As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.
Minangka pralambang utama saka wong satus patang puluh papat ewu, Pétrus ngadeg ana ing Panium ing taun 2026 makarya kanggo mbeneraké ramalan palsu tanggal 18 Juli 2020. Pakaryané ing bab iku selaras karo pakaryané Josiah Litch nalika mbeneraké tanggal 11 Agustus 1840 lan pangenalané Samuel Snow tumrap tanggal 22 Oktober 1844. Pambenerané Litch maringi kakuwatan marang pekabarané malaékat kapisan lan pangenalané Snow maringi kakuwatan marang pekabarané malaékat kapindho. Panyengkuyung kakuwatan marang pekabarané malaékat kapisan lan kapindho iku dados pralambang tumrap panyengkuyung kakuwatan marang pekabarané malaékat katelu. Ciri-ciri malaékat kapisan lan kapindho kawewakaké ana ing malaékat katelu minangka gabungan antarane pekabaran paukuman saka njaba lan pekabaran internal saka sesambaté panguwuh ing tengah wengi ing pasemon bab sepuluh prawan.
In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made of the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
Ing sawijining panerapan rangkep telu tumrap wangsit, panerapan kapisan lan katelu, kang uga dadi wiwitan lan pungkasan, bakal nduwèni sipat-sipat kang sajajar. Bubaru iki, ana sawijining sadulur kang wis mbabar sawetara bebener kang ana gandhèng cenenge karo bilai kang kapisan ing Wahyu sanga, kang, manawa ditrapaké miturut asas Alfa lan Omega, nuduhaké sawijining peneguhan jero manèh tumrap “lindhu” ing Wahyu sewelas. Hukum Minggu ing Amerika Sarékat iku “lindhu” kang dhisik kawujud nalika Revolusi Prancis, nalika Prancis, kang dadi salah siji pérangan saka sapuluh bangsa kang mbentuk susunan kenabian Roma kapir ing kitab Daniel, digulingaké. Mulané, pasal sewelas ngandika manawa saprasepuluh péranganing kutha iku ambruk.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Lan ing jam iku uga ana lindhu gedhé, lan saprasepuluhing kutha ambruk, lan sajroning lindhu iku wong pitung èwu padha tiwas; dene sisane padha kagèt banget lan ngluhuraké Gusti Allahing swarga. Wahyu 11:13.
Immediately after this verse Islam of the third woe arrives.
Sanalika sawisé ayat iki, Islam saka bilai katelu rawuh.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Bebaya kapindho wis kliwat; lan lah, bebaya katelu tumeka kanthi enggal. Wahyu 11:14.
The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.
Para pelopor ngarep-arep bilih “bilai ingkang kaping tiga” badhé enggal ngetutaké bilai ingkang kaping kalih, nanging tembung ingkang dipunjarwakaken dados “enggal,” tegesipun dumadakan lan boten kinira, ingkang dados ciri khas serangan dadakanipun Islam. Bilai ingkang kaping tiga boten badhé dumugi ing tanggal 22 Oktober 1844 kados ingkang dipunduga déning para pelopor, nanging nalika bilai punika dumugi, kadadosanipun badhé “dumadakan lan boten kinira,” kados ingkang kelampahan ing 9/11, mila nandhani wiwitaning pemeteraian tumrap satus patang puluh sekawan èwu, ingkang mungkasi sakedhap sadèrèngipun lindhuing angger-angger Minggu.
The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”
“Lindhu” saka hukum Minggu iku minangka gonjang-ganjinging kéwan “bumi”, lan nalika 9/11 dumugi, Sister White nedahaké bilih Pangéran jumeneng kanggo “nggonjang-ganjing bumi kanthi nggegirisi.” Ing wiwitaning panyegelan lan ing pungkasané, kéwan bumi iku digonjang-ganjing, mulané ana “lindhu gedhé.”
“This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’” Review and Herald, July 5, 1906.
“Bab iki durung tau dakucapaké. Aku wis ngucap, nalika aku ndeleng gedhong-gedhong gedhé lagi dibangun ana ing kana, tingkat demi tingkat, ‘Pemandhangan kang nggegirisi apa sing bakal kelakon nalika Pangéran jumeneng kanggo ngguncang bumi kanthi nggegirisi! Banjur tembung-tembung ing Wahyu 18:1–3 bakal kaleksanan.’” Review and Herald, July 5, 1906.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned and October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.
Pangéran “jumeneng” nalika ana owah-owahan ing pakaryan dispensasional Panjenengané, kaya kang kedadéan nalika Stefanus dibenturi watu lan ing tanggal 22 Oktober 1844, nalika pangadilan tumrap wong mati diwiwiti. Nalika pangadilan tumrap wong urip diwiwiti ing 9/11, Pangéran jumeneng manèh, banjur Panjenengané ngguncang kéwan bumi, kaya dene bakal Panjenengané tindakaké ing pungkasaning panyegelan wong satus patang puluh papat ewu, nalika Panjenengané ngowahi pakaryan dispensasional Panjenengané saka pasamuwané marang wedhus grombolan liyané, yaiku wong-wong kang isih ana ing Babil.
What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.
Ingkang sampun kapanggih déning sadèrèkipun Daniel punika inggih punika ciri-ciri bilai ingkang kapisan, ingkang selaras kaliyan paseksèn bab “lindhu ageng” wonten ing pasal sewelas, cocog kaliyan sajarah saha pamanggih para pionir bab sajarah ingkang nglaksanani kasampurnaning bilai kapisan punika.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Lan malaékat kang kaping lima muni kalasangkane, lan aku weruh ana lintang tumiba saka swarga menyang bumi; lan marang dhèwèké kaparingaké kunci jugangan tanpa dhasar. Lan dhèwèké mbukak jugangan tanpa dhasar iku; banjur munggah kumelun saka jugangan mau, kaya kumeluning pawon gedhé; lan srengéngé sarta hawa dadi peteng marga saka kumeluning jugangan iku. Lan saka ing kumelun mau metu walang marang bumi; lan marang wong-wong mau kaparingaké kakuwasan, kaya kalajengking-kalajengking ing bumi duwé kakuwasan. Lan marang wong-wong mau dipréntahaké supaya aja ngrusak suket ing bumi, utawa samubarang kang ijo, utawa wit apa waé; nanging mung manungsa-manungsa kang ing bathuke ora duwé meterai Allah. Wahyu 9:1–4.
