Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.
Wong-wong sing katimbalan kanggo klebu ing antarané satus patang puluh papat ewu saiki lagi ana ing proses panyaringan pungkasané, lan proses iku minangka proses pangujian kang adhedhasar pambentukan gambaré kéwan galak. Proses pangujian iku diwiwiti saka brayaté Allah, amarga paukuman tansah diwiwiti saka brayaté Allah, lan sawisé kuwi pepanthaning Allah liyané diadhepaké marang proses pangujian kang padha persisé. Mbokmenawa ciri kenabian kang paling wigati lan paling penting ing pambentukan gambaré kéwan galak yaiku yèn prakara iku kelakon kaping pindho: dhisik ing Amerika Sarékat, banjur ing sakèhé donya. Miturut kenabian, iki ateges yèn gambaré kéwan galak ing donya iku minangka pamegaring pungkasan saka gambaré kéwan galak, lan mulané saben pratandha pralambang saka gambaré kéwan galak kang wis ana sadurungé gambaré kéwan galak ing donya, mung minangka ayang-ayang kang dadi pralambang tumrap hakékaté.
Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.
Pengadilan diwiwiti ing padalemané Allah tanggal 11 September 2001. Tanggal iku wis dipratandhakaké déning 11 Agustus 1840, nalika malaékat ing Wahyu sepuluh mudhun karo sawijining kitab cilik kang kabuka ana ing astané. Nalika malaékat ing pasal sepuluh mudhun, panjenengané ngumumaké yèn pangadilan tumrap Protestantisme nalika iku wis lumaku. Sapa waé kang diadili déning Allah, luwih dhisik diparingi pepènget, lan konfirmasi tumrap metodologi Miller sajroning netepaké wektu nambah bobot marang petungané bab pangadilan ing Rawuhipun Kapindho. Pengujian tumrap para Protestan wis lumaku wiwit 11 Agustus 1840, lan ing taun 1844 para Protestan wis dadi putri-putriné Roma. Mangsa saka 1840 nganti 1844 iku mratandhani mangsa saka 11 September 2001 nganti marang angger-angger Minggu kang bakal enggal rawuh.
Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.
Rong wektu mau uga dipralambangake wiwit baptisané Gusti Yesus nalika Roh Suci tumedhak nganti tekan salib. Telung wektu mau kabèh dipralambangake déning satus rong puluh taun sing wis katetepake kanggo jagad sadurungé banjir, tumuju marang banjir gedhé. Tansah ana sawijining pesen pepéling sing nandhani paukumaning sajarah tartamtu mau. Ana sajarah-sajarah suci sing uga ngrembug wektu tartamtu iki ing dina-dina pungkasan.
Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.
Nuh martakake sajrone satus rong puluh taun, banjur tekan paukuman banjir gedhé. Kristus martakake sajrone sèwu rong atus suwidak dina, banjur rawuh paukuman salib. Pesen pepènget saka Yohanes Pembaptis kawehan kakuwatan nalika baptisané Kristus, banjur Gusti Yésus dipun-tuntun menyang ara-ara samun sajrone patang puluh dina. Patang puluh dina iku, lan telung panggoda sawisé iku ing pungkasan patang puluh dina, mulang manawa sawisé pesen iku kawehan kakuwatan, kaya dene katandhani déning tumuruning sawijining pralambang suci, kayata Roh Suci nalika baptisané, lan tumuruning kaloroné malaékat ing Wahyu pasal sepuluh lan wolulas—sawijining prosès panggèran lumampah. Nalika pralambang ilahi tumurun, pesen paukuman kang dipratelakake marang wong-wong kang ing wektu iku dadi pokok paukuman dadi kawehan kakuwatan, lan golongan tartamtu kang lagi diadili iku banjur lumebu ing sawijining mangsa tartamtu kang mung bakal rampung nalika wekasaning mangsa sih-karunané.
The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.
