The books of Daniel and Revelation complement each other, meaning together they are perfected.
Kitab Daniel jeung Wahyu silih lengkepan; hartina, lamun dihijikeun, duanana jadi sampurna.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Dina Wahyu sakabéh kitab dina Alkitab patepang sarta réngsé. Di dieu aya panyampurnaan kitab Daniel.” Acts of the Apostles, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Karajaan-karajaan dina nubuat Alkitab kudu jadi puseur perhatian murid nubuat, sabab di dinya sajarah lahiriah poé-poé panungtungan utamana dipedar.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
“Leuwih hadé pisan lamun diajar, dina cahaya pangandika Allah, sabab-sabab anu ngatur naék jeung ragragna karajaan-karajaan. Hayu para nonoman nalungtik catetan-catetan ieu, sarta ningali kumaha kamakmuran bangsa-bangsa anu sajati geus raket patalina jeung narimana kana prinsip-prinsip ilahi. Mugi anjeunna nalungtik sajarah gerakan-gerakan reformasi anu agung, sarta ningali sabaraha mindeng prinsip-prinsip ieu, sanajan dihina jeung dipikangéwa, jeung para pangjurungna dibawa ka panjara jeung ka panggung hukuman pati, tapi ku jalan pangorbanan-pangorbanan ieu pisan geus meunang kamenangan.” Education, 238.
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
Sajarah-sajarah suci, boh éta “gerakan-gerakan reformasi anu agung,” boh “naékna jeung ragragna karajaan-karajaan;” sajarah-sajarah suci téh mangrupakeun perkara hirup-atawa-maot dina Firman Allah. Paulus nyatet dina 2 Tesalonika pasal dua yén jalma-jalma anu henteu nyaah ka kayaktian, sarta anu saterusna narima kasasaran anu kuat; ngalakukeun kitu lantaran maranéhna milih nolak pesen anu ku Paulus dipidangkeun dina éta petikan. Éta petikan nétélakeun hubungan Roma pagan jeung Roma kapapaan, anu ogé mangrupa hubungan Pergamos jeung Tiatira sarta ogé hubungan beusi jeung taneuh liat, kitu deui hubungan naga jeung sato galak. Naékna Roma kapapaan anu dilambangkeun ku Tiatira jeung ragragna Roma pagan anu dilambangkeun ku Pergamos téh mangrupa hiji kayaktian anu dipikabenci ku jalma-jalma anu narima kasasaran anu kuat.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Dina sajarah Millerite, perdebatan antara kaum Millerite jeung kaum Protestan anu tuluy diasupkeun kana bagan panaratas taun 1843 téh ngeunaan kakawasaan sajarah naon anu digambarkeun minangka “garong ti umat maneh” dina ayat opat welas Daniel sabelas. Naha éta garong téh mangrupa naékna Roma kapir sakumaha dipadebatkeun ku kaum Millerite, atawa ragragna bangsa Seleukid sakumaha dikedalkeun ku kaum Protestan?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“Unggal bangsa anu geus mucunghul kana panggung lampah geus dipaparin idin pikeun nempatan tempatna di bumi, supaya katembong naha éta bangsa bakal nyumponan maksud ti ‘Nu Ngajaga jeung Nu Suci.’ Nubuat geus ngalacak naékna jeung ragragna kakaisaran-kakaisaran agung dunya—Babul, Mado-Pérsia, Yunani, jeung Roma. Dina masing-masing kakaisaran ieu, kitu deui dina bangsa-bangsa anu kakawasaanana leuwih leutik, sajarah ngulang deui dirina. Masing-masing miboga mangsa pangujianana, masing-masing gagal, kamulyaanana luntur, kakawasaanana sirna, sarta tempatna dieusian ku anu séjén....