasunyatan-kasunyatan kang nglumpuk dadi pesen Panguwuh Tengah Wengi iku yaiku pangerten bab sinten Allah punika, lan kapriye watak-Nipun kawejahi ing Sabda-Nipun. Kasunyatan-kasunyatan punika kalebet gambaran ingkang rinci sanget babagan proses sajarah ingkang badhé katindakaken déning para wong ingkang wekasanipun martosaken pesen Panguwuh Tengah Wengi. Sajarah kaping samar saking pitu gludhug punika ingkang ngenali proses sajarah punika. Meterai kapitu iku minangka pérangan saking proses sajarah rinci punika, nanging pambukanipun katuntun dhateng mangsa wekdal ingkang kawiwitan nalika pesen Panguwuh Tengah Wengi sampun dipunrampungaken, mila nandhani wekdal nalika pemeteraian saking satus patang puluh papat ewu punika kalampahan. Pambukakan sethithik-sethithik saking meterai kapitu kawiwitan nalika pesen Panguwuh Tengah Wengi sampun kasampurnakaken ngrembaka kanthi pepak, kados ingkang kaillustrasèkaken déning pasamuwan kémah Exeter nalika mangsa panas taun 1844. Artikel-artikel punika mujudaken undangan pribadi tumrap panjenengan supados rawuh dhateng pasamuwan kémah Exeter.

When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.

Nalika segel kapitu kabuka, geni saka misbyah kacemplungaké menyang bumi, lan ana “swara-swara, lan gludhug-gludhug, lan kilat-kilat, lan lindhu.” “Swara” nggambaraké kalasangka.

> 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.

> Swaranen kanthi sora banter, aja kendhat; unggahna swaramu kaya slompret, lan tuduhna marang umatingSun kaluputane, lan marang turuné Yakub dosa-dosane. Yesaya 58:1.

The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.

Swaraning kalasangka nandhakaké sawijining pekabaran kang mèngeti bab paukuman kang bakal enggal tumeka. Nalika Yesaya maréntahaké umat Allah supaya ngungakaké swarané kaya kalasangka, wong-wong mau kudu “mbengok” kanthi sora. Pekabaran Midnite Cry kabikak sadurungé tekan jam lindhu saka angger-angger Minggu. Pekabaran Midnite Cry kang kabikak sadurungé angger-angger Minggu kang bakal enggal rawuh iku, yaiku pekabaran kang ngrembaka dadi panguwuh sora. Nalika Yesaya ngandika, “Mbengoka kanthi sora,” panjenengané lagi ngrujuk marang gabungan saka panguwuh sora malaékat katelu, yaiku swara kapindho kang gabung karo pekabaran Midnite Cry. Pekabaran Midnite Cry kang sora iku minangka pepeling bab kalasangka kapitu, yaiku bilai katelu. Umat Allah kudu mangertèni yèn nalika pekabaran kalasangka iku diunekaké, wong-wong mau wis ana ing wektu-wektu pungkasan saka mangsa pangadilané. Mulané préntahé Yesaya iku sawijining pepeling supaya siyap ngadhepi panutupan mangsa sih-rahmat, sawijining pepeling yèn paukuman kalasangka saka bilai katelu saka Islam bakal enggal nempuh Amerika Sarékat merga nampik Sabbaté Allah. Nalika angger-angger Minggu tumeka, Midnite Cry, yaiku kang kapisan saka loro “swara” ing Wahyu pasal wolulas, ngrembaka dadi panguwuh sora. Nalika para anak Allah liyané kang isih ana ing Babilon ditimbali metu.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.

> “Bebener kanggo jaman iki, yaiku piwulangé malaékat katelu, kudu diproklamakaké kanthi swara sora, tegesé kanthi kakuwatan sing saya tambah, nalika kita nyedhaki pacoban pungkasan sing agung.” The 1888 Materials, 710.

The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.

“Tambahing kakuwatan” saka “panguwuh sora” malaekat katelu wis katuduhaké lumantar pralambang ing Sinai nalika Sepuluh Préntah dipratélakaké déning Yéhuwa piyambak. Trompèt ing carita iku saya tambah kakuwatané nalika gunung mau gonjang-ganjing lan dadi kebak kumelun. Wedi mau banget gedhéné, nganti Musa dhéwé uga gumeter banget. Nalika semana bangsa mau banjur ngunggahaké “swarané” kanthi wedi, nyuwun supaya “swarané” Allah mandheg muni.

