The subject of the sanctuary was the “key” that unlocked the disappointment of October 22, 1844 at the beginning of the third angel’s message, and it is the subject of the disappointment that is the “key” to unlock the sanctuary message of the temple test at the end of the third angel.
Bab prakawis papan suci iku minangka “konci” kang mbukak kuciwa tanggal 22 Oktober 1844 nalika wiwitaning pekabaran malaékat katelu, lan prakawis kuciwa iku minangka “konci” kanggo mbukak pekabaran papan suci saka ujian Padaleman Suci ing pungkasaning malaékat katelu.
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:19.
Lan Aku bakal maringi kowe kunci-kunci Kratoning Swarga; lan apa waé kang kokiket ana ing bumi bakal kaiket ana ing swarga; lan apa waé kang kokuculi ana ing bumi bakal kauculaké ana ing swarga. Matius 16:19.
The fact that September 11, 2001 is understood as “9/11” in agreement with “911” being the symbol of an emergency call in the United States, was designed by the One who designed all things. Understanding the disappointment of July 18, 2020 is what allows the movement of the one hundred and forty-four thousand to be recognized as such; but only by those who wish to see that Jesus represents the spiritual with the natural today no differently than He did two thousand years ago. “20/20” vision is the best you can have, and the disappointment of 2020 is the waymark that allows the temple to be recognized in the prophetic history of the ten virgins.
Kasunyatan manawa 11 September 2001 dimangertèni minangka “9/11” selaras karo “911” minangka pralambang telpon darurat ing Amérika Sarékat, iku wus dirancang déning Panjenengané kang ngrancang samubarang kabèh. Pangerten bab kuciwane 18 Juli 2020 iku kang ndadèkaké obahe wong satus patang puluh papat èwu bisa diakoni kaya mangkono anané; nanging mung déning wong-wong kang kepéngin weruh yèn Gusti Yésus nggambaraké prakara kasukman lumantar prakara alamiah ing jaman iki, ora béda karo cara Panjenengané nindakaké iku rong èwu taun kapungkur. Panglihatan “20/20” iku sing paling becik sing bisa diduwèni, lan kuciwane taun 2020 iku tenger dalan kang ndadèkaké padaleman suci bisa diakoni ana ing sajarah kenabian bab sepuluh prawan.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pasemon bab sepuluh prawan ing Matius 25 uga nggambarake pengalaman umat Advent.” The Great Controversy, 393.
Twenty 20 vision is even better when combined with the hindsight represented by the foundational truths. Paul teaches that “the spirits of the prophets are subject to the spirits of the prophets,” and Matthew’s virgins are therefore the same virgins that John identifies as the one hundred and forty-four thousand, and John identifies them as virgins in—Revelation 144.
Paningal rong puluh-rong puluh malah luwih becik manawa dipadukaké karo kawruh sawisé kadadéan sing dipralambangaké déning kayektèn-kayektèn dhasar. Paulus mulang bilih “roh-roh para nabi iku tumemen marang roh-roh para nabi,” mula para prawan ing cathetané Matius iku padha uga karo para prawan sing déning Yohanes diidentifikasi minangka satus patang puluh papat éwu, lan Yohanes ngidentifikasi wong-wong mau minangka para prawan ing—Wahyu 144.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Iki wong-wong kang ora najis déning wong wadon; awit wong-wong mau prawan. Iki wong-wong kang ngetutaké Sang Cempe ing ngendi waé Panjenengané tindak. Wong-wong iki wus ditebus saka antarané manungsa, dadi woh kawitan kagem Gusti Allah lan kagem Sang Cempe. Wahyu 14:4.
The first fruits of the fall season are the virgins who follow the Lamb into the temple, and the “key” to understanding the temple is the disappointment of 2020.
Woh-witan kapisaning mangsa gugur iku para prawan kang ndherek Sang Cempen mlebet ing Padaleman Suci, lan “kunci” kanggo mangertosi Padaleman Suci iku yaiku kuciwa ing taun 2020.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Lan kunciné brayaté Dawud bakal Daktumpangaké ing pundhaké; mula dhèwèké bakal mbukak, lan ora ana siji waé sing bisa nutup; lan dhèwèké bakal nutup, lan ora ana siji waé sing bisa mbukak. Yesaya 22:22.
If an Adventist is to be among the 144,000, they will of prophetic necessity have suffered a disappointment that was caused by the presentation of a public prediction that failed.
Manawa ana wong Adventis kang bakal kalebu ing antarané 144.000, miturut kabutuhan profètis, wong iku mesthi wis naté nandhang kuciwa amarga anané panyajèn sawijining ramalan umum kang ora kelakon.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Aku asring ngarahaké marang pasemon bab sepuluh prawan, lima ing antarané wicaksana, lan lima bodho. Pasemon iki wis lan bakal kaleksanan nganti tumeka ing saben rincèné, amarga pasemon iki nduwèni panganggoan kang mligi tumrap jaman iki, lan, kaya pesen malaékat katelu, wis kaleksanan lan bakal terus dadi kayektèn kang saiki nganti pungkasaning jaman.” Review and Herald, 19 Agustus 1890.
The battle of Panium in verse fifteen of Daniel eleven is the battle that leads to verse sixteen, which identifies the Sunday law in the United States.
Peperangan Panium ing ayat kaping limalas saka Daniel sewelas iku peperangan sing nuntun marang ayat kaping nembelas, kang ngenali hukum Minggu ing Amérika Sarékat.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.
Mulané ratu saka lor bakal teka, lan ngedegaké benteran, sarta ngrebut kutha-kutha kang paling santosa; lan balaning kidul ora bakal bisa tahan, mangkono uga para umat pilihané, lan ora bakal ana kakuwatan kanggo nahan. Daniel 11:15.
In this verse the United States defeats Russia, along with Russia’s chosen people. But in the next verse. No one can stand against the rise of Rome, which marks Judah and Jerusalem as the first step in its conquest of the world; as Rome rose up as the fourth kingdom of Bible prophecy. By standing in the literal glorious land in verse sixteen, the symbol of literal Rome’s authority was within the literal glorious land; thus, typifying verse forty-one, when the mark of spiritual Rome’s authority is enforced upon the spiritual glorious land of the United States.
Ing ayat punika Amerika Serikat ngalahaké Rusia, bebarengan kaliyan umat pilihanipun Rusia. Nanging ing ayat salajengipun, boten wonten satunggal tiyang kemawon ingkang saged ngadhepi munggahipun Roma, ingkang nandhani Yéhuda lan Yérusalèm dados langkah kapisan ing panaklukanipun dhateng donya; kados déné Roma wungu dados karajan kaping sekawan wonten ing ramalan Kitab Suci. Kanthi madeg wonten ing tanah kamulyan literal ing ayat nembelas, pralambang wewenangipun Roma literal wonten ing sajroning tanah kamulyan literal punika; mila dados pralambang ayat patang puluh siji, nalika tandha wewenangipun Roma rohani dipuntegakaké dhateng tanah kamulyan rohani, yaiku Amerika Serikat.
