Article

# Panium - Number Twenty-Two

Panium - Nomer Rong Puluh Loro

December 31, 2023

31 Desember 2023

Author

Jeff Pippenger

Published

March 12, 2026

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Since December 31, 2023, the Lion of the tribe of Judah has been unsealing prophetic truths in a specific order. The order can easily be ascertained by reviewing the articles that have been posted on the website of Future for America. Over the recent months the truths which have been unsealed are many, and profound! The order is not random, it is purposeful. The sequence clearly identifies a purposeful sequential process that Christ, as the Lion of the tribe of Judah accomplishes as He unseals the final testing messages to the church and thereafter to the world. In the book of Revelation, the Lion of the tribe of Judah takes the book that is sealed with seven seals and removes the seals one at a time—in order.

Wiwit tanggal 31 Desember 2023, Sang Singa saka taler Yehuda wus mbikak segel-segeling kayekten-kayekten nubuatan miturut sawijining tatanan tartamtu. Tatanan punika saged kanthi gampil dipunmangertosi lumantar nyinau malih artikel-artikel ingkang sampun kaunggah wonten ing situs web Future for America. Sajeroning wulan-wulan pungkasan punika, kayekten-kayekten ingkang sampun kabikak punika kathah, sarta jero sanget! Tatanan punika boten acak, nanging kanthi ancas. Runtutan punika kanthi cetha nandhesaken sawijing proses runtut ingkang kanthi ancas katindakaken déning Kristus, minangka Sang Singa saka taler Yehuda, nalika Panjenenganipun mbikak segel pesen-pesen ujian pungkasan dhateng pasamuwan lan salajengipun dhateng donya. Wonten ing kitab Wahyu, Sang Singa saka taler Yehuda mundhut kitab ingkang kasegel déning pitu segel lan nyingkiraken segel-segel punika siji mbaka siji—miturut runtutan.

## Will be Disclosed in Their Order

Bakal Kawedharake Miturut Urutane

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Sawisé gludhug pitu iki ngucapaké swarané, dhawuh tumuju marang Yokanan kaya marang Dhanièl gegayutan karo kitab cilik iku: ‘Segela prekara-prekara kang diucapaké déning gludhug pitu mau.’ Iki ana gegayutané karo prakara-prakara kang bakal kelakon ing tembé lan bakal kabukak manut urutané. Dhanièl bakal ngadeg ana ing pandumé ing pungkasaning dina-dina. Yokanan weruh kitab cilik iku wis kabukak segelé. Mulané wangsit-wangsité Dhanièl oleh papané kang samesthiné ana ing pawartos malaékat kapisan, kapindho, lan katelu kang kudu diwènèhaké marang jagad. Kabukaké segelé kitab cilik iku yaiku pawartos kang ana gegayutané karo wektu.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> Kitab Daniel lan Kitab Wahyu iku satunggal. Kang siji iku sawijining pamedhar wangsit, lan sijiné sawijining wahyu; kang siji kitab kang kapetèng, lan sijiné kitab kang kabukak. Yokanan krungu wewadi-wewadi kang diucapaké déning gludhug-gludhug, nanging dhèwèké dipréntah supaya aja nulis iku.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Pepadhang mirunggan kang diparingaké marang Yohanes, kang kaandharaké ana ing pitu gludhug, iku minangka gambaran rinci bab prastawa-prastawa kang bakal kalakon ana ing sangisoré pawartaning malaékat kang kapisan lan kang kapindho. Ora luwih becik manawa umat padha mangertèni prakara-prakara iki, amarga pracayané mesthi kudu katindakaké pangujian. Miturut tata kersaning Allah, bebener-bebener kang paling nggumunaké lan luwih maju bakal diproklamasèkaké. Pawartaning malaékat kang kapisan lan kang kapindho kudu diproklamasèkaké, nanging ora ana pepadhang luwih lanjut kang kena kaandharaké sadurungé pawarta-pawarta iki ngrampungaké pakaryan mirunggané. Iki dilambangaké déning malaékat kang ngadeg kanthi sikil siji ana ing segara, mroklamasèkaké kalawan sumpah kang maha khidmat yèn wektu ora bakal ana manèh.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The final revelation of the “seven thunders” was opened up post-2023, and it revealed that the “seven thunders” represent the first alpha disappointment unto the last omega disappointment. John was not allowed to define the seven thunders for the revelation of the “seven thunders” was not a singular fulfillment of history, but an illustration of a “delineation of events” that took place in Millerite history, that would take place again in the latter days. The perfect fulfillment was shown to illustrate the history of July 18, 2020 unto the soon-coming Sunday law. The Lion opened that light up to shine upon the history of the erection of the temple of the one hundred and forty-four thousand.

Wahyu pungkasan bab “gludhug pitu” kabukak sawisé taun 2023, lan ngatonaké yèn “gludhug pitu” iku nggambaraké kuciwane alpha kang kapisan nganti kuciwane omega kang pungkasan. Yohanes ora diparengaké nemtokaké gludhug pitu, awit wahyuning “gludhug pitu” dudu sawijining kasampurnaning sajarah kang tunggal, nanging sawijining gambaran saka “panjlèntrèhaning prastawa-prastawa” kang dumadi ana ing sajarahé wong Millerit, lan kang bakal dumadi manèh ing dina-dina pungkasan. Kasampurnan kang sampurna katuduhaké kanggo nggambaraké sajarah wiwit 18 Juli 2020 nganti marang angger-angger Minggu kang bakal enggal rawuh. Sang Singa mbukak pepadhang iku supaya madhangi sajarah pambangunane Padaleman Suci saka satus patang puluh papat ewu.

In the Millerite history the “seven thunders” represented 1798 unto 1844, when the Millerite’s presented “most wonderful and advanced truths.” In prosecuting the work they were given, the Millerites were tested. They did not fully understand the message they were proclaiming, or the history they were fulfilling. The truths they proclaimed were what Sister White defines as “advanced truths,” that were not to be understood until after the messages of the first and second angels had accomplished their work.

Ing sajarah Millerite, “pitu gludhug” nggambarake taun 1798 nganti 1844, nalika para Millerite ngaturake “bebener-bebener kang paling nggumunake lan majeng.” Nalika nindakaké pakaryan kang kaparingaké marang wong-wong mau, para Millerite diuji. Wong-wong mau ora ngerti kanthi satemené pesen kang padha diwartakaké, utawa sajarah kang lagi padha kawujudaké. Bebener-bebener kang padha diwartakaké iku yaiku apa kang Sister White tegesi minangka “bebener-bebener majeng,” kang ora kena dimangertèni nganti sawisé pesen malaékat kapisan lan kapindho wis ngrampungaké pakaryané.

When the “seven thunders” reach their perfect fulfillment, those “future events” are represented by the messages of the three angels’ of Revelation fourteen in combination with the book of Daniel. The work of the one hundred and forty-four thousand, which is represented by the “future events” of the “seven thunders” is combining the book of Daniel with the three angels.

Nalika “pitu gludhug” tekan kasampurnan pepak, “prakara-prakara kang bakal kelakon” iku kagambarake lumantar pekabarané telung malaékat ing Wahyu patbelas bebarengan karo kitab Daniel. Pakaryané wong satus patang puluh papat ewu, kang kagambarake déning “prakara-prakara kang bakal kelakon” saka “pitu gludhug,” yaiku nggabungake kitab Daniel karo telung malaékat.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “Pangéran sampun badhé ngukum jagad awit saking pialanipun. Panjenenganipun sampun badhé ngukum badan-badan agami awit saking panampikanipun dhateng pepadhang lan kayektèn ingkang sampun diparingaken dhateng piyambakipun. Piwulang ageng, ingkang nggabungaken piwulanging malaékat kapisan, kapindho, lan katiga, kedah dipunparingaken dhateng jagad. Punika ingkang kedah dados bebaning pakaryan kita.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

Since December 31, 2023 the Lion of the tribe of Judah has been unsealing prophetic truths in a specific “order.”

Wiwit tanggal 31 Dhésèmber 2023, Sang Singa saka taler Yéhuda wis mbikak meterai kayektèn-kayektèn kenabian miturut sawijining “tatanan” tartamtu.

## Millerite History

Sajarah Millerite

> “There are those now living who, in studying the prophecies of Daniel and John, received great light from God as they passed over the ground where special prophecies were in process of fulfillment in their order. They bore the message of time to the people. The truth shone out clearly as the sun at noonday. Historical events, showing the direct fulfillment of prophecy, were set before the people, and the prophecy was seen to be a figurative delineation of events leading down to the close of this earth’s history.” Selected Messages, book 2, 101, 102.

> “Ana wong-wong sing saiki isih urip kang, nalika nyinaoni wangsit-wangsit Daniel lan Yokanan, nampa pepadhang gedhé saka Gusti Allah nalika padha ngambah laladan ing ngendi wangsit-wangsit tartamtu lagi lumaku tumuju kasampurnané manut runtutané. Wong-wong mau nglairaké piwulang bab wektu marang bangsa. Kayektèn sumunar cetha kaya srengéngé ing wayah tengangé dina. Prastawa-prastawa sajarah, kang nuduhaké kasampurnan langsung saka wangsit, diaturaké ana ing ngarepé bangsa, lan wangsit mau katon minangka gambaran kiasan saka prastawa-prastawa kang nuntun tumeka ing pungkasan sajarah bumi iki.” Selected Messages, buku 2, 101, 102.