> And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.

> Lan swaraning slompret, lan swaraning pangandika; swara iku kang dirungu déning wong-wong mau, nganti padha nyuwun supaya pangandika iku aja dipangandikakaké marang wong-wong mau manèh: (Amarga wong-wong mau ora kuwat nandhang apa kang didhawuhaké, yaiku manawa sanadyan mung kéwan nyenggol gunung iku, mesthi bakal dibandhemi watu, utawa ditusuk nganggo tumbak: Lan sanget nggegirisi pandelengan iku, nganti Musa ngandika, Aku banget wedi lan gumeter banget:). Ibrani 12:19–21.

The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.

“Swara” sing “wis padha rungokaké” iku makili “swara” saka pesen pepèngeté malaékat katelu. Kanthi sangsara wedi kang banget, wong-wong mau nanggapi nganggo “swara”-né dhéwé. Swara-swara ing wektu angger-angger Minggu uga dilambangaké déning para prawan gemblung sing njaluk lenga, lan swara para prawan wicaksana marang wong-wong mau mréntahaké supaya padha lunga lan tuku dhéwé. Ing pungkasaning mangsa kasempatan tumrap manungsa, “swara”-né wong-wong sing ngerti yèn dhèwèké wis kacilakan, kaya para prawan Adventis gemblung ing wektu angger-angger Minggu, padha sesambat supaya watu-watu lan gunung-gunung ambruk nimpa wong-wong mau. Angger-angger Minggu iku dilambangaké déning diparingaké angger-anggering Torèt ing Gunung Sinai.

> “At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.

> “Ing satengahing pamedhar kamulyan pangwaos ilahi kang nggumunake ing kalodhangan kang khidmat iku,—swara kalasangka kang samar lan ngedab-edabi saya banter lan saya nggegirisi, gludhug kang gumleger mumbul saka saben sisihing gunung, padhanging bledheg madhangi pucak-pucak kang angker lan khidmat, lan ing pucaking Sinai, ing satengahing méga, lan prahara, lan pepeteng kang kenthel, kamulyaning Allah katingal kados geni kang ngentekake,—marga saka pratandha-pratandha rawuhipun Yéhuwah punika, manahipun bangsa Israèl luluh kataman wedhi, lan sakehe pasamuwan ‘ngadeg adoh.’ Malah Musa piyambak ngandika, ‘Aku banget wedhi lan gumeter.’ Banjur ing sanginggiling unsur-unsur kang geger perang iku kapireng swantenipun Yéhuwah, ngandika sapuluh pranataning angger-anggeripun.”

> “As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.

> “Nalika pangilon agung kagunganing Allah nyethakaké marang bangsa Israèl kaanané sing sejati, nyawané kaungkuli déning rasa giris. Pangwaos kang nggegirisi saka pangandikané Allah kadadéan luwih abot katimbang sing bisa katanggung déning badané kang gumeter. Wong-wong mau nyuwun marang Musa, ‘Sira ngandikaa marang aku kabèh, lan aku kabèh bakal mireng; nanging aja nganti Allah ngandika marang aku kabèh, supaya aku kabèh aja mati.’ Nalika paugeran agunging kabeneran kagunganing Allah dipratelakaké ana ing ngarepé wong-wong mau, wong-wong mau nyadhari, kaya durung naté sadurungé, sipat dosa kang nistha banget, sarta kaluputané dhéwé ana ing ngarsané Allah kang murni lan suci.” Signs of the Times, March 3, 1881.

When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.