The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.
Para pelopor kanthi leres nerapake ayat-ayat punika dhateng sajarah ingkang ngenalaken Mohammed, ingkang miyos ing taun 570, nyawijèkaké suku-suku ing taun 606, nampi wahyu kapisan ing taun 610, hijrah dhateng Madinah ing taun 622, miwiti peperanganipun ing taun 624, lan séda ing taun 632. “Sumur tanpa dhasar” sacara profetis nggambaraken wujud panyingkaping Sétan ingkang énggal, nanging Mohammed miwiti saking Arabia, ingkang ugi katelah sumur tanpa dhasar amargi ara-ara samun ingkang amba.
Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.
Muhammad dados ratu kenabian, utawi kados dene dipunsebut, “ingkang saged dipunpitados” ing taun 606, nalika piyambakipun ngrampungaken pasulayan ing antawisipun manéka taler ingkang sami kebentur prakawis sinten ingkang kedah dipunparengaken ngembalèkaken watu pondhasi “watu ireng” Ka'bah. Ka'bah punika satunggaling wangunan awujud kubus (mila asmanipun “Ka'bah,” ingkang tegesipun “kubus” wonten ing basa Arab) ingkang mapan wonten ing tengah Masjid Agung Mekah ing Saudi Arabia. Wangunan punika kirang langkung inggilipun 43 kaki, ambanipun sewelas kaki lan dawanipun 10 kaki, kaadegaken saking granit lan marmer, kanthi kain ireng saking sutra lan katun ingkang nutupi. Ka'bah sampun wonten dangu sadèrèngipun Muhammad, lan miturut tradhisi Islam, wiwitanipun dipunbangun déning Abraham lan putranipun Ismael dados griya pangibadah dhateng Gusti Allah ingkang Tunggal (Allah). Lumantar abad-abad, papan punika kebak brahala lan dipunginakaken dados papan suci kapir déning taler-taler Arab.
The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.
Ka'bah punika pusat rohanining jagad Islam—sawijining bangunan prasaja lan kuna ingkang nglambangaken tauhid, persatuan, lan sesambetan antawisipun iman Abrahamik lan Islam. Umat Islam boten nganggep punika minangka “griyanipun Allah” ing teges harfiah, nanging langkung dados titik puser ibadah ingkang katetepaken dening Allah piyambak. Tumindakipun Muhammad ing mangsa nalika Ka'bah sampun karusak lajeng kabangun malih, punika papan wiwitanipun kapemimpinanipun.
A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.
Banjir bandhang ngrusak Ka'bah, lan suku Quraisy banjur mbangun maneh. Nalika wis tekan wekdalé kanggo nglebokaké maneh Watu Ireng (Hajar al-Aswad) ing pojoké, klan-klan kang béda padha pasulayan babagan sapa kang pantes oleh pakurmatan iku. Wong-wong mau sarujuk yèn wong sabanjuré sing mlebu ing papan iku bakal mutusaké. Muhammad mlebu, lan piyambakipun ngrampungaké pasulayan mau kanthi kawicaksanan: Panjenengané nempatké Watu Ireng mau ing sadhuwuring kain, banjur ndhawuhi supaya ana wakil saka saben klan ngangkat bebarengan, nggawa bebarengan, lan sawisé iku piyambakipun dhéwé masangaké ing panggonané. Kedadéan iki ndadèkaké panjenengané olèh pakurmatan gedhé lan gelar Al-Amin (“kang Bisa Dipracaya”) ing antarané wong-wong Mekah. Iki minangka salah siji saka prastawa-prastawa pra-kenabian kang wigati sing disorot ing akèh garis wektu. “Watu Ireng” iku minangka watu pojok dhasar kang dipasang déning Mohammed, kang dadi ratu kenabian tumrap Islam. Watu pojok dhasar ireng iku minangka pamalsuan kang cetha tumrap Kristus (watu pojok dhasar kang sejati), lan rusaking omah Ka'bah sawisé pirang-pirang taun amargi mlebu lan ditetepaké brahala-brahala uga dirampungaké déning Mohammed.
After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.
Sasampunipun kaum Quraisy nglanggar Prajanjian Hudaybiyyah, Muhammad maju dhateng Makkah kaliyan bala tentara kirang langkung 10.000 tiyang Muslim. Kutha punika nyerah kanthi perang ingkang sakedhik sanget. Muhammad lajeng mlebet dhateng Ka‘bah, ngrusak 360 brahala ingkang wonten ing salebetingipun, lan ngladosi malih papan suci punika kanggé pangibadah dhateng Gusti Allah ingkang tunggal (Allah). Mekaten, Muhammad, raja Islam, mapanaké watu penjuru, lan Panjenenganipun nyucekaken Padaleman Suci saking penyembahan brahala.
There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.
Ana telung kakuwasan sing metu saka jugangan tanpa dhasar ing kitab Wahyu, lan saben siji saka telu mau nggambarake sawijining Kristus palsu. Sétan, yaiku naga, ngupaya dadi kaya Kang Mahaluhur, lenggah ing dhampar Panjenengané lan nguwasani pasamuwan Panjenengané.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.
Heh, Lucifer, putraning ésuk, kapriye kowé wus rubuh saka swarga! Kapriye kowé wus kabanting tumeka ing bumi, kowé kang ngasoraké para bangsa! Awit ing sajroning atimu kowé wus ngandika, Aku bakal munggah menyang swarga, aku bakal ngluhuraké dhamparku ngungkuli lintang-lintangé Gusti Allah; aku uga bakal lenggah ana ing gunung pasamuwan, ing pojok sisih lor; aku bakal munggah ngungkuli dhuwuré méga-méga; aku bakal dadi kaya Kang Mahaluhur. Nanging kowé bakal katurunaké menyang naraka, menyang pojok-pojoké jugangan. Yesaya 14:12–15.
