The Seven Seals: Who Shall Be Able to Stand?

Mystery Finished · Part 2 of 3

By Belden Orina, MSc · Bachelor of Theology (in progress)

Revelation’s seven seals trace the conflict around God’s people from the cross to the Second Coming. Then they stop to answer one question: who shall be able to stand?

“For the great day of his wrath is come; and who shall be able to stand? … Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.” (Rev. 6:17; 7:3)

A door opened in heaven

Part 1 ended at a door on earth, with Christ knocking at Laodicea’s door (Rev. 3:20). The very next scene opens another one: “After this I looked, and, behold, a door was opened in heaven” (4:1). John is taken into the throne room of the heavenly sanctuary. Seven lamps of fire burn before the throne (4:5), and in the right hand of Him who sits on it lies “a book written within and on the backside, sealed with seven seals” (5:1).

No one in heaven or on earth is found worthy to open it, and John weeps (5:3, 4). Then an elder tells him that “the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book” (5:5). John turns and sees, not a lion, but “a Lamb as it had been slain” (5:6). Heaven sings the reason: “Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation” (5:9).

Ellen White describes the book as “the roll of the history of God’s providences, the prophetic history of nations and the church.”¹ Ángel Manuel Rodríguez, writing in the Handbook of Seventh-day Adventist Theology, sees in the scene “the enthronement of Christ as king and high priest in the heavenly sanctuary.”² He is worthy because He died to pay the ransom for the world.

This throne room ties the seals to Part 1. Christ promised the overcomer a seat on His throne, “even as I also overcame, and am set down with my Father in his throne” (3:21). Revelation 4 and 5 show Him taking that throne, and Revelation 7:9–17 shows the overcomers standing before it. The Biblical Research Institute’s Symposium on Revelation draws the conclusion: the seals between these two throne scenes “have to do with the ongoing period in which God’s people are in the process of overcoming.”³

One pattern, seven seals

The seals open one at a time, and each moves the story forward. The first four release four horsemen, whose colours darken from white to red to black to pale. The fifth and sixth seals show heaven and earth answering that long history. Then Revelation 7 interrupts the sequence before the seventh seal is opened.

The seals are history told in advance: the voice that called John up promised to show him “things which must be hereafter” (4:1). The Seventh-day Adventist Bible Commentary reads them as “particularly significant of successive phases in the history of the church on earth,” and the dates in the table mark roughly where each phase comes to the fore. A. T. Jones saw the churches and the seals as “two lines of prophecy” covering the same history, and Stephen Bohr pairs the first four seals with Ephesus, Smyrna, Pergamos and Thyatira.⁴

The first four seals: the four horsemen

The first seal: the white horse (A.D. 31–c. 100)

“And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer” (6:1, 2). Scripture has shown this Rider before. The King of Psalm 45 rides out “because of truth and meekness and righteousness,” and His “arrows are sharp in the heart of the king’s enemies” (Ps. 45:4, 5). The Commentary sees here “the church in the apostolic age (c. A.D. 31–100), when its purity of faith (suggested by the color white) and its zeal led it forth to make the greatest spiritual conquests in Christian history.” Within about thirty years Paul could say that the gospel had been “preached to every creature which is under heaven” (Col. 1:23).⁵

The second seal: the red horse (c. 100–313)

“And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword” (6:3, 4). Jesus had warned, “I came not to send peace, but a sword” (Matt. 10:34). The Commentary sees a double danger in this rider: the “violent persecutions” the church “suffered at the hands of the Roman Caesars,” and, if white stands for purity of faith, “a corruption of faith through the introduction of various heresies.” A. T. Jones traced the decline to the first letter: Ephesus had left its first love (Rev. 2:4), “and this is signified in the second seal.”⁶ Yet the sword could not stop the gospel. “By defeat they conquered,” Ellen White writes, and she quotes Tertullian: “the blood of Christians is seed.”⁷

The third seal: the black horse (313–538)

“And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine” (6:5, 6). Bread weighed on balances is the Bible’s picture of famine (Lev. 26:26), and Amos foretold the worst kind: “not a famine of bread, nor a thirst for water, but of hearing the words of the LORD” (Amos 8:11). This is the age of Pergamos, “where Satan’s seat is” (Rev. 2:13). Ellen White describes how it began: “The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church.” Yet the voice spares “the oil and the wine,” and oil is the emblem of God’s Spirit (Zech. 4:2–6). Even in the famine, the Spirit kept a faithful few.⁸