The “order” which Christ has been unsealing the message of the Midnight Cry represent “historical events” that show a “direct fulfillment of prophecy” that lead to the close of probation. The direct fulfillment of prophecy in the latter days is not a revelation of prophecies that are based upon time, but Palmoni still employs numbers to identify the direct fulfillments of prophecy. Time is no longer, and though the Millerite’s “bore the message of time” to their generation, the message of the third angel is stronger than “time.”

“Urutan” kang lumantar iku Kristus wis mbikak segel pesen Panguwuh Tengah Wengi nggambarake “prastawa-prastawa sajarah” kang nuduhake “kasampurnaning ramalan kanthi langsung” kang nuntun marang pungkasaning mangsa sih-rahmat. Kasampurnaning ramalan kanthi langsung ing dina-dina wekasan dudu sawijining pambabar ramalan-ramalan kang adhedhasar wektu, nanging Palmoni isih ngginakaken angka-angka kanggo nandhani kasampurnaning ramalan kanthi langsung. Wektu wus ora ana maneh, lan sanadyan wong-wong Millerite “nggawa pesen wektu” marang generasine, pesen malaekat katelu iku luwih rosa tinimbang “wektu.”

> “The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.

> “Gusti wis nedahaké marang aku yèn pawartosé malaékat katelu kudu lumaku, lan diproklamakaké marang para putrané Gusti sing kasebar, lan yèn pawarta iku ora kena digandhèngaké marang wektu; awit wektu ora bakal dadi ujian manèh. Aku weruh yèn sawatara wong katut ing pepinginan sing palsu amarga martakaké wektu; yèn pawartosé malaékat katelu luwih kuwat tinimbang apa waé sing bisa diparingaké déning wektu. Aku weruh yèn pawarta iki bisa ngadeg ing dhasaré dhéwé, lan yèn iku ora mbutuhaké wektu kanggo nguwataké, lan yèn iku bakal lumaku kanthi kakuwatan gedhé, lan ngrampungaké pakaryané, lan bakal dicekak ing kabeneran.” Experience and Views, 48.

The sequential “order” of the unsealing of the prophetic truths identify a progressive history, but they also identify the development of the message. The “order” of the history represented and also the footsteps of how the Lion of the tribe of Judah has been unsealing the message since December 31, are both salvational to understand. In July of 2023, a voice in the wilderness began to prepare the way for the unsealing of December 31, 2023. Then the Lion of the tribe of Judah unsealed Revelation chapter one.

“Urutan” runtut saka pambukakan segel-segeling kayekten-kayekten kenabian iku nandhani sawijining sajarah sing maju lumaku sethithik mbaka sethithik, nanging uga nandhani pangrembakaning pawarta mau. “Urutan” sajarah sing diwakili iku, uga jejak-langkah kepriye Sang Singa saka taler Yehuda wis mbikak segel-segeling pawarta mau wiwit tanggal 31 Desember, loro-loroné padha nyangkut kawilujengan kanggo dimangertèni. Ing wulan Juli 2023, ana swara ing ara-ara samun wiwit nyawisake dalan tumrap pambukakan segel ing tanggal 31 Desember 2023. Banjur Sang Singa saka taler Yehuda mbikak segel Wahyu pasal siji.

## Nothing Else

Ora Ana Liyane

> “The solemn messages that have been given in their order in the Revelation are to occupy the first place in the minds of God’s people. Nothing else is to be allowed to engross our attention.” Testimonies, volume 8, 301, 302.

> “Piwulang-piwulang kang khidmat sing wus kaparingaké manut runtutané ana ing Kitab Wahyu kudu ngrebut papan kang kapisan ana ing pikirané umaté Allah. Ora kena ana apa waé liyané sing ngrebut sakabèhé kawigatosan kita.” Testimonies, jilid 8, 301, 302.

The articles that began in 2023 are to “occupy the first place in the minds of God’s people.”

Artikel-artikel kang diwiwiti ing taun 2023 iku kudu “ngrebut panggonan kang kapisan ing sajroning pikirané umat Allah.”

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> “Samubarang kang ana ing sajarah kenabian kang wis ditemtokaké déning Allah supaya kalakon ing jaman kapungkur, wis kalakon; lan samubarang kang isih bakal rawuh manut tatanané uga bakal kalakon. Daniel, nabi Allah, jumeneng ing panggonané. Yokanan jumeneng ing panggonané. Ing Wahyu, Singa saka taler Yehuda wis mbukak marang para murid wangsit kitab Daniel, lan kanthi mangkono Daniel jumeneng ing panggonané. Panjenengané nglairaké paseksiné, yaiku apa kang dipratélakaké déning Gusti marang dhèwèké lumantar wahyu ngenani kadadéan-kadadéan agung lan nggegirisi kang kudu kita mangertèni nalika kita ngadeg ing ambang banget saka kalakoné.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.

> “Ing sajarah lan pameca, Sabda Allah nggambarake pasulayan kang suwe lumaku antarané kayekten lan kasalahan. Pasulayan iku isih lumaku tekan saiki. Prekara-prekara kang wus tau kelakon, bakal kaulang maneh.” Selected Messages, buku 2, 109.

## Thirty

Telung puluh

The message of Daniel eleven verse forty was unsealed and formalized in 1996. Thirty years later, the hidden history of the very same verse is now being unsealed in connection with the formalization of the message of the Midnight Cry, a message that consists of a corrected external prediction of Islam in connection with a corrected internal message of the Midnight Cry. The message of the Midnight Cry is proclaimed before verse sixteen’s Sunday law, for it is at the Sunday law where the door closes in the parable.

Pawarta Daniel sewelas ayat patang puluh kabukak segelé lan dipraformalisasi ing taun 1996. Telung puluh taun sawisé iku, sajarah kang kasimpen saka ayat sing padha iku saiki lagi dibukak segelé ana gandhengané karo pemyaratan formal pawarta Pasemon Tengah Wengi, yaiku sawijining pawarta kang kagandhèng saka pratélan njaba sing wis dibeneraké ngenani Islam, bebarengan karo pawarta njero saka Pasemon Tengah Wengi sing uga wis dibeneraké. Pawarta Pasemon Tengah Wengi diproklamasèkaké sadurungé undhang-undhang Minggu ing ayat nembelas, awit ana ing undhang-undhang Minggu iku lawang katutup ana ing pasemon.

## Peter

Pétrus

This places Peter in the history of the sealing of the one hundred and forty-four thousand. Peter had a message he proclaimed in the upper room, and a message he proclaimed in the temple. The upper room message is the parable’s Midnight Cry and the temple message is the loud cry of the third angel. In order for Peter to proclaim the upper room message of the Midnight Cry, Peter’s message would first be corrected and formalized. The correction and formalization are accomplished by bringing together the lines of prophecy the Lion of the tribe of Judah has been identifying since December 31, 2023.

Prastawa punika nempataken Pétrus wonten ing sajarah panyegelaning satunggal atus patangdasa sekawan ewu. Pétrus gadhah satunggaling piwucal ingkang dipunwartakaken wonten ing kamar inggil, lan satunggaling piwucal ingkang dipunwartakaken wonten ing Padaleman Suci. Piwucal kamar inggil punika inggih punika Tangising Wengi Tetengahing pasemon, lan piwucal Padaleman Suci punika inggih punika panguwuh bantering malaékat kaping tiga. Supados Pétrus saged martakaken piwucal kamar inggil bab Tangising Wengi Tetengah, piwucal Pétrus kedah dipunlurusaken lan dipunwujudaken kanthi resmi rumiyin. Panglurus lan pambentukan resmi punika kalampahan lumantar ngempalaken garis-garis ramalan ingkang Sang Singa saking taler Yéhuda sampun idhentifikasi wiwit tanggal 31 Desember 2023.

The work is now to formalize the message of the Midnight Cry. The formalization of the message has been typified by William Miller in 1831, and The Time of the End magazine in 1996. The correction of the message that produced the first disappointment on July 18, 2020 has been typified by both Josiah Litch and by Samuel Snow. The work they each performed ‘caused’ the ‘effect’ that followed in the wake of August 11, 1840, and the wake of the seventh-month movement. In 1840 the message was carried to every mission station in the world and in 1844 the message of the Midnight Cry swept over the eastern seaboard of the United States like a tidal wave. The work of men ‘caused’ the ‘effect’ of an outpouring of the Holy Spirit. 1840 went to the world, represented by the sea and 1844 went to the United States, represented by the earth. The symbol of 1840 was Christ standing upon the earth and sea in Revelation ten, and that very chapter identifies the history of 1840 unto 1844, and portrays Christ standing upon the earth and the sea.

Saiki pakaryanipun inggih punika maringi wangun resmi dhateng piwulang Bab Sasmita Tengah Wengi. Pawujudan resmi saking piwulang punika sampun dipralambangakên déning William Miller ing taun 1831, lan majalah The Time of the End ing taun 1996. Pambenahan piwulang ingkang ngasilakên kuciwa kapisan ing tanggal 18 Juli 2020 sampun dipralambangakên déning Josiah Litch ugi déning Samuel Snow. Pakaryan ingkang dipuntindakakên déning saben-sabenipun punika ‘nyebabakên’ ‘akibat’ ingkang lajeng ndhèrèk sasampunipun 11 Agustus 1840, lan sasampunipun gerakan sasi kapitu. Ing taun 1840 piwulang punika dipunasta dhateng saben pos misi ing saindenging jagad, lan ing taun 1844 piwulang Bab Sasmita Tengah Wengi nyapu sadawaning pesisir wétaning Amérika Sarékat kados ombak pasang ingkang ageng. Pakaryanipun para manungsa ‘nyebabakên’ ‘akibat’ awujud pencuran Roh Suci. Taun 1840 tindak dhateng jagad, ingkang dipunlambangakên déning segara, lan taun 1844 tindak dhateng Amérika Sarékat, ingkang dipunlambangakên déning bumi. Lambang taun 1840 punika Kristus jumeneng wonten ing dhatenging bumi lan segara ing Wahyu sepuluh, lan pasal punika piyambak mratélakakên sajarah saking taun 1840 dumugi taun 1844, sarta nggambarakên Kristus jumeneng wonten ing dhatenging bumi lan segara.