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Tina naék jeung ragragna bangsa-bangsa sakumaha dijelaskeun écés dina kaca-kaca Kitab Suci, maranéhna kudu diajar kumaha taya ajénna kamulyaan lahiriah jeung dunyawi wungkul. Babul, kalayan sakabéh kakawasaanana jeung kaagunganna, anu saruana can kungsi deui katempo ku dunya urang ti saprak harita,—kakawasaan jeung kaagungan anu ku jalma-jalma dina mangsa éta katingalina kacida ajegna jeung langgengna,—kumaha lengkepna éta geus sirna! Saperti ‘kembang jukut’ éta geus binasa. Kitu deui binasa sagala hal anu teu ngajadikeun Allah jadi pondasina. Ngan anu kabeungkeut kana kersaning Mantenna sarta ngébréhkeun sipat-Na baé anu bisa langgeng. Prinsip-prinsip-Na téh hiji-hijina hal anu tetep kukuh anu dipikanyaho ku dunya urang.” Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Sajarah Alkitabiah téh nya éta paningal anu ceuk Suleman lamun teu aya, bakal binasa. Kaum Millerit ngakuan sarta ngumumkeun saratus lima puluh taun anu digambarkeun salaku “lima bulan” dina Wahyu pasal salapan, ayat lima jeung sapuluh, tapi maranéhna henteu ngaguar jero kana sajarah anu digambarkeun dina pasal salapan Wahyu. Maranéhna leres dina ngaidentifikasi lima bulan dina ayat sapuluh, tapi écésna nganggap yén ku sabab ayat lima jeung sapuluh duanana ngandung ungkara “lima bulan,” éta ngan saukur nandakeun panegasan kana nubuat ngeunaan panyiksa anu digambarkeun dina dua ayat éta. Ayeuna tiasa dibuktikeun kalayan gampang yén nalika ayat lima ngagambarkeun “lima bulan,” éta ngagambarkeun saratus lima puluh taun anu dimimitian dina pupusna Mohammed taun 632, sarta réngsé dina taun 782 ku dihina-na Maharani Irene ti Kakaisaran Bizantium, atawa kakaisaran Romawi wétan.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Para panaratas leres dina nerapkeun ayat kasapuluh kana perang Nikomedia dina tanggal 27 Juli 1299 minangka awal tina saratus lima puluh taun anu dipungkas ku panghinakeun ka Konstantinus panungtungan anu maréntah di Konstantinopel dina tanggal 27 Juli 1449. Baris demi baris, hiji mangsa saratus lima puluh taun nandakeun Islam sadunya, sakumaha diwakilan ku boh cilaka kahiji, nyaéta Islam Arab, boh cilaka kadua, nyaéta Islam Turki. Islam anu ngahina boh kaisar boh permaisuri éta babarengan nandakeun Islam sadunya anu nalukkeun hiji karajaan anu diwangun ku hiji awéwé, diwakilan ku Irene, jeung hiji lalaki, diwakilan ku Konstantinus anu panungtungan.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
Dina saratus lima puluh taun anu dipungkas ku panyiksa anu ngahinakeun Irene, Islam Arab ngawasa wewengkon atawa tanah jajahan Bizantium, ninggalkeun Irene dina kaayaan anu kacida dihina nepi ka manéhna kapaksa mayar upeti salila tilu taun, sajaba ti paksaan-paksaan séjén. Nalika panghinana ka Konstantinus anu panungtung lumangsung, éta nandaan mimiti hiji mangsa opat taun anu dipungkas ku hiji pangepungan jeung tumbangnya ibu kota Roma wétan. Dina duanana kasus éta, anu ngalaksanakeunana nyaéta Islam, Islam Arab pikeun Irene jeung Islam Turki pikeun Konstantinus anu panungtung. Dina poé-poé panungtung, Islam sadunya sakumaha diwakilan ku dua saksi, nyaéta Islam Arab jeung Islam Turki, anu ditepikeun dina cilaka kahiji jeung cilaka kadua, bakal mimitina nyokot wewengkonana, tuluy ibu kotana. Éntitas pulitik jaman panungtung anu diwakilan ku Konstantinus ti Roma wétan sacara simbolis dikawinkeun jeung éntitas agama jaman panungtung anu diwakilan ku Irene ti Roma wétan. Kuring ngagunakeun istilah éntitas pulitik jeung agama pikeun nerangkeun yén simbol gambar sato galak téh mimiti mucunghul di Amérika Sarikat tuluy di dunya. Gambar sato galak téh nyaéta perkawinan simbolis antara Konstantinus jeung Irene, anu duanana dihina ku kaleungitan wewengkon jeung ibu kotana ka Islam.