Nalika geni saka mesbèh kawuncalaké menyang bumi, ana “swara-swāra, gludhug-gludhug, kilat-kilat, lan lindhu.” “Gludhug lan kilat” iku pralambang paukumaning Allah. Ing wektu hukum Minggu, Amerika Sarékat bakal wis ngisi kanthi kebak “tuwaṅg kadurakané,” lan “murtad nasional bakal katutulaké déning karusakan nasional.” “Tuwaṅg kadurakan” iku dadi kebak ing turunan kaping papat, amarga kaloro sungu saka kéwan bumi mau maju lumantar patang turunan pambrontakan sing saya mundhak. Hukum Minggu nandhani papan nalika paukumaning Allah, sing dipralambangaké déning “gludhug-gludhug lan kilat-kilat,” katindakaké, lan paukuman mau katindakaké marang turunan kaping papat.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> Babagan wong Amori, Pangéran ngandika: ‘Ing turun kang kaping papat, wong-wong iku bakal bali mrene menèh; awit duraka wong Amori durung kebak.’ Sanadyan bangsa iki katon cetha awit saka panyembah brahalané lan karusakan moralé, bangsa iku durung ngisi tuwung durakané nganti kebak, lan Allah durung kersa paring dhawuh supaya bangsa iku dirusak tuntas. Bangsa-bangsa iku kudu nyeksèni daya ilahi kang kawedhar kanthi cara kang cetha banget, supaya padha ora kèri alesan apa-apa. Sang Panyipta kang kebak welas asih kersa sabar nandhang durakané nganti tumeka turun kang kaping papat. Banjur, manawa ora katon ana owah-owahan marang kang luwih becik, paukuman-paukumané bakal tumiba marang wong-wong mau.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.

> “Kanthi katlitèn kang ora tau kliru, Kang Tanpa Wates isih nyatet itungan karo sakehing bangsa. Nalika sih-rahmaté isih katamèni lumantar panggilan-panggilan marang pamratobat, itungan iki bakal tetep kabuka; nanging samangsa cacah-cacah mau tekan ing ukuran tartamtu kang wis katetepaké déning Allah, paladosaning bebenduné wiwit lumaku. Itungan iku katutup. Kasabaran Ilahi mandheg. Ora ana manèh panyuwunan sih-rahmat kanggo kauntungané wong-wong mau.” Testimonies, volume 5, 208.

Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.

Suster White netepake paukuman-paukuman sing wiwit nalika hukum Minggu diundhangake minangka “paukuman-paukuman karusakan saka Allah.” Panjenenganipun mulang bilih sampun kasep tumrap para Adventis Laodikia sing bodho, sing nate kagungan kalodhangan kanggo nyawisake dhiri tumrap krisis ing wayah tengah wengi, nanging wus padha nampik nglakoni mangkono. Wektu paukuman karusakan tumrap para prawan bodho punika, minangka “wektu sih-rahmat” tumrap wong-wong sing durung nate krungu bebener.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.

> “Dhuh, mugi umat punika mangertos wekdal rawuhipun marang wong-wong mau! Kathah tiyang ingkang dereng nate mirengaken bebener pangujian kanggé jaman punika. Kathah tiyang ingkang rohipun taksih diprayogakaken déning Rohipun Allah. Wekdal pangadilan-pangadilan karusakanipun Allah punika dados wekdal sih-kadarman tumrap tiyang-tiyang ingkang dereng gadhah kalodhangan sinau punapa ingkang sejati. Kanthi alusing sih, Gusti badhé mirsani wong-wong mau. Manah sih-kadarmanipun kasentuh; asta-Nipun taksih kaentang kanggé nylametaken, nalika lawang sampun ka tutup tumrap tiyang-tiyang ingkang boten purun mlebet.” Testimonies, jilid 9, 97.

When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.

Nalika segel kapitu kabukak, ana “swara-swara, lan gludhug-gludhug, lan kilat-kilat, lan lindhu.” “Jam” nalika “lindhu” ing Wahyu sewelas kawitan kaleksanan yaiku Révolusi Prancis, lan kasampurnaning kaleksananing “jam” iku yaiku “goncangan” saka kéwan “bumi”, ing angger-angger Minggu sing enggal rawuh. Ing “jam” iku, segel kapitu kabukak kanthi sampurna. Salib iku minangka pralambang angger-angger Minggu, lan ana lindhu gedhé nalika panyaliban.

> Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.

> Gusti Yésus, sawisé nguwuh manèh kalawan swara sora, banjur masrahaké Rohé. Lah, lawanging perdhéning Padaleman Suci suwek dadi loro saka ing dhuwur tekan ngisor; lan bumi gonjang-ganjing, sarta watu-watu padha pating belah. Matius 25:51.

At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.

Ing salib, sawijining karajan Iblis katumpes, kaya dene mengkono uga bakal katumpes nalika angger-angger Minggu dileksanakake.

> “Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.