The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.
Naga ateisme metu saka jugangan tanpa dhasar ing Wahyu sewelas, lan kéwan saka Katulik munggah saka jugangan tanpa dhasar nalika tatu patié waras.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Kéwan galak sing sira deleng iku biyèn wus ana, lan saiki ora ana; lan bakal munggah saka jurang tanpa dhasar, sarta tumuju marang karusakan: lan wong-wong kang manggon ana ing bumi bakal padha gumun, yaiku wong-wong kang jenengé ora katulis ana ing kitab kauripan wiwit dhasaring jagad, nalika padha nyumurupi kéwan galak iku, sing biyèn wus ana, lan saiki ora ana, nanging satemené ana. Wahyu 17:8.
The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.
Kéwanipun Katulik munggah dhateng dhamparing bumi nalika angger-angger dina Minggu katetepaké nalika satunggaling pakempalan rangkep tiga dipunwujudaké. Kados déné naga, Katulik ngakeni dhirinipun dados Allah, kados ingkang kanthi cetha sanget sampun dipunmangertosi déning Paulus.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Aja nganti ana wong ngapusi kowé kanthi cara apa waé; awit dina iku ora bakal teka, kajaba luwih dhisik ana pambrontakan saka iman, lan manungsa duraka iku kawedharaké, yaiku putraning karusakan; kang nentang lan ngluhuraké awaké dhéwé ngungkuli sakèhé kang sinebut Allah, utawa kang disembah; nganti dhèwèké kaya déné Allah lenggah ana ing Pedalemané Allah, lan ngetingalaké awaké dhéwé manawa dhèwèké iku Allah. 2 Tesalonika 2:3, 4.
Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.
Kaya naga, kéwan galak Katulik iku antikristus; loro-loroné padha ngakoni awaké minangka Allah, lan loro-loroné padha kagandhèng karo karusakan pungkasané miturut paseksèn Kitab Suci, awit naga iku kabuwang mudhun menyang naraka, lan kéwan galak iku putrané karusakan. Karusakan iku tegesé karusakan pungkasan.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“Tekad antikristus kanggo nindakaké pambrontakan sing diwiwiti déning dhèwèké ing swarga bakal terus makarya ana ing anak-anak durhaka.” Testimonies, jilid 9, 230.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
“Liwat paus Roma, pakaryan kang padha uga wis katindakaké ing bumi kéné kaya kang wis katindakaké ana ing pelataran swarga sadurungé pangeran pepeteng katundhung metu. Sétan ngupaya mbeneraké angger-anggeré Allah ana ing swarga, lan nyedhiyakake owah-owahan miturut panemune dhéwé. Panjenengané ngluhuraké pangadilane dhéwé ngungkuli pangadilané Sang Nitahaké, lan ngedegaké karsané ing sadhuwuré karsané Yéhuwah, lan kanthi mangkono sajatiné mratelakaké manawa Allah iku bisa kliru. Paus uga lumaku ing dalan kang padha lan, kanthi ngakoni yèn dhèwèké ora bisa kliru, ngupaya nyelaraské angger-anggeré Allah supaya cocog karo gagasan-gagasane dhéwé, awit dhèwèké ngira yèn bisa mbeneraké kaluputan-kaluputan kang miturut panemune katon ana ing pranatan lan dhawuh-dhawuhé Pangéraning swarga lan bumi. Sajatiné dhèwèké kandha marang jagad, Aku bakal maringi kowé angger-angger kang luwih becik tinimbang angger-anggeré Yéhuwah. Iku minangka pangina kang gedhé banget tumrap Allahing swarga!” Signs of the Times, November 19, 1894.
Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.
Islam, ingkang dipunlambangaken déning Mohammed wonten ing sajarah abad kapitu, ugi medal saking jugangan tanpa dhasar nalika kunci ingkang kaparingaken dhateng Mohammed dipunputer. Nalika jugangan punika kabikak, “kumelun” medal ingkang ndadosaken pepeteng srengéngé lan awang-awang. Para perintis kanthi leres ngidentifikasi bilih “kunci” ingkang mbikak jugangan punika inggih perang Nineveh.
When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.
Nalika kita nyedhaki telung ayat kapisan ing Wahyu pasal sanga miturut pamahaman para perintis ing konteks sawijining penerapan rangkep telu saka pamedhar wangsit, kita nemokake yèn ciri-ciri kenabian ing ayat-ayat mau, kang makili bilai kang kapisan, dados pralambang saka ciri-ciri kenabian bilai kang katelu sing rawuh “kanthi rikat” nalika lindhu gedhé. Angger-angger dina Minggu dipralambangaké déning perang Ninewe.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen Whites warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
Pétrus tanggung jawab kanggo mbeneraké ramalan palsu bab bal-balaning geni ing Nashville, lan piyambakipun mangertosi bilih panrapan ingkang leres tumrap pepèngetipun Ellen White ngenani bal-balaning geni ing Nashville nandhani wiwitanipun “karusakaning éwonan kutha ingkang meh kabèh kasukakaken dhateng brahala.”
The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.
Bal-balan geni ing Nashville nandhani wiwitaning sawijining mangsa karusakan tumrap kutha-kutha, lan uga nandhani wiwitaning pawartosing pesen panguwuh cekak ing tengah wengi. Pesen mau diwiwiti kanthi serangan dadakan saka Islam, lan mangsa iku dipungkasi kanthi serangan dadakan saka Islam nalika lindhu gedhé. Mangsa pawartosing panguwuh tengah wengi iku nandhani pungkasaning mangsa pemeteraian tumrap wong satus patang puluh papat ewu, kang diwiwiti kanthi serangan dadakan saka Islam ing 9/11.
