The books of Daniel and Revelation complement each other, meaning together they are perfected.
Kitab Daniel lan Wahyu iku padha nglengkapi siji lan sijiné, tegesé yèn digandhengaké bebarengan, loro-loroné dadi sampurna.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Ing kitab Wahyu, kabèh kitab ing Kitab Suci padha ketemu lan mungkas. Ing kéné ana panyampurnané kitab Daniel.” Lelakon Para Rasul, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Karajan-karajan ing wangsit Kitab Suci kudu dadi pokok kawigatèn tumrap para siswa wangsit, amarga ing kono sajarah lahiriah jaman akhir utamané diwedharaké.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
“Luwih becik banget manawa wong sinau, ing pepadhangé Sabdaning Allah, sebab-sebab kang nguwasani munggah lan rubuhé karajan-karajan. Ayo para nom-noman nyinaoni cathetan-cathetan iki, lan padha nyumurupi manawa kamakmuran sejatiné bangsa-bangsa wis kaiket raket karo panriman marang prinsip-prinsip ilahi. Ayo dhèwèké nyinaoni sajarahing gerakan-gerakan reformasi gedhé, lan nyumurupi sepira asring prinsip-prinsip iki, sanadyan disepelekaké lan disengiti, déné para panyengkuyungé digawa menyang pakunjaran lan panggonan paukuman pati, nanging lumantar kurban-kurban iki piyambak wis menang.” Education, 238.
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
Sajarah-sajarah suci, apa iku “gerakan-gerakan reformasi agung,” utawa “munggah lan rubuhipun karajan-karajan;” sajarah-sajarah suci iku sawijining prakara urip-utawa-pati ing Sabdaning Allah. Paulus nyathet ing 2 Tesalonika bab kalih bilih wong-wong sing ora tresna marang kayektèn, lan sawisé iku nampani panyesatan kang rosa; nindakaké mangkono awit padha milih nampik pesen sing dipratélakaké déning Paulus ing pethikan iku. Pethikan iku nerangaké sesambetanipun Roma kapir kaliyan Roma kapapal, kang uga minangka sesambetanipun Pergamus lan Tiatira lan uga sesambetanipun wesi lan lempung, sarta sesambetanipun naga kaliyan kapapalan. Munggahipun Roma kapapal sing dilambangaké déning Tiatira lan rubuhipun Roma kapir kaya sing dilambangaké déning Pergamus iku sawijining kayektèn sing disengiti déning wong-wong sing nampani panyesatan kang rosa.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Ing sajarah Millerit, prekara pasulayan antarané para Millerit lan para Protestan sing banjur kacathet ing bagan para perintis taun 1843 iku ngenani kakuwatan sajarah apa kang kauningakaké minangka “para begal saka ummatmu” ing ayat patbelas saka Daniel sewelas. Apa para begal iku munggahé Roma pagan kaya kang dipratelakaké déning para Millerit, apa iku ambruké wangsa Seleukid kaya kang diklaim déning para Protestan?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“Saben bangsa sing wus munggah ing panggunging tumindak wus kadhawuhan ngrebut papané ing bumi, supaya katon apa bangsa iku bakal netepi karsa saka ‘Panjenengane Kang Jaga lan Kang Mahasuci.’ Ramalan wus nglacak munggah lan rubuhé karajan-karajan gedhé ing donya—Babil, Medhia-Pèrsia, Yunani, lan Roma. Tumrap saben karajan mau, kaya tumrap bangsa-bangsa sing kakuwatané luwih cilik, sajarah mbalèni awaké dhéwé. Saben-saben nduwé mangsané pangadilan, saben-saben gagal, kamulyané sirna, kakuwatané sirna, lan papané dikuwasani déning liyané....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,--how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Saka munggah lan rubuhipun bangsa-bangsa kados ingkang dipratelakaken kanthi cetha wonten ing kaca-kaca Kitab Suci, piyambakipun kedah sinau sepinten tanpa reginipun kamulyan lahiriyah lan kadonyan kemawon. Babil, kanthi sadaya kakiyatanipun lan kamegahanipun, ingkang tandhingipun sampun boten nate dipun tingali malih déning jagad kita wiwit samanten,—kakiyatan lan kamegahan ingkang tumrap tiyang-tiyang ing jaman punika katingal mekaten mantep lan langgengipun,—sepira tuntasipun punika sampun sirna! Kados ‘kembangipun suket’ punika sampun tiwas. Mekaten ugi tumpesipun samukawis ingkang boten ndadosaken Gusti Allah dados dhasaripun. Mung punika ingkang kaiket kaliyan karsa-Nipun lan nglairaken watak-Nipun ingkang saged lestantun. Prinsip-prinsip-Nipun punika satunggal-satunggalipun prakawis ingkang tetep mantep ingkang dipun mangertosi déning jagad kita.” Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Sajarah Kitab Suci punika wahyu ingkang, miturut pangandikanipun Salomo, manawi boten wonten, bangsa punika badhé binasá. Kaum Millerit mangertos lan martakakaken satunggal atus seket taun ingkang dipunlambangakaken minangka “gangsal wulan” wonten ing Wahyu bab sanga, ayat gangsal lan sedasa, nanging piyambakipun boten ngeduk kanthi jero sajarah ingkang dipunlambangakaken wonten ing Wahyu bab sanga. Piyambakipun kanthi leres ngenali gangsal wulan ing ayat sedasa, nanging cetha ngira bilih amargi ayat gangsal lan sedasa sami ngemot ungkapan “gangsal wulan,” punika namung nglambangaken penekanan tumrap pitedah bab kasangsaran ingkang dipunlambangakaken wonten ing kalih ayat punika. Saiki saged dipunbuktèkaken kanthi gampang bilih nalika ayat gangsal nglambangaken “gangsal wulan,” punika nglambangaken satunggal atus seket taun ingkang kawiwitan nalika Muhammad séda ing taun 632, lan pungkasanipun ing taun 782 kanthi kawiranganipun Maharani Irene saking Kakaisaran Bizantin, utawi Kakaisaran Romawi Wétan.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both first woes Islam of Arabia and the second woes Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Para para pelopor iku bener ing panganggoné ayat sepuluh marang paprangan ing Nicomedia tanggal 27 Juli 1299 minangka wiwitané satus seket taun sing dipungkasi karo pangasorané Konstantinus pungkasan sing mrentah ing Konstantinopel tanggal 27 Juli 1449. Baris nunggil baris, sawijining mangsa satus seket taun iku nandhani Islam sadonya, kaya sing diwakili déning Islam bilai kapisan saka Arabia lan Islam bilai kapindho saka Turki. Islam sing ngasoraké kaisar lan permaisuri bebarengan iku nuduhaké Islam sadonya minangka penakluk sawijining karajan sing kasusun saka sawijining wanita, sing diwakili déning Irene, lan sawijining priya sing diwakili déning Konstantinus sing pungkasan.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
Ing sajroning satus sèket taun sing pungkasané katutup déning panyirnaning pakurmatan Irene, Islam Arab nguwasani dhaérah utawa wilayah Bizantium, ngéwahi Irene tumeka ing kahanan kang mangka nistha banget nganti kapeksa mbayar upeti sajroning telung taun, saliyané panguwulan liyane. Nalika panyirnaning pakurmatan Konstantinus sing pungkasan kelakon, prakara iku nandhani wiwitaning mangsa patang taun kang pungkasané kalawan pangepungan lan rubuhé ibukutha Roma wétan. Ing kaloroné prakara iku Islam kang tumindak, yaiku Islam Arab tumrap Irene lan Islam Turki tumrap Konstantinus sing pungkasan. Ing dina-dina pungkasan, Islam sadonya, kaya kang diwakili déning loro seksi yaiku Islam Arab lan Islam Turki, kaya kang kaandharaké ana ing bilai kapisan lan kapindho, bakal luwih dhisik ngrebut wilayah, banjur ibukuthané. Entitas pulitik ing dina-dina pungkasan kang diwakili déning Konstantinusé Roma wétan kanthi pralambang kaiket ing bebrayan karo entitas agami ing dina-dina pungkasan kang diwakili déning Irene saka Roma wétan. Aku migunakaké tembung entitas pulitik lan agami kanggo nedahaké yèn pralambang gambaring kéwan iku kawitan dumadi ing Amerika Sarékat banjur ing donya. Gambaring kéwan iku minangka bebrayan pralambang antarané Konstantinus lan Irene, kang loro-loroné padha kaisinan déning kasangsaran amarga kelangan wilayah lan ibukuthané marang Islam.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Bebrayané padha iku katandhan kanthi nyalarasaké kaloro sajarah iku, lan prakara iku dipratandhakaké déning bebrayan antarané Constantia lan Licinius ing taun 313 nalika Edict of Milan ditetepaké, lan gréja simbolis Smyrna rampung sarta gréja simbolis Pergamos diwiwiti. Wong-wong kang déning Paul diidentifikasi minangka para panampi kesasar kang banget kuwat, padha nampik ndeleng pesen pepélingé Paul kang nyakup sawijining murtad, sadurungé manungsa dosa iku kawedhar. Murtad iku dumadi ing sajarah Pergamos, lan manungsa dosa iku kawedhar ing taun 538, banjur gréja Thyatira diwiwiti.