Garis Yesus mratelakaké rong mangsa paseksèn. Kang kapisan yaiku paseksèn Panjenengané piyambak sajroning sèwu rong atus suwidak dina, banjur paseksèn Panjenengané ana ing ngarsané para murid-Mulané sajroning sèwu rong atus suwidak dina manèh nganti Stéfanus dibandhemi watu.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Banjur, pangandikané malaékat, ‘Panjenengané bakal netepaké prejanjian karo akèh wong sajroning sapekan [pitung taun].’ Sajroning pitung taun sawisé Sang Juru Slamet miwiti paladosané, Injil kudu diwartakaké mligi marang wong Yahudi; telung taun setengah déning Kristus piyambak; lan sawisé iku déning para rasul. ‘Ing satengahing pekan iku Panjenengané bakal ndadèkaké kurban lan pisungsung mandheg.’ Daniel 9:27. Ing mangsa semi taun 31 M., Kristus, kurban sejati iku, dipasrahaké ana ing Kalvari. Banjur geber Padaleman Suci suwèk dadi loro, nuduhaké yèn kasucèn lan makna saka paladosan kurban wis sirna. Wektuné wis tekan supaya kurban lan pisungsung kadonyan iku mandheg.
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Minggu siji iku—pitung taun—rampung ing A.D. 34. Banjur lumantar pambandhemé Stefanus nganggo watu, bangsa Yahudi pungkasane ngesahaké panampikané marang Injil; para murid kang kasebar marga saka panganiaya ‘lunga menyang endi-endi martakaké pangandika’ (Kis. 8:4); lan ora suwé sawisé iku, Saulus, sang penganiaya, diowahi, lan dadi Paulus, rasul tumrap para bangsa kapir.” The Desire of Ages, 233.
The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.
Garis keturunan Nuh, Kristus, kaum Millerit, lan satus patang puluh papat ewu, kabèh maringi paseksi bab sawatara mangsa nalika sawijining golongan sasaran tartamtu diuji lumantar sawijining pekabaran pangéling-éling. Panguwasa kang diparingaké marang pekabaran iku nandhani wiwitaning sawijining mangsa pangujian, kang salajengipun dipungkasi kanthi katutupé mangsa sihrahmat tumrap golongan sasaran mau. Ing garis ramalané Gusti Yésus kapacak ana rong mangsa paseksi. Rong mangsa paseksi iku minangka pralambang saka rong pekabaran pangéling-éling kang dipralambangaké déning malaékat kang tumurun ing tanggal 11 September 2001, kang netepi Wahyu 18:1–3, lan sawisé iku banjur diterusaké déning swara kapindho ing ayat papat lan salajengipun saka pasal wolulas.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.
“Mangkono, ing pakaryan pungkasan kanggo pepènget marang donya, ana loro panggilan kang béda kang katindakaké marang pasamuwan-pasamuwan. Pesené malaékat kapindho yaiku, ‘Babilon wis rubuh, wis rubuh, kutha gedhé iku, amarga dhèwèké wis ndadèkaké sakehing bangsa ngombé saka anggur bebenduné laku jina-ne.’ Lan ing sesambaté sora saka pesené malaékat katelu, kaprungu swara saka swarga ngandika, ‘Padha metua saka ing kono, hé umat-Ku.’” Review and Herald, December 6, 1892.
The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.
Periode kapisan yaiku pangadilan sing diwiwiti saka omahé Allah, banjur nalika angger-angger Minggu sing enggal bakal teka, periode pangadilan kapindho diwiwiti kanthi pepeling supaya metu saka Babil. Garis Kristus wiwit baptisané nganti salib nggambaraké periode saka 11 September 2001 tumuju marang angger-angger Minggu ing Amerika Sarékat, lan periode saka angger-angger Minggu ing Amerika Sarékat nganti tekan titik nalika saben bangsa kapeksa nampa Minggu minangka Dina Ibadah Global yaiku periode sing rampung nalika bangsa sing pungkasan dhéwé pasrah.
The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.
Mangsa punika dipunwiwiti kanthi angger-angger dinten Minggu ing Amérika Sarékat lan dipunpungkasi nalika bangsa pungkasan sujud dhateng kakuwasan kapapaan. Wiwitaning mangsa kapindho nandhai pungkasaning mangsa kapisan, lan kaloronipun gadhah angger-angger dinten Minggu ingkang sampun kapratandhakaken rumiyin wonten ing paseksènipun Roma. Angger-angger dinten Minggu ingkang kapisan ing taun 321 dipunadani lumantar panguwasaning Roma kapir. Angger-angger dinten Minggu ingkang dipunadani lumantar panguwasaning gréja kapapaan dipunlambangakaken déning taun 538. Angger-angger dinten Minggu ing Amérika Sarékat punika 321, lan angger-angger dinten Minggu ingkang dipuntegakaken dhateng bangsa pungkasan punika 538. Angger-angger dinten Minggu ing Amérika Sarékat nandhai rawuhipun pekabaran pepènget ingkang lajeng dipunwartakaken déning panji ingkang kasusun saking para buwanganipun Israèl.