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Nikah maranéhna kauninga ku cara nyaluyukeun dua sajarah éta, sarta éta dilambangkeun ku nikah antara Constantia jeung Licinius dina taun 313 nalika Edik Milan ditetepkeun, sarta garéja simbolis Smirna réngsé jeung garéja simbolis Pergamos dimimitian. Jalma-jalma anu ku Paulus diidéntifikasi minangka nu narima kasasab anu kacida kuatna nolak pikeun ningali pesen pangéling Paulus anu ngawengku murtad heula, saméméh manusa dosa éta dinyatakeun. Murtad éta lumangsung dina sajarah Pergamos, sarta manusa dosa éta dinyatakeun dina taun 538, nalika garéja Tiatira dimimitian.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Ulah aya saurang ogé anu nipu ka maranéh ku jalan naon waé; sabab poé éta moal datang, kajaba lamun murtad téh geus datang heula, sarta éta jalma durhaka geus dinyatakeun, nyaéta anak kabinasaan; anu ngalawan jeung ngagedékeun dirina saluhureun sakabéh anu disebut Allah, atawa anu disembah; nepi ka manéhna, saolah-olah Allah, linggih di Bait Allah, bari némbongkeun dirina yén manéhna téh Allah. 2 Tesalonika 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
Sajarah Roma wétan méré dua kasaksian kana bebeneran nubuat anu ogé kagambarkeun dina hubungan simbolis antara Roma wétan jeung Roma kulon. Dina hubungan éta, Roma kulon nyaéta garéja, sarta Roma wétan nyaéta nagara. Roma mangrupa gabungan antara garéja jeung nagara, sakumaha dilambangkeun ku beusi jeung taneuh liat dina Daniel pasal dua.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Hiji alesan yén sacara ngayakinkeun tiasa katingali yén dina poé-poé panungtungan Islam sadunya maju ngalawan hiji kakawasaan anu digambarkeun minangka gabungan garéja jeung nagara, nyokot wilayahna jeung ibukotana, dikuatkeun ku dua kasaksian séjén tina sajarah suci dina Wahyu salapan. Osman nalukkeun wewengkon Nicomedia dina 27 Juli 1299, tuluy anjeunna nalukkeun wewengkon Nicaea dua taun ti harita dina 1301. Putrana nalukkeun kota ibukota Nicaea dina 1331, sarta putra anu sarua nalukkeun kota ibukota Nicomedia dina hiji pengepungan opat taun anu réngsé dina 1337. Para panaratas nandaan 27 Juli 1299 ku Osman, tapi maranéhna henteu kungsi nengetan perang salajengna, nyaéta perang Nicaea, salaku léngkah kadua dina sajarah pikeun ngadegkeun Kakaisaran Ottoman. Tanggal 27 Juli 1299 téh léngkah kahiji tina sababaraha léngkah pikeun ngahontal hukum Minggu. Dua léngkah kahiji Islam Turki ngaidéntifikasi awal hiji nubuat anu réngsé dina 1449, tuluy deui dina 1840, tuluy deui dina 9/11, sarta tuluy deui dina 31 Désémber 2023.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
Léngkah anu kahiji tina dua léngkah éta nandaan lain wungkul awal saratus lima puluh taun, tapi ogé nandaan awal tilu puluh dalapan taun. Ieu dimimitian nalika Osman ngarebut wewengkon Nicomedia, sarta dipungkas tilu puluh dalapan taun ti harita nalika putrana Osman ngarebut kota puseur Nicomedia dina ahir hiji pangepungan salila opat taun dina taun 1337. Angka tilu puluh dalapan ngalambangkeun “ngadeg,” sarta léngkah awal nalika Osman ngarebut éta wewengkon nandaan ngadeganna Islam Turki. Dina léngkah kahiji éta, nu salila tilu puluh dalapan taun, hiji pangepungan “opat taun” nandaan kacindekan. Dina léngkah panungtung tina saratus lima puluh taun éta, panghinaan ditepikeun, sarta opat taun ti harita, dina taun 1453, kota puseur Roma wétan direbut.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