In both 1840 and 1844, the adjustment to the prediction was an adjustment forward in time, to the perfect date. One was a prediction of Islam and the other a prediction of the parable of the ten virgins. One was external and one was internal. 1844 also included an error of misunderstanding the sanctuary. Was the sanctuary the earth, or was it the heavenly sanctuary? The misunderstanding was even deeper than simply the definition of the sanctuary, for it also represented a test as to whether a soul would follow Christ from the holy place to the Most Holy Place.

Ing taun 1840 lan 1844, panyesuaian tumrap ramalan mau padha-padha dadi panyesuaian maju ing wektu, marang tanggal kang sampurna. Sing siji iku ramalan ngenani Islam, lan sijiné manèh ramalan ngenani pasemon prawan sepuluh. Sing siji sipaté lahiriah, lan sijiné sipaté batiniah. Taun 1844 uga ngandhut sawijining kaluputan amarga salah paham bab papan suci. Apa papan suci iku bumi, utawa apa papan suci swarga? Salah paham mau malah luwih jero tinimbang mung prakara tegesé papan suci waé, awit prakara iku uga makili sawijining ujian, apa sawijining nyawa gelem ndhèrèk Kristus saka Papan Suci menyang Papan Mahasuci.

> “I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and sit down. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, ‘Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.’ Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father. On the hem of His garment was a bell and a pomegranate, a bell and a pomegranate. Those who rose up with Jesus would send up their faith to Him in the holiest, and pray, ‘My Father, give us Thy Spirit.’ Then Jesus would breathe upon them the Holy Ghost. In that breath was light, power, and much love, joy, and peace.

> “Aku nyumurupi Sang Rama jumeneng saka dhampar, lan lumampah nganggo kréta geni mlebet menyang papan maha suci ing sajroning layar, banjur lenggah. Sawuse iku Gusti Yesus jumeneng saka dhampar, lan sapérangan gedhé saka wong-wong kang sujud banjur padha jumeneng bebarengan karo Panjenengané. Aku ora nyumurupi satunggal sinar pepadhang waé pindhah saka Gusti Yesus marang wong akèh kang sembrana sawisé Panjenengané jumeneng, lan wong-wong mau katilar ana ing pepeteng kang sampurna. Wong-wong kang padha jumeneng nalika Gusti Yesus jumeneng, tetep ngarahaké pandelengé marang Panjenengané nalika Panjenengané nilar dhampar lan nuntun wong-wong mau metu rada adoh. Banjur Panjenengané ngangkat asta tengené, lan aku krungu swarané kang endah ngandika, ‘Entènana ana ing kéné; Aku badhé sowan marang Ramaku kanggo nampi kraton; jagena sandhanganmu tetep tanpa cacad, lan ora suwé menèh Aku bakal kondur saka pésta pangantèn lan bakal nampani kowé marang Sariraningsun.’ Banjur ana kréta méga, kanthi rodha kaya geni murub, kaubengi para malaékat, rawuh menyang papan panggonané Gusti Yesus. Panjenengané banjur minggah ing kréta iku lan kasunggi menyang papan maha suci, ing ngendi Sang Rama lenggah. Ing kono aku nyumurupi Gusti Yesus, Imam Agung kang mulya, ngadeg ana ing ngarsané Sang Rama. Ing pinggiring jubahé ana genta lan woh delima, genta lan woh delima. Wong-wong kang padha jumeneng bebarengan karo Gusti Yesus ngunjukaké precayané marang Panjenengané ing papan maha suci, sarta ndedonga, ‘Dhuh Ramaku, mugi paringana Roh Paduka dhateng kawula.’ Banjur Gusti Yesus ngémbus marang wong-wong mau Roh Suci. Ing embusan iku ana pepadhang, kakuwatan, lan katresnan kang lubèr, kabungahan, sarta katentreman.”

> “I turned to look at the company who were still bowed before the throne; they did not know that Jesus had left it. Satan appeared to be by the throne, trying to carry on the work of God. I saw them look up to the throne, and pray, ‘Father, give us Thy Spirit.’ Satan would then breathe upon them an unholy influence; in it there was light and much power, but no sweet love, joy, and peace. Satan’s object was to keep them deceived and to draw back and deceive God’s children.” Early Writings, 55, 56.

> “Aku banjur noleh kanggo ndeleng kumpulan wong kang isih padha sujud ing ngarsané dhampar; padha ora mangerténi manawa Gusti Yésus wis nilar dhampar iku. Sétan katon ana ing sacedhaké dhampar, nyoba nerusaké pakaryané Allah. Aku weruh wong-wong mau ndhangak marang dhampar, lan ndedonga, ‘Rama, mugi karsaa maringi kawula Roh Paduka.’ Sétan banjur ngembusaké pangaruh kang ora suci marang wong-wong mau; ing jeroné ana pepadhang lan kakuwatan kang gedhé, nanging ora ana katresnan kang lembut, kabungahan, lan katentreman. Tujuané Sétan yaiku supaya wong-wong mau tetep kacemplung ing panipuan lan supaya bisa narik bali sarta ngapusi para putrané Allah.” Early Writings, 55, 56.

The sanctuary was identified as the “key” that explained all of the misunderstandings that were engendered by the misunderstanding of the sanctuary. It was the “key” that explained the disappointment. In the latter days, the “key” is the disappointment, which explains the misunderstanding of the temple.

Pasamuwan suci kaènèngaké minangka “kunci” kang nerangaké kabèh salah paham sing kawujud déning salah paham bab pasamuwan suci. Iku minangka “kunci” kang nerangaké kuciwa gedhé mau. Ing dina-dina pungkasan, “kunci” iku ya kuciwa mau, kang nerangaké salah paham bab Padaleman Suci.

As of October 22, 1844 “time is no longer,” and the error of the disappointment of July 18, 2020 must now be corrected, but not in terms of time, for time is no longer.

Wiwit tanggal 22 Oktober 1844, “wektu ora ana maneh,” lan kaluputan ing kuciwa tanggal 18 Juli 2020 saiki kudu dibenerake, nanging dudu ing babagan wektu, awit wektu iku ora ana maneh.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Malaékat kang dakdeleng ngadeg ana ing sadhuwuring segara lan ing dharatan, ngacungaké tangané marang swarga, lan supaos nganggo asmane Panjenengané kang gesang ing salawas-lawasé, kang nitahaké swarga lan samubarang kang ana ing kono, lan bumi lan samubarang kang ana ing kono, lan segara lan samubarang kang ana ing kono, manawa wektu ora bakal ana manèh; nanging ing dina-dina swarané malaékat kapitu, nalika dhèwèké wiwit muni, wewadi Allah bakal kasampurnakaké, kaya kang wus Panjenengané wartakaké marang para abdining Dalem, para nabi. Wahyu 10:5–7.

The location of the prediction that must be corrected is Nashville, Tennessee, and the location cannot be changed, for it is identified not by Future for America, but by Ellen White, and the Spirit of Prophecy never fails.

Papaning ramalan sing kudu dibenerake iku Nashville, Tennessee, lan papan iku ora kena diganti, awit papan iku diidentifikasi dudu déning Future for America, nanging déning Ellen White, lan Roh Wangsit ora tau gagal.

> “When I was in Nashville, I had been speaking to the people, and in the night season, there was an immense ball of fire that came right from heaven and settled in Nashville. There were flames going out like arrows from that ball; houses were being consumed; houses were tottering and falling. Some of our people were standing there. ‘It is just as we expected,’ they said, ‘we expected this.’ Others were wringing their hands in agony and crying unto God for mercy. ‘You knew it,’ said they ‘you knew that this was coming, and never said a word to warn us!’ They seemed as though they would almost tear them to pieces, to think they had never told them or given them any warning at all.” Manuscript 188, 1905.

> “Nalika aku ana ing Nashville, aku wis ngandika marang wong-wong, lan ing mangsa wengi ana bal geni sing gedhé banget teka langsung saka swarga lan mapan ing Nashville. Saka bal mau metu ilat-ilat geni kaya panah; omah-omah padha kauntal geni; omah-omah padha oleng lan ambruk. Sawatara wong kita padha ngadeg ana ing kono. ‘Iki pancèn kaya sing wis kita antisipasi,’ kandhané, ‘kita wis ngarep-arep iki.’ Liyané padha meres tangané kanthi sangsara banget lan sesambat marang Gusti Allah nyuwun sih-kadarman. ‘Kowé wis ngerti,’ ujare, ‘kowé wis ngerti manawa iki bakal teka, nanging ora tau ngucap sakecap waé kanggo ngélingaké aku!’ Padha katon kaya meh nyuwil-nyuwil wong-wong mau, amarga mikir yèn wong-wong iku ora tau kandha marang dheweke utawa maringi pepeling babar pisan.” Manuscript 188, 1905.