The two horns of the earth-beast of Revelation thirteen represent Republicanism and Protestantism. In verse fifteen of Daniel eleven Antiochus Magnus, known as Antiochus III and Antiochus the Great defeats the southern kingdom, represented by the Ptolemaic dynasty. Antiochus represents Donald Trump and the southern king represents Russia. The battle of Panium is the battle between the United States and Russia and Russia’s chosen people, a battle which Antiochus prevailed, but thereafter saw his kingdom conquered by literal Rome—the power of verse fourteen, that establishes the external vision of the Republican horn of the earth beast. The internal vision is represented by the Protestant horn of the earth beast. Both horns are at the battle of Panium, for Peter is there as a Protestant with his message from the book of Joel.
Loro sungu saka kéwan saka bumi ing Wahyu telulas nggambarake Republikanisme lan Protestanisme. Ing ayat limalas saka Daniel sewelas, Antiokhus Magnus, kang kawentar minangka Antiokhus III lan Antiokhus Agung, ngalahaké karajan sisih kidul, kang diwakili déning dinasti Ptolemaik. Antiokhus nggambarake Donald Trump lan raja sisih kidul nggambarake Rusia. Paprangan Panium iku paprangan antarané Amerika Sarékat lan Rusia sarta umat pilihané Rusia, sawijining paprangan kang dimenangaké déning Antiokhus, nanging sawisé iku karajané dikalahaké déning Roma harfiah—daya saka ayat patbelas, kang netepaké wahyu njaba saka sungu Republik saka kéwan saka bumi. Wahyu njero diwakili déning sungu Protestan saka kéwan saka bumi. Loro-loroné sungu mau ana ing paprangan Panium, awit Pétrus ana ing kono minangka wong Protestan kanthi pesen saka kitab Yoèl.
250 Years
250 Taun
When we consider the two lines of the earth beast, we find that in 1776 the earth beast began its rise, and by 1798, (twenty-two years later) the sea beast of Revelation thirteen received its deadly wound, and the earth beast began its rule as the sixth kingdom of Bible prophecy. Two hundred and fifty years later, in 2026 we have awakened to the internal temple test that began May 8, 2025.
Nalika kita ngrembag rong garis kéwan bumi, kita nemokake yèn ing taun 1776 kéwan bumi wiwit munggah, lan ing taun 1798, (rong puluh loro taun sawisé iku) kéwan segara saka Wahyu telulas nampa tatune kang mematèkaké, lan kéwan bumi wiwit mrentah minangka karajan kaping nem saka ramalan Kitab Suci. Rong atus sèket taun sawisé iku, ing taun 2026 kita wis kasadharaké marang ujian padaleman suci internal kang diwiwiti tanggal 8 Mèi 2025.
Those “250” years are also connected with Antiochus Magnus. Beginning with the decree in 457 BC and projecting from that decree two hundred and fifty years we arrive at 207, seven years before the battle of Panium, and ten years after Ptolemy defeated Antiochus at the battle of Raphia, which is represented in verse eleven of Daniel eleven. Daniel 11:11 is of course the external line of the Republican horn that aligns with Revelation 11:11, which is the internal line of the Protestant horn. Daniel and the Revelation are the same book, and Revelation employs the seals as symbols of external prophecy and the churches as symbols of the parallel internal prophecy.
Taun-taun “250” iku uga kagandhèng karo Antiochus Magnus. Diwiwiti saka dhawuh ing taun 457 SM lan diproyeksèkaké saka dhawuh mau rong atus sèket taun, kita tekan taun 207, pitu taun sadurungé peperangan Panium, lan sepuluh taun sawisé Ptolemy ngalahaké Antiochus ing peperangan Raphia, kang digambaraké ing ayat sewelas saka Daniel sewelas. Daniel 11:11 mesthi waé minangka garis njaba saka sungu Republik kang selaras karo Wahyu 11:11, yaiku garis njero saka sungu Protestan. Daniel lan Wahyu iku kitab sing padha, lan Wahyu nggunakaké sègel-sègel minangka pralambang saka ramalan njaba lan pasamuwan-pasamuwan minangka pralambang saka ramalan njero kang sejajar.
Cyrus represents all three decrees, for you cannot have a third without a first and a second.
Kores nglambangaké katelun dhawuh mau, awit ora bisa ana dhawuh katelu tanpa dhawuh kapisan lan dhawuh kapindho.
“In the seventh chapter of Ezra the decree is found. Verses 12–26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [“decree,” margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Ing bab kapitu saka Ezra ana pepakon iku katemu. Ayat 12–26. Ing wujudé kang paling pepak, pepakon iku ditanggepaké déning Artahsasta, raja Persia, taun 457 SM. Nanging ing Ezra 6:14 omahé Pangéran ing Yerusalem kasebut wis katangun ‘miturut dhawuh [“pepákon,” pinggir] saka Koresh, lan Darius, lan Artahsasta raja Persia.’ Katelu raja iki, ing miwiti, netepaké manèh, lan ngrampungaké pepakon iku, nggawa pepakon mau marang kasampurnan kang diperlokaké déning ramalan kanggo nandhani wiwitaning 2300 taun. Kanthi njupuk taun 457 SM, yaiku wektu nalika pepakon iku wis rampung, minangka tanggaling dhawuh iku, saben rincènan ramalan bab pitung puluh minggu katon wis kaleksanan.” The Great Controversy, 326.
From the three decrees that are represented by Cyrus in 457 BC, “250” years concludes in the history between the battle of Raphia in 217 BC, when Ptolemy IV defeated Antiochus the Great and 200 BC when Antiochus then defeated Ptolemy at the battle of Panium in verse fifteen. The line aligns Antiochus Magnus with Donald Trump. At the beginning of the sixth kingdom of Bible prophecy in 1776 unto 1798 there is a period of “22” years that represent the rise of the sixth kingdom. Those “22” years also illustrate the history represented by the number “22” at the end of the history of the sixth kingdom from 2001 unto 2023. “22” is the symbol of the combination of Divinity with humanity which is accomplished within the history of the sixth kingdom of Bible prophecy, who is the earth beast with an external horn of Republicanism and an internal horn of Protestantism.
Saka telung dekret sing dilambangaké déning Koresy ing taun 457 SM, “250” taun rampung ing sajarah antarané perang Raphia ing taun 217 SM, nalika Ptolemeus IV ngalahaké Antiokhus Agung, lan taun 200 SM nalika Antiokhus banjur ngalahaké Ptolemeus ing perang Panium ing ayat kaping limalas. Garis iku nyelarasaké Antiokhus Magnus karo Donald Trump. Ing wiwitan karajan kaping nem saka wangsit Kitab Suci, saka taun 1776 nganti 1798, ana mangsa “22” taun sing nggambaraké munggahé karajan kaping nem. “22” taun iku uga nggambaraké sajarah sing dilambangaké déning angka “22” ing pungkasan sajarah karajan kaping nem saka taun 2001 nganti 2023. “22” iku lambang saka gabungan Kaallahan karo kamanungsan kang kalakon ana ing sajroning sajarah karajan kaping nem saka wangsit Kitab Suci, yaiku kéwan bumi sing nduwèni sungu njaba Republikanisme lan sungu njero Protestanisme.