> “Kristus ora masrahaké nyawané nganti Panjenengané wis ngrampungaké pakaryan kang Panjenengané rawuh kanggo nindakaké, lan kanthi ambegan pungkasané Panjenengané nguwuh, ‘Wis rampung.’ Yokanan 19:30. Peperangan iku wis dimenangaké. Tangan-tengené lan lengen suci-Né wis maringi Panjenengané kamenangan. Minangka sawijining Juru-Menang, Panjenengané nanduraké panji-panji-Né ana ing inggil-tinggil kang langgeng. Apa ora ana kabungahan ana ing antarané para malaékat? Sakèhé swarga padha gumujeng marga saka kamenangané Sang Juru Slamet. Sétan wis dikalahaké, lan ngerti yèn karajané wis ilang.” The Desire of Ages, 758.

The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.

Lindhu salib iku minangka pralambang saka “kayekten,” yaiku Alfa lan Omega. “Kayekten” iku wiwitan, tengah, lan pungkasan; iku tembung Ibrani kang kawangun kanthi nglumpukake aksara pisanan, kaping telulas, lan pungkasan saka abjad Ibrani. Ana lindhu nalika Kristus séda, lan banjur ana lindhu maneh nalika Panjenengané wungu. Ing salib ana lindhu kang kapisan, banjur kubur, lan banjur lindhu nalika wunguné Panjenengané. Ing kaloro lindhu iku, kubur-kubur kabukak.

> “When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.

> “Nalika Gusti Yésus, nalika Panjenengané gumantung ana ing kayu salib, nguwuh, ‘Wis kelakon’, watu-watu padha pecah, bumi gonjang-ganjing, lan sawetara kuburan kabuka. Nalika Panjenengané wungu minangka Sang Pamenang ngungkuli pati lan kubur, nalika bumi isih oleng lan kamulyaning swarga sumunar ngubengi papan suci iku, akèh wong mursid sing wis mati, manut marang pangandikané, padha metu minangka para seksi yèn Panjenengané wis wungu. Para suci sing pinaringan sih, kang wus kawungokaké iku, padha metu ing kaluhuran. Wong-wong mau iku wong pilihan lan suci saka saben jaman, wiwit saka penciptaan tekan nganti jaman Kristus. Mangkono, nalika para pemimpin Yahudi padha ngupaya ndhelikaké kasunyatan bab kawunguné Kristus, Allah milih ngangkat saklompok wong metu saka kuburané kanggo nyeksèkaké yèn Yésus wis wungu, lan kanggo martakaké kamulyanipun.” Early Writings, 184.

At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.

Nalika lindhu kang kapisan dumadi, kuburan-kuburan kabukak, lan nalika lindhu kang pungkasan, kuburané Kristus kabukak. Ing Wahyu sewelas, wong saksi loro metu saka kuburané ing jam kang padha karo lindhu mau. Lindhu iku yaiku undhang-undhang Minggu, kang dilambangaké déning salib. Mulané bakal ana loro patangen ing jam undhang-undhang Minggu. Kang kapisan nggambaraké lairé wong satus patang puluh papat èwu kang dumadi sadurungé wong wadon ngalami lara nglairaké, kang kapindho dumadi sajroning lara nglairaké iku. Wong wadon ing Wahyu rolas luwih dhisik nglairaké anak lanang kang bakal mrentah bangsa-bangsa nganggo teken wesi, tanpa rasa lara nglairaké. Banjur nalika undhang-undhang Minggu, lara nglairaké wiwit teka lan dhèwèké nglairaké anak kang kapindho. Kaping pisan, dhèwèké nglairaké Élia, lan pungkasan dhèwèké nglairaké Musa. Undhang-undhang Minggu iku jam patangené anak kembar ing Wahyu pitu.

When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.

Nalika meterai kapitu kabuka kanthi sampurna ing wektu angger-angger Minggu, ana kasepen ing swarga nganti sajrone setengah jam.

> “But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.