The internal issue of the fireballs upon Nashville is that it identifies that Laodicean Seventh-day Adventism knew of the Nashville warning message, but kept silent. This is the point in prophetic history where the “shame” or “joy” of the message of the Midnight Cry is manifested. This is the point that those who are to become the ensign begin to be lifted up in distinction with those who then being shamed by those in the world who are exasperated and angry that Laodicean Seventh-day Adventism gave no Nashville warning. This same prophetic distinction was represented at Mount Carmel between Elijah and the prophets of Baal, and in the history of the second angel of Millerite history, when the Protestants changed to apostate Protestants and began their role as the false prophet, becoming the daughters of Rome. In 1989, the political horn through Reagan did the very same thing, only Reagan did not become the daughters of Rome, he became Ahab and Clovis the first, paramours of Rome.

Prakara internal ngenani bal-bal geni sing tumiba ing Nashville iku yaiku yèn prakara mau mratélakaké bilih Adventisme Laodikia Dina-Kaping-Pitu wus ngerti bab pesen pepènget Nashville, nanging tetep meneng. Iki minangka titik ing sajarah kenabian nalika “isin” utawa “kabungahan” saka pesen Panguwuh Tengah Wengi kawedhar. Iki minangka titik nalika wong-wong sing bakal dadi panji wiwit kaangkat munggah minangka béda cetha saka wong-wong sing banjur kawirangan déning wong-wong ing donya sing nesu lan kebak duka amarga Adventisme Laodikia Dina-Kaping-Pitu ora maringi pepènget Nashville. Bédaning kenabian iki uga kagambarake ing Gunung Karmel antarané Élia lan para nabi Baal, lan ing sajarah malaékat kapindho ing sajarah kaum Millerit, nalika para Protestan malih dadi Protestan murtad lan wiwit nindakaké perané minangka nabi palsu, dadi putri-putriné Roma. Ing taun 1989, sungu pulitik lumantar Reagan nindakaké prakara sing padha banget, nanging Reagan ora dadi putri-putriné Roma, dhèwèké dadi Ahab lan Clovis kang kapisan, para kasmaranane Roma.

> “There was a scene presented to me. It was the night before the Sabbath. That is when that scene was presented. I looked out of the window, and there was an immense ball of fire that had come from heaven, and it fell where they were casting buildings with pillars, especially the pillars were presented to me. And it seemed as if the ball came right to the building and crushed it, and they saw that it was branching out, branching out, enlarging, and they began to cry and mourn and mourn, and wring their hands; and I thought some of our people stood by there, saying, ‘Well, it is just what we have been expecting; it is just what we have been talking about; it is just what we have been talking about.’ ‘You knew it?’ said the people. ‘You knew it, and never told us about it?’ I thought there was such an agony in their face, such an agony in their appearance.’” Manuscript 152; 1904.

> “Ana sawijining pemandhangan kang katuduhaké marang aku. Iku wengi sadurungé Sabat. Ing wektu iku pemandhangan mau katuduhaké. Aku mirsani metu saka jendhéla, lan ana sawijining bal geni kang gedhé banget kang teka saka swarga, lan iku tiba ing panggonan wong-wong padha ngadegaké bangunan-bangunan kanthi pilar-pilar, mliginé pilar-pilar iku kang katuduhaké marang aku. Lan katoné kaya bal mau teka pas marang bangunan iku lan ngremukaké, lan wong-wong mau weruh manawa iku sumebar cabangé, sumebar cabangé, saya ngrembaka, lan padha wiwit nangis lan nglairaké sesambat lan sesambat, sarta meres tangané; lan aku ngira sawetara wong kita padha ngadeg ing sacedhaké kono, matur, ‘Ya, iki pancèn kaya kang wis kita antisipasi; iki pancèn kaya kang wis kita rembug; iki pancèn kaya kang wis kita rembug.’ ‘Kowé wis ngerti bab iki?’ pangandikané wong-wong mau. ‘Kowé wis ngerti, lan ora tau ngandhani aku bab iki?’ Aku ngira ana sangsara batin kang mangkono gedhéné ing rai-raié, sangsara batin kang mangkono gedhéné ing rupa-prupané.’” Manuscript 152; 1904.

The disappointment of July 18, 2020 is the “key” to identify the temple that is to be lifted up as an ensign. The distinction of two classes of Adventists is a major theme of biblical prophecy. Jeremiah refused to join with the “assembly of mockers,” and the churches of Smyrna and Philadelphia were both contrasted with the synagogue of Satan, who claimed they were Jews, but were not. The distinction between the two classes of professed Adventists is represented by the methodology they employ to study the Bible. It is the distinction between true education and “higher education, so-called” as Sister White calls it.

Kuciwane tanggal 18 Juli 2020 iku dadi “kunci” kanggo ngenali padaleman suci kang kudu diangkat minangka panji. Bédané loro golongan wong Adventis iku minangka tema gedhé ing ramalan Kitab Suci. Yeremia ora gelem gabung karo “pasamuwaning para panyendha,” lan pasamuwan Smirna lan Filadelfia padha dipabédakaké saka sinagoga Iblis, kang padha ngaku yèn awake dhewe iku wong Yahudi, nanging satemené dudu. Bédané antarane loro golongan wong Adventis kang ngakoni pracaya iku digambaraké lumantar metodologi kang padha ginakaké kanggo nyinaoni Kitab Suci. Iku yaiku bédané antarane pendhidhikan kang sejati lan “pendhidhikan luwih dhuwur, kang diarani mangkono” kaya kang kasebut déning Sister White.

Nashville is known as the “Athens of the South,” and the most famous building that represents Greece in Nashville is the Parthenon in Centennial Park, built in 1897 as a full-scale replica of the ancient Greek Parthenon. It was built to celebrate the centennial of Tennessee’s entrance into statehood in 1796, and was intended to be torn down after the celebration. Instead, the land was turned into a park in 1903 and the Parthenon was rebuilt permanently from 1920 unto 1931.

Nashville misuwur minangka “Athens of the South,” lan bangunan kang paling misuwur sing makili Yunani ing Nashville yaiku Parthenon ing Centennial Park, kang dibangun ing taun 1897 minangka réplika ukuran sapenuhé saka Parthenon Yunani kuna. Bangunan mau diadegaké kanggo ngramekaké satus taun mlebué Tennessee dados negara bagéyan ing taun 1796, lan wiwitané pancèn dimaksudaké kanggo dibubrah sawisé pahargyan mau rampung. Nanging, tanah iku banjur diowahi dadi taman ing taun 1903, lan Parthenon mau dibangun manèh kanthi permanèn wiwit taun 1920 nganti 1931.

The name “Parthenon” derives from the Greek word parthénos, meaning “virgin” or “maiden,” referring to Athena in her aspect as the untouched, wise, and warlike goddess of wisdom, strategy, arts, crafts, and civilization. Built between 447–432 BC on the Acropolis in Athens, it housed a massive chryselephantine (gold and ivory) statue of Athena by the sculptor Phidias—essentially serving as her “house” or divine residence, where she was believed to be present.

Jeneng “Parthenon” asalé saka tembung Yunani parthénos, tegesé “prawan” utawa “gadis,” ngrujuk marang Athena ing sipaté minangka dewi kawicaksanan, siasat, kasenian, kerajinan, lan peradaban sing isih tanpa cacad, wicaksana, lan seneng perang. Dibangun antarané taun 447–432 SM ing Acropolis, Atena, bangunan iku ngemot reca Athena chryselephantine (emas lan gadhing) sing gedhé banget karya pematung Phidias—ing dhasaré dadi “omah”-né utawa papan kedhaton ilahi, papan kang diyakini minangka panggonané rawuhipun.

The Western educational system’s emphasis on broad knowledge, critical inquiry, civic preparation, and the liberal arts framework is fundamentally rooted in ancient Greek philosophy and practice. Without Plato’s Academy, Aristotle’s Lyceum, or the Athenian paideia, modern schooling as we know it would look very different.

Penekanan sistem pendhidhikan Kulon tumrap kawruh kang amba, panaliten kritis, pambekalan tumrap kawarganagaraan, lan rerangkèn seni liberal, ing dhasaré tuwuh saka filsafat lan laku kuna Yunani. Tanpa Akademi Plato, Lyceum Aristoteles, utawa paideia Atena, pamulangan modhèrn kaya kang kita mangertèni saiki mesthi bakal katon béda banget.

In 1904, the Madison School was founded nine miles outside of Nashville. Ellen White was a charter board member of the original Madison School (formally the Nashville Agricultural and Normal Institute, and later known as Madison College). She served as a charter member of the board of directors from its inception in 1904. She remained on the board until around 1914 (the year before her death in 1915).

Ing taun 1904, Sekolah Madison didegaké sangang mil ing sanjabané Nashville. Ellen White minangka anggota pendiri dewan Sekolah Madison sing wiwitan iku (sacara resmi Nashville Agricultural and Normal Institute, lan ing mangsa salajengipun dikenal minangka Madison College). Panjenenganipun ngladosi minangka anggota pendiri dewan direktur wiwit kawiwitané ing taun 1904. Panjenenganipun tetep dadi anggota dewan nganti watara taun 1914 (setaun sadurungé séda ing taun 1915).

This was the only college or institutional board she ever agreed to join or serve on. She deliberately limited such formal positions in other Adventist organizations, but made an exception for Madison because of its alignment with her educational counsels (self-supporting, farm-based, missionary-focused training emphasizing Bible, manual labor, and practical preparation for service in the South and beyond). The Nashville messages from Sister White came in 1904 and 1905, the same time period Madison School was beginning, and the Parthenon exhibit was being changed into a permanent fixture at permanent park. The symbol of Greek education and heavenly education both marking their beginnings in the same short period of time, which was the same period of time the visions of Nashville’s fireballs were given.