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 siji waé kang nasarake kowé kanthi cara apa waé; awit dina iku ora bakal teka, kajaba menawa murtad wis kadadéan luwih dhisik, lan manungsa duraka iku kawedhar, yaiku anaking karusakan; kang nentang lan ngluhuraké awaké dhéwé ngungkuli sakèhé kang sinebut Allah, utawa kang disembah; nganti déné panjenengané lenggah ana ing padalemané Allah kaya-kaya Panjenengané Allah, nalika mratélakaké awaké dhéwé yèn panjenengané iku Allah. 2 Tesalonika 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
Sajarah Roma sisih wétan maringi loro paseksi tumrap kayektèn profetik sing uga kaambarake ing sesambungan simbolis antarané Roma sisih wétan lan Roma sisih kulon. Ing sesambungan iku, Roma sisih kulon iku pasamuwan lan Roma sisih wétan iku nagara. Roma iku sawijining gabungan pasamuwan lan nagara, kaya sing kaambar minangka wesi lan lempung ing Daniel bab loro.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Salah sawijining alesan manawa bisa katitik kanthi mestekaké yèn ing dina-dina pungkasan Islam ing saindenging jagad bakal nglawan sawijining kakuwatan sing digambarake minangka gabungan gréja lan nagara, ngrebut wewengkone lan kutha krajané, didhukung déning loro paseksi liyané saka sajarah suci Wahyu sanga. Osman ngrebut wewengkon Nicomedia tanggal 27 Juli 1299, lan banjur ngrebut wewengkon Nicaea rong taun sawisé, yaiku ing taun 1301. Putrané ngrebut kutha krajan Nicaea ing taun 1331, lan putra sing padha iku uga ngrebut kutha krajan Nicomedia lumantar pengepungan patang taun sing rampung ing taun 1337. Para pelopor nandhani tanggal 27 Juli 1299 gegayutan karo Osman, nanging ora tau mirsani perang sabanjuré, yaiku perang Nicaea, minangka langkah kapindho sajarah tumrap madegé Kakaisaran Ottoman. Tanggal 27 Juli 1299 iku minangka langkah kapisan saka sawetara langkah kanggo nggayuh undhang-undhang Minggu. Rong langkah kapisan Islam Turki nandhani wiwitan sawijining ramalan sing pungkasané dumugi ing taun 1449, banjur maneh ing taun 1840, banjur maneh ing 9/11, lan banjur maneh ing tanggal 31 Dhésèmber 2023.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four years” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
Langkah kapisan saka loro langkah iku ora mung nandhani wiwitaning satus sèket taun, nanging uga nandhani wiwitaning telung puluh wolu taun. Iku diwiwiti nalika Osman ngrebut tlatah Nikomedia, lan iku rampung telung puluh wolu taun sawisé iku nalika putrané Osman ngrebut kutha krajan Nikomedia ing pungkasaning pengepungan patang taun ing taun 1337. Cacah telung puluh wolu nggambarake “munggah,” lan langkah wiwitan nalika Osman ngrebut tlatah iku nandhani munggahe Islam Turki. Ing langkah kapisan sing suwéné telung puluh wolu taun iku, sawijining pengepungan “patang taun” nandhani panutupé. Ing langkah pungkasan saka satus sèket taun iku, paukuman asor mau katindakaké, lan patang taun sawisé iku, ing taun 1453, kutha krajaning Roma wétan direbut.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