The work Christ accomplishes with the union represented by “22” is the final work of Christ in the Most Holy Place, that is represented by the blotting out of sin, which according to Joel accompanied with Peter’s inspired commentary takes place during the outpouring of the latter rain.
Pakaryan kang katindakake déning Kristus lumantar pasamuwané kang dipralambangaké déning “22” iku yaiku pakaryan pungkasané Kristus ana ing Papan Mahasuci, yaiku kang dipralambangaké déning pambusakaning dosa, kang miturut Yoèl, kanthi katrangan ilham saka Pétrus, kalakon sajroning pambedhahaning udan pungkasan.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Acts 3:19.
Mulane padha mratobata lan mblenget marang Panjenengane, supaya dosa-dosamu bisa kabusak, nalika mangsa kasarasan bakal rawuh saka ngarsané Gusti. Kisah Para Rasul 3:19.
The blotting out of sin is the last work of the heavenly High Priest.
Pangusapaning dosa iku minangka pakaryan pungkasaning Imam Agung swarga.
“As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation—a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12.” The Great Controversy, 421.
“Kados ing jaman biyèn, dosa-dosaning umat lumantar pracaya dipindhahaké marang kurban pangruwating dosa, lan lumantar getihé dipindhahaké, minangka pralambang, menyang papan suci kadonyan, mekaten ugi ing prajanjian enggal dosa-dosané wong kang mratobat lumantar pracaya dipindhahaké marang Kristus lan dipindhahaké, sajatosé, menyang papan suci kaswargan. Lan kados dene panyucèn pralambang tumrap papan suci kadonyan katindakake kanthi nyingkiraké dosa-dosa kang wis ngrèmèni papan suci iku, mekaten ugi panyucèn kang satemené tumrap papan suci kaswargan kudu katindakake kanthi nyingkiraké, utawi mbusak, dosa-dosa kang kacathet ana ing kana. Nanging sadurungé prakara punika bisa katindakake, kudu ana panlitèn tumrap kitab-kitab cathetan kanggo netepaké sapa waé kang, lumantar pamratobat saka dosa lan pracaya marang Kristus, kaparingan hak tumrap paédahing pangruwating dosa déning Panjenengané. Mulané panyucèning papan suci nyakup pakaryan panyelidikan—pakaryan pangadilan. Pakaryan punika kedah katindakake sadurungé rawuhipun Kristus kanggo nebus umatipun; awit nalika Panjenengané rawuh, ganjaranipun wonten sesarengan kaliyan Panjenengané kanggo diparingaké dhateng saben tiyang manut pakaryanipun. Wahyu 22:12.” The Great Controversy, 421.
The work that began on October 22, 1844, began at the climax of the Midnight Cry and the work is finished at the climax of the Midnight Cry, which Peter identifies as the period of the blotting out sin, which marks the period of the judgment of the living, when the “times of refreshing” arrives.
Pakaryan sing kawiwitan ing tanggal 22 Oktober 1844 iku diwiwiti ing pucaking Panguwuh Tengah Wengi, lan pakaryan iku rampung ing pucaking Panguwuh Tengah Wengi, kang déning Pétrus diidentifikasi minangka mangsa pambusakaning dosa, kang nandhani mangsaning pangadilan tumrap wong urip, nalika “wektu pepadhang kasantosan” rawuh.
“The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinctly states that the sins of believers will be blotted out ‘when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.’ Acts 3:19, 20. When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be.” The Great Controversy, 485.
“Pakaryan pangadilan panlitèn lan pambusakaning dosa-dosa kudu katindakaké sadurungé rawuhipun Gusti ingkang kaping kalih. Awit wong mati bakal diadili manut prekara-prekara ingkang kaserat wonten ing kitab-kitab, mokal bilih dosa-dosaning manungsa kabusak sawisé pangadilan ingkang ing ngriku prekawisipun kedah dipunpriksani. Nanging rasul Petrus kanthi cetha nyariosaken bilih dosa-dosaning para pitados badhé kabusak ‘nalika wektu kasagedan sumeger saking ngarsanipun Gusti rawuh; sarta Panjenenganipun badhé ngutus Yesus Kristus.’ Kisah Para Rasul 3:19, 20. Nalika pangadilan panlitèn rampung, Kristus badhé rawuh, lan ganjaranipun wonten ing Panjenenganipun, kanggé maringi dhateng saben wong manut kados pundi pakaryanipun.” The Great Controversy, 485.
The “times of refreshing” are also the “times of the restitution of all things.”
“wektu-wektu panyegeran” iku uga “wektu-wektu pamulihaning samubarang kabèh.”
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Mulané padha mratobata lan padha malihana, supaya dosa-dosamu bisa kabusak, nalika mangsa panyegeran bakal teka saka ngarsané Gusti; lan Panjenengané bakal ngutus Yesus Kristus, kang sadurungé wis diwartakaké marang kowé: Panjenengané iku kudu katampani déning swarga nganti tekan mangsa pamulihaning samubarang kabèh, kang wus dipangandikakaké déning Allah lumantar cangkemé para nabi-Nya kang suci wiwit wiwitaning jagad. Lelakone Para Rasul 3:19–21.
The “times of refreshing” comes “from the presence of the Lord” that occurs when “Jesus Christ” is sent. When the angel of Revelation ten descended on August 11, 1840, Sister White identified that the angel “was no less a personage than Jesus Christ.” The work Christ began on October 22, 1844 was ushered in by the history of 1840 to 1844; a history which Sister White says was “a glorious manifestation of the power of God,” while aligning that very history with the Pentecostal season in the time of Peter, and then using those two lines of prophetic history to point forward to the descent of the angel of Revelation eighteen who lightens the earth with His glory.