Iki mung siji-sijiné dewan perguruan tinggi utawa dewan lembaga sing tau sarujuk dipanggoni utawa diladèni déning dheweke. Kanthi sengaja dhèwèké matesi jabatan-jabatan resmi sing kaya mangkono ing organisasi-organisasi Adventis liyané, nanging nggawé pangecualian tumrap Madison awit selarasé karo pitutur-pitutur pendhidhikané (mandiri nyangga dhéwé, dhedhasar tetanèn, kaarahaké marang misi, kanthi nekanaké Kitab Suci, pagawean tangan, lan panyiyapan praktis kanggo palayanan ing Kidul lan saliyané). Pesen-pesen Nashville saka Sister White teka ing taun 1904 lan 1905, yaiku ing mangsa wektu sing padha nalika Madison School lagi wiwit, lan pameran Parthenon lagi diowahi dadi sawijining tenger permanèn ing taman permanèn. Lambang pendhidhikan Yunani lan pendhidhikan swarga padha nandhani wiwitané ing mangsa cekak wektu sing padha, yaiku mangsa wektu sing padha nalika sesanti babagan bola-bola geni ing Nashville diparingaké.

> “Last night a scene was presented before me. I may never feel free to reveal all of it, but I will reveal a little.

> “Ing wengi kepungkur satunggaling pemandhangan kaprayogakaken wonten ing ngajeng kula. Kula mbok menawi boten badhé naté krasa bebas kanggé ngandharaken sedaya, nanging kula badhé ngandharaken sakedhik.

> “It seemed that an immense ball of fire came down upon the world and crushed large houses. From place to place rose the cry, ‘The Lord has come! The Lord has come!’ Many were unprepared to meet Him, but a few were saying, ‘Praise the Lord!’

> “Katingalé kaya ana bal geni sing gedhé banget tumurun marang donya lan ngremuk omah-omah gedhé. Saka panggonan siji menyang panggonan liyané muni panguwuh, ‘Gusti wis rawuh! Gusti wis rawuh!’ Akeh wong durung siyaga kanggo pepanggihan karo Panjenengané, nanging ana sawetara sing padha ngandika, ‘Pinujia Gusti!’”

> “‘Why are you praising the Lord?’ enquired those upon whom was coming sudden destruction.

> “‘Yagéné kowé padha memuji Pangéran?’ pitakoné wong-wong kang dumadakan kataman karusakan.”

> “’Because we now see what we have been looking for.’

> “Awit saiki kita padha ndeleng apa kang wus kita goleki.”

> “‘If you believed that these things were coming, why did you not tell us?’ was the terrible response. ‘We did not know about these things. Why did you leave us in ignorance? Again and again you have seen us; why did you not become acquainted with us and tell us of the judgment to come, and that we must serve God, lest we perish? Now we are lost!’” Manuscript 102, 1904.

> “‘Manawa kowe pracaya manawa prakara-prakara iki bakal kelakon, yagéné kowe ora ngandhani aku?’ mangkono wangsulan kang nggegirisi mau. ‘Aku padha ora ngerti bab prakara-prakara iki. Yagéné kowe ninggal aku ana ing pepetenging kawruh? Bola-bali kowe wis weruh aku; yagéné kowe ora ngupaya wanuh karo aku lan ngandhani aku bab pangadilan kang bakal teka, sarta manawa aku kudu ngladèni Gusti Allah, supaya aja nganti binasa? Saiki aku wis kasirnan!’” Manuscript 102, 1904.

The context of the Nashville messages was geographically placed into a spiritual setting of true or false education. An education that prepares a soul to be a citizen of either heaven or earth. There is no reference to Islam in Sister White’s Nashville visions, so what would be the justification to attach Islam to the vision of fireballs on Nashville? How would a correction of the Nashville message of 2020 align with the work of Josiah Litch and Samuel Snow? Their corrections were made when they recognized that the same evidence that had led to the first prediction, was the evidence that established the corrected prediction.

Konteksing pesen-pesen Nashville sacara géografis dipasang ing sajroning sawijining latar kasukman babagan pendhidhikan kang bener utawa palsu. Pendhidhikan kang nyawisaké jiwa supaya dadi warga salah siji, yaiku swarga utawa bumi. Ora ana rujukan marang Islam ing wahyu-wahyu Nashville kang ditampani Sister White, mula apa dhasar pambenerané kanggo nempelaké Islam marang wahyu bab bal-balan geni ing Nashville? Kepiyé ta sawijining pambeneran marang pesen Nashville taun 2020 bakal selaras karo pakaryané Josiah Litch lan Samuel Snow? Pambeneran-pambeneran mau ditindakaké nalika wong-wong mau ngakoni yèn bukti kang padha, kang wis nuntun marang ramalan kang kapisan, iku uga bukti kang netepaké ramalan kang wis dibeneraké.

The evidence of Islam was established long before it was connected with the warning message of Nashville. The message of Islam is directly attached to the message of the third angel. This fact is illustrated upon several biblical witnesses. The warning of the third angel represents a warning about the mark of the king of the north’s authority, and the warning of Islam is represented by the warning of the children of the east.

Bukti babagan Islam wus ditetepaké suwé sadurungé iku digandhèngaké karo pesen pepènget saka Nashville. Pesen Islam kaiket langsung karo pesen malaékat katelu. Kasunyatan iki digambaraké adhedhasar sawatara paseksi Alkitab. Pepènget malaékat katelu makili pepènget bab tandha panguwasa ratu saka sisih lor, lan pepènget Islam diwakili déning pepènget anak-anak saka wetan.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Nanging kabar saka ing wetan lan saka ing lor bakal ngusik dheweke; mulane dheweke bakal maju kanthi bebendhu gedhe kanggo numpes, lan ngrusak tuntas wong akeh. Daniel 11:44.

The third angel arrived into history on October 22, 1844 when the seventh trumpet began to sound. The seventh trumpet is also the third woe of Islam. The rebellion of 1863 silenced the sounding of the seventh trumpet until 9/11, when the third angel descended in Revelation chapter eighteen as the great buildings of New York were brought down by a touch of God’s power.

Malaékat katelu rawuh ing sajarah tanggal 22 Oktober 1844 nalika kalasangka kapitu wiwit muni. Kalasangka kapitu iku uga bilai katelu saka Islam. Pambaléla taun 1863 ndadèkaké swaraning kalasangka kapitu meneng nganti 9/11, nalika malaékat katelu tumurun ing Wahyu pasal wolulas bebarengan karo gedhong-gedhong agung ing New York dirubuhaké déning sawijining senggolan saka kakuwatané Allah.

9/11 was the alpha or beginning of the sealing time, which ends at the omega or ending of the sealing of the one hundred and forty-four thousand at the soon-coming Sunday law.

9/11 iku minangka alfa, utawa wiwitaning mangsa pamasangan meterai, kang bakal rampung ing omega, utawa pungkasaning pamasangan meterai tumrap satus patang puluh papat ewu wong, nalika undhang-undhang Minggu sing enggal rawuh.

9/11 is the alpha of the image of the beast testing time in the United States, which ends at the omega of the image of the beast testing time in the United States, which occurs when the mark of the beast is enforced in the United States.

9/11 iku alfa saka wektu ujining gambar kéwan galak ing Amérika Sarékat, kang mungkasi ing omega saka wektu ujining gambar kéwan galak ing Amérika Sarékat, kang kelakon nalika tandha kéwan galak dipèngetrapaké kanthi paksaan ing Amérika Sarékat.

9/11 is the alpha or beginning of the judgment of the living upon the earth beast, including its Republican and Protestant horns, which ends at the soon-coming Sunday law.

9/11 iku alpha utawa wiwitaning paukuman tumrap wong urip marang kéwan bumi, kalebu sungu-sungune Republik lan Protestan, kang pungkasané tekan ing angger-angger Minggu sing bakal enggal rawuh.

9/11 is the alpha of “the day of the Lord’s preparation,” which ends at the test over the day of the Lord’s Sabbath.

9/11 iku alfa saka “dinane panyiapaning Pangéran,” kang pungkasané ana ing ujian ngenani dinane Sabaté Pangéran.

9/11 is the alpha of the temple erection represented by the foundation stone which ends when the omega capstone is placed upon the temple.

9/11 iku alfa saka pambangunan Padaleman Suci sing kaudharake déning watu dhasar, kang rampung nalika watu pucak omega dipasang ana ing Padaleman Suci mau.

9/11 is the alpha of the third woe in the United States, which ends at the earthquake of Revelation eleven, which is the soon-coming Sunday law. At that earthquake the third woe cometh quickly. The history of the Nashville fireballs is before probation closes at the Sunday law, in spite of the proclamation of those who condemn the Laodicean Adventists claiming, “Now we are lost.”

9/11 iku alfa saka bilai katelu ing Amerika Sarékat, kang pungkasané tekan ing lindhu saka Wahyu sewelas, yaiku undhang-undhang Minggu kang bakal enggal rawuh. Ing lindhu iku bilai katelu teka kanthi rikat. Sajarah bal geni Nashville dumadi sadurungé wektu sih-rahmat katutup ing undhang-undhang Minggu, sanadyan ana pawarta saka wong-wong kang nyalahaké para Adventis Laodikia kanthi ngaku, “Saiki kita wis kelangan.”