That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.
Waymark punika inggih taun 321, lan punika nandhani wiwitaning mangsa pangujian tumrap saben bangsa babagan pitaken dinten Minggu. Mangsa punika rampung nalika bangsa pungkasan sujud dhateng Roma, lan prastawa punika dipralambangaken déning waymark taun 538. Mangsa saking 321 dumugi 538 dipralambangaken déning mangsa saking salib dumugi rajamipun Stefanus. Nalika Stefanus saweg dipunrajam, piyambakipun mirsani Kristus jumeneng wonten ing papan suci swarga, minangka pralambang nalika Mikhaèl jumeneng ing pungkasaning mangsa kasagedan manungsa.
September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.
Tanggal 11 September 2001 nandhani tekane pepènget saka telung ayat kapisaning pasal wolulas, lan prakara iku ditandhani déning pratélan ramalan sing diwedharaké déning nabi wadon Ellen White, sing ngandika yèn nalika gedhong-gedhong gedhé ing New York City dirubuhaké déning sapapaning Allah, mula telung ayat kuwi bakal kawujud. Prakara iku uga ditandhani déning Patriot Act, sing dadi pratandha tumrap wong-wong kang gelem ndeleng; yèn paugeran ukum Inggris kang mratélakaké manawa wong iku ora salah nganti kabuktèkaké salah, wis disisihaké kanggo ukum Romawi, kang mratélakaké manawa wong iku salah, nganti kabuktèkaké ora salah.
The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.
Patriot Act nandhani wiwitaning paukuman tumrap Adventisme Pitu Dina Laodikia. Mangsa iku bakal pungkasan nalika hukum Minggu ing Amérika Sarékat. Wong-wong Adventis Pitu Dina Laodikia kang kasil ngliwati mangsa panyaringan iku banjur bakal nglairaké piwelinging ayat papat saka pasal wolulas, kang pungkasané tekan bangsa pungkasan kang sujud marang Roma. Mangsa iku diwiwiti déning hukum Minggu ing Amérika Sarékat lan dipungkasi déning hukum Minggu pungkasan.
If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.
Manawi kita klentu mangertosi kasunyatan bilih wonten kalih gambar tumrap kéwan mau ingkang dipunidentifikasi adhedhasar langkung saking kalih seksi, mila kita badhé klentu mangertosi pakaryan ingkang dipunlambangaken déning tigang ayat kapisan saking Wahyu pasal wolulas ingkang kawiwitan ing taun 2001, saha pakaryan ingkang kawiwitan wonten ing ayat kaping sekawan saking pasal wolulas.
When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.
Nalika kita migunakaké identifikasi langsung saka Sister White bab tumedhaké malaékat ing Wahyu wolulas ing taun 1888, lan panempatane malaékat kang padha iku ing wekdal tembé, kita nemokaké yèn taun 1888 minangka pralambang tumrap taun 2001. Malaékat ing kitab Wahyu, kang madhangi bumi kanthi kamulyané Panjenengané, tumedhak ing patemon Minneapolis ing taun 1888, lan tumindak mangkono manèh nalika gedhong-gedhong ageng ing Kutha New York ambruk.
The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.
Mangsa wiwit baptisané Kristus tekan salib, lan mangsa wiwit 11 Agustus 1840 tekan 22 Oktober 1844, lan mangsa satus rong puluh tauné Nuh maringi telung paseksi tumrap sawijining mangsa pengadilan. Taun 1888 maringi sawijining paseksi ngenani kababaré pambrontakan kang kacathet ana ing pasamuwan-pasamuwan Minneapolis, lan Nuh nandhani panyingkirané Roh Suci saka wong-wong kang nampik piwulang mau. Pambrontakané wong-wong sadurungé banjir, uga pambrontakané para pamimpin gréja ing taun 1888, kalorone selaras karo sajarahé Korah, Datan, lan Abiram ana ing sajarahé Musa, kang malaékat kandhakaké marang Sister White manawa iku lagi diulang ana ing Minneapolis.