The fourth seal: the pale horse (538–1517)

“And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth” (6:7, 8). The list is an old one: God had warned Jerusalem of “my four sore judgments … the sword, and the famine, and the noisome beast, and the pestilence” (Ezek. 14:21). Daniel had seen the same power “wear out the saints of the most High … until a time and times and the dividing of time” (Dan. 7:25). Ellen White dates the start to the sixth century: “And now began the 1260 years of papal oppression foretold in the prophecies of Daniel and the Revelation.”⁹

Those years ran from 538 to 1798. The Waldenses in their Alpine valleys, Jan Hus at Constance and the victims of the Inquisition all fell under this rider, and its shadow did not lift at once in 1517: the St Bartholomew’s Day massacre of the Huguenots in Paris came in 1572.

The fifth seal: the souls under the altar (c. 1517–1755)

“And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?” (6:9, 10).

The altar is the altar of sacrifice, at whose base the blood of the victims was poured out (Lev. 4:7). Since “the life of the flesh is in the blood” (Lev. 17:11), the Commentary explains, the souls of the martyrs “may be thought of as being beneath the altar.”¹⁰ They are no more conscious spirits pleading in heaven than Abel was when God said, “the voice of thy brother’s blood crieth unto me from the ground” (Gen. 4:10). Their shed blood cries out.

The Commentary dates the scene to “the time of the Reformation and after,” c. 1517–1755, when it must have seemed that the long oppression would never end. Uriah Smith described what the Reformation did for the martyrs: “the reputation of the church going down, and that of the martyrs coming up, until the corruptions of the papal abominations were fully exposed.”¹¹

Then: “And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled” (6:11). Christ had promised white raiment to the overcomers of Sardis, the church of the Reformation era (3:5). Stephen Bohr places the giving of the robes in the judgment: “Beginning in 1844 as the case of each one of them was examined, they were assigned white robes (vindicated in the judgment).”¹²

So the martyrs are cleared twice: before men at the Reformation, and before heaven in the judgment that began in 1844. Heaven has not forgotten one of them, and the “little season” warns that one more company of witnesses is still to come.

The sixth seal (from 1755): “Who shall be able to stand?”

“And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind” (6:12, 13).

Jesus gave the same signs and said when to look for them: “Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven” (Matt. 24:29). The signs belong to the closing years of the 1,260, after the persecution had eased, for Jesus had promised that “those days should be shortened” (Matt. 24:22). Ellen White notes that the 1,260 years ended in 1798, but “a quarter of a century earlier, persecution had almost wholly ceased.” And because the darkening of the sun can be dated to 1780, the Commentary identifies the earthquake before it with Lisbon, 1755.¹³

• The great earthquake, 1 November 1755. On the morning of All Saints’ Day an earthquake, a tsunami and six days of fire destroyed Lisbon. Encyclopaedia Britannica estimates 60,000 dead in Lisbon alone.¹⁴ Ellen White calls it “the most terrible earthquake that has ever been recorded” and notes that “it extended to the greater part of Europe, Africa, and America.”¹⁵

• The dark day, 19 May 1780. Darkness fell over New England in the middle of the day, so thick that people could not dine or manage their households “without the light of candles.” That night the full moon rose without lifting it, and after midnight the moon “had the appearance of blood.”¹⁶

• The falling stars, 13 November 1833. The Leonid meteor storm filled the skies over North America with between 50,000 and 150,000 meteors an hour. Denison Olmsted of Yale gathered reports and published them in the American Journal of Science and Arts, and the study of meteors began.¹⁷ Ellen White saw in it “the last of the signs … which were promised by the Saviour as tokens of His second advent.”¹⁸

The rest of the seal is still future. “The heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places” (6:14). Kings and slaves alike hide in the rocks and cry: “Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand?” (6:16, 17).

The question is an old one. Malachi asked it: “who may abide the day of his coming? and who shall stand when he appeareth?” (Mal. 3:2). The psalmist answered it: “Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart” (Ps. 24:3, 4). Revelation answers it in the very next chapter.

The interlude: a sealed people

Revelation 7 is not the seventh seal. It stands between the sixth seal and the seventh, and it answers the question just asked. “And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (7:1–3).