The book of Joel and its fulfillment at Pentecost set forth the debate of the message of the Midnight Cry when one class who cannot understand the increase of knowledge accuses those who understand of being drunk. The confrontation of the drunkards of Ephraim and the wise is a subject that is often addressed in God’s prophetic Word. One element of the truth is that the message is a two-step message, as illustrated by Peter in the upper room and thereafter in the temple. It is represented by judgment beginning upon God’s house and then followed by those outside of God’s house. The judgment process is also represented by the two voices of Revelation eighteen, where the first voice is 9/11 unto the Sunday law, and then the second voice of verse four marks the Sunday law. The distinction of the true and false prophetic message of the latter rain is also illustrated by Elijah, who Malachi identifies as returning just before the close of probation.

Kitab Yoèl lan kasampurnané ing Pentakosta ngemot dhasar pasulayan ngenani piwulang Pambengok Wengi, nalika sawijining golongan sing ora bisa mangertèni tambahing kawruh nudhuh wong-wong sing mangertèni iku mendem. Panyandhangan antarane para pemabuk Éfraim lan wong-wong wicaksana iku sawijining pokok perkara kang asring katemtokaké ing Sabda ramalané Allah. Salah siji unsur bebener yaiku yèn piwulang iku sawijining piwulang rong tataran, kaya kang digambarake déning Pétrus ing kamar loteng lan sawisé iku ana ing Padaleman Suci. Bab iku diwakili déning paukuman kang diwiwiti marang padalemané Allah lan banjur diterusaké marang wong-wong kang ana ing njabané padalemané Allah. Lumampahing proses paukuman iku uga diwakili déning rong swara ing Wahyu wolulas, ing ngendi swara kapisan yaiku 9/11 nganti tumuju marang angger-angger Minggu, lan banjur swara kapindho ing ayat papat nandhani angger-angger Minggu. Bédané antarané piwulang ramalan udan pungkasan kang sejati lan kang palsu uga digambarake déning Élia, kang miturut Malakhi bakal rawuh manèh sadurungé panutupan mangsa sih-rahmat.

The symbols of the wise and foolish on Mount Carmel was ‘Elijah the wise” and the foolish prophets of Baal. Elijah is Peter and the prophets of Baal are the drunkards of Ephraim. Once the foolish drunkards are manifested as the false prophets of Baal, through the outpouring of fire; the people finally answer that, “the Lord He is God.” Laodicean Seventh-day Adventists are manifested as such, at the fulfillment of the Nashville prediction. Those outside of Adventism who are then awakened to the unfaithfulness of the foolish are brought under conviction, but their probation has not yet closed. The illustration of the manifestation of the wise and foolish virgins represented by the Nashville warning message is a waymark in the final perfect fulfillment of the parable of the ten virgins.

Lambang para wicaksana lan para gemblung ing Gunung Karmel yaiku “Élia sang wicaksana” lan para nabi Baal sing gemblung. Élia iku Pétrus lan para nabi Baal iku para wong mendem saka Éfraim. Sawisé para wong mendem sing gemblung mau kawedhar minangka para nabi Baal palsu, lumantar kacurahaning geni, pungkasané bangsa iku mangsuli manawa, “Pangéran, Panjenengané iku Allah.” Para Adventis Dina Kaping Pitu Laodikia kawedhar kaya mangkono, ing kaleksanané ramalan Nashville. Wong-wong ing njaban Adventisme sing banjur katangèkaké marang kasetyan sing kurang saka para gemblung mau digawa menyang pangruwating ati, nanging mangsa pencobané durung katutup. Gambaran babagan kawedharé para prawan wicaksana lan para prawan gemblung sing dipralambangaké déning piweling Nashville iku minangka tenger dalan ing kasampurnaning pungkasan saka kaleksanan pasemon bab sepuluh prawan.

The disappointment of July 18, 2020 defines the message which must be corrected, and the manifestation of those within Adventism who have the oil, and those who don’t. Those who lacked the message of oil that warns Nashville are then contrasted with those who do possess the oil. Of the two classes that either do or do not have the oil of the message, one class has experienced a disappointment that was represented by the first disappointment of Millerite history, the other does not have that experience. Without the disappointment typified by the Millerites there is no correction to be made to any failed prediction. The fact that the Nashville prediction of 2020 was identifying Islam is consistent with an element of a failed message which needs to be corrected.

Kuciwa tanggal 18 Juli 2020 nemtokake pesen kang kudu dibenerake, sarta ngetokaké pepadhangé wong-wong ing sajroning Adventisme kang duwe lenga, lan kang ora duwe. Wong-wong kang kakurangan pesen bab lenga kang mènèhi pepèling marang Nashville banjur dipadhakaké karo wong-wong kang satemené nduwèni lenga. Saka loro golongan, yaiku kang duwe utawa kang ora duwe lenga saka pesen iku, siji golongan wis ngalami sawijining kuciwa kang dilambangaké déning kuciwa kapisan ing sajarah Millerit, déné golongan sijiné ora nduwèni pengalaman mau. Tanpa kuciwa kang ditipèkaké déning wong-wong Millerit, ora ana pambeneran kang kudu ditrapaké marang ramalan apa waé kang gagal. Kasunyatan yèn ramalan Nashville taun 2020 iku lagi ngenali Islam iku selaras karo sawijining unsur saka pesen kang gagal kang perlu dibenerake.

An evidence of this is found in the fact that the history where the fireballs of Nashville arrive is not only that it agrees with the history of the Millerites first disappointment, and the correction of the message thereafter, but also because it occurs within a history that begins with the arrival of the third angel on 9/11, marking the arrival of Islam of the third woe, and that Islam arrives prophetically again at the Sunday law earthquake of Revelation eleven. Retaining Islam in the message without any direct reference by Sister White to Islam and the Nashville warning is based upon the theme of the history, being Islam.

Salah satunggaling bukti bab punika kapanggih ing kasunyatan bilih sajarah ing pundi bal-balaning geni Nashville rawuh punika boten namung awit sajarah punika cocog kaliyan sajarah kuciwaning wiwitan para Millerit, lan pambenering pekabaran sasampunipun punika, nanging ugi awit kedadosan punika dumados wonten ing salebeting satunggaling sajarah ingkang kawiwitan kanthi rawuhipun malaékat kaping tiga ing 9/11, ingkang nandhani rawuhipun Islam saking bilai kaping tiga, lan bilih Islam punika kanthi profetik rawuh malih ing lindhu angger-angger Minggu saking Wahyu sewelas. Tetep ngreksa Islam wonten ing pekabaran tanpa rujukan langsung saking Sister White dhateng Islam lan pepéling Nashville punika dipun dhasaraké ing tema saking sajarah punika, inggih punika Islam.

In the one hundredth and fifty-third article of the series titled The Book of Daniel we identified that in agreement with the testimony of Balaam and the ass Islam, represented by the ass would have three primary interactions with the United States in the history of 9/11 unto the Sunday law. We identified 9/11 as the first, then October 7, 2022 as the second. We noted that the first attack was on the spiritual glorious land and the second attack was upon the literal glorious land of Israel, and that the third attack would be the attack at the earthquake of the Sunday law. We pointed out that the history of Balaam at this prophetic level bore the signature of truth, for the first and last attack was upon the spiritual glorious land and the middle attack was upon the literal glorious land, which is a symbol of rebellion. We now see that a fourth strike which marks the beginning of the Midnight Cry message will take place in the spiritual glorious land when Nashville’s fireballs are fulfilled. This means that the second strike of Balaam and his ass is double with the first of two strikes upon the literal and the second upon the spiritual glorious land.

Ing artikel kaping satus seket telu saka seri kanthi irah-irahan The Book of Daniel, kita wis ngidentifikasi manawa, selaras karo paseksené Balaam lan kuldiné, Islam, sing diwakili déning kuldi, bakal nduwèni telung interaksi utama karo Amerika Sarékat ing sajarah 9/11 nganti tumeka hukum Minggu. Kita ngidentifikasi 9/11 minangka sing kapisan, banjur 7 Oktober 2022 minangka sing kapindho. Kita nyathet manawa serangan kapisan tumuju marang tanah kamulyan rohani lan serangan kapindho tumuju marang tanah kamulyan literal, yaiku Israèl, lan manawa serangan katelu bakal dadi serangan nalika lindhu ing hukum Minggu. Kita nedahaké manawa sajarah Balaam ing tataran kenabian iki ngemu tandha tanganing kayektèn, amarga serangan kapisan lan pungkasan tumuju marang tanah kamulyan rohani, déné serangan ing tengah tumuju marang tanah kamulyan literal, kang minangka pralambang pambrontakan. Saiki kita weruh manawa pukulan kaping papat, kang nandhani wiwitan pesen Tangis Tengah Wengi, bakal kelakon ing tanah kamulyan rohani nalika bal-balaning geni Nashville kasampurnakaké. Iki tegesé manawa serangan kapindho Balaam lan kuldiné iku kaping pindho, kanthi sing kapisan saka rong serangan tumuju marang tanah kamulyan literal lan sing kapindho tumuju marang tanah kamulyan rohani.

The article presented an incomplete truth which the Lion of the tribe of Judah has now revealed as another witness of the prophetic connection of Islam to the fireballs of Nashville. Another argument to support the association of Islam with the fireballs is found within the reform lines of sacred history. Every reform movement has its own peculiar theme unto itself that permeates the entire reform movement. In the reform movement of Moses, it was about entering into covenant with a chosen people. With Christ’s reform line it was about the Messiah. With the reform line of David, it was about the Ten Commandments and the sanctuary. With the Millerites the theme was prophetic time, for the Millerites bore the “message of time.” With the arrival of the third angel at 9/11 the theme for the reform line of the one hundred and forty-four thousand was identified as Islam of the third woe, the children of the east, the ass of Bible prophecy, the war horses of Revelation nine, the east wind, the locusts, and the angering of the nations.