“wektu-wektu pangayoman” iku rawuh “saka ing ngarsané Gusti” kang kelakon nalika “Yesus Kristus” diutus. Nalika malaékat ing Wahyu sepuluh mudhun ing tanggal 11 Agustus 1840, Sister White negesaké yèn malaékat mau “ora liya sawijining pribadi kajaba Yesus Kristus.” Pakaryan kang diwiwiti Kristus ing tanggal 22 Oktober 1844 dipunwiwiti déning sajarah taun 1840 nganti 1844; sawijining sajarah kang, miturut pangandikané Sister White, minangka “panyingkapan mulya saka pangwasané Gusti Allah,” déné sajarah iku dhewe dipasaraké karo mangsa Pentakosta ing jamané Pétrus, lan banjur migunakaké loro garis sajarah kenabian mau kanggo nuding ing ngarep marang tumuruning malaékat ing Wahyu wolulas kang madhangi bumi nganggo kamulyaning Panjenengané.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malaékat kang manunggal ing pangwartan piwelingé malaékat kaping telu iku bakal madhangi saindenging bumi kanthi kamulyané. Ing kéné wis dinubuataké sawijining pakaryan kang jembaré saindenging jagad lan kagungan kakuwatan kang ora lumrah. Gerakan rawuhé Kristus ing taun 1840–44 iku sawijining pamedhar kamulyan saka kakuwatané Gusti Allah; piwelingé malaékat kapisan wis digawa menyang saben papan pangutusan ing donya, lan ing sawetara nagara ana minat agama kang paling gedhé kang tau kaseksèn ana ing nagara endi waé wiwit jaman Reformasi abad kaping nembelas; nanging kabèh iki bakal kauwulan déning gerakan kang rosa ing sangisoré pepéling pungkasan saka malaékat kaping telu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Pakaryan punika badhé sami kaliyan pakaryanipun ing Dinten Pentakosta. Kadosdene ‘udan wiwitan’ kaparingaken, ing kacurahanipun Roh Suci nalika pambukanipun Injil, supados wiji ingkang aji punika tuwuh; mekaten ugi ‘udan pungkasan’ badhé kaparingaken nalika panutupipun, kanggé matengipun panèn. ‘Mangka kita badhé sami mangertos, manawi kita nglajengaken ngupados mangertos Sang Yehuwah: miyosipun sampun kapesthekaken kados enjing; lan Panjenenganipun badhé rawuh dhateng kita kados udan, kados udan pungkasan lan udan wiwitan tumrap bumi.’ Hosea 6:3. ‘Mulané padha bungaha, hé para putraning Sion, lan padha kabungaha ana ing Sang Yehuwah, Gusti Allahmu: awit Panjenenganipun sampun maringi kowe udan wiwitan kanthi cekap, lan Panjenenganipun badhé ndhatengaken tumrap kowe udan, udan wiwitan lan udan pungkasan.’ Joel 2:23. ‘Ing dinten-dinten pungkasan, mangkono pangandikaning Allah, Aku badhé nyurahi Roh-Ku marang sakèhé manungsa.’ ‘Lan badhé kalampahan, saben wong ingkang nyebut asmaning Gusti badhé kaslametaken.’ Kisah Para Rasul 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Pakaryan agunging Injil iku ora bakal dipungkasi kanthi panyingkapan kakuwasaning Allah kang luwih sathithik tinimbang kang nandhani pambukané. Ramalan-ramalan kang kaestokake ana ing pambudhaling udan wiwitan nalika pambukaning Injil, bakal kaestokake maneh ana ing udan pungkasan nalika panutupé. Iki lah ‘wektu-wektu panganyaran’ kang dipantèni déning rasul Pétrus nalika dhèwèké ngandika: ‘Mulané, padha mratobata lan padha murtobata, supaya dosa-dosamu kausap, samangsa wektu-wektu panganyaran iku rawuh saka ngarsané Pangéran; lan Panjenengané bakal ngutus Yésus.’ Kisah Para Rasul 3:19, 20.” The Great Controversy, 611.
The Advent movement of 1840 to 1844 was a glorious manifestation of the power of God that ushered in the opening of the work of Christ in cleansing His sanctuary. That history began when Jesus, represented as the first angel of Revelation fourteen, descended on August 11, 1840 as represented in chapter ten of Revelation. The manifestation of the power of God that then began escalated to the opening of the investigative judgment, and therefore typified a manifestation of the power of God which would escalate to the close of the investigative judgment. The period at the end began at 9/11, when Jesus again descended as the angel of Revelation eighteen when the great buildings of New York were brought down by the touch of God, and the work of the investigative judgment changed from the dead, unto the living. The rains arrive when Jesus is sent.
Gerakan Advent taun 1840 nganti 1844 iku sawijining panyingkapan kang mulya saka panguwasaning Allah, kang nglantarake mlebu tumrap pambukaning pakaryaning Kristus sajroning ngresiki pasucèné. Sajarah iku diwiwiti nalika Gusti Yesus, kang dipralambangake minangka malaékat kapisan ing Wahyu patbelas, tumedhak ing tanggal 11 Agustus 1840 kaya dipralambangake ing pasal sepuluh kitab Wahyu. Panyingkapan panguwasaning Allah kang wiwit nalika semana banjur saya mundhak nganti tekan pambukaning pangadilan pamariksan, mula dadi pralambang tumrap sawijining panyingkapan panguwasaning Allah kang bakal saya mundhak nganti tekan panutupaning pangadilan pamariksan. Mangsa ing wekasan iku diwiwiti ing 9/11, nalika Gusti Yesus maneh tumedhak minangka malaékat ing Wahyu wolulas nalika gedhong-gedhong agung ing New York dirubuhake lumantar sentuhaning Allah, lan pakaryaning pangadilan pamariksan ngalih saka wong mati marang wong urip. Udan-udan iku teka nalika Gusti Yesus kautus.
Jesus taught that we are to ask in order to receive, and Zechariah says we are to ask for the latter rain, in the time of the latter rain. It is therefore evident you must know that you are in the time of the latter rain, in order to fulfill Zechariah’s direction.
Gusti Yésus mulang manawa kita kudu nyuwun supaya nampa, lan Zakharia ngandika manawa kita kudu nyuwun udan pungkasan, ing mangsané udan pungkasan. Mulané cetha yèn kowé kudu mangerténi manawa kowé ana ing mangsané udan pungkasan, supaya netepi pituturé Zakharia.
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 10:1.
Nyuwuna udan marang Pangeran Yehuwah ing mangsa udan wekasan; mula Pangeran Yehuwah bakal ndadèkaké méga padhang, lan maringi wong-wong mau padusan udan, marang saben wong suket ing pategalan. Zakharia 10:1.
At 9/11 Jesus descended as the angel of Revelation eighteen and the latter rain began to sprinkle, but it only falls on those who meet Zechariah’s command to “ask for the latter rain,” when you have the genuine understanding that “the times of refreshing” and restoration of all things has arrived. The soul must “recognize” that the prophetic period of the latter rain has arrived.
Ing 9/11 Gusti Yesus tumedhak minangka malaékat ing Wahyu wolulas lan udan pungkasan wiwit tumetes, nanging iku mung tumiba marang wong-wong kang netepi dhawuhé Zakharia supaya “nyuwun udan pungkasan,” manawa kowé nduwèni pangerten kang sejati yèn “wektu pangéyuban” lan pamulihan samubarang kabèh wis rawuh. Jiwa kudu “mangertèni” yèn mangsa profetik udan pungkasan wis tekan.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Kita aja nganti ngenteni udan pungkasan. Udan iku bakal rawuh marang kabèh wong sing bakal ngakoni lan nampa embun sarta udan-udan sih-rahmat sing tumiba marang kita. Nalika kita nglumpukaké pecahan-pecahan pepadhang, nalika kita ngregani sih-rahmating Allah kang mesthi, Panjenengané kang rena manawa kita precaya marang Panjenengané, banjur saben prasetyan bakal kaleksanan. [Yesaya 61:11 quoted.] Sakabèhé bumi bakal kapenuhan kaluhurané Allah.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
At 9/11 the times of refreshing began, and the blotting out of the sins of the living began. That judgment is aligned with the very first tenant of the three-step covenant of Abraham. That first tenant was that when the Lord brought Israel out of Egyptian bondage He would judge both His covenant people, and the nation where they had been living as pilgrims and strangers. The first covenant people typified the last covenant people who are the one hundred and forty-four thousand. Those prophetic people will be judged as the Protestant horn of the earth beast, while the Republican horn of the earth beast is simultaneously judged.