Apa iku wong Turki Utsmani ing taun 1453, utawa putrané Osman sing ngrebut Nicomedia ing taun 1337 lan Nicaea ing taun 1331, ing katelu prastawa mau saben kutha krajan iku tau dadi kutha krajané Roma sisih wétan ing sawijining wektu sajroning sajarah. Katelu garis iku padha ngenali panaklukan Roma sisih wétan. Saben saka katelu garis mau ngenali Islam sing dhisik ngrebut wewengkoné lan sawisé iku kutha krajané Roma sisih wétan. Jeneng katelu kutha krajan mau padha karo jeneng wewengkoné. Saben saka katelu garis mau nduwèni tokoh-tokoh sajarah alpha lan omega sing béda-béda. Nalika ngenali sesambungan greja lan nagara kanthi pangasoraké déning Islam marang kaisar lan permaisuri loro-loroné, pangasoran profètis iku ngiket garis-garis mau bebarengan karo Roma sisih kulon, sing uga diasoraké déning Konstantinus Agung nalika dhèwèké milih Konstantinopel ngungkuli kutha Roma ing taun 330. Pamasoran pungkasan Roma sisih kulon dumadi ing taun 476 bebarengan karo kaisar pungkasané, lan wiwit ing kono terus ambruk kanthi cepet.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
Roma Kulon ing sesambungane karo Roma Wétan yaiku pasamuwan, dene sisih wétan yaiku nagara. Asor ing wiwitan ing taun 330, banjur asor ing taun 476, lan banjur ing taun 782, lan banjur maneh ing taun 1449. Sawijining garis asor kang diwiwiti kanthi pamecahe sawijining karajan, diterusake ing taun 476 kanthi asore amarga kelangan kaisar, mula uga kelangan kakaisaran, kang banjur kasusul déning Islam kang nggawa asor dhisik marang wewengkoné sisih wétan ing taun 782 lan banjur marang ibukutha sisih wétan ing taun 1453.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
Islam sajroning ramalan Kitab Suci ndudut metu garis Roma sisih wetan lan kulon, lan pepadhang kang lagi diprodhuksi déning Islam ing dina iki cocog karo, nanging ngluwihi adoh, pepadhang dhasar kang dadi Islam tumrap para pelopor Millerit. Mangsa pangujian kang diwiwiti ing taun 2024 kanthi pitakon sapa ‘para perampog saka bangsamu kang netepake wahyu’ iku dadi alfa saka mangsa pangujian, lan saiki ing pungkasaning mangsa pangujian pepadhang saka bab Islam ing Wahyu pasal sanga nambahi para seksi tumrap Roma kulon lan wetan kang durung tau ditliti nganti tekan dina-dina pungkasan iki.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Garis-garis kenabian Islam sing diwakili ing pasal sangang nganti sewelas nggabungaké garis-garis sajarah sing dumunung ing ayat sapuluh nganti nembelas saka Daniel sewelas kanthi maringi paseksi-paseksi kang magepokan karo garis-garis sing wis dirembug ing artikel-artikel iki. Nanging ing sajroning ilustrasi kenabian ngenani munggahe Islam, ana uga munggahe loro gerakan, yaiku gerakan kaum Millerit lan gerakan wong satus patang puluh papat ewu. Rong mangsa patang taun sing mapan kanthi kukuh ing sajroning lan minangka pérangan saka ramalan-ramalan wektu ing Wahyu sangang maringi paseksi tumrap patang taun wiwit 1840 nganti 1844. Ing taun 1844 wektu kenabian wus ora ana manèh, mula mangsa simbolis patang taun iku ditegesi déning ciri-ciri kenabiannya, dudu déning wektu. Mangsa patang taun kang kapisan nandhani Islam ngrebut Nicomedia, ibukutha Romawi Wétan sing biyèn, ing taun 1337, telung puluh wolu taun sawisé bapaké ngrebut wilayah iku. Patang taun kang kapindho nandhani panyuda drajat para panguwasa pulitik lan agama Roma Wétan ing taun 1449, sing dumadi marga saka Islam, lan patang taun kang katelu nandhani pawujudan mulya saka pangwasaning Gusti Allah nalika malaékat sing madhangi bumi kanthi kamulyané tumedhak ing tanggal 11 Agustus 1840.
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
Sajarah kaum Millerite ngenani malaékat kapisan lan kapindho cocog karo sajarah malaékat katelu sajroning panyegelan tumrap wong satus patang puluh papat ewu. Pakaryan panyegelan pungkasan iku yaiku pambusakaning dosa, iku minangka pamejenganing Kaallahan karo kamanungsan, lan iku kalakon sajroning sawijining peperangan kang digawa déning Islam.