Artikel punika nyawisaken satunggaling kayekten ingkang taksih boten pepak, ingkang Sang Singa saking taler Yehuda sapunika sampun nglairaken minangka paseksi sanès tumrap sesambetan kenabian Islam kaliyan bal-bal geni Nashville. Argumentasi sanès kanggé nyengkuyung gegayutanipun Islam kaliyan bal-bal geni punika kapanggih wonten ing salebeting garis-garis reformasi saking sejarah suci. Saben gerakan reformasi gadhah tema khas piyambak ingkang nyarengi sedaya gerakan reformasi punika. Ing gerakan reformasi Musa, punika ngrembag prakawis mlebet ing prajanjian kaliyan umat pilihan. Ing garis reformasi Kristus, punika ngrembag bab Sang Mesias. Ing garis reformasi Dawud, punika ngrembag bab Sapuluh Prentah lan papan suci. Dene tumrap golongan Millerit, temane inggih punika wektu kenabian, awit golongan Millerit nggawa “pawartos wektu.” Kanthi rawuhipun malaékat kaping tiga ing 9/11, tema kanggé garis reformasi saking satunggal atus patang doso sekawan ewu punika katetepaken minangka Islam saking bilai kaping tiga, para putraning wétan, kuldi saking ramalan Kitab Suci, jaran-jaran perang saking Wahyu sanga, angin wétan, walang, lan njalari dukanipun bangsa-bangsa.

The earthquake of Revelation eleven marks Islam of the third woe, while also representing the conclusion of the message of the Midnight Cry. The Midnight Cry was typified by the triumphal entry of Christ into Jerusalem, which began with the releasing of the ass. The beginning of the Midnight Cry in Millerite history was the arrival of Samuel Snow on horseback at the Exeter camp meeting. The beginning of the period of the Midnight Cry is marked by symbols of Islam. There is abundant witnesses to confirm that the corrected message of July 18, 2020 includes Islam as part of the warning message. There is not a date identified, but Nashville’s fireballs identify the controversy of “new wine” in the latter days, so Nashville’s fireballs include Islam, but what about the identification of the fireballs as nuclear weapons?

Lindhu ing Wahyu sewelas nandhani Islam saka bilai kaping telu, nalika ing wektu kang padha uga makili panutupaning warta Panguwuh Tengah Wengi. Panguwuh Tengah Wengi iku dipratélakaké lumantar mlebeting Kristus kanthi kamulyan menyang Yerusalem, kang diwiwiti kanthi nglérèkaké kuldi mau. Wiwitaning Panguwuh Tengah Wengi sajroning sajarah Millerit yaiku tekane Samuel Snow nunggang jaran ing pakempalan kemah Exeter. Wiwitaning mangsa Panguwuh Tengah Wengi ditandhani déning pralambang-pralambang Islam. Ana paseksi kang lubèr kanggo nandhesaké yèn warta kang wis dibeneraké tanggal 18 Juli 2020 nyakup Islam minangka pérangan saka warta pepéling. Ora ana tanggal kang ditemtokaké, nanging bal-balaning geni ing Nashville nandhani pasulayan bab “anggur anyar” ing dina-dina pungkasan, mula bal-balaning geni ing Nashville iku nyakup Islam, nanging kepriyé bab pangenalan bal-balaning geni mau minangka gaman nuklir?

The message must retain the designation of Islam as the antagonist in the attack based upon many witnesses. The error of time-setting which needs to be corrected is typified by both 1840 and 1844. Time is no longer to be part of the prophetic message, though numbers still are. The error represented by the sanctuary misunderstanding must also be resolved, but before it can be resolved and incorporated into the corrected message, the error which was typified by the sanctuary misunderstanding must be identified. What did that sanctuary misunderstanding represent in the July 18 Nashville warning?

Pesen punika kedah tetep ngreksa panyebutan Islam minangka antagoni wonten ing serangan punika adhedhasar kathah paseksi. Kalepatan netepaken wekdal ingkang kedah dipunlajengaken pambeneranipun dipunlambangaken déning 1840 saha 1844. Wekdal sampun boten dados péranganing pesen kenabian malih, sanadyan angka-angka taksih dados. Kalepatan ingkang dipunpratandhani déning salah-pangertosan bab papan suci ugi kedah dipunrampungaken, nanging sadèrèngipun saged dipunrampungaken saha dipungabungaken ing salebeting pesen ingkang sampun dipunbeneraken, kalepatan ingkang dipunlambangaken déning salah-pangertosan bab papan suci punika kedah dipunidentifikasi. Punapa ingkang dipunwakili déning salah-pangertosan bab papan suci punika wonten ing pepeling Nashville tanggal 18 Juli?

I contend that the answers are to be found in the light that has been being unsealed since the end of 2023. The three parallel lines of eleven chapters, beginning with chapters eleven and ending with chapter twenty-two in Genesis, Matthew and Revelation are the renewal of God’s covenant with the one hundred and forty-four thousand. Do we reject His offer of mercy by acting as if we did not hear His call, or do we bow down and proclaim in our human strength, “all that He commands, I will do?” Or do we allow the Holy Spirit to write His law upon our hearts and minds?

Aku nyatakaké yèn wangsulané bisa tinemu ana ing pepadhang kang wis katatah wiwit pungkasan taun 2023. Telung garis sejajar kang dumadi saka sewelas pasal, diwiwiti saka pasal sewelas lan dipungkasi ing pasal rong puluh loro ing Purwaning Dumadi, Matius, lan Wahyu, iku minangka pambaharuaning prasetyaning Allah karo wong satus patang puluh papat ewu. Apa kita nampik pisungsunging sih-rahmaté kanthi tumindak kaya-kaya kita ora krungu panggilané, utawa kita sujud lan ngumumaké ing kakuwatan kita minangka manungsa, “sakehing kang diprentahaké déning Panjenengané, bakal daklakoni?” Utawa apa kita nglilakaké Roh Suci nulis angger-anggeré ana ing ati lan pikiran kita?

The answers are also found in Daniel chapter twelve’s unsealing of the three verses that present time as the first, second and third angels’ messages. Those three verses also mark December 31, 2023 in verse seven, July 18, 2020 in verse twelve and then 1989 unto the Sunday law and on to the close of probation is represented in verse eleven. Those three truths, within those three verses are located in the very passage of Scripture where the threefold testing process that always occurs when a prophecy is unsealed is set forth!

Wangsulan-wangsulan punika ugi kapanggih wonten ing pambikakan segel Daniel pasal rolas tumrap tigang ayat ingkang nampilaken wekdal minangka pawartosé malaékat kapisan, kapindho, lan katiga. Tigang ayat punika ugi nandhani 31 Dhésèmber 2023 ing ayat pitu, 18 Juli 2020 ing ayat rolas, lajeng wiwit 1989 dumugi hukum Minggu lan tumuju dhateng panutupan mangsa sih-rahmat dipun pralambangaken wonten ing ayat sewelas. Tigang kayekten punika, ing sajroning tigang ayat punika, mapan wonten ing pasemon Kitab Suci piyambak ing pundi proses pangujian rangkep tiga ingkang tansah kalampahan nalika satunggaling ramalan dipunbukak segelé dipunandharaken!

Christ didn’t simply unseal Daniel twelves’ threefold test, but He also identified those tests as a foundational test, followed by a temple test, followed by a litmus test. He further identified the foundational test began on December 31, 2023 and was based upon the foundational test of the Millerite movement, as represented by the antichrist being the symbol that establishes the external vision.

Kristus ora mung mbukak segel ujian rangkep telu ing Daniel rolas, nanging Panjenengane uga ngenali ujian-ujian mau minangka ujian dhasar, banjur katut dening ujian bait suci, banjur katut dening ujian lakmus. Salajengipun, Panjenengane ngenali bilih ujian dhasar punika kawiwitan ing tanggal 31 Desember 2023 lan adhedhasar ujian dhasar gerakan Millerit, kados ingkang dipunlambangaken déning antikristus minangka pralambang ingkang netepaken wahyu lahiriah.

He then identified the second and temple test as represented by Daniel’s vision of Christ in the temple in chapter ten. That test is currently under way. Daniel twelves unsealing of the dates of 1989, July 18, 2020, December 31, 2023, and the Sunday law includes the vision of Rome and the vision of Christ. Both visions are set forth in the very same vision where the unsealing of chapter twelve is found. The three chapters are one vision, and the vision of Christ is the temple test in chapter ten, the vision of antichrist is the foundation test in chapter eleven and the waymarks of the one hundred and forty-four thousand in chapter twelve represent the third and litmus test where the foolish are separated from the wise as many are purified, made white and tried.

Banjur piyambakipun netepaken bilih ujian kapindho, yaiku ujian padaleman suci, kawejahana ing wahyu Daniel bab Kristus ing padaleman suci wonten ing pasal sepuluh. Ujian punika sapunika taksih lumampah. Mbukakipun segelipun Daniel pasal rolas tumrap tanggal-tanggal 1989, 18 Juli 2020, 31 Desember 2023, lan hukum Minggu nyakup wahyu bab Roma lan wahyu bab Kristus. Kalih wahyu punika kapacak wonten ing wahyu ingkang sami piyambak, ing pundi pambukaning segel pasal rolas kapanggihaken. Tiga pasal punika satunggal wahyu, lan wahyu bab Kristus punika ujian padaleman suci wonten ing pasal sepuluh, wahyu bab antikristus punika ujian pondhasi wonten ing pasal sewelas, lan tenger-tengeripun golongan satus patang puluh sekawan ewu wonten ing pasal rolas makili ujian kaping tiga lan ujian litmus, nalika para ingkang bodho kapisah saking para ingkang wicaksana, kados dene kathah tiyang dipun resiki, dipun putihaken, lan dipun coba.