From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.
Wiwit saka Patriot Act nganti ukum Minggu ing Amérika Sarékat mujudaké mangsa pangadilan tumrap Adventisme Dina-Kaping-Pitu Laodikia. Pambrontakan marang pawarta pepènget kang ngumumaké paukumané mau nandhakaké dicabuté Roh Suci, lan mulané tumuli kasirnakaké pangapusan pikiran kang banget tumrap para prawan bodho ala ing sajarah iku. Pusat pambrontakan iku ana ing utusan pilihan, kaya kang dilambangaké déning Nuh, Musa, Para Sepuh Jones lan Waggoner, lan mesthi waé Dhik Putri White. Pambrontakan marang pawarta pepènget lan marang utusan ing sajarah iku dhedhasar marang “lenga” ing sajarah pasemon bab sepuluh prawan.
Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.
Wong-wong sing ngaturaké piweling iku nindakaké mangkono, awit padha nduwèni “lenga,” kang uga minangka piweling mau. Mulané, pambédan antarané loro golongan iku kawangun déning panrapan sing bener tumrap paugeran-paugeran tafsir kenabian kang ditampani déning wong-wong saka gerakan malaékat kapisan lan kapindho, kang dipralambangaké minangka paugeran tafsiré Miller, lan uga paugeran-paugeran tafsir kenabian kang ditampani déning gerakan malaékat katelu.
The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic word.
Mulané, pacoban sing dipratélakaké minangka “kabentuké gambaré kéwan galak” iku mesthi dadi sawijining pacoban kang ana gegayutané karo cara kabentuké gambaré kéwan galak mau ana ing pangandika profetiké Allah.
From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.
Wiwit saking Patriot Act ing taun 2001, kang dipralambangaké déning Blair Bill ing taun 1888, kang dipralambangaké déning Declaration of Independence ing taun 1776, kang dipralambangaké déning baptisané Kristus, kang nglambangaké 11 Agustus 1840, kabèh punika nyengkuyung kayektèn bilih prosès panggujèning pangadilan wiwit kanthi sawijining pekabaran pepènget kang kaparingan kakuwatan, kang kedah kajupuk saking astanipun malaékat, lajeng dipundhahar.
The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.
Piwulang kenabian kang ngenali Amerika Serikat minangka para begal saka bangsamumu njalari rancu sawetara pokok amarga logikané, lan pokok-pokok iku asring dadi ayat-ayat bukti sing paling langsung kanggo netepaké unsur-unsur pambentukan patunging kéwan galak mau. Salah siji cara kanggo nerangaké kasunyatan yèn ujian iki sipaté kenabian yaiku kanthi nggunakaké paugeran dhasar nubuatan kanggo mbuktèkaké sawijining kayektèn kang mung bisa dimangertèni manawa panjenengan nampa Roma minangka pralambang sing diwakili déning para begal saka bangsamumu.
This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.
Gambaran punika dijupuk saking gangsal garis sajarah ing Adventisme, ing pundi nate wonten pasulayan ngenani Roma minangka pralambang. Saiki kita dumunung wonten ing sajarah pungkasan, utawi ingkang kaping enem, saking sajarah-sajarah pasulayan punika, lan pasulayan sapunika sami kados pasulayan ingkang kaawakaken wonten ing bagan taun 1843.
It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.
Gampang kanggo ndeleng kayektèn iki manawa panjenengan ngetrapaké paugeran-paugeran kenabian kanthi bener. Salah siji paugeran kenabian sing kudu dienggo yaiku manawa pralambang nduwèni luwih saka siji teges, lan teges sing dienggo ana ing sawijining pethikan kudu ditemtokaké déning pethikan kuwi dhéwé. Sang Prabu Siria, Antiochus III Magnus, netepi peperangan ing ayat sepuluh pasal sewelas kitab Daniel, lan panjenengané uga netepi peperangan ing Raphia ing ayat sewelas lan rolas, sarta netepi peperangan ing Panium ing ayat limalas. Pasulayan Millerite sing kaweca ing bagan 1843 yaiku manawa pandhangan Protestan palsu negesaké yèn “para garong” iku Antiochus Epiphanes, nanging ing wektu sing padha uga njunjung kayektèn manawa “para garong” iku sawijining pralambang tumrap Roma.
Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.