> “Nanging Allah nandhang sangsara bebarengan karo Putranipun. Para malaékat nyeksèni kasangsaranipun Sang Juru Slamet. Wong-wong mau padha mirsani Gustinipun katutupi déning légiun-légiun kakuwatan Iblis, sipat kodratipun katindhih déning rasa giris kang nggegirisi lan mistèri. Ana kasepen ing swarga. Ora ana clempung siji waé kang dipun-sentuh. Saupama manungsa fana saged nyumurupi kaéramanipun bala malaékat nalika ing kasusahan bisu padha nyawang Sang Rama misahaké sinar-sinar pepadhang, katresnan, lan kamulyanipun saking Putra kinasihipun, temenan wong-wong mau bakal langkung mangertos sepira nisthane dosa ana ing ngarsanipun.” The Desire of Ages, 693.

The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.

Setengah jam kang kapisan saka jaming lindhu, nggambarake lair kang kapisan utawa wunguné manèh saka loro seksi mau. Ing setengah jam iku, loro seksi mau dimeteraèkaké. Wong-wong mau kudu dimeteraèkaké luwih dhisik sadurungé hukum Minggu, awit wong-wong mau iku panji kang nimbali anak sijiné metu saka kubur sajroning setengah jam kang isih kari. Anak kang kapindho iku mung bisa digawa marang urip kanthi weruh lanang lan wadon kang nduwèni meterai Allah sajroning kasusahaning krisis hukum Minggu.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Pakaryané Roh Suci iku kanggo mbuktèkaké marang jagad bab dosa, bab kabeneran, lan bab paukuman. Jagad mung bisa dipèngetaké lumantar ndeleng wong-wong sing pracaya marang kayektèn disucèkaké déning kayektèn, tumindak manut asas-asas sing luhur lan suci, lan nuduhaké kanthi pangrasa sing dhuwur lan mulya garis pamisah antarané wong-wong sing netepi pepakoné Allah lan wong-wong sing ngidak-idak pepakon mau ana ing sangisoré sikilé. Pangudusan déning Roh nandhakaké béda antarané wong-wong sing nduwèni segelé Allah lan wong-wong sing netepi dina ngaso palsu. Nalika wektu panggawéyan teka, bakal katuduhaké kanthi cetha apa tandhané kéwan galak iku. Yaiku netepi dina Minggu. Wong-wong sing sawisé krungu kayektèn isih tetep nganggep dina iki suci, padha nggawa tandha-tangané manungsa duraka, yaiku wong sing ngira yèn dhèwèké bisa ngowahi wektu-wektu lan angger-angger.” Bible Training School, December 1, 1903.

The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”

Putra pambarep saka wong wadon iku yaiku satus patang puluh papat ewu kang katandhani minangka woh kapisan ana ing kitab Wahyu. Wong-wong mau makili pratandha kang kudu dingerteni déning pepanthan liyané ing sajroning krisis lan pasulayaning paprangan hukum Minggu. Pratandha iku yaiku dina Sabat, kang dijunjung déning satus patang puluh papat ewu ing wektu nalika tumindak mangkono iku ora sah miturut hukum. Sister White nyebut panji-panji wong-wong mau minangka “panji kang kebak reregeding getih saka Pangeran Emmanuel.”

> “In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.

> “Ing sajroning wahyu aku nyumurupi loro bala tentara ana ing paprangan kang nggegirisi. Sawijining bala dipandhegani panji-panji kang ngasta pratandha donya; liyane dipandhegani déning panji Pangeran Emmanuel kang kecipratan getih. Panji siji sawisé sijiné katilar ngglundhung ing lebu, nalika kompi siji sawisé sijiné saka bala tentarané Gusti nggabung marang mungsuh, lan suku siji sawisé sijiné saka larikaning mungsuh manunggal karo umat Allah kang netepi pepakon-pepakon. Malaékat kang mabur ana ing satengahing langit ngulungaké panji Emmanuel marang akèh tangan, déné sawijining panglima agung sesambat kanthi swara sora: ‘Padha mlebu ing barisan. Wong-wong kang setya marang pepakon-pepakoning Allah lan paseksèné Kristus, saiki padha manggonana ing papané. Padha metu saka ing antarané wong-wong iku, lan padha kapisaha, lan aja ndemek barang kang najis, sarta Aku bakal nampani kowé, lan bakal dadi Rama tumrap kowé, lan kowé bakal dadi para putra lan para putri-Ku. Kabèh wong kang gelem, mrenea munggah nulungi Pangéran, nulungi Pangéran nglawan para kang prakosa.’” Testimonies, jilid 8, 41.

The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.