The winds are held back for one reason: God will not let them blow until His servants are sealed. The Symposium on Revelation draws the lesson: “the winds are held back—the day of the Lord is delayed—for a work to be done in the lives of God’s people (cf. 2 Pet. 3:8-10). Here is one factor that contributes to the apparent delay of the Advent.”¹⁹

What the seal is

The picture comes from Ezekiel. Before judgment fell on apostate Jerusalem, a man clothed in linen was sent to “set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof” (Ezek. 9:4). The executioners were told, “come not near any man upon whom is the mark” (9:6). The mark went on those who grieved over sin. Paul describes God’s seal the same way: “the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity” (2 Tim. 2:19). God knows His own, and His own depart from iniquity.

A seal shows who owns a thing, and this one carries God’s name: the 144,000 have “his Father’s name written in their foreheads” (Rev. 14:1). In Scripture God’s name is His character. When Moses prayed, “shew me thy glory,” the LORD “proclaimed the name of the LORD”: “The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth” (Exod. 33:18; 34:5, 6). God also gave His people a sign that they belonged to Him: “I gave them my sabbaths, to be a sign between me and them, that they might know that I am the LORD that sanctify them” (Ezek. 20:12; cf. Exod. 31:13). The Sabbath is the sign of the God who sanctifies, and His last sealing work falls on a people He has sanctified.

The forehead stands for the mind, where choices are made. To bear the Father’s name there is to bear His character in the mind. Ellen White explains that the seal “is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved.”²⁰ The Symposium adds that those to be sealed are already God’s servants, “but their characters need to be fixed so that being righteous, they will be righteous still (22:11), incapable of compromise with the antichrist powers.”²¹ When probation closes, it closes on a settled people: “he that is righteous, let him be righteous still: and he that is holy, let him be holy still” (22:11).

They stood

John hears the number of the sealed: 144,000, “of all the tribes of the children of Israel” (7:4). Here is the answer to the sixth seal. Who shall be able to stand? The sealed. They are sealed just before the winds are loosed, so they are the people living when Christ comes: the final generation. Ellen White saw them as “the living saints, 144,000 in number.”²²

Ellen White counselled against controversy over “Who is to compose the hundred and forty-four thousand?” Those who are God’s elect, she wrote, “will in a short time know without question.” The Commentary turns to what matters most: “not to who the 144,000 are, but what they are—that is, the kind of character God expects them to possess.”²³ Scripture does make plain what they will pass through.

Jeremiah foresaw that trial: “Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble, but he shall be saved out of it” (Jer. 30:7). Ellen White describes the 144,000 on the other side of that trouble: “they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’”²⁴ The blood that forgave them has also cleansed them (1 John 1:7, 9).

The seventh seal: silence in heaven

After the interlude the last seal is opened: “And when he had opened the seventh seal, there was silence in heaven about the space of half an hour” (8:1).

Heaven is not a silent place in Revelation. The four beasts about the throne “rest not day and night, saying, Holy, holy, holy, Lord God Almighty” (4:8). What could silence it? Scripture ties silence to the Lord’s coming: “Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation” (Zech. 2:13). Christ will come “in his glory, and all the holy angels with him” (Matt. 25:31), and the Commentary notes the view that heaven falls silent because the heavenly hosts have “left the celestial courts to accompany Christ to the earth.” Taken as prophetic time, the half hour is “about one literal week,” the reading “Seventh-day Adventists have generally favored.”²⁵

Ellen White’s first vision fits that reading. After the resurrection of the sleeping saints and the change of the living, she wrote: “We all entered the cloud together, and were seven days ascending to the sea of glass, when Jesus brought the crowns, and with His own right hand placed them on our heads.”²⁶

So the seals end where the sixth seal pointed, at the coming of Christ. The pioneers summed up the series this way: “The first seal represents the apostolic church in its purity. The succeeding seals, the church in its apostasy. But the true church occasionally appears this side the first seal.” The later horses show the professing church falling away, yet after the first seal God’s faithful keep reappearing: the martyrs under the altar, and at last the sealed 144,000. Robert Wieland names what the last seal waits for: “The final triumph of the Lamb in opening the seventh seal cannot take place until His people, the 144,000, submit to receive the seal of God in their foreheads.”²⁷

Without fault before the throne

The seals began at the throne, and they end there. John sees the 144,000 again, standing with the Lamb on mount Sion, “having his Father’s name written in their foreheads” (14:1). “These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God” (14:4, 5). Here the seals reach their climax, and so does this series: a people who bear the Father’s name, perfect in character and “without fault.”