Ayat sepuluh nganti limalas iku kawitan kaleksanan ing sajarahé Antiokhus III Magnus, mula ayat-ayat mau, lan pangulangan sajarah sawisé iku saka ayat-ayat mau, maringi loro seksi tumrap kaleksanané ayat-ayat mau ing dina-dina wekasan, awit kabèh para nabi ngandika luwih langsung bab dina-dina wekasan tinimbang bab dina-dina nalika wong-wong mau urip.
Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.
Salaras karo paugeran kang wis katetepake mau bab ing ngendi paseksene nabi kudu ditrapake, kita uga nduwèni Sister White kang kanthi langsung nyathet bilih “akèh saka sajarah kang wis kelakon minangka panggeneping ramalan iki [Daniel bab sewelas] bakal kaulang maneh.” Antiochus III Magnus nggambarake Amérikah Sarékat minangka wadyabala wakil saking Roma kapausan. Para Protestan ngandharake bilih para perampog iku wis dados pralambang Antiochus liyane, dene para Millerit mangertos bilih iku Roma. Ing sapunika, siji pihak netepake Amérikah Sarékat minangka para perampog, lan pihak sijiné tetep nyekel kayektèn dhasar.
If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.
Manawa pranatan kang netepaké yèn pralambang-pralambang duwé teges luwih saka siji, lan tegesé kudu dhedhasar konteks ing ngendi pralambang-pralambang mau dienggo, mula ngenali Amérika Sarékat minangka para garong iku sajajar karo pangidentifikasiané kaum Protestan marang Antiokhus minangka para garong; nanging saiki Antiokhus iku dadi pralambang Amérika Sarékat ing dina-dina wekasan.
The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.
Konteks pethikan punika kanthi langsung ngrembag pitaken bab kakuwatan punapa ingkang ngluhuraken dhirinipun piyambak kanggo netepaken wahyu punika, mila maringi teteges ing kasunyatan punika pancen leres lan saged dipunbetahaken. Bab punika kabeneraken déning kathah paseksi, awit garis-garis sajarah sanèsipun ing satunggaling pasulayan ngenani Roma minangka pralambang, sami nélakaken kasunyatan ingkang sami. Kasunyatan punika inggih menika bilih para tiyang ingkang wonten ing sisih ingkang lepat saking prakawis punika tanpa kajaba tansah ngenali Amérika Sarékat ing panggènaning Roma. Nanging manawa panjenengan boten purun nampi bilih pralambang-pralambang punika gadhah teges langkung saking satunggal, utawi manawa panjenengan pitados bilih mekaten ananipun, nanging dereng cekap lumrah lan trampil saéngga dereng gadhah pitados kanthi kebak dhateng paugeran punika, mila badhé meh mokal tumrap panjenengan kanggé ngetutaken logika ingkang sapunika badhé dipunterapaken.
Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.
Saben kakuwasan sing sungu loro nglambangake Amerika Serikat ing dina-dina wekasan. Prancis iku kakuwasan rangkep loro sing diwakili déning Sodom lan Mesir. Islam uga nggambarake Amerika Serikat, amarga Amerika Serikat iku nabi palsu gegayutan karo kakuwasan kepausan, yaiku Izebel. Amerika Serikat iku Salome ing sangisoring panguwasane Herodias. Bileam uga minangka pralambang nabi palsu, sanajan critane luwih ruwet tinimbang mung dadi nabi palsu.
Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.
Ramalan-ramalané Balaam, kang kacathet sawisé dhèwèké mberkahi Israèl kaping telu, kagandhèng karo Islam ing manéka cara. Keledai iku minangka pralambang Islam, lan kowé ora bisa nyingkiraké keledai kang ngandika saka sawijining carita bab Balaam. Para wong wicaksana saka wetan kang teka kanggo nyembah Sang Bayi Yésus dituntun déning ramalan-ramalané Balaam. Islam saka telung bilai ing Wahyu pasal sanga nggambaraké nabi palsu Mohammed.
If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.