Panji kang kebak reregeding getih iku kang kudu dideleng déning pepanthaning Allah liyané ing mangsa krisis paugeran Minggu. Panji iku pepadhang kang sumunar munggah, kang digawa déning wong satus patang puluh papat éwu. Panji iku abang warnané, awit iku panji kang kebak reregeding getih. Panji iku wis dilambangaké ing peperangan Yérikho, nalika Rahab nampani lan ngreksa para telik, banjur ngakoni pasrahané marang wadyabalané Yusak kanthi masang benang abang tuwa saka jendhelané. Rahab nggambaraké para putraning Allah kang pambarep kapindho ing krisis paugeran Minggu, kang ndeleng lan nampani pratandha abang tuwa iku, lan padha mlebu ing kasetyan marang wadyabalané Yusak. Benang abang tuwa kang digunakaké déning Rahab iku pratandha tumrap wadyabalané Yusak supaya aja ngrusak brayaté Rahab.

Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.

Rahab nggambarake wong-wong sing isih ana ing Babilon ing mangsa krisis ukum Minggu, lan bala tentarané Yosua nggambarake anak-anak pambarep saka wong satus patang puluh papat èwu. Benang abang kirmizi iku minangka pralambang dina Sabaté Gusti Allah. Benang abang kirmizi iku dadi parentahé para telik sandi sing diparingaké marang Rahab, kang kudu diturut déning Rahab menawa dhèwèké kepéngin olèh pangayomané Gusti Allah.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.

> Lah, nalika aku padha lumebu ing nagara iku, kowé kudu ngiket tali benang wungu abang iki ana ing jendhéla kang kokanggo ngudhunaké aku: lan kowé kudu nglumpukaké bapakmu, ibumu, para sadulurmu, lan sakabèhé brayaté bapakmu, menyang omahmu. Yosua 2:8.

The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.

Pratandha sing kudu dideleng déning wong-wong sing isih ana ing Babil yaiku benang kirmizi, yaiku dina Sabat, nanging uga nandhani bédané antarane kembar loro mau. Kembar sing lair dhisik iku satus patang puluh papat ewu, awit ana ing tangané padha nggawa panji-panji Pangeran Emmanuel sing katandhan getih.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.

> Panjenengane bakal ngadegaké panji kanggo para bangsa, lan bakal nglumpukaké para buwangan Israel, sarta ngempalaké wong-wong Yéhuda kang kasebar saka patang pojoking bumi. Rasa meri saka Éfraim uga bakal sirna, lan para satruné Yéhuda bakal katumpes: Éfraim ora bakal meri marang Yéhuda, lan Yéhuda ora bakal ngganggu Éfraim. Nanging wong-wong iku bakal mabur nyerbu ing pundhaké wong Filistin mangulon; bebarengan padha bakal ngrampasi wong-wong ing wetan; tangané bakal diulungaké marang Édom lan Moab; lan bani Amon bakal manut marang wong-wong mau. Yesaya 11:12–14.

The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.

Kembar sing miyos kapisan nduwèni pratandha abang kesumba, yaiku benang abang kesumba sing nandhani anak pambajeng. Kembar sing miyos kapisan iku Zarah, lan sing miyos kapindho iku Pharez.

> And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.

> Lan kalakon ing wektu nalika dheweke ngandhut arep nglairaké, lah ana anak kembar ing guwa-garbane. Lan kalakon, nalika dheweke lagi nglairaké, salah sijiné nguluraké tangane metu; banjur dukun bayi mau njupuk benang abang kirmizi lan nalèni ing tangane, pangucapé, Iki sing metu dhisik. Lan kalakon, nalika dhèwèké narik bali tangane, lah seduluré metu; banjur pangucapé, Kapriyé kowé wis mbobol metu? pambobolan iki tumrap kowé; mulané jenengé sinebut Pharez. Lan sawisé iku metu seduluré, sing ana benang abang kirmizi ing tangane; lan jenengé sinebut Zarah. Purwaning Dumadi 38:27–30.

Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.

Zarah tegesé pepadhang kang lagi njedhul, lan Pharez tegesé nembus metu. Nalika kembar Pharez ndeleng pepadhang kang lagi njedhul saka pratandha benang abang kirmizi ing tangané saduluré kembar, yaiku Zarah, dhèwèké “nembus metu,” utawa metu saka Babil. Pangretèné Zarah marang pepadhang kang lagi njedhul saka benang abang kirmizi iku nandhakaké panyalèrané kembar kang lair pungkasan marang kembar kang lair dhisik.