Nalika 9/11, wiwitaning wektu panyegeran kelakon, lan wiwitaning pambusakaning dosa-dosané wong-wong kang isih urip uga kelakon. Pangadilan iku selaras karo tenger pisanan banget saka prejanjian telung-langkahé Abraham. Tenger pisanan iku yaiku manawa nalika Pangéran ngetokaké Israèl saka pangawulan Mesir, Panjenengané bakal ngadili umat prejanjiané dhéwé, uga bangsa panggonan wong-wong mau wis manggon minangka wong neneka lan wong manca. Umat prejanjian kang kapisan iku mèlambangaké umat prejanjian kang pungkasan, yaiku satus patang puluh papat èwu. Umat profetik iku bakal diadili minangka sungu Protestan saka kéwan bumi, déné sungu Républikan saka kéwan bumi uga bebarengan diadili.
The judgment of the Republican horn comes at the end of its history, which is the Sunday law. The Sunday law is represented in verse sixteen’s fulfillment of Rome taking control of Judah in 63 BC—on the Day of Atonement according to some historians.
Paukuman tumrap sungu Républikan dumadi ing pungkasaning sajarahé, yaiku hukum Minggu. Hukum Minggu iku dipralambangaké ing kasampurnaning ayat nembelas nalika Rum ngrebut pangwasan marang Yehuda ing taun 63 SM—ing Dina Pangruwating Dosa miturut sawatara sejarawan.
Antiochus Magnus, represents the United States in verses ten through fifteen. Ronald Reagan prevailed in the battle of verse ten, that typified verse forty’s collapse of the Soviet Union. Isaiah 8:8 identifies the same battle represented in verses ten and forty of Daniel eleven, and those three parallel verses allow Russia to be identified as the victor in verse eleven’s battle of Raphia.
Antiokhus Magnus makili Amérika Sarékat ing ayat sapuluh nganti limalas. Ronald Reagan unggul ing peperangan ing ayat sapuluh, kang nyarujuki ambruké Uni Sovyèt ing ayat patang puluh. Yesaya 8:8 nandhani peperangan sing padha kang digambarake ing ayat sapuluh lan patang puluh saka Daniel sewelas, lan telung ayat sing sejajar mau ndadèkaké Rusia bisa diidhèntifikasi minangka pihak sing menang ing perang Rafia ing ayat sewelas.
The battle of Raphia in verse eleven prefigured the war in Ukraine between the king of the south (Russia) and the papacy’s proxy power (the Ukraine). The war was initiated by the Obama Administration in the time of the first pope from the southern hemisphere, who was also the first pope from the America’s, though it was south America. “South” is a symbol of globalism, spiritualism and communism, and the first southern pope from the America’s aligned with the globalist president Obama, when the war of verse eleven arrived. Reagan as the United States in verse ten entered into a secret alliance with a conservative pope; then the Nazi’s of Ukraine were employed by a globalist president in a period of a globalist pope. The United States under Trump, is now in an open relationship with the first north American, and so-called conservative pope.
Peperangan ing Raphia ing ayat sewelas nglambangaké sadurungé perang ing Ukraina antarané ratu ing sisih kidul (Rusia) lan kakuwasan proksi kapausan (Ukraina). Perang iku diwiwiti déning Administrasi Obama ing jaman paus kapisan saka belahan bumi kidul, sing uga minangka paus kapisan saka Benua Amerika, sanadyan saka Amerika Kidul. “Kidul” iku sawijining pralambang globalisme, spiritualisme, lan komunisme, lan paus kidul kapisan saka Benua Amerika iku nyelarasaké dhiri karo présidhèn globalis Obama nalika perang ing ayat sewelas mau dumadi. Reagan minangka Amerika Sarékat ing ayat sepuluh mlebu ing pasugatan rahasia karo paus sing konservatif; banjur para Nazi saka Ukraina dipigunakaké déning présidhèn globalis ing mangsa paus globalis. Amerika Sarékat ing sangisoré Trump saiki ana ing sesambungan kabuka karo paus kapisan saka Amérika Lor, lan paus sing sinebut konservatif.
Reagan had a secret alliance with the antichrist of Bible prophecy in the battle of verse ten, and Obama initiated the battle of verse eleven, in a period when the pope was also a globalist, like unto Obama. Trump is now in an open relationship with a parallel pope to Reagan, with the exception that the initial secret alliance, is now an open alliance. The three popes, and the three presidents, align with the three battles of verses ten, eleven and fifteen.
Reagan nduwèni aliansi rahasia karo antikristus saka ramalan Kitab Suci ing peperangan ayat sepuluh, lan Obama miwiti peperangan ayat sewelas, ing sawijining mangsa nalika paus uga sawijining globalis, padha karo Obama. Saiki Trump ana ing sesambetan kabuka karo sawijining paus sing sajajar karo Reagan, kajaba bilih aliansi rahasia wiwitan iku saiki wis dadi aliansi kabuka. Telung paus, lan telung présidhèn, padha salaras karo telung peperangan ing ayat sepuluh, sewelas, lan limalas.
“Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?
“Pasamuwan Roma iku nggumunake ana ing kaprigelan lan kalicikane. Dheweke bisa maca apa kang bakal kelakon. Dheweke ngenteni wayahé, amarga weruh manawa pasamuwan-pasamuwan Protestan padha maringi pakurmatan marang dheweke lumantar panrimané marang dina Sabbat palsu lan manawa padha lagi nyawisaké kanggo ngetrapaké kanthi sarana sing padha, kang biyèn uga digunakaké déning dheweke dhéwé. Wong-wong sing nampik pepadhanging kayekten iku ing tembé bakal ngupaya pitulungan saka kakuwasan iki, kang nyebut awaké dhéwé ora bisa salah, kanggo ngluhuraké sawijining pranatan sing asalé saka dheweke. Sepira gampangé dheweke bakal maringi pitulungan marang wong-wong Protestan ing pakaryan iki ora angel kanggo diduga. Sapa sing luwih mangertèni tinimbang para pimpinan kapausan bab carané ngadhepi wong-wong sing ora manut marang pasamuwan?”
“The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.
“Gréja Katulik Roma, kanthi sakèhé cabang lan jangkauané ing saindhenging jagad, mbentuk satunggaling organisasi ageng sanget ing sangisoré kontrol, lan karancang kanggo ngladèni kapentingan, tahta kepausan. Yuta-yuta para umaté, ing saben nagari ing salumahing bumi, diwulang supaya nganggep dhiriné kaiket déning kasetyan marang paus. Punapa waé kabangsanipun utawi pamaréntahanipun, para umat punika kedah nganggep yèn wewenang gréja punika ngungkuli samukawis wewenang sanès. Sanadyan piyambakipun saged ngucapaken sumpah kang njanjèkaken kasetyan dhateng nagari, nanging ing salebeting punika wonten janji manut dhateng Roma, ingkang mbébasaken piyambakipun saking saben prasetya ingkang mbebayani kapentinganipun.”