The Commentary says the seals show John the great controversy “until it reaches its great climax in the vindication of God’s character.”²⁸ God has said where that vindication takes place: “the heathen shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes” (Ezek. 36:23).

In Part 1, Christ offered the last church His own victory as the measure of theirs: “even as I also overcame” (3:21). In the 144,000 that offer is taken up, and Christ finishes what He began: “he which hath begun a good work in you will perform it until the day of Jesus Christ” (Phil. 1:6). Ellen White confirms what the Bible establishes:

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.”²⁹

She also measures that people by Christ Himself. Jesus said, “the prince of this world cometh, and hath nothing in me” (John 14:30). She comments:

“Satan could find nothing in the Son of God that would enable him to gain the victory. He had kept His Father’s commandments, and there was no sin in Him that Satan could use to his advantage. This is the condition in which those must be found who shall stand in the time of trouble.”³⁰

That condition must be reached before probation closes. Those then living, she writes, “are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling.”³¹

Kevin D. Paulson, a leading voice for last-generation theology, explains that the saints will live without a Mediator, “that is, without the continuous availability of divine forgiveness,” but “they will not live without the sustaining grace of the Holy Spirit.” Christ’s promises still stand: “lo, I am with you alway, even unto the end of the world” (Matt. 28:20); “I also will keep thee from the hour of temptation, which shall come upon all the world” (Rev. 3:10). As Paulson puts it, “They are not standing on their own power.”³²

This is the hope of last-generation theology: a people in whom the tempter finds nothing, because Christ lives in them. Ellen White saw them in her first vision. As the cloud of Christ’s coming drew near, the waiting saints asked the question of the sixth seal:

“Then we all cried out, ‘Who shall be able to stand? Is my robe spotless?’ Then the angels ceased to sing, and there was some time of awful silence, when Jesus spoke: ‘Those who have clean hands and pure hearts shall be able to stand; My grace is sufficient for you.’”³³

The answer is the psalmist’s: clean hands and a pure heart (Ps. 24:4). The power is Christ’s: “My grace is sufficient for thee: for my strength is made perfect in weakness” (2 Cor. 12:9). By that grace the final generation stands, perfect in character.

Who shall be able to stand?

The seals cross the whole Christian era, but they end in a personal question. The white horse rode out with the gospel, and the martyrs paid for it with their lives. The signs in the sun, moon and stars have come and gone. We now live in the interlude between the sixth seal and the seventh: the winds are still held, and the sealing angel is still at work.

“Now is the time to prepare,” Ellen White wrote. “The seal of God will never be placed upon the forehead of an impure man or woman.”³⁴ This is the invitation that closed Part 1. The One who knocks at Laodicea’s door is the Lamb who opens the seals, and He seals those who let Him in. Open the door to Him, and let Him finish His work in you.

Then the question of the sixth seal will be answered in your own life, and the end of the story is already written: “For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes” (7:17).

Next, Part 3: The Seven Trumpets. “The mystery of God should be finished” (Rev. 10:7).

About the author

Belden Orina holds a BSc and an MSc in Computer Science from Periyar University, India, and is completing a BA in Theology at Bugema University. He has a keen interest in health evangelism, lifestyle coaching and evangelistic ministry, and writes on the gospel that saves the soul and heals the body.

Cover: John Martin, The Great Day of His Wrath (1851–53), Tate, London. Public domain.

Notes

Scripture quotations are from the King James Version; Bible references are given in the text.