The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.
Panetepan segel tumrap satus patang puluh papat ewu banjur kawiwitan selaras karo garis Balaam lan kuldi, ing ngendi ana telung pukulan kang tekan puncaké ing hukum Minggu, nanging ing kono serangan kapindho kang ora kasangka-kasangka nyakup 7 Oktober 2023 marang tanah kamulyan kuna lan banjur ing bal-balan geni Nashville. Kabèh garis padha sarujuk, lan Pétrus mangertèni yèn pambukakan segel saka bebener-bebener iki, kang dipralambangaké minangka wong sikat bledug kang nglumpukaké manik-manik aji kang buyar lan mbuwangaké mau menyang pethi, iku minangka pakaryané Singa saka taler Yehuda.
The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.
Singa saka Yehuda nemtokake yèn pesen Nashville sing wis dibeneraké déning Peter kadadéan ing mangsa pungkasan saka pemateraian satus patang puluh papat éwu, kang diwakili ing sajarah sing kapethuk saka ayat patang puluh Daniel sewelas, lan luwih mligi ing pérangan sajarah sing kapethuk kang diwakili ing ayat sewelas nganti limalas saka bab sing padha. Ing ayat-ayat mau, perang Raphia lan perang Panium nuntun marang angger-angger Minggu ing ayat nembelas, kang diwakili déning perang Actium. Nalika perang Panium manunggal karo perang Actium ing wektu angger-angger Minggu, perang Nineveh uga dibalèni.
The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.
“kunci” kang kaparingaké marang Mohammed, rajané Islam, kang jenengé ora mung dadi wataké Islam, nanging uga panggonan karusakan kang ditandhani déning perang Nineveh. Jenengé sang raja “ing basa Ibrani yaiku Abaddon,” lan “ing basa Yunani jenengé Apollyon.” Basa Yunani lan Ibrani nekanaké Prajanjian Lawas lan Prajanjian Anyar sarta mulangaké marang kita yèn Abaddon tegesé “panggonan karusakan” lan Apollyon tegesé “sang karusak.” Ing ayat kaping sewelas saka Wahyu sanga, raja ing ndhuwuré Islam iku Mohammed, nanging uga “malaékat jurang tanpa dhasar,” yaiku Iblis. Kaya déné paus iku antikristus minangka tangan tengené Iblis ing bumi, Mohammed uga dikendhalèkaké kanthi langsung déning Iblis, malaékat jurang tanpa dhasar.
At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.
Ing hukum Minggu, uni telu-lapis dipaksa marang donya, lan tatu sing matèni kang diwènèhaké marang kapapanan ing taun 1798, mangkono nandhani pungkasané Jaman Peteng, waras. Nalika tatu sing matèni iku waras, jaman kapindho saka Jaman Peteng tekan, lan ing lindhu gedhé kang yaiku hukum Minggu, Islam muter kunciné lan kumelun kaya saka pawon geni nutupi srengéngé lan lintang-lintang nalika pepeteng bali manèh. Peperangan Ninewe diulang ing hukum Minggu, awit iku dadi kunci kang ndhatengaké jaman kapindho saka pepeteng. Ing kono murtad nasional katut déning karusakan nasional. Ing kono “despotisme aktif” nguwasani kanthi kebak, awit kumelun Islam kang ndadèkaké petengé srengéngé lan lintang-lintang ing peperangan Ninewe iku kaya pawon geni kang murub. “Pawon geni kang murub” iku minangka salah siji unsur saka prejanjiané Gusti Allah karo Abraham.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.
Lan kelakoné, nalika srengéngé wis surup lan wus peteng, lah ana pawon kang asep lan obor kang murub, kang lumaku ana ing antarané pisahan-pisahan mau. Purwaning Dumadi 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Pawon geni kang kumelun sing lumaku ana ing antarané pisungsung-pisungsung prajanjiané Abram iku nandhakaké pangawulan ana ing Mesir, kaya sing dipratandhakaké ing ayat kaping telulas.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Lan Panjenengané ngandika marang Abram, “Ngertènana temenan yèn turunmu bakal dadi wong manca ing sawijining nagara kang dudu duwèké dhéwé, lan bakal ngabdi marang wong-wong ing kana; sarta wong-wong mau bakal nandhesi turunmu patang atus taun.” Purwaning Dumadi 15:13.
A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.
“Pawon murub,” kados pawonipun Nebukadnezar ing Daniel bab tiga, nggambaraken pangawulan lan kawulan, kados dene kawontenanipun Sadrakh, Mesakh, lan Abednego.
“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.
“Nanging kaya lintang-lintang ing cakrawala amba kang lumaku ana ing dalan sing wis katetepake kanggo dheweke, ancangan-ancanganing Allah ora ngerti kesusu lan ora ngerti tundha. Lumantar pralambang pepeteng gedhe lan pawon kang ngepul, Allah wus mratelakake marang Abraham bab kaanané Israèl dadi batur-tukon ana ing Mesir, lan wus ngumumake manawa wektu anggoné padha manggon ana ing kono iku bakal patang atus taun. ‘Sawisé kuwi,’ pangandikané, ‘wong-wong mau bakal metu kanthi gadhahan kang akeh banget.’ Purwaning Dumadi 15:14.” The Desire of Ages, 33.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.
Nanging Sang Yehuwah wis njupuk kowé, lan ngirid kowé metu saka pawon wesi, iya saka Mesir, supaya kowé dadi umat pusakané, kaya kahanané kowé ing dina iki. Deuteronomy 4:20.