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 9:2–4.
Lan dheweke mbukak jugangan tanpa dhasar; banjur metu kumelun saka jugangan iku, kaya kumelune pawon gedhé; lan srengéngé lan awang-awang dadi peteng marga saka kumelun jugangan iku. Lan saka kumelun iku metu walang menyang bumi; lan marang wong-wong mau kaparingaké pangwasa, kaya kalajengking-kalajengking ing bumi duwé pangwasa. Lan dipréntahaké marang wong-wong mau supaya aja ngrusak suketing bumi, utawa apa waé kang ijo, utawa wit apa waé; nanging mung manungsa-manungsa kang ora nduwèni segelé Allah ana ing bathuké. Wahyu 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Kasampurnaning saben wangsit pinanggih ing wekasaning jaman, mulane pethikan iki nedahaké panyegelané wong satus patang puluh papat ewu. Wangsit bab Islam ing Wahyu sanga maringaké kunci sajarah kanggo nggawa pepadhang sing paling jangkep bab kakuwatan kang netepaké sesawangan iku bebarengan ing sajarah kang mempungkasi ing tanggal 11 Agustus 1840, nalika Islam katetepaké. Wiwit ing titik iku paseksèn Wahyu sanga lumebet menyang pasal sepuluh lan sajarahé malaékat kapisan lan kapindho. Banjur ing pasal sewelas bilai katelu dumadakan rawuh ing angger-angger dina Minggu, yaiku nalika panguwuh sora saka malaékat katelu diwiwiti. Pasal sanga iku kunci bab Islam ing ngatur munggah lan runtuhé karajan-karajan kaya kang kaandharaké ing Daniel lan Wahyu. Pasal sepuluh lan sewelas nandhani pengalamané para prawan wicaksana satus patang puluh papat ewu. Pasal sanga nandhani pralambang kang netepaké sesawangan njaba, lan pasal sepuluh lan sewelas nandhani sesawangan njero kang magepokan karo ngetutaké Sang Cempen mlebet menyang Papan Mahasuci.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Wahyu pasal sepuluh kabuka kanthi Kristus minangka malaékat kang kuwasa sing tumurun mawa sawijining kitab alit kang kabukak. Prastawa iku kawujud ing tanggal 11 Agustus 1840 ing pungkasaning wangsit Wahyu sanga kang netepake telung atus sangang puluh siji taun lan limalas dina. Wahyu sepuluh nandhani sajarah salajengipun nganti pawarta iku dadi pait ana ing wetengé Yohanes ing tanggal 22 Oktober 1844. Patang taun wiwit 1840 nganti 1844 diwiwiti kanthi tekane malaékat kapisan lan dipungkasi kanthi tekane malaékat katelu. Patang taun sawisé kasampurnaning tanggal 11 Agustus 1840 iku ditipèni déning patang taun wiwit 27 Juli 1449 nganti 1453 ing wiwitaning telung atus sangang puluh siji taun lan limalas dina. Kaloroné mangsa patang taun iku sesambungan pas karo patang tauning kepungan Nikomedia wiwit 1333 nganti 1337. Kanthi pralambang, Roma Wétan katelukaké déning Islam kaping telu. Kang kapisan yaiku nalika kepungan Nicaea ing 1331, banjur kepungan Nikomedia patang taun ing 1337, lan sabanjuré kepungan Konstantinopel ing 1453.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
Diokletian kanthi sah mbagi Roma dadi wetan lan kulon ing taun 393, lan Konstantinus kanthi sipat profetis mbagi Roma dadi wetan lan kulon ing taun 330. Ing taun 395, nalika séda Kaisar Theodosius I, kakaisaran mau kanthi resmi lan langgeng kabagi, amarga dhèwèké marisaké wilayah wetan lan kulon marang anak lanang loro. Gréja Katulik kabagi dadi wetan lan kulon ing taun 1054 nalika “skisma agung.” Pamisahan iku lumaku alon-alon, kaya déné ambruké sing banjur ndhèrèk. Pamisahan iku tetep ana tekan dina iki. Sajeroning sèket taun sawisé tanggal iku, gréja kulon ing Roma miwiti kurang luwih rong atus taun perang salib nglawan Islam. Roma Kulon ambruk nalika kelangan kaisar pungkasané ing taun 476. Roma Wétan ambruk ing taun 1453. Roma Kapapaan ambruk ing taun 1798. Roma pagan kabagi dadi wetan lan kulon ing taun 393, 330, lan 395. Roma Kapapaan kabagi dadi wetan lan kulon ing taun 1054. Sister White nandhesaké munggah lan ambruké karajan-karajan minangka titik rujukan utama ing panaliten marang Sabdaning Allah.