Boh ku Turki Utsmani dina taun 1453, atawa putra Osman anu ngarebut boh Nicomedia dina taun 1337 boh Nicaea dina taun 1331, dina katilu kajadian éta, unggal kota ibukota kungsi ngawula dina hiji mangsa dina sajarah minangka ibukota Roma Wétan. Katilu garis éta saréréa nandakeun panaklukan Roma Wétan. Masing-masing tina tilu garis éta nandakeun Islam mimiti nalukkeun wewengkonana tuluy satuluyna ibukota Roma Wétan. Ngaran katilu ibukota éta sarua jeung ngaran wewengkonna. Unggal tina tilu garis éta miboga tokoh-tokoh sajarah alfa jeung omega anu béda-béda. Bari nandakeun hiji hubungan garéja jeung nagara kalawan panghinakeun ku Islam ka boh kaisar boh permaisuri, panghinakeun nubuat éta ngahijikeun garis-garis maranéhna jeung Roma Kulon, anu ogé dihina ku Constantine the Great nalika anjeunna milih Konstantinopel tibatan kota Roma dina taun 330. Panghinakeun panungtungan Roma Kulon sumping dina taun 476 kalawan kaisar panungtungan, sarta ti harita terus nyirorot kalayan gancang.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
Roma Kulon dina patalina jeung Roma Wétan téh nyaéta garéja, ari Wétan téh nagara. Panghinakeun dina awalna dina taun 330, tuluy panghinakeun dina taun 476, satuluyna dina taun 782, sarta deui dina taun 1449. Hiji garis panghinakeun anu dimimitian ku kabagéan hiji karajaan, dituturkeun dina taun 476 ku panghinakeun leungitna kaisar, ku kituna ogé kakaisaran, pikeun tuluy disusul ku Islam anu mawa panghinakeun, mimitina ka wewengkon Wétan dina taun 782, tuluy ka ibu kota Wétan dina taun 1453.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
Islam dina nubuat Alkitab ngungkabkeun garis boh Roma wetan boh Roma kulon, sarta cahaya anu keur dihasilkeun ku Islam ayeuna saluyu jeung, tapi jauh ngaleuwihan, cahaya dasar ngeunaan Islam anu kungsi dipiboga ku para panaratas Millerite. Mangsa pangujian anu dimimitian dina taun 2024 ku patalékan saha ari ‘jalma-jalma garong ti bangsamu anu netepkeun titingalian’ téh mangrupakeun alfa tina période pangujian éta, sarta ayeuna dina ahir période pangujian, cahaya tina jejer Islam dina Wahyu pasal salapan nambahan saksi-saksi ngeunaan Roma kulon jeung Roma wetan anu can kungsi ditilik nepi ka mangsa ahir ayeuna ieu.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Garis-garis nubuatan Islam anu kagambarkeun dina pasal salapan nepi ka sabelas ngahijikeun garis-garis sajarah anu aya dina ayat sapuluh nepi ka genep belas tina Daniel sabelas ku nyayagikeun kasaksian-kasaksian anu nyambung jeung garis-garis anu geus keur dibahas dina artikel-artikel ieu. Tapi dina gambaran nubuatan ngeunaan timbulna Islam aya ogé timbulna boh gerakan Millerites boh gerakan saratus opat puluh opat rébu. Dua mangsa opat taun anu ditempatkeun sacara pageuh di jero sarta minangka bagian tina nubuatan-nubuatan waktu dina Wahyu salapan méré kasaksian kana opat taun ti 1840 nepi ka 1844. Dina 1844 waktu nubuatan geus euweuh deui, ku kituna mangsa opat taun anu simbolis téh ditangtukeun ku ciri-ciri nubuatanana, lain ku waktu. Mangsa opat taun kahiji nandaan Islam nalukkeun Nikomedia, urut ibu kota Romawi wétan, dina 1337, tilu puluh dalapan taun sanggeus bapana nalukkeun wewengkon éta. Opat taun anu kadua nandaan panghinakeun para panguasa pulitik jeung agama Romawi-Romawi wétan dina 1449, anu disababkeun ku Islam, sarta opat taun anu katilu nandaan hiji panyingkapan anu mulya tina kakawasaan Allah nalika malaikat anu nyaangan bumi ku kamulyaan-Na turun dina 11 Agustus 1840.