> And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.

> Lan wong-wong bakal padha teka saka wetan, lan saka kulon, lan saka lor, lan saka kidul, sarta bakal padha lungguh ana ing Kratoning Allah. Lan lah, ana wong-wong kang pungkasan bakal dadi kang wiwitan, lan ana wong-wong kang wiwitan bakal dadi kang pungkasan. Lukas 13:29, 30.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.

Sajarah kang kapingidhen saka pitu gludhug iku mratelakaké telung waymark. Waymark kang kapisan lan kang pungkasan iku kuciwane pangarep-arep. Mangsa antarané kuciwané pangarep-arep kang kapisan lan pekabaran Midwengi Mlébu iku wektu tundha. Wiwit saka Midwengi Mlébu, kang dadi waymark kang kapindho, mangsa wektu iku yaiku wektu pamegelan. Mangsa kang dadi wektu pamegelan iku pungkasané ana ing kuciwané pangarep-arep kang pungkasan.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.

Sajarah sing kapendem bab pitung gludhug mau nandhani telung waymark. Waymark kang kapisan lan kang pungkasan yaiku kabukaking kuburan-kuburan nalika ana lindhu. Periode ing antarané kabukaké kuburan kang kapisan lan pekabaran Seruan Tengah Wengi iku yaiku wektu antarané. Wiwit Seruan Tengah Wengi, kang dadi waymark kang kapindho, periode wektu iku yaiku wektu pematerèn. Periode kang dadi wektu pematerèn iku rampung nalika kabukaké kuburan kang pungkasan.

These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.

Kaloro seksi tumrap telung langkah sajroning sajarah kapingidan saka pitu gludhug iki uga kaestokake lumantar pejah lan wungunipun Kristus. Kabukane kubur kang kapisan dipralambangake lumantar baptisipun Kristus menyang kubur banyu, dene kubur kang pungkasan yaiku salib. Ing antarané baptisipun Kristus lan salib, Kristus mratelakake piwucalipun, lan iku dadi pralambang Seruan Tengah Wengi. Panjenengané ngrampungake pangandika iku sajroning sèwu rong atus sawidak dina. Sawisé salib, lumantar para sakabatipun, piwulang Seruan Tengah Wengi kapratelakake manèh sajroning sèwu rong atus sawidak dina nganti tumekaning pejahé Stefanus.

The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.

Loro seksi ing Wahyu pasal sewelas kaparingi kakuwatan kanggo martakake pawarta Pambengoking Tengah Wengi sajrone sèwu rong atus suwidak dina. Sawisé iku banjur dipatèni lan dilebokaké ana ing dalan-dalan sajrone sèwu rong atus suwidak dina, nganti banjur diuripaké menèh lan kaparingi kakuwatan.

We will continue to investigate these truths in the next article.

Kita badhé nerusaké nyinau kasunyatan-kasunyatan punika ing artikel salajengipun.

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> “Manawa ora ana mratobat kang sejati saka jiwa marang Gusti Allah; manawa napas gesangipun Gusti Allah ora nguripi jiwa marang gesang rohani; manawa wong-wong kang ngakoni kayektèn ora kaobahaké déning asas kang lair saka swarga, mula padha durung lair saka wiji kang ora kena rusak, kang urip lan tetep langgeng ing salawas-lawasé. Manawa padha ora pracaya marang kabeneranipun Kristus minangka siji-sijiné pangayomané; manawa padha ora nuladha watakipun, lan makarya ana ing Rohipun, padha iku wuda, padha durung ngagem jubah kabeneranipun. Wong mati asring dianggep kaya wong urip; awit wong-wong kang ngudi apa kang padha sebut kaslametan miturut gagasané dhéwé, ora ndarbèni Gusti Allah kang makarya ana ing sajroning wong-wong mau, supaya padha karsa lan nindakaké miturut karsa becikipun.”

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> “Golongan punika kagambaraken kanthi cetha déning lembah balung-balung garing ingkang dipun tingali Yéheskiel wonten ing wahyu.” Review and Herald, 17 Januari 1893.

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