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Karajan-karajan sing diwedharake metu menyang pepadhanging sajarah saka bab sanga ing Wahyu nguwataké argumen manawa Rômalah sing netepaké sesanti iku. Sesambungan kenabian antarané Islam lan satus patang puluh papat ewu iku dadi bukti tumrap pekabaran sesambaté wengi, kang dipralambangaké déning Kristus nunggang kuldi mlebu menyang Yérusalèm, diwakili déning sawijining ramalan wektu kang wiwit ing mangsané bilai kang kapisan, lumaku terus ing pérangan kapindho saka ramalan mau ing bilai kang kapindho, lan nganti marang kasampurnané ing sajarah patang taun nalika gerakan Millerit saka malaékat kapisan lan kapindho diwiwiti kanthi kasampurnaning ramalan mau dhéwé. Ramalan iku diwiwiti kanthi pralambang “telung puluh wolu lan rong taun” (1299 lan 1301) taun kang nandhani munggahé Islam, lan dipungkasi kanthi pralambang “telung puluh wolu lan rong taun” (1838 lan 1840) kang nandhani munggahé kaum Millerit.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
Ing taun 1844, ing pungkasaning patang tauné kaum Millerit kang wus ditandhakaké déning pengepungan saka 1333 nganti 1337, lan 1449 nganti tekan pengepungan taun 1453, wektu kenabian ora kena dienggo manèh. Pangengetaké panji-panji saka satus patang puluh papat ewu iku kagandhèng langsung karo ramalan ing ngendi Islam diangkat munggah.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Yéhuda, kowé iku wong kang bakal dipuji déning sedulur-sedulurmu; tanganmu bakal ana ing guluné mungsuh-mungsuhmu; anak-anaké bapakmu bakal sujud ana ing ngarepmu. Yéhuda iku anak singa: saka pangrebutan, hé anakku, kowé wus munggah: panjenengané ndhéprok, banjur mapan kaya singa, lan kaya singa tuwa; sapa kang wani ngéwahi panjenengané? Tongkat karajan ora bakal pisah saka Yéhuda, lan panguwasa hukum ora bakal sirna saka antarané sikilé, nganti Silo rawuh; lan marang Panjenengané bakal ana panglumpukané bangsa-bangsa. Panjenengané ngiket anak kuldiné marang wit anggur, lan anak kuldi wadoné marang wit anggur kang pinilih; Panjenengané ngumbah sandhangané ana ing anggur, lan busanané ana ing getih woh anggur: Mripaté bakal abang marga saka anggur, lan untuné putih marga saka susu. Purwaning Dumadi 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Satus patang puluh papat ewu iku kanthi sampurna nggambarake watakipun Kristus, lan Kristus punika, saliyané minangka pralambang-pralambang simbolis sanèsipun, “wit anggur pilihan.” Ismael dipunandharaken minangka manungsa “liyar” wonten ing Purwaning Dumadi 16:12.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
Lan dhèwèké bakal dadi manungsa galak; tangane bakal nglawan saben wong, lan tangané saben wong nglawan dhèwèké; lan dhèwèké bakal manggon ana ing ngarsané sakèhé para seduluré.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
Tembung sing diterjemahaké minangka “liar” iku yaiku kuldi Arab liar. Para wakilé Kristus ing dina-dina wekasan nunggangi pesen saka kuldi Arab liar, kuldi sing ditunggangi Kristus mlebu ing Yerusalem, kuldi sing pungkasané ngandika sawisé Bileam nggebugi dhèwèké kaping telu. Pesen sing maringi kakuwatan marang pesené malaékat kapisan ing taun 1840 ora nyumurupi sawijining wangsit satus sèket taun sing trep lan wigati ana ing sajroning sajarah kenabian iku dhéwé, ing ngendi pesen sing maringi kakuwatan marang gerakan iku mapan. Wong-wong mau ora nyumurupi loro periode patang taun ana ing wangsit wektu sing padha