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
Sajarah Millerite ngeunaan malaikat kahiji jeung kadua sajajar jeung sajarah malaikat katilu salila panyegelan saratus opat puluh opat rébu. Éta pagawean panyegelan panungtungan téh nyaéta mupusna dosa, nyaéta ngahijina Kaallahan jeung kamanusaan, sarta éta lumangsung dina mangsa hiji peperangan anu keur dibawa ku Islam.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
Tuluy anjeunna muka liang anu taya dasar; sarta haseup naék ti éta liang, kawas haseup tina tungku anu kacida gedéna; sarta panonpoé jeung hawa jadi poék ku sabab haseup tina éta liang. Jeung tina haseup éta kaluar walang ka bumi; sarta ka maranéhna dipaparinkeun kakawasaan, sakumaha kalajengking-kalajengking di bumi boga kakawasaan. Jeung maranéhna diparéntah supaya ulah ngaruksak jukut di bumi, atawa naon baé anu héjo, atawa tatangkalan naon baé; ngan ukur jalma-jalma anu dina tarangna teu boga meterai Allah. Wahyu 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Kasampurnaan kacumponan unggal nubuat aya dina poé-poé panungtungan, ku kituna ieu petikan keur nétélakeun panyegelan saratus opat puluh opat rébu. Nubuat ngeunaan Islam dina Wahyu salapan nyadiakeun konci sajarah pikeun ngahijikeun ilustrasi anu panglengkepna ngeunaan kakuatan anu netepkeun éta tetenjoan dina sajarah anu ngahontal puncakna dina 11 Agustus 1840, waktu Islam dikekang. Ti dinya kasaksian Wahyu salapan ngalegaan kana pasal sapuluh jeung sajarah malaikat kahiji jeung kadua. Tuluy dina pasal sabelas, cilaka anu katilu datang ngadadak dina hukum Minggu, nya éta nalika sora tarik malaikat katilu mimiti. Pasal salapan mangrupa konci ngeunaan Islam dina nyusun naék jeung rubuhna karajaan-karajaan anu dipidangkeun dina Daniel jeung Wahyu. Pasal sapuluh jeung sabelas nétélakeun pangalaman saratus opat puluh opat rébu parawan wijaksana. Pasal salapan nétélakeun lambang anu netepkeun tetenjoan lahiriah, sedengkeun pasal sapuluh jeung sabelas nétélakeun tetenjoan batiniah anu pakait jeung nuturkeun Anak Domba asup ka Tempat Nu Maha Suci.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Wahyu pasal sapuluh muka ku Kristus minangka malaikat anu kawasa nu lungsur bari mawa hiji kitab leutik anu kabuka. Kajadian éta kacumponan dina 11 Agustus 1840 dina panutupan nubuat dina Wahyu salapan anu nandakeun tilu ratus salapan puluh hiji taun jeung lima belas poé. Wahyu sapuluh nandakeun sajarah saterusna nepi ka éta pesen jadi pait dina beuteung Yohanes dina 22 Oktober 1844. Opat taun ti 1840 nepi ka 1844 dimimitian ku kadatangan malaikat kahiji sarta ditungtungan ku kadatangan malaikat katilu. Opat taun anu nyusul sanggeus kacumponan 11 Agustus 1840 ditipologikeun ku opat taun ti 27 Juli 1449 nepi ka 1453 dina awal tilu ratus salapan puluh hiji taun jeung lima belas poé. Duanana éta mangsa opat taun sajajar jeung opat taun pangepungan Nikomedia ti 1333 nepi ka 1337. Sacara simbolis Roma Wétan ditaklukkeun ku Islam tilu kali. Kahiji nyaéta dina pangepungan Nicaea dina 1331, tuluy pangepungan Nikomedia salila opat taun dina 1337, sarta saterusna pangepungan Konstantinopel dina 1453.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