The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”
Kumelun sing ndadèkaké srengéngé lan rembulan dadi peteng nalika kunci perang Niniwe diputer, nandhakaké panganiaya sing wiwit kanthi tenanan nalika hukum Minggu ditetepaké. Mangkono, panganiaya ing Jaman Peteng banjur kaulang manèh. Para perintis kanthi bener ngenali yèn perang Niniwe iku “kunci” sing nggawa Islam mlebu ing sajarah kenabian minangka bilai kapisan ing taun 627. Perang iku dumadi antarané Roma lan Persia, lan iku nglambangaké kamenangan kanggo Roma, nanging kamenangan iku kalebu sing diarani kamenangan Pirus. Yaiku kamenangan sing satemené malah ngrugèkaké pihak sing menang. Ukara mau asalé saka sawijining kamenangan déning raja Pirus saka Epirus. Sawisé rong peperangan nglawan wong Roma (Heraclea ing 280 SM lan Asculum ing 279 SM), dhèwèké ngalahaké bala tentara Roma nanging kelangan pérangan sing gedhé banget saka pasukané dhéwé. Miturut legenda, banjur dhèwèké ngandika, “Menawa ana siji kamenangan kaya mangkéné manèh, kita bakal sirna.”
The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.
Peperangan Niniwe minangka kamenangan strategis tumrap Roma, nanging sawisé rampung, Roma lan Persia padha ora duwé kakuwatan manèh kanggo salajengipun kanthi èfèktif nahan serbuan Islam. Persia punika Amérika Sarékat, lan Roma punika kapausan, ing panggeneping modhèren saking peperangan Niniwe. Medhia-Persia minangka kakuwatan mawa kalih sungu nggambaraken kakuwatan mawa kalih sungu saking Amérika Sarékat. Nalika hukum Minggu, Amérika Sarékat namung dados satunggal sungu, awit ing mangsa tumuju dhateng hukum Minggu gambar kéwan buas sampun kawangun, lan pambentukan punika kasusun saking manunggaling kalih sungu dados satunggal. Ing Daniel wolu, wonten kalih sungu ingkang makili Kakaisaran Medhia-Persia, lan sungu Persia medal pungkasan.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Banjur aku ngangkat mripatku, lan weruh, lan lah, ana wedhus gèmbèl lanang ngadeg ing ngarepé kali, kang duwé rong sungut; lan loro sungut iku dhuwur; nanging siji luwih dhuwur tinimbang sijiné, lan sing luwih dhuwur iku metu pungkasan. Daniel 8:3.
The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.
Loro sungu Amerika Serikat, yaiku Republikanisme lan Protestanisme, manunggal dadi siji nalika gréja lan nagara padha sesarengan mbentuk gambar kéwan galak mau. Pambentukan iku kasampurnakaké kanthi jangkep nalika tandha kéwan galak mau dileksanakaké lumantar undhang-undhang Minggu. Iki nandhani yèn Amerika Serikat ing sajroning undhang-undhang Minggu iku sejatiné mung Persia. Persia dikalahaké déning Roma ana ing paprangan Nineveh. Kepriyé Roma ngalahaké Persia iku duwé teges wigati sacara sajarah, awit saka manuver-manuver Heraclius, Kaisar Roma.
Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.
Kanthi cekak, Heraclius nglaksanakake sawijining serangan kejutan, dudu serangan maju langsung kanthi terang-terangan. Upayane kanggo nggayuh unsur kejutan iku kacathet ing sajarah. Unsur kejutan kasebut kalebu kaputusane kanggo nyerang nalika mangsa adhem, sawijining prakara kang ora lumrah ing jaman sajarah iku, nanging prakara iku ora mung nganti ing kono. Heraclius miwiti invasiné ing pertengahan September 627 saka lor (pagunungan dhuwur Armenia). Tinimbang ngliwati rute kang diarep-arep, yaiku terus mangidul langsung menyang ibukutha Persia, Ctesiphon, dhèwèké malah njupuk lintasan amba kanthi obah mangétan-kidul ing sadawaning wewengkon tapel wates (kira-kira tapel wates Turki-Iran jaman saiki). Banjur dhèwèké ngowahi arah mangidul lan mangulon, nyabrang Kali Great Zab tanggal 1 Desember 627. Kanthi mangkono, wadya-balané mapan ana ing Dataran Tinggi Nineveh (ing gisik wétan Kali Tigris), cedhak reruntuhan Nineveh kuna. Obahing pasukan iki, miturut patokan pasukan Persia, lumaku saka kidul menyang lor—sabaliké saka sing dikarepaké déning wong Persia. Wong Persia nyana manawa dhèwèké bakal terus meksa maju mangidul menyang Ctesiphon. Kahanan iki ndadèkaké panglima Persia, Rhahzadh, kecelik lan kapeksa ngoyak Heraclius menyang tlatah kang ora nguntungaké. Bab iki maringi kalodhangan marang wong Romawi kanggo milih papan perang ing dhataran cedhak Nineveh. Manuver iki nyegah wong Romawi supaya ora kepéngpet ing antarane pasukan Persia lan maringi dalan uwal menawa dibutuhaké. Digandhèngaké karo pedhut ing dina peperangan lan siasat mundur palsu nalika paprangan lumaku, ana pirang-pirang lapisan unsur kejutan. Invasi mangsa adhem kang kendel iki lan rute ngepung saka sisih jero nganti tekan tlatah Persia dianggep minangka salah siji saka prestasi militèr Heraclius kang paling agung. Prakara iki mbiyantu ngrubuhake kapercayan Persia lan maringi sumbangan gedhé tumrap kamenangan pungkasan wong Romawi ing perang dawa kasebut.
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.
“Ing perang ing Ninewe, kang ditandhingaké kanthi sengit wiwit suruping wengi nganti jam kaping sewelas, wolulikur panji-panji, saliyané kang bisa uga pecah utawa suwek, direbut saka wong-wong Persia; pérangan kang paling gedhé saka wadya-balané padha diremuk dadi pecahan, lan para pamenang (wong-wong Romawi), ndhelikaké kapitunané dhéwé, ngliwati wengi ana ing paprangan. Kutha-kutha lan karaton-karaton Asyur kawukak sapisanan tumrap wong-wong Romawi.”