Yèn panjenengan mangertos bilih pralambang-pralambang punika gadhah teges langkung saking satunggal, mila temtu panjenengan ugi badhé mangertos bilih kathah kayektèn punika makaten wigatosipun saéngga dipunwujudaken lumantar manéka warna pralambang. Pralambang ingkang netepaken wahyu punika minangka pralambangipun Roma, lan mila cetha bilih Roma badhé dados tema utami sajroning pamedhar wangsit Kitab Suci. Satunggaling pralambang klasik lan ingkang sampun mapan tumrap Roma punika inggih ratu sisih lor wonten ing Daniel pasal sewelas. Ratu sisih lor ingkang tumeka ing pungkasanipun tanpa wonten tiyang ingkang nulungi punika inggih kakuwatan kapausan, gréja Roma, paus Roma, manungsa dosa.
In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.
Ing pasulayanipun Uriah Smith, dipunwedharaken bilih raja sisih lèr ing ayat kaping telung dasa enem punika Prancis, lan raja sisih lèr ing ayat kaping sekawan dasa punika Turki. Prancis lan Turki kalih-kalihipun minangka pralambangipun Amerika Serikat ing konteks ingkang béda-béda, nanging kados para Protestan, lan kados ing jaman samenika, ing pasulayanipun Smith piyambakipun nampik kayekten bilih raja sisih lèr punika pralambang Roma Modern, lan malah negesaken bilih pralambang Roma punika kawakilan déning pralambang Amerika Serikat ing bangsa Prancis, lan malih bilih pralambang Roma punika minangka pralambang Amerika Serikat kados ingkang kawakilan wonten ing bangsa Turki.
The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.
Saiki konteks iki ngemot telung garis: sajarah Millerite, sajarahé Uriah Smith, lan jaman saiki. Ing saben ilustrasi mau ana pasulayan ngenani sawijining pralambang Roma, kang diprayogakaké kanthi kliru amarga ana salah paham anggoné mangertèni Roma minangka pralambang Amérika Sarékat.
The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.
Garis pasulayan bab “kang saben dina,” ing kitab Daniel njunjung teges sing padha iki, yaiku mbantah kayektèn ngenani sawijining pralambang Roma, sanadyan ana sawatara rinciyan wigati ing sajarah iki.
The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”
Logika modhel kenabianipun Uriah Smith nuntun para pandherekipun ngantos klentu anggenipun nerapaken pageblug kaping nem wonten ing pasal nembelas kitab Wahyu. Sawijining prakawis utama ing panerapan Smith dhateng pasal nembelas, kajawi saking upayanipun nerapaken samukawis kanthi harfiah, ing satunggaling jaman nalika samukawis kedah dipuntrapaken kanthi rohaniah, inggih punika boten sagedipun nyumurupi struktur tartamtu saking pasamuwan telu-pasuryan antawisipun naga, kéwan, lan nabi palsu. Kanthi nggentos teges satemenipun saking pralambang-pralambang punika kaliyan teges-teges saking tafsiran pribadi, logika Smith ngilangi kamungkinan kanggé mangertosi kados pundi pasamuwan telu-pasuryan punika kabentuk, lan kados pundi punika kabentuk punika “pangujian ageng tumrap umat Allah ingkang lumantar punika karahayon langgengipun badhé dipuntetepaken.”
The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.
Panganggon kliru marang pralambang-pralambang Roma iku minangka upaya Iblis kanggo nyegah umat Gusti Allah ing akhir jaman supaya ora weruh ora mung Roma modern, nanging uga kepiye Roma modern iku kawangun. Kabutuhan kanggo ngenali ciri-ciri kenabian sing magepokan karo sesambungan dadi siji antarane Perserikatan Bangsa-Bangsa, kakuwasan kepausan, lan Amerika Serikat ngandhut akibat-akibat langgeng.
In the book of Daniel there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied Second Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in Second Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.
Ing kitab Daniel ana sawijining ujian mirunggan kang nekanaké wigatining ngenali sesambungan antarané telung kakuwasan iki, lan ana manèh sawijining ujian mirunggan liyane kang nekanaké pokok-pokok kang padha iki ana ing kitab Wahyu. “The daily” ing kitab Daniel dimangertèni déning William Miller minangka Roma pagan nalika piyambakipun nyinaoni Second Thessalonians. Miller mangertèni saka katerangan bab sesambungan kenabian antarané Roma pagan lan Roma kepausan ing Second Thessalonians yèn tembung “daily” iku sawijining pralambang saka Roma pagan, mula abomination of desolation iku mesthiné Roma kepausan.
The point we are underscoring though is that in Second Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.