kuwi, sing dadi pralambang sajarah taun 1840 nganti 1844. Sanga saka taler Yéhuda saiki lagi mbukak pepadhang saka “dalan-dalan lawas” sing durung tau katon sadurungé, lan iku pepadhang sing cocog karo pepadhang sing wis mbikak wiwit 31 Dhésèmber 2023. Iki nyingkiraké sakehing mamang apa tenan Islam sing nyerang Nashville. Pepadhang iku madhangi pralambangé Roma, mula dadi sawijining pranyatan omega tumrap pasulayan alpha ing taun 2024 ngenani para rampog saka bangsamumu, lan uga dadi pralambang omega saka pasulayan ngenani pralambang sing padha iku uga ing sajarah Millerite. Iki nandhani yèn Islam saka wangsit-wektu ing Wahyu sanga iku minangka pesen njaba sajroning sajarah njero saka wektu panyegelané wong satus patang puluh papat èwu. Kita wis mulangaké kasunyatan iki sawatara suwé, nanging saiki iki bisa dituduhaké ing sawijining garis sing diwiwiti ing Wahyu sanga lan dipungkasi ing Wahyu sewelas. Periode patang taun katelu sing kagandhèng karo wangsit-wektuné Islam sing kaleksanan ing taun 1840 nganti 1844 nggambaraké wektu panyegelané wong satus patang puluh papat èwu. Kanthi lindhu gedhé ing Wahyu sewelas, wong satus patang puluh papat èwu diangkat munggah minangka panji.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
Ing Yehezkiel telung puluh pitu, pangwunguning umat Allah minangka sawijining wadya iku kadadosan lumantar proses rong tataran, kang sampun dipratandhani dening nitahakenipun Adam. Kaping pisan, Adam kawangun saking lemah, lajeng Kristus ngingusaken napas gesang dhateng piyambakipun. Ing Yehezkiel, pameca kapisan mbentuk badan-badan ingkang pejah, nanging taksih pejah. Lajeng sekawan angin dipunembusaken dhateng badan-badan punika, lan padha wungu dados wadya ingkang ageng lan kiyat. Wilangan telung puluh wolu lan patang puluh nggambaraken kalih tataran punika.
We will continue these things in the next article.
Kita badhé nerusaké prekawis-prekawis punika ing artikel salajengipun.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Sawisé iki ana riyaya wong Yahudi; lan Gusti Yésus minggah menyang Yérusalèm. Ana ing Yérusalèm, cedhak gapura wedhus, sawijining blumbang kang ing basa Ibrani sinebut Bétésda, kang duwé limang serambi. Ing kono padha gegléthak wong akèh kang nandhang lelara: wong wuta, pincang, lumpuh, padha ngentèni obahing banyu. Awit ana malaékat ing mangsa tartamtu mudhun menyang blumbang iku lan ngocak banyuné; sapa waé kang kawitan mlebu sawisé banyu iku kaocak, dadi waras saka lelara apa waé kang dideritané. Ana uga ing kono sawijining wong kang wis nandhang lara telung puluh wolu taun suwéné. Nalika Gusti Yésus weruh wong iku gegléthak, lan pirsa yèn wong mau wis suwé ana ing kahanan mangkono, Panjenengané ngandika marang wong iku, “Apa kowé gelem dadi waras?” Wong kang ora kuwawa iku mangsuli Panjenengané, “Gusti, kula boten gadhah tiyang, bilih toyanipun kaocak, ingkang nglebokaké kula dhateng blumbang punika; nanging nalika kula saweg tindak, tiyang sanès sampun tumurun rumiyin ngungkuli kula.” Gusti Yésus ngandika marang wong iku, “Tangia, angkata paturonmu, lan lumakua.” Sanalika wong iku dadi waras, banjur ngangkat paturoné lan lumaku; lan ing dina iku dina Sabat. Yohanes 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Saiki padha tangia, mangkono pangandikaku, lan nyabranga kali Zered. Banjur kita padha nyabrang kali Zered. Dene lawase wektu wiwit kita mangkat saka Kadeshbarnea nganti kita tekan sawuse nyabrang kali Zered iku telung puluh wolung taun; nganti sakehe turunane para wong perang padha sirna saka ing satengahe pasamuwan, kaya kang wus diprasetyakake dening Pangeran marang wong-wong mau. Pangandharing Toret 2:13, 14.