Diocletian ngabagi Roma sacara sah jadi wétan jeung kulon dina taun 293, jeung Constantine ngabagi Roma sacara profétis jadi wétan jeung kulon dina taun 330. Dina taun 395, sanggeus pupusna kaisar Theodosius I, kakaisaran téh sacara resmi jeung langgeng kabagi, sabab anjeunna ngawasiatkeun bagian wétan jeung kulon ka dua putrana. Garéja Katolik kabagi jadi wétan jeung kulon dina taun 1054 dina “skisma agung.” Pamisahan éta lumangsung laun-laun, kitu deui karuntuhan anu nyusulna. Pamisahan éta tetep aya nepi ka poé ieu. Dina jero lima puluh taun ti tanggal éta, garéja kulon di Roma ngamimitian kira-kira dua ratus taun perang salib ngalawan Islam. Roma Kulon runtuh nalika leungit kaisar panungtungna dina taun 476. Roma Wétan runtuh dina taun 1453. Roma Kapapaan runtuh dina taun 1798. Roma Pagan kabagi jadi wétan jeung kulon dina taun 293, 330, jeung 395. Roma Kapapaan kabagi jadi wétan jeung kulon dina taun 1054. Sister White netelakeun yén timbulna jeung ragragna karajaan-karajaan téh mangrupa titik rujukan anu utama dina ngulik Firman Allah.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Karajaan-karajaan anu dipedalkeun kana cahaya sajarah dina Wahyu pasal salapan nguatkeun dalil yén Roma lah anu netepkeun éta tetenjoan. Patalina nubuat antara Islam jeung saratus opat puluh opat rébu mangrupa bukti yén amanat ceurik tengah peuting, anu ditipiskeun ku Kristus nalika Anjeunna nunggang kalde asup ka Yerusalem, dilambangkeun ku hiji nubuat waktu anu dimimitian dina mangsa cilaka kahiji, diteruskeun dina bagéan kadua tina éta nubuat dina cilaka kadua, sarta ngahontal kasampurnana dina sajarah opat taun nalika gerakan Millerit malaikat kahiji jeung kadua dimimitian ku kasumponan éta pisan nubuat. Éta nubuat dimimitian ku lambang “tilu puluh dalapan jeung dua taun” (1299 jeung 1301) taun anu nandaan mekarna Islam, sarta dipungkas ku lambang “tilu puluh dalapan jeung dua taun” (1838 jeung 1840) anu nandaan mekarna kaum Millerit.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
Dina taun 1844, dina ahir mangsa opat taun kaum Millerites anu geus dipralambangkeun ku pangepungan 1333 nepi ka 1337, jeung 1449 nepi ka pangepungan 1453, waktu nubuat geus teu meunang deui dilarapkeun. Pangangkatna panji saratus opat puluh opat rebu téh langsung patalina jeung nubuat nalika Islam diangkat.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Yuda, maneh anu bakal dipuji ku dulur-dulur maneh; leungeun maneh bakal nyekelan beuheung musuh-musuh maneh; anak-anak bapa maneh bakal sujud di hareupeun maneh. Yuda teh anak singa: ti mangsa, eh anak Kami, maneh geus naék; manehna ngajungkiring, ngadekem kawas singa, sarta kawas singa kolot; saha anu wani ngahudangkeun manehna? Tongkat karajaan moal nyingkah ti Yuda, atawa nu méré hukum ti antara sukuna, nepi ka Silo sumping; sarta ka Mantenna bakal ngumpul bangsa-bangsa. Manehna ngabeungkeut anak kaldina kana tangkal anggur, jeung anak kalde bikangna kana tangkal anggur anu pangpilihna; Manehna ngumbah pakeanana dina anggur, jeung jubahna dina getih buah anggur: Panonna bakal beureum ku anggur, jeung huntuna bodas ku susu. Kajadian 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Saratus opat puluh opat rébu téh sampurna ngagambarkeun tabiat Kristus, sarta Kristus, di antara gambaran-gambaran simbolis séjénna, nyaéta “tangkal anggur pilihan.” Ismail dina Kajadian 16:12 diidéntifikasi minangka jalma “liar.”