“History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“Sajarah maringi paseksi ngenani upaya-upayané sing licik lan tanpa kendhat kanggo nyusupaké dhiriné menyang urusaning bangsa-bangsa; lan sawisé olèh papan pijakan, banjur nglajengaké ancas-ancasingé dhéwé, sanajan nganti ngrusak para pangeran lan rakyat. Ing taun 1204, Paus Innocent III njupuk saka Peter II, raja Arragon, sumpah kang nggumunaké kaya ing ngisor iki: ‘Aku, Peter, rajané wong Arragon, ngakoni lan janji bakal tansah setya lan manut marang gustiku, Paus Innocent, marang para penggantosé kang Katulik, lan marang Gréja Roma, lan kanthi setya njaga kratonku ana ing sangisoring pamirengé, mbéla iman Katulik, lan nganiaya kebejatan bidah.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Iki selaras karo tuntutan ngenani kakuwasaning paus Roma ‘yèn sah tumrap dhèwèké kanggo nurunaké para kaisar’ lan ‘yèn dhèwèké bisa mbébasaké para kawula saka kasetyané marang para panguwasa kang ora adil.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, cathetan 17.”
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Lan kudu dielingi, iku dadi gumunggungé Roma yèn dhèwèké ora tau owah. Prinsip-prinsipé Gregory VII lan Innocent III isih tetep dadi prinsip-prinsip Gréja Katulik Roma. Lan manawa waé dhèwèké nduwèni kakuwatané, dhèwèké mesthi bakal nindakaké iku kanthi kekuwatan lan semangat sing padha gedhéné kaya ing abad-abad kapungkur. Wong-wong Protestan sathithik banget mangertèni apa sing lagi ditindakaké nalika padha ngusulaké nampa pitulungané Roma ing pakaryan ngluhuraké dina Minggu. Nalika padha ngupaya kanthi temenan kanggo kasampurnaning ancasé, Roma lagi nyasaraké ancas kanggo netepaké manèh kakuwatané, kanggo ngrebut manèh kaluhuran panguwasané sing wis ilang. Manawa prinsip iku wis sapisan ditetepaké ing Amérika Sarékat yèn gréja kena nggunakaké utawa nguwasani kakuwatan nagara; yèn pangibadah agama bisa dipaksa lumantar angger-angger sipil; cekaké, yèn panguwasa gréja lan nagara kudu nguwasani batin, mula kamenangan Roma ing nagara iki wis mesthi.”
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 580, 581.
“Pangandikané Allah wis maringi pepéling bab bebaya sing lagi nyedhak; menawa iki ora digatèkké, jagad Protestan bakal mangertèni apa satemené ancas-ancasing Roma, nanging mung nalika wis kasep kanggo oncat saka jebakan mau. Dhèwèké kanthi meneng-meneng lagi tuwuh ing kakuwasan. Piulang-piulangé lagi ngetokaké pangaribawané ana ing balé-balé législatif, ing gréja-gréja, lan ing atié manungsa. Dhèwèké lagi numpuk bangunan-bangunané sing luhur lan kukuh, ana ing papan-papan sing ndhelik, ing kono panganiaya-panganiayané biyèn bakal dibalèni manèh. Kanthi licik lan tanpa dicurugai, dhèwèké lagi nguwatké pasukan-pasukané kanggo nglantaraké ancasé dhéwé nalika tekan wektuné kanggo nyerang. Sakabèhé sing dikarepaké mung papan sing nguntungaké, lan iki wis lagi diwènèhké marang dhèwèké. Kita bakal enggal weruh lan bakal ngrasakaké apa ancasé unsur Roma iku. Sapa waé sing pracaya lan mituhu marang pangandikané Allah, merga saka kuwi bakal nandhang cela lan panganiaya.” The Great Controversy, 580, 581.
In 2016 Trump was elected, then the globalists represented by Biden stole the election of 2020, but that is only recognized by those who have 20/20 vision. In verse thirteen Donald Trump “returns” in 2024, with more power than ever, and begins his preparation for the golden age as well as the battle of Panium in verse fifteen. Then Leo the pope arrived to establish the vision in 2025, the third pope associated with the three battles of verses ten through fifteen, and also with the three presidents of those battles. The first and third popes and presidents are considered conservative, and the middle pope and president were globalists. The first alliance was secret, the last is open, for it is represented in verse fourteen as the symbol that establishes the external vision of the prophecies of the latter days.
Ing taun 2016 Trump kapilih, banjur para globalis kang diwakili déning Biden nyolong pemilihan taun 2020, nanging prakara iku mung diakoni déning wong-wong sing nduwèni paningal 20/20. Ing ayat telulas Donald Trump “m bali” ing taun 2024, kanthi kakuwatan luwih gedhé tinimbang sadurungé, lan wiwit nyepakaké jaman emas uga perang Panium ing ayat limalas. Banjur Leo sang paus rawuh kanggo netepaké wahyu iku ing taun 2025, paus katelu kang ana gandhèngané karo telung peperangan ing ayat sepuluh nganti limalas, lan uga karo telung présidhèn saka peperangan-peperangan iku. Paus lan présidhèn sing kapisan lan katelu dianggep konservatif, déné paus lan présidhèn sing ana ing tengah iku para globalis. Aliansi kapisan iku ndhelik, sing pungkasan iku kabuka, amarga ing ayat patbelas iku digambaraké minangka pralambang kang netepaké wahyu lahiriah saka ramalan-ramalan bab dina-dina wekasan.
On December 31, 2023 the work of the first angel, as typified by the work of the first decree began laying the foundation. The foundational test was over whether William Miller was correct or incorrect in his identification that it was Rome that establishes the vision in verse fourteen. Miller’s identification of Rome as the symbol that established the prophetic vision of the latter days is in some aspects the most significant of all of Miller’s foundational truths. How Miller arrived at certain understandings can only be derived from applying sanctified logic to his time and circumstances, but with some of his prophetic discoveries there is very specific testimony as to why he came to his understandings. The most fundamental of his understandings was his identification that it is Rome that establishes the vision.
Ing tanggal 31 Desember 2023 pakaryané malaékat kapisan, kados dene diprelambangaké déning pakaryané dhawuh kapisan, wiwit nglebetaké dhasar. Ujian dhasar mau ana ing pitakon apa William Miller leres utawa klentu ing panitené yèn Roma iku sing netepaké wahyu ing ayat kaping patbelas. Panitené Miller ngenani Roma minangka pralambang sing netepaké wahyu kenabian tumrap dina-dina wekasan, ing sawenèh babagan, iku minangka salah siji saka sakabèhé kayektèn dhasar Miller sing paling wigati. Kados pundi Miller dumugi marang sawenèh pangertosan mung bisa dipundherek saka panganggé logika sing wus kasucekaké tumrap jaman lan kaanané, nanging ana sawenèh panemon kenabiané kang nduwèni paseksi sing cetha sanget ngenani sebabé piyambakipun dumugi marang pangertosan mau. Pangertosané sing paling dhasar yaiku panitené yèn Roma iku sing netepaké wahyu.