1. Ellen G. White, Letter 65, 1898, in Manuscript Releases (Silver Spring, MD: Ellen G. White Estate, 1990), 12:296. ↩
2. Ángel Manuel Rodríguez, “The Sanctuary,” in Handbook of Seventh-day Adventist Theology, ed. Raoul Dederen, Commentary Reference Series 12 (Hagerstown, MD: Review and Herald, 2000), 392. ↩
3. Frank B. Holbrook, ed., Symposium on Revelation—Book 1: Introductory and Exegetical Studies, Daniel and Revelation Committee Series 6 (Silver Spring, MD: Biblical Research Institute, 1992), 202–3, quoted in Patrick M. Jones, comp., Gems from Revelation (Coalmont, TN: 3 Angels Publishing, 2012), 102. ↩
4. Francis D. Nichol, ed., The Seventh-day Adventist Bible Commentary, rev. ed. (Washington, DC: Review and Herald, 1980), vol. 7, on Rev. 6:1; A. T. Jones, The Great Nations of To-day (Battle Creek, MI: Review and Herald, 1901), 6, quoted in Jones, Gems from Revelation, 143; Stephen P. Bohr, “Studies in Revelation – The Seven Seals” (study notes, SecretsUnsealed.org, n.d.), 69, theendtimeevents.com. ↩
5. Nichol, Seventh-day Adventist Bible Commentary, vol. 7, on Rev. 6:2. ↩
6. Nichol, Seventh-day Adventist Bible Commentary, 7:776, on Rev. 6:4, quoted in Jones, Gems from Revelation, 136; A. T. Jones, Great Nations of To-day, 5, quoted in Jones, Gems from Revelation, 137. ↩
7. Ellen G. White, The Great Controversy (Mountain View, CA: Pacific Press, 1911), 41, quoting Tertullian, Apology 50; see Tertullian, Apology 50, trans. S. Thelwall, in The Ante-Nicene Fathers, ed. Alexander Roberts and James Donaldson, vol. 3 (Buffalo, NY: Christian Literature, 1885), 55. ↩
8. White, Great Controversy, 49. ↩
9. White, Great Controversy, 54. ↩
10. Nichol, Seventh-day Adventist Bible Commentary, 7:778, on Rev. 6:9, quoted in Jones, Gems from Revelation, 146. ↩
11. Nichol, Seventh-day Adventist Bible Commentary, 7:778, on Rev. 6:9, quoted in Jones, Gems from Revelation, 151; Uriah Smith, Daniel and the Revelation (Battle Creek, MI: Review and Herald, 1897), 436, quoted in Jones, Gems from Revelation, 150. ↩
12. Bohr, “Seven Seals,” 74. ↩
13. White, Great Controversy, 306; Nichol, Seventh-day Adventist Bible Commentary, vol. 7, on Rev. 6:12. ↩
14. Encyclopaedia Britannica, s.v. “Lisbon earthquake of 1755,” britannica.com. ↩
15. White, Great Controversy, 304. ↩
16. White, Great Controversy, 307. ↩
17. Eli Wizevich, “Americans Fell in Love With Science When the Breathtaking Leonid Meteor Shower Lit Up the Skies Across the Nation,” Smithsonian Magazine, November 13, 2024; Denison Olmsted, “Observations on the Meteors of November 13th, 1833,” American Journal of Science and Arts 25 (1834): 363–411. ↩
18. White, Great Controversy, 333. ↩
19. Holbrook, Symposium on Revelation, 261, quoted in Jones, Gems from Revelation, 174. ↩
20. Ellen G. White, Last Day Events (Boise, ID: Pacific Press, 1992), 219, from Manuscript 173, 1902. ↩
21. Holbrook, Symposium on Revelation, 261, quoted in Jones, Gems from Revelation, 171. ↩
22. Ellen G. White, Early Writings (Washington, DC: Review and Herald, 1945), 15. ↩
23. Nichol, Seventh-day Adventist Bible Commentary, vol. 7, on Rev. 7:4; Ellen G. White, Selected Messages (Washington, DC: Review and Herald, 1958), 1:174. ↩
24. White, Great Controversy, 649. ↩
25. Nichol, Seventh-day Adventist Bible Commentary, vol. 7, on Rev. 8:1. ↩
26. White, Early Writings, 16. ↩
27. James White et al., The Biblical Institute (1877), lesson 21, “The Seven Seals,” quoted in Jones, Gems from Revelation, 193; Robert J. Wieland, The Gospel in Revelation (Maranatha Media PDF ed., n.d.), 114, maranathamedia.com. ↩
28. Nichol, Seventh-day Adventist Bible Commentary, vol. 7, on Rev. 6:1. ↩
29. Ellen G. White, Testimonies for the Church (Mountain View, CA: Pacific Press, 1948), 5:214. ↩
30. White, Great Controversy, 623. ↩
31. White, Great Controversy, 425. ↩
32. Kevin D. Paulson, “Does the Bible Foresee an End to Christ’s Intercession?,” ADvindicate, September 8, 2023, advindicate.com. ↩
33. White, Early Writings, 15–16. ↩
34. White, Testimonies, 5:216. ↩