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“Kaisar Romawi ora dadi kakuwatané saya kukuh déning panaklukan-panaklukan kang digayuhé; lan ing wektu kang padha, sarta lumantar sarana kang padha, wis kabukak dalan tumrap wong Sarasen kang cacahé akèh saka Arabia, kaya walang saka wewengkon kang padha, kang, nalika nyebarake ing sajroning lakuné kapitadosan Mohammedan kang peteng lan ngapusi, kanthi cepet nutupi saindenging karajan Persia lan karajan Romawi.
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
“Gambaran kang luwih pepak ngenani kasunyatan iki ora bisa diarep-arep saliyané kang diwènèhaké ana ing tembung-tembung panutuping bab saka Gibbon, saka ing kono cuplikan-cuplikan sadurungé iki dijupuk. ‘Sanadyan sawijining wadyabala kang menang wis kabentuk ana ing sangisoré panji Heraclius, upaya kang ora lumrah iku katoné malah ngentèkaké tinimbang nglatih kakuwatané. Nalika sang kaisar nggayuh kamenangan ing Konstantinopel utawa Yerusalem, sawijining kutha cilik kang ora kawentar ana ing tapel wates Siria dijarah déning wong Saracen, lan wong-wong mau ngremuk dadi cecag sawatara pasukan kang maju kanggo nulungi kutha iku,—prakara kang lumrah lan remeh, saupama dudu pambukaning sawijining revolusi gedhé. Para rampog iki iku para rasulé Mohammed; kawanié kang nggegirisi wis metu saka ara-ara samun; lan ing wolung taun pungkasaning pamaréntahané, Heraclius kelangan marang wong Arab propinsi-propinsi kang padha, kang biyèn wis direbuté manèh saka tangané wong Persia.’
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.
“‘Roh penipuan lan semangat kang nggegirisi, kang papan padunungane dudu ana ing swarga,’ wus dililakaké uwal ana ing bumi. Sumur tanpa dhasar iku mung mbutuhake sawijining kunci kanggo mbukak, lan kunci iku yaiku ambruké Chosroes. Dhèwèké kanthi ngremehaké wis nyuwek layangé sawijining warga Mekah kang ora misuwur. Nanging nalika saka ‘sumunar kamulyané’ dhèwèké tumiba menyang ‘menara pepeteng’ kang ora bisa ditembus déning mripat, jeneng Chosroes dumadakan arep liwati menyang kalalèn ana ing ngarepé jeneng Mohammed; lan rembulan sabit iku kaya mung nunggu wektu munggahé nganti lintang iku tiba. Chosroes, sawisé kalah babar-pisan lan kelangan kakaisarané, dipatèni ing taun 628; lan taun 629 ditandhani déning ‘panaklukan Arabia,’ lan ‘perang kapisané wong Mohammedan nglawan kakaisaran Rum.’ ‘Lan malaékat kaping lima muni kalasangka, lan aku weruh sawijining lintang tiba saka swarga menyang bumi; lan marang dheweke kaparingaké kunci sumur tanpa dhasar. Lan dhèwèké mbukak sumur tanpa dhasar iku.’ Dhèwèké tiba menyang bumi. Nalika kakuwatan kakaisaran Rum wus entek, lan ratu gedhé saka Wétan mapan mati ana ing menara pepetengé, pangrampogan sawijining kutha cilik kang ora misuwur ing tapel wates Siria dadi ‘purwa saka sawijining revolusi kang gedhé banget.’ ‘Para rampog iku para rasulé Mohammed, lan kawigatening wani kang nggegirisi mau njebul saka ara-ara samun.’” Uriah Smith, Daniel and the Revelation, 495–497.
The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.
Peperangan Niniwe makili Roma modhèren ngrebut Amerika Sarékat nalika ukum Minggu, nanging iku kamenangan Pyrrhic, awit paukuman sing lumaku kanthi maju tumrap Roma wiwit nalika ukum Minggu.
Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.
Chosroes iku dadi kepalaing karajan Persia; mulane Persia, kang nggambarake ambruké Amerika Sarékat ing wektu angger-angger Minggu, iku dadi kunci kang mbukak telenging jurang tanpa dhasar nalika ambruké karajan kaping nem ing ramalan Kitab Suci. Iku nggambarake angger-angger Minggu ing Daniel sewelas ayat nembelas, telung puluh siji, lan patang puluh siji, uga Wahyu telulas ayat sewelas.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Pranenana komentar-komentaré pelopor Stephen Haskell ngenani ayat-ayat lan sajarah sing padha:
“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
“Wong Arab, utawa wong Saracen, durung tau nindakake pangaribawa apa wae ing bumi. Ing sajarah bangsa-bangsa, wong-wong ara-ara samun sing mardika iki lumaku tanpa meh oleh kawigatèn. Agama Mohammedan nyawijèkaké suku-suku sing kasebar, lan ngutus wong-wong mau metu dadi para panakluk bangsa-bangsa. Majuning kanthi cepet sing ngancani gegaman Saracen iku akeh banget disebabaké déning pasulayan antarané wong Romawi lan Chosroes, pangarsa karajan Persia modern. Pasulayan iki njalari ambruké pihak sing pungkasan. Persia modern wis ngadeg kaya témbok pangalang, nahan kakuwatan Mohammed; nanging nalika kakuwatan iku ambruk, pangalang mau sirna, ‘sumur tanpa dhasar’ kabukak, lan wong Saracen mbebanjiri jagad. Nalika ‘sumur tanpa dhasar kabukak, metu kumelun kang nutupi pasuryané srengéngé.’ Gambaran iku kuwat banget, nggambaraké pangaruh peteng saka agama Mohammedan, nalika nyebar ing saindenging bumi.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.