Miller directly testifies how he searched to understand what it was that was “taken away” in the book of Daniel. He not only identifies where he found his answer, but he speaks of his excitement when he discovered the jewel, he had been searching for. Apollos Hale records a commentary upon Miller’s own writings, and in the following passage Hale is identifying how Miller became a student of prophecy. Miller, as the messenger of the light which was unsealed in 1798, is a sacred example of those who Daniel called the “wise” who “understand” when the book is “unsealed.” Miller’s testimony of how he was led into studying the Bible is a purposeful example by the One who controls all things. Pay attention to Miller’s development, for he is the example of the wise who understand the increase of knowledge, even if they, as Miller, come out from the darkness of error.
Miller kanthi langsung neksèni kepriyé panjenengané nelusuri kanggo mangertèni apa kang “dicabut” ing kitab Daniel. Panjenengané ora mung nandhesaké ing ngendi panjenengané nemu wangsulané, nanging uga ngandharaké rasa bungahé nalika panjenengané nemokaké musthika kang wus suwé digolèki. Apollos Hale nyathet sawijining komentar adhedhasar tulisan-tulisané Miller dhéwé, lan ing pethikan ing ngisor iki Hale lagi njlentrehaké kepriyé Miller dadi sawijining murid ing bab ramalan. Miller, minangka utusan pepadhang kang kabukak segelé ing taun 1798, iku tuladha suci tumrap wong-wong kang déning Daniel sinebut “wong wicaksana” kang “mangertèni” nalika kitab iku “kabukak segelé.” Paseksèné Miller bab kepriyé panjenengané katuntun mlebu ing pangajab Kitab Suci iku minangka tuladha kang disengaja déning Panjenengané Kang ngwasani samubarang. Gatekna tuwuh-kembangé Miller, awit panjenengané iku tuladha wong wicaksana kang mangertèni tambahing kawruh, sanajan wong-wong iku, kaya déné Miller, metu saka pepetenging kaluputan.
“‘In the month of May, 1816, I was brought under conviction, and O, what horror filled my soul! I forgot to eat. The heavens appeared like brass, and the earth like iron. Thus I continued till October, when God opened my eyes; and O, my soul, what a Saviour I discovered Jesus to be! My sins fell like a burden from my soul: and then how plain the Bible seemed to me! It all spoke of Jesus; he was in every page and every line. O, that was a happy day! I wanted to go right home to heaven; Jesus was all to me, and I thought I could make everybody else see him as I saw him, but I was mistaken.
“‘Ing sasi Mèi, 1816, aku katuntun marang pangrasa kaluputan, lan dhuh, betapa nggegirisi kang ngebaki nyawaku! Aku nganti lali mangan. Langit katon kaya tembaga, lan bumi kaya wesi. Kaya mangkono aku lumaku nganti Oktober, nalika Gusti Allah mbikak mripatku; lan dhuh, nyawaku, Juruwilujeng kang kaya apa kang banjur daktemokake ana ing Gusti Yesus! Dosa-dosaku tumiba saka nyawaku kaya beban kang kabucal; lan banjur, betapa cethané Kitab Suci tumrap aku! Kabèh iku ngandika bab Gusti Yesus; Panjenengané ana ing saben kaca lan saben larik. Dhuh, kuwi dina kang kebak kabungahan! Aku kepéngin enggal mulih menyang swarga; Gusti Yesus iku samubarang tumrap aku, lan aku ngira yèn aku bisa ndadèkaké saben wong liya weruh Panjenengané kaya aku ndeleng Panjenengané, nanging aku klèru.
“‘During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, “What do you think of this text, and that?” referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. “How long time do you want?” I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—“Suppose you find a passage that you cannot understand, what will you do?”
“Sajeroning rolas taun aku dadi sawijining deist, aku maca sakèhé sajarah sing bisa daktemokaké; nanging saiki aku tresna marang Kitab Suci. Kitab iku mulang bab Gusti Yesus! Nanging isih ana akèh pérangan saka Kitab Suci sing peteng tumrap aku. Ing taun 1818 utawa 19, nalika guneman karo sawijining kanca sing dakparani, lan sing wus wanuh lan naté krungu aku guneman nalika aku isih dadi deist, dhèwèké takon, kanthi cara sing cukup teges tegesé, ‘Apa panemumu bab ayat iki, lan ayat kuwi?’ kang nuding marang ayat-ayat lawas sing dakwujudi nalika aku dadi deist. Aku mangerti apa sing dikarepaké, lan mangsuli—Menawa kowé gelem maringi aku wektu, aku bakal kandha apa tegesé. ‘Pira suwéné wektu sing kokkarepaké?’ Aku ora ngerti, nanging bakal dakandharaké, mangsuliku, amarga aku ora bisa pracaya yèn Gusti Allah wis maringi sawijining wahyu sing ora bisa dimangertèni. Sawisé kuwi aku netepaké arep nyinau Kitab Suciku, kanthi pracaya yèn aku bisa nemokaké apa sing dimaksud déning Roh Suci. Nanging sanalika aku wus netepaké pepénginan iki, ana pikiran teka marang aku—‘Upama kowé nemokaké sawijining pérangan sing ora bisa kokmangertèni, apa sing bakal koklakoni?’”
“This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, [purchased in 1798] which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Saviour was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could nor understand.”
“Cara nyinaoni Kitab Suci kaya mangkéné banjur lumebu ing pikiranku:—Aku bakal njupuk tembung-tembung saka ayat-ayat kaya mengkono, banjur nelusuri ing saindhenging Kitab Suci, lan kanthi cara iki nemokake tegesé. Aku nduwèni Cruden’s Concordance, [dituku ing taun 1798] kang miturut panemuku iku sing paling becik ing donya; mula aku njupuk buku iku lan Kitab Suciku, banjur lungguh ing méjaku, lan ora maca apa-apa liyané, kajaba sathithik koran, awit aku wis mantep arep mangertèni apa tegesé Kitab Suciku. Aku miwiti saka Purwaning Dumadi, lan maca terus alon-alon; lan nalika aku tekan sawijining ayat kang ora bisa dakmangertèni, aku nelusuri saindhenging Kitab Suci kanggo nemokake apa tegesé. Sawisé aku ngrampungi Kitab Suci kanthi cara iki, O, saresmi lan saagemilang apa kayektèn iku katon! Aku nemokake apa kang wis dakwartakaké marang kowé. Aku dadi yakin yèn pitung mangsa iku pungkasané ana ing taun 1843. Banjur aku tekan marang 2300 dina; iku nuntun aku marang kasimpulan kang padha; nanging aku babar pisan ora nduwèni pikiran kanggo nemokake kapan Sang Juru Slamet rawuh, lan aku ora bisa pracaya marang iku; nanging pepadhang iku nyamber aku kanthi banget kuwaté nganti aku ora ngerti apa kang kudu daklakoni. Saiki, pikirku, aku kudu nganggo pacul lan tali kendhali; aku ora bakal mlaku luwih rikat tinimbang Kitab Suci, lan aku uga ora bakal ketinggalan saka iku. Apa waé kang diwulangaké déning Kitab Suci, aku bakal tetep nyekel iku. Nanging isih ana sawetara ayat kang ora bisa dakmangertèni.”