Nanging prakara sing kita nekanaké ing kéné yaiku bilih ing Second Thessalonians, sesambungan antarané Roma kapir lan Roma kapapan dipasang ing sajroning sawijining konteks kang mulang yèn nalika lan manawa panjenengan ora mangertèni sesambungané kaloro kakuwatan mau, panjenengan nampa kasasar kang banget kiyat, lan kapisah kanggo kalanggengan.
This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in Second Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.
Punika pepènget ingkang sami saking pageblug kaping nem, ing pundi boten namung naga, ingkang ing 2 Tesalonika nggambaraken Roma kapir, lan kéwan, ingkang ing pérangan punika sinebat “manungsa dosa,” nanging ugi wonten nabi palsu ing bab nembelas. Pérangan punika negesaken wigatinipun mangertos sesambetan antawisipun kakuwatan-kakuwatan ingkang mbentuk manunggal tigang rangkepipun Roma Modern, ingkang ugi dados Babil Modern.
The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.
Pasulayan ngenani “kang saben dinane” ngrembug pasulayan pungkasaning jaman kang padha iku uga, nanging ngrembakakake pangenalan tumrap pasulayan mau kanthi nambahake wigatine mangerteni sesambungane antarane telung kakuwasan kang mbentuk Roma Modern. Nolak kanggo ndeleng kayekten iki, ateges njamin kasasar kang banget minangka ganjaranmu.
In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.
Ing kontroversi saiki, wong-wong sing ngenali Amérika Sarékat minangka para perampog katon ora bisa malah sarujuk kanggo mangertèni apa sebabé wigati manawa Amérika Sarékat bola-bali dipratélakaké minangka ana ing sangisoring kakuwasan kapapaan, tinimbang dadi kakuwasan kapapaan iku dhéwé. Akal waras dhasar ngakoni yèn kakuwasan sing ngendhalèni sesambungan ing babagan pulitik, sajarah, bebrayan, lan wangsit Kitab Suci iku dianggep minangka sirah, lan sirah iku sing ngluhuraké awaké dhéwé kanggo netepaké wahyu mau, banjur tumiba.
The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.
Logika kang ngenali Amérika Sarékat minangka para perampog, ora bisa nerapaké sajarah kang wis dilambangaké, lan sawisé iku kacumponan, wiwit taun 321 nganti 538. Lambang Amérika Sarékat kudu tiba dhisik sadurungé “manungsa dosa” bakal kawedhar. “Manungsa dosa” iku kawedhar manèh ing dina-dina pungkasan, lan sadurungé iku kalakon, Amérika Sarékat kudu tiba luwih dhisik.
The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.
Angger-angger Minggu ing Amerika Sarékat ora nandhani manawa Amerika Sarékat iku Roma Modhèren, nanging nandhani manawa karusakan nasional wis tumeka, lan manawa Amerika Sarékat wis kabèh kapisah saka kabeneran. Roma Modhèren kang kawedhar nalika Amerika Sarékat murtad ing wektu angger-angger Minggu iku yaiku kakuwasan kapapan, kang ing wektu iku uga nembe ngalahaké sekutuné, yaiku nabi palsu.
“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from Second Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.
“Tetepan saben dina” ing kitab Daniel lan sesambungané karo pekabaran William Miller, sarta wigatiné yèn pangertèn Miller iku dijupuk saka 2 Tesalonika bab loro, lan pepéling supaya njaga sandhanganmu ing pageblug kaping nem, kabèh iku nuduhaké unsur-unsur saka pasulayan-pasulayan mau sing nyangga prakara-prakara jaman saiki.
The warning of Second Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.
Pepenget ing 2 Tesalonika pasal loro ngenani dina-dina wekasan iku tumuju marang sawijining golongan kang ngenali Amérika Sarékat minangka sawijining pralambang, nanging padha ora gelem dituntun déning pepadhang kang nyariosaken sesambetanipun Amérika Sarékat kaliyan Roma kapausan. Kanthi mangkono, dheweke bakal nyumurupi sesambetan ora mung antarane Roma kapausan lan Amérika Sarékat, nanging uga Perserikatan Bangsa-Bangsa, kakuwatan naga ing Wahyu pasal nembelas.
As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic word in its elaboration of the relationship of these three powers in the last days.