Témbok panghalang ing sajarah Roma iku yaiku témbok pamisahan antarané gréja lan nagara, kang dibusak nalika undhang-undhang Minggu diberlakokaké. Ana lapisan liya tumrap kamenangan pyrrhic Roma nglawan Persia ing perang Niniwe, awit sadurungé wis ana perang Niniwe sing luwih dhisik, kang nglambangaké Alpha, déné perang taun 627 nglambangaké Omega. Perang iku dumadi ing taun 612 SM, kira-kira kapisah sèwu rong atus taun. Ing perang iku Asyur dikalahaké déning konfederasi telung pihak lan iku nandhani pungkasané Kakaisaran Asyur.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jones maringi komentar babagan peperangan alfa ing Nineveh:
“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
“Prakara-prakara ing pamaréntahan Asyur saya tumuju marang kahanan kang luwih ala, satemah ing taun 612 SM ana pambrontakan agung maneh saka telung nagara kang padha iku, ing wektu iki dipimpin déning Nabopolasar dhéwé. Pambrontakan iki kasil kanthi sampurna: Ninewe didadèkaké tumpukan reruntuhan; lan Kakaisaran Asyur kabagi dadi telung pérangan gedhé,—Media nyekel sisih lor-wétan lan lor kang paling adoh, Babil nyekel Elam lan sakabèhé tanah rata lan lebak-lebak Éfrat lan Tigris, lan Mesir nyekel sakabèhé wilayah ing sisih kulon Éfrat. Tanda panyegelan saka pasawijèn iki antarané Babil lan Media yaiku palakrama putriné ratu Media karo Nebukadnésar, putrané Nabopolasar. Ing nindakaké perané dhéwé ing pasawijèn nglawan Asyur iki, Firaun-Neko raja Mesir mangkat nglawan raja Asyur kanggo perang nglawan Karkemis ing pinggir Éfrat, nalika Raja Yosia saka Yehuda metu kanggo perang nglawan dhèwèké, lan katumpes ana ing Megido. Banjur, amarga kabèh wilayah sisih kulon iki dadi kagungan raja Mesir, mula nalika iku kanthi ngleksanani kedaulatané kang sah, kang dipikoleh lumantar panaklukan, dhèwèké nyopot Salum, putrané Yosia, saka kalenggahané minangka raja Yehuda, lan ngangkat Eliakim dadi raja Yehuda nggantèni dhèwèké, kanthi ngowahi jenengé dadi Yoyakim, sarta ngetrapaké pajeg marang tanah iku.” 1 Babad 3:15; 2 Para Raja 23:31–35.” A. T. Jones, Review and Herald, 15 Maret 1898.
In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.
Ing perang alfa ing Niniwe taun 612 SM, Kakaisaran Asyur tumeka ing wekasané, padha kaya karajan kaping enem ing ramalan Kitab Suci kang mungkasi ing undhang-undhang Minggu. Sing menang ing perang mau yaiku sawijining pasatuan telu: Babil, Mesir, lan Media. Ing peperangan ing mangsa iku Raja Yosia séda ing Megido, mangkono dadi pralambang Armagedon. Ing perang omega ing Niniwe taun 627, Islam saka bilai katelu diluwari nalika témbok pangayoman ing Konstitusi dibusak, kaya dene dipralambangaké, kaya kang dicathet Haskell ngenani Persia minangka “témbok panghalang” pangayoman kang dibusak bebarengan karo kalahé Persia. Patiné Raja Yosia ing Megido nandhani yèn perang Niniwe kang kapisan iku perang kang kapindho ing dina-dina pungkasan. Perang Niniwe kang pungkasan saka loro perang mau ing taun 627, nalika kunci diputer lan jugangan dibukak, iku kang kapisan ing dina-dina pungkasan, awit kang kapisan bakal dadi kang pungkasan. Perang Niniwe kang kapisan antarané Asyur lan pasatuan telu mau nuntun marang Armagedon. Mangsa Jaman Peteng kang kapindho diwiwiti kanthi perang Niniwe lan dipungkasi kanthi perang Niniwe.
The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:
Kasunyatan-kasunyatan bab kalasangka kaping lima, yaiku bilai kang kapisan ing Wahyu bab sanga, iku kang dipahami déning para pelopor minangka paseksèn sajarah kang paling cetha tinimbang wacana apa waé ing kitab Wahyu. Uriah Smith mratélakaké kasunyatan iku kaya mangkéné:
“‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’
“‘AYAT 1. Lan malaékat kang kaping lima nyebul slomprèt, lan aku weruh ana lintang tumiba saka swarga menyang bumi; lan marang dhèwèké kaparingan kunci telenging jurang tanpa dhasar.’”
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.
“Kanggo sawijining panerangan bab kalasangka iki, kita bakal maneh njupuk saka tulisanipun Pak Keith. Panulis iki kanthi trep ngandika: ‘Meh ora ana persetujuan kang sajajar mekaten antawisipun para juru-tafsir ngenani pérangan liya saka Kitab Wahyu kaya dene babagan panrapan kalasangka kaping gangsal lan kaping enem, utawa bilai kapisan lan kapindho, tumrap wong Saracen lan Turki. Prakara iki cetha sanget nganti meh ora bisa kalepatan dimangertèni. Tinimbang namung satunggal utawa kalih ayat kang mratélakakaken saben-saben, kabèh bab kasanga saka Kitab Wahyu, ing pérangan kang sami gedhéné, kapenuhan déning gambaran bab kaloroné.’ Uriah Smith, Daniel and the Revelation, 495.
Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.