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘And could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, “take away.” “He shall take away the daily,” “from the time the daily shall be taken away,” etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is “the daily!” Well, now, what does Paul mean by “he who now letteth,” or hindereth? By “the man of sin,” and “the wicked,” Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, “the daily” must mean Paganism.’” Apollos Hale, The Second Advent Manual, 66.
“Mangkono tumrap cara umume piyambakipun nyinau Kitab Suci. Ing kalodhangan sanès piyambakipun ngandharaken caranipun netepaken tegesipun teks ing ngajeng kita—tegesipun ‘kang saben dinten.’ ‘Aku terus maca,’ pangandikanipun, ‘lan ora bisa manggihaken kasus sanès ing ngendi tembung punika kapanggih, kajawi wonten ing Daniel. Banjur aku njupuk tembung-tembung ingkang gegandhengan kaliyan punika, “ngilangake.” “Panjenengane bakal ngilangake kang saben dinten,” “wiwit nalika kang saben dinten bakal kaicalake,” lan sanès-sanèsipun. Aku terus maca, lan nyangka yèn aku ora bakal manggih pepadhang tumrap teks punika; ing wekasan aku tumeka ing 2 Tesalonika 2:7, 8. “Amarga rahasyaning duraka iku wus tumindak, mung wong kang saiki ngalang-alangi iku bakal ngalang-alangi, nganti dheweke kaical saka ing dalan, lan banjur si duraka iku bakal kawehaké,” lan sanès-sanèsipun. Lan nalika aku wus tumeka ing teks punika, O, cetha lan mulya sanget kayekten punika katingal! Punika ana! punika ‘kang saben dinten!’ Lah, sapunika, punapa ingkang dipunmaksud déning Paulus kanthi “wong kang saiki ngalang-alangi,” utawi nyegah? Kanthi “wong dosa,” lan “si duraka,” ingkang dipunmaksud inggih punika Kepausan. Lah, punapa ingkang nyegah Kepausan supados boten kawedhar? Yaiku Paganisme; mila, “kang saben dinten” mesthi tegesipun Paganisme.’” Apollos Hale, The Second Advent Manual, 66.
The Providential guidance of Miller’s study by both human and Divine is in the record. His old friend pushed him, and the thoughts which came to him were the voice of the angel Gabriel, who Sister White identifies “line upon line” as the angel who repeatedly visited Miller. He identifies the seven times as his first discovery and then identifies the 2,300 as the second witness to the seven times, for they both ended in 1843, (he initially believed). Those two prophecies are his alpha and omega discoveries, and within the prophetic relationship to Miller they identify the mistake that would be corrected by Samuel Snow with the message of the Midnight Cry that initiated the “seventh-month movement.” The movement of the Midnight Cry was the “seventh-month movement” when it left the Exeter camp meeting, for it was identifying the coming of the Lord on the tenth day of the seventh month, which in 1844 fell on October 22.
Cathetan bab tuntunan pangayoman ilahi ing panalitènipun Miller, lumantar sarana manungsa lan uga sarana Ilahi, kapacak wonten ing sajarahipun. Kancanipun ingkang sampun dangu nyurung piyambakipun, lan pikiran-pikiran ingkang tumeka dhateng piyambakipun punika dados swaraning malaékat Gabriel, ingkang déning Sister White dipunwastani “line upon line” minangka malaékat ingkang bola-bali nekani Miller. Piyambakipun ngenali pitung wekdal punika minangka panemuan kapisanipun, lajeng ngenali 2,300 punika minangka seksi kaping kalih tumrap pitung wekdal punika, amargi kekalihipun sami pungkasan ing taun 1843, (miturut kapitadosan wiwitanipun). Kalih wangsit punika dados panemuan alpha lan omega-ning piyambakipun, lan ing salebeting sesambetan wangsit kaliyan Miller, kalih punika nandhesaken kalepatan ingkang badhé dipunbeneraken déning Samuel Snow lumantar pesen Tangiha Tengah Wengi ingkang miwiti “gerakan sasi kapitu.” Gerakan Tangiha Tengah Wengi punika dados “gerakan sasi kapitu” nalika medal saking rapat kemah Exeter, awit punika ngenali rawuhipun Gusti ing dinten kaping sedasa saking sasi kapitu, ingkang ing taun 1844 tiba ing tanggal 22 Oktober.
The mistake that produces the empowerment of the second angel is represented by Miller’s initial understanding that the seven times and the 2,300 years concluded together in 1843. In the passage the next doctrine that is discussed is how Miller came to identify Rome as the symbol that establishes the vision. The Adventist history teachers identify that all of William Miller’s prophetic understandings were based upon his identifying two desolating powers. He understood those two desolating powers to be pagan and papal Rome, and he saw those two powers in 2 Thessalonians when he came to understand that the “daily” in the book of Daniel is pagan Rome. Every prophetic model set forth by Miller, who Sister White informs us was repeatedly visited by angels, was based upon his understanding that Rome establishes the vision. Every one!
Kasalahan kang ngasilaké panguwasahe malaékat kapindho dilambangaké déning pangerten wiwitané Miller yèn pitu mangsa lan 2.300 taun iku rampung bebarengan ing taun 1843. Ing pethikan iku, piwulang sabanjuré kang dirembug yaiku kepriyé Miller banjur bisa ngenali Roma minangka pralambang kang netepaké sesanti mau. Para guru sajarah Advent ngidentifikasi yèn kabèh pangerten profetiké William Miller dhedhasar marang panjenengané ngenali ana rong kakuwasan kang ndadèkaké karusakan. Panjenengané mangertèni yèn rong kakuwasan kang ndadèkaké karusakan iku yaiku Roma pagan lan Roma kepausan, lan panjenengané ndeleng rong kakuwasan mau ing 2 Tesalonika nalika panjenengané wiwit mangertèni yèn “saben dina” ing kitab Daniel iku Roma pagan. Saben model profetik kang diajokaké déning Miller, kang miturut pawartosé Sister White marang kita kaping pirang-pirang diparani déning para malaékat, dhedhasar marang pangertené yèn Roma netepaké sesanti mau. Saben siji!
From December 31, 2023 the Lion of the tribe of Judah has been unsealing the Revelation of Jesus Christ. From that point the foundational test had begun, and it reached its conclusion when the first pope from the United States began his reign on May 8, 2025. At that point, the temple test began.
Wiwit tanggal 31 Desember 2023, Sanga singa saka taler Yehuda wus mbikak meteré Wahyu Yesus Kristus. Wiwit nalika iku, ujian dhasar wis diwiwiti, lan tekan pungkasané nalika paus kapisan saka Amerika Serikat miwiti pamaréntahané ing tanggal 8 Mei 2025. Ing wektu iku, ujian Bait Suci diwiwiti.
We will continue these things in the next article and employ the “250” years as a witness to uphold our identification that the foundational test ended with the current pope.
Kita badhé nerusaké prakara-prakara punika wonten ing artikel salajengipun lan migunakaké “250” taun minangka paseksi kanggé nyengkuyung idhentifikasi kita bilih ujian dhasar punika sampun rampung kaliyan paus ingkang sapunika.