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
Jeung anjeunna bakal jadi jalma liar; leungeunna bakal ngalawan unggal jalma, jeung leungeun unggal jalma ngalawan anjeunna; sarta anjeunna bakal cicing di payuneun sakabéh dulur-dulurna.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
Kecap anu ditarjamahkeun jadi “liar” téh nyaéta kalde Arab liar. Wawakil-wawakil Kristus dina poé-poé panungtungan nunggang kana amanat kalde Arab liar, kalde anu ditumpakan ku Kristus nalika asup ka Yerusalem, kalde anu ahirna nyarita sanggeus Bileam neunggeul anjeunna pikeun katilu kalina. Utusan-utusan anu ngumumkeun amanat anu maparin kakawasaan ka amanat malaikat kahiji dina taun 1840 henteu ningali hiji nubuat saratus lima puluh taun anu patali jeung penting dina sajarah nubuat éta pisan, tempat ayana amanat anu maparin kakawasaan ka gerakan éta. Maranéhna henteu ningali dua mangsa opat taun dina nubuat waktu anu sarua éta pisan anu ngalambangkeun sajarah taun 1840 nepi ka 1844. Singa ti kaom Yuda ayeuna keur muka cahaya tina “jalan-jalan baheula” anu can kungsi katempo saméméhna, sarta éta cahaya téh saluyu jeung cahaya anu geus kabuka ti saprak 31 Désémber 2023. Ieu ngaleungitkeun sagala mamang ngeunaan naha Islam anu nyerang Nashville. Éta cahaya nyaangan lambang Roma, ku kituna jadi hiji pernyataan omega kana pasulayan alfa dina taun 2024 ngeunaan rampog-rampog umat anjeun, sarta éta ogé mangrupakeun lambang omega tina perdebatan ngeunaan lambang anu sarua éta pisan dina sajarah Millerite. Ieu nandakeun yén Islam dina nubuat-nubuat waktu tina Wahyu salapan téh nyaéta amanat lahiriah salila sajarah batiniah tina mangsa panyegelan saratus opat puluh opat rébu. Kami geus ngajar ieu kanyataan salila sawatara waktu, tapi ayeuna éta bisa dibuktikeun dina hiji garis anu dimimitian dina Wahyu salapan jeung ditungtungan dina Wahyu sabelas. Mangsa opat taun anu katilu, anu aya patalina jeung nubuat waktu Islam anu kacumponan ti taun 1840 nepi ka 1844, ngagambarkeun mangsa panyegelan saratus opat puluh opat rébu. Ku lini gedé dina Wahyu sabelas, saratus opat puluh opat rébu diangkat jadi hiji panji.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
Dina Ezekiel tilu puluh tujuh, panghudangkeun umat Allah jadi hiji pasukan téh mangrupa prosés dua léngkah anu geus dilambangkeun ku pangciptaan Adam. Kahiji, Adam dibentuk tina taneuh liat, tuluy Kristus ngahirupkeun anjeunna ku napas kahirupan. Dina Ezekiel, nubuat anu kahiji ngabentuk awak-awak anu paéh, tapi maranéhna kénéh paéh. Saterusna, opat angin dihembuskeun ka éta awak-awak, tuluy maranéhna nangtung jadi hiji pasukan anu perkasa. Bilangan tilu puluh dalapan jeung opat puluh ngawakilan éta dua léngkah.
We will continue these things in the next article.
Urang baris neruskeun ieu perkara-perkara dina artikel salajengna.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Sanggeus ieu aya hiji pesta urang Yahudi; sarta Yesus angkat ka Yerusalem. Ari di Yerusalem, deukeut lawang domba, aya hiji balong anu dina basa Ibrani disebut Bétésda, anu miboga lima serambi. Di dinya ngagolér balaréa jalma nu teu walakaya, anu buta, pincang, layu, nungguan caina obah. Sabab dina hiji mangsa aya malaikat turun ka balong éta, tuluy ngageunjleungkeun caina; ku kituna saha waé anu pangheulana asup sanggeus caina geunjleung, jadi cageur tina panyakit naon baé anu dicekelna. Jeung aya di dinya hiji lalaki anu geus nandangan panyakit salila tilu puluh dalapan taun. Nalika Yesus ningali anjeunna ngagolér, sarta uninga yén anjeunna geus lila pisan dina kaayaan kitu, Anjeunna ngandika ka anjeunna, “Naha hidep hayang dijadikeun cageur?” Jalma anu teu walakaya éta ngawaler ka Anjeunna, “Gusti, abdi teu boga sasaha, lamun caina geunjleung, pikeun ngasupkeun abdi ka balong; tapi salagi abdi rék turun, batur geus turun heula saméméh abdi.” Yesus ngandika ka anjeunna, “Hudang, angkat kasur hidep, tuluy leumpang.” Jeung harita kénéh éta lalaki jadi cageur, terus ngangkat kasurna sarta leumpang; ari poé éta téh poé Sabat. Yohanes 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Ayeuna hudang, saur Kami, tuluy meuntas ka walungan Zered. Tuluy kami meuntas ka walungan Zered. Ari lilana waktu ti mimiti kami angkat ti Kadeshbarnea nepi ka kami geus meuntas walungan Zered, nya eta tilu puluh dalapan taun; nepi ka sakumna angkatan lalaki-lalaki perang geus sirna ti antara pasukan, sakumaha PANGERAN geus sumpah ka maranehna. Deuteronomy 2:13, 14.