Kaya dene Uriah Smith, A.G. Daniells, lan W.W. Prescott, sing dening Sister White dipunandharake minangka wong-wong kang ora bisa nalar saka sebab tumuju akibat, mangkono uga para wong kang nampik dipuntuntun déning pituduhing pangandika ramalaning Allah ana ing panyandharan gegayutaning telung kakuwasan iki ing dina-dina wekasan.
Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in Second Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristic of the United States that would expose their erroneous concept, and possibly bring them to the light.
Kados déné pasulayan ingkang kapisan, ingkang sakmenika, lan pasulayan Uriah Smith, pasulayan ngenani sesambetaning telung kakuwasan kados ingkang dipratelakakên wonten ing II Tesalonika lan paukuman kaping enem, mratandhani sawijining tafsiran pribadi ingkang nuding dhateng Amérika Sarékat, nanging boten purun mirsani sipat-sipat tartamtu ingkang asipat kenabian saking Amérika Sarékat, ingkang mesthinipun badhé mbikak pamanggihipun ingkang klèru, sarta mbokmanawi nuntun piyambakipun dhateng pepadhang.
After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.
Sawisé 11 September 2001, tuwuh pasulayan bab papat serangga ing kitab Yoèl. Satemené, serangga-serangga mau makili kamundhuran kasukman kang maju sethithik-sethithik ana ing gréja Advent Dina Kaping Pitu Laodikia lumantar mlebuné teologi Katulik lan Protestan murtad. Maneh, panganggon kang bener tumrap papat serangga iku ya Roma, nanging tafsir pribadi ngaku yèn iku Islam, kang dadi pralambang nabi palsu, lan mulané dadi pralambang Amérika Sarékat. Baris ing sadhuwuré baris, pasulayan-pasulayan saka sajarah Advent kang nembe kita rembug mau, kabèh padha ngandika bab kayektèn kang padha.
The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.
Pihak sing salah, adhedhasar patang seksi, ngenali para begal iku minangka Amerika Serikat, lan adhedhasar loro seksi pangerten pihak sing salah ngenani Amerika Serikat minangka sawijining simbol iku ora bener. Para calon umat ing dina-dina pungkasané Gusti Allah sing bakal klebu ing antarané satus patang puluh papat ewu saiki lagi ana ing sajroning sawijining ujian kenabian. Iki dudu ujian sing bisa katindakake mung kanthi maringaké swara panjenengan kanggo pihak iki utawa pihak kuwi. Iki iku sawijining ujian sing mung bisa lumantar kanthi bener lan sejati menawa aturan-aturan kenabian ditrapaké kanthi akurat. Supaya Singa saka taler Yehuda nggugah umat-É ing dina-dina pungkasan marang kasunyatan yèn wong-wong kuwi durung nyinaoni kanthi cekakakan, Panjenengané nglilakaké bidah-bidah mlebu.
The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.
Kasunyatan manawa ana bid‘ah kang tuwuh ing sajroning gerakan iki nuduhaké yèn kaprigelan pribadhi kita ngenani paugeran-paugeran tafsir ramalan isih luwih ringkih katimbang samesthiné. Roma netepaké wahyu iku, lan wahyu bab dina-dina pungkasan iku yaiku tanginé lan rubuhé raja lor kang pungkasan. “Raja” iku uga “wong duraka”, lan “wong duraka” iku “rahasyaning piala,” lan “si durjana” iku. Panjenengané iku antikristus, dipralambangaké minangka “para perampog saka bangsamu,” lan panjenengané iku “sirah” saka Roma Modern.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Wong-wong kang dadi bingung sajroning pangertené marang firman, kang ora bisa nyumurupi tegesé antikristus, mesthi bakal nempataké awaké dhéwé ana ing sisihé antikristus. Saiki ora ana wektu kanggo kita nyawiji karo donya. Daniel ngadeg ana ing bagéané lan ing panggonané. Ramalan-ramalané Daniel lan Yohanes kudu dingertèni. Ramalan-ramalan iku padha nerangaké siji lan sijiné. Ramalan-ramalan iku maringi marang donya kayektèn-kayektèn kang saben wong kuduné mangertèni. Ramalan-ramalan iki kudu dadi paseksi ana ing donya. Lumantar kaleksanané ing dina-dina pungkasan iki, ramalan-ramalan iku bakal njlentrehaké awaké dhéwé.” Kress Collection, 105.