Pétrus ana ing Panium kanthi tanggung jawab kanggo mbeneraké pesen bab bal-balan geni saka Nashville, lan kanggo kaping pisanan katon yèn unsur-unsur saka bilai kapisan selaras kanthi sampurna karo unsur-unsur saka hukum Minggu sing enggal bakal rawuh. Sang Singa saka taler Yehuda mbikak pangerten iki kanthi sarujuk karo garis-garis wangsit liyané sing wus Panjenengané tatan sadurungé. Para sejarawan bakal neksèni wigatiné serangan dadakan sing ditindakaké déning Roma marang wong Persia ing taun 627, lan nalika padha nindakaké mangkono, padha nyatet manuver Heraclius ngubengi lan menyang mburiné Persia ing mangsa adhem minangka siasat supaya tetep kasingid nganti tekan wektu serangan.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
Sadhèrèk White maringi katrangan dhateng kita bilih Roma namung ngentosi “vantage ground,” lajeng piyambakipun badhé nyerang.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Sabdaning Allah wis maringi pepeling bab bebaya sing wis ngancam cedhak; manawa iki ora digatekake, jagad Protestan bakal ngerti apa satemene ancas-ancasé Roma, mung nalika wis kasep kanggo uwal saka jebakan. Dheweke kanthi meneng-meneng lagi tuwuh ing kakuwasan. Piulang-piulangé lagi ngetokake pangaribawa ing balai-balai legislatif, ing gréja-gréja, lan ing ati-atiné manungsa. Dheweke lagi numpuk bangunan-bangunané sing luhur lan kukuh, ing papan-papan sing sesidhemané bakal diulangi panganiaya-panganiayané biyèn. Kanthi ndhelik lan tanpa dicurhaki dheweke lagi nguwatake pasukan-pasukané kanggo nglantarake ancasé dhéwé nalika tekan wekdalé kanggo nyerang. Kabeh sing dikarepaké mung papan kang nguntungaké, lan iki wis lagi diwènèhake marang dheweke. Ora suwé menèh kita bakal weruh lan bakal ngrasakake apa ancasé unsur Roma iku. Sapa waé sing bakal pracaya lan manut marang sabdaning Allah bakal kena cela lan panganiaya.” The Great Controversy, 581.
As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.
Kados déné Kaisar Heraclius, kapausan wis lumaku tumuju marang ancasé “kanthi ndhelik lan ora dikira-kira” minangka panggenepan saka Yesaya bab rong puluh telu, ing ngendi sundhalé Tirus dilalekaké sajroning sajarahing karajan kaping nem saka ramalan Kitab Suci. Serangan dadakan kang rahasia déning Heraclius iku nggambaraké donya kang nglalèkaké kapausan wiwit taun 1798 nganti tekan angger-angger Minggu. Baris ing dhuwuré baris, bilai kang kapisan makili bilai kang katelu lan kang pungkasan. Ing bilai kang kapisan ana sawijining pawartos panyatran kang diucapaké, kang uga selaras karo sajarah Islam lan mangsa panyegelan satus patang puluh papat ewu.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.
Lan dhawuh kaparingake marang wong-wong mau supaya aja ngrusak suketing bumi, utawa barang ijo apa bae, utawa wit apa bae; nanging mung wong-wong kang ora duwe meterai Allah ana ing bathuke. Lan marang wong-wong mau kaparingake manawa ora oleh matèni wong-wong iku, nanging supaya wong-wong iku disiksa limang sasi; lan siksahe kaya dene siksahe kalajengking, manawa nyengat wong. Lan ing dina-dina iku manungsa bakal ngupaya pati, nanging ora bakal nemokake; lan bakal kepéngin mati, nanging pati bakal mlayu saka dheweke. Wahyu 9:4–6.
Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.
Sadurungé kunci diputer ing peperangan Ninivé, yaiku hukum Minggu sing bakal enggal dumadi, wong sèwu patang atus patang puluh papat wis kapaterèn. Ing wektu hukum Minggu, karusakaning kutha-kutha, kang diwiwiti kanthi bal-balan geni ing Nashville, digambaraké minangka wektu “limang sasi,” nalika peperangan nggegirisi lan patumpahan getih kapindho déning kapausan diwiwiti minangka panggenapaning wangsulan kang kaparingaké marang para martir ing Jaman Peteng ana ing segel kaping lima.
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? 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 fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Lan nalika Panjenengane wus mbikak segel kang kaping lima, aku weruh ana ing sangisoring misbyah jiwa-jiwane para wong kang padha dipatèni marga saka pangandikané Allah lan marga saka paseksèn kang padha dicekel: Lan padha sesambat kanthi swara sora, pangucapé, Ngantos pinten dangu, Dhuh Pangéran, ingkang suci lan satuhu, Paduka dereng ngadili lan males getih kawula dhateng para wong kang manggon ana ing bumi? Lan saben wong saka antarané padha kaparingan jubah putih; sarta dipangandikakaké marang wong-wong mau, supaya padha ngaso dhisik sadhela manèh, nganti para kancané padha ngabdi sarta para saduluré, kang bakal dipatèni kaya déné wong-wong mau, wis kacukupan cacahé. Wahyu 6:9–11.
The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.
Para martir ing Jaman Peteng iku minangka golongan kapisan kang nggambarake para martiring Roma Modern sajrone krisis undhang-undhang Minggu. Sadurunge krisis iku dumadi, wong satus patang puluh papat ewu wis kaségel, lan prosès panyegelan iku diwiwiti nalika 9/11 kanthi tekane Islam saka bilai katelu, lan panyiraman udan pungkasan. Nalika para martir saka Jaman Peteng kapisan takon kapan kapausan bakal diadili, wong-wong mau diparingi katrangan manawa bakal ana golongan martir kang kapindho nalika Jaman Peteng kaulang maneh, yaiku nalika kunci perang Niniwe kacumplungake ing kasampurnan ing undhang-undhang Minggu kang bakal enggal teka. Sadurunge golongan martir kang kapindho iku kacawisake, wong satus patang puluh papat ewu kaségel, lan mangsa panyegelan kang diwiwiti ing 9/11 iku katandhani ana ing segel kaping lima, awit pasemon kang kapacak ana ing kana katemu ing Wahyu pasal enem, ayat SANGA nganti SEWELAS, mangkono nandhani wiwitan lan pungkasaning panyegelan kanthi 9/11. Pungkasan iku ngenalake karusakane Islam kaya kang kapacak ing Wahyu SANGA, SEWELAS, lan wong-wong kang kaségel bakal wis netepi pengalaman Daniel kaya kang dilambangake ing Daniel SANGA, SEWELAS.
We will continue these things in the next article.
Kita badhé nglajengaken prakawis-prakawis punika wonten ing artikel salajengipun.