The temple test opened the light of Leviticus twenty-three, which was the light of the ark of the covenant, which is the alpha light of the seventh-day Sabbath and the omega light of the seventh-year Sabbath. The light of the alpha and omega Sabbaths identify the light of the incarnation. That light identifies God taking human flesh for the purpose of restoring the combination of Divinity with humanity, which is the work which Christ began on October 22, 1844; the work He is now concluding in the judgment of the living.

Pangulangan ing padaleman suci mbukak pepadhanging Imamat selikur telu, yaiku pepadhanging pethi prejanjian, kang dadi pepadhang alfa saka Sabat dina kapitu lan pepadhang omega saka Sabat taun kapitu. Pepadhanging Sabat alfa lan omega iku nandhani pepadhanging inkarnasi. Pepadhang iku nandhani Gusti Allah angagem daging manungsa kanthi ancas mulihake manunggaling Kaallahan karo kamanungsan, yaiku pakaryan kang wiwit ditindakake dening Kristus ing tanggal 22 Oktober 1844; pakaryan kang saiki lagi dipungkasi déning Panjenengané ana ing pangadilan tumrap wong urip.

The light of Leviticus twenty-three brought together the alpha spring feasts with the omega fall feasts to produce the very history of December 31, 2023 through to the close of human probation. Within the line, the foundational test is marked as arriving on December 31, 2023, and the temple test is identified as beginning in 2025, which continues until the litmus test of the feast of trumpets. The voice in the wilderness that began in July of 2023 is marked by the feast of unleavened bread that ended five days after the waymark of three parts. Then a thirty-day period which was followed by a waymark of three parts that was followed by five days, thus illustrating the three steps of the everlasting gospel. The alpha waymark of three parts followed by five days being the first angel, the thirty days being the second angel and the omega waymark of three parts followed by five days to the Sunday law of Pentecost is the third angel.

Padhangé Leviticus likur telu nglumpukaké pésta-pésta mangsa semi alfa karo pésta-pésta mangsa gugur omega kanggo ngasilaké sajarahé 31 Dhésèmber 2023 tekan tumekaning panutupan mangsa cobaning manungsa. Ing salebeting garis punika, ujian dhasar dipun-tetandhai rawuhipun wonten ing 31 Dhésèmber 2023, lan ujian Padaleman Suci dipun-idhèntifikasi wiwit taun 2025, ingkang lajeng lumampah ngantos dumugi ujian litmus saking pésta trompèt. Swara ing ara-ara samun ingkang wiwit ing Juli 2023 dipun-tetandhai déning pésta roti tanpa ragi ingkang mungkasi limang dinten sasampunipun tenger telung pérangan. Banjur wonten satunggal mangsa telung puluh dinten, ingkang lajeng dipun-susul déning tenger telung pérangan, lan punika lajeng dipun-susul déning limang dinten, makaten nggambaraken tigang langkah Injil langgeng. Tenger alfa telung pérangan ingkang dipun-susul déning limang dinten minangka malaékat kapisan, telung puluh dinten minangka malaékat kapindho, lan tenger omega telung pérangan ingkang dipun-susul déning limang dinten ngantos dhateng hukum Minggu Pentakosta punika malaékat kaping tiga.

Christ also opened the light of Leviticus twenty-three constructing the ark of the covenant in the temple testing time. The message or angel of the seventh-day Sabbath on one side of the ark, and the angel of the seventh-year Sabbath on the other side of the ark represent the covering cherubs looking into the ark. In the history of the sealing of the one hundred and forty-four thousand, the dual light of those two angels represent the seventh-day Sabbath and the doctrine of the incarnation represent a subject that will be studied for eternity.

Kristus uga mbukak pepadhang saking Imamat selikur telu, mbangun pethi prejanjian ing Padaleman Suci ing wekdal pangujian. Pesen utawi malaékat saking Sabat dina kapitu wonten ing satunggal sisih pethi, lan malaékat saking Sabat taun kapitu wonten ing sisih satunggal malih saking pethi, makili kerub-kerub panudung ingkang nyawang mlebet dhateng pethi. Ing sajarah panyegelanipun satus patang puluh sekawan èwu, pepadhang kaping kalih saking kalih malaékat punika makili Sabat dina kapitu, lan piwulang bab inkarnasi makili satunggaling prakawis ingkang badhé dipunsinaoni ngantos kalanggengan.

Of course, if you aren’t able to see the seven times as the symbol of the jubilee, the spiritual Emancipation Proclamation of 1863, then you will not see that the alpha and omega prophecies of William Miller were the seven times and the twenty-three hundred days. Not being able to see the significance of those two related time prophecies prevents any recognition that 1798 represents the seven times, and 1844 represents the twenty-three hundred days. With that lack of knowledge it would be virtually impossible to see that when Leviticus twenty-three is brought together line upon line, placing its first twenty-two verses that set forth the spring feasts with the last twenty-two verses of the fall feasts; that the line begins with the seventh-day Sabbath represented by 1844, and the Sabbath that ends the line of forty-four verses is the Sabbath of the land represented by 1798.

Mesthi waé, manawa panjenengan ora bisa nyumurupi pitu mangsa iku minangka pralambang yobel, yaiku Proklamasi Emansipasi rohani taun 1863, mula panjenengan uga ora bakal nyumurupi manawa wangsit-wangsit alpha lan omega saka William Miller iku yaiku pitu mangsa lan rong ewu telung atus dina. Ora bisa nyumurupi wigatine loro wangsit wektu sing gegandhèngan mau ndadèkaké ora ana pangaken manawa 1798 makili pitu mangsa, lan 1844 makili rong ewu telung atus dina. Kanthi kurangé kawruh iku, meh ora mungkin kanggo nyumurupi manawa nalika Imamat bab rong puluh telu digandhèngaké bebarengan, garis demi garis, kanthi nyelehake rong puluh loro ayat kapisan kang nerangaké riyaya-ryaya semi bebarengan karo rong puluh loro ayat pungkasan bab riyaya-ryaya mangsa gugur, garis iku diwiwiti karo Sabat dina kapitu sing dilambangaké déning 1844, lan Sabat kang mungkasi garis patang puluh papat ayat iku yaiku Sabating tanah sing dilambangaké déning 1798.

The inability to see the relation of the two Sabbaths represents the inability to see that the seven times of 1798 is humanity and the twenty-three hundred days of 1844 is Divinity. With a blindness that deep, it would seem virtually impossible to recognize that the alpha light of the seventh-day Sabbath and the omega light of the doctrine of the incarnation is identifying the work of Christ in combining His Divinity with fallen man’s humanity. The work of Christ in combining His Divinity with our humanity is the work of combining 1798 with 1844, for 1798 represents human flesh and 1844 represents Divinity.

Ora bisa nyumurupi gegayutane antarane loro Sabat iku nggambarake ora bisa nyumurupi yèn pitu mangsa saka 1798 iku kamanungsan lan rong éwu telung atus dina saka 1844 iku Kaallahan. Kanthi kaswènan kang satemah jeroné mengkono, katon meh ora bakal bisa ngenali yèn pepadhang alfa saka Sabat dina kapitu lan pepadhang omega saka doktrin inkarnasi iku lagi nandhani pakaryané Kristus ing nyawijèkaké Kaallahané karo kamanungsané manungsa kang wus tiba. Pakaryané Kristus ing nyawijèkaké Kaallahané karo kamanungsan kita iku pakaryan nyawijèkaké 1798 karo 1844, awit 1798 nggambarake daging manungsa lan 1844 nggambarake Kaallahan.

Humanity was created in the image of God, possessing a higher and lower nature. The higher nature of man is carnal and sold to sin. Christ gives a converted soul His mind at the moment of conversion, for conversion is where justification takes place, and to be justified is to be made righteous. The lower nature cannot be redeemed instantaneously, and the gospel promise of the lower nature is that we receive a glorified body at Christ’s return. The higher nature is the mind and the lower nature is the flesh. The higher nature is the prophecy of seven times that concluded on October 22, 1844 on the Day of Atonement when the seventh trumpet and the jubilee trumpet both began to sound. The seven times of the lower nature ended in 1798, for it cannot be renewed until the Second Coming of Christ.

Manungsa katitahaké manut gambaripun Allah, kagungan sipat ingkang langkung inggil lan sipat ingkang langkung asor. Sipat manungsa ingkang langkung inggil punika kadagingan lan kasebakaken dhateng dosa. Kristus maringaken pikiranipun dhateng jiwa ingkang sampun kabobrah ing wekdal pambobrahan, awit pambobrahan punika panggenan ing pundi pambeneran kalampahan, lan kabeneraken punika ateges dipundadosaken leres. Sipat ingkang langkung asor boten saged dipuntebus sakedhap wau ugi, lan prasetya Injil tumrap sipat ingkang langkung asor punika bilih kita badhé nampi badan ingkang kaluhuraken nalika wangsulipun Kristus. Sipat ingkang langkung inggil punika pikiran, lan sipat ingkang langkung asor punika daging. Sipat ingkang langkung inggil punika ramalan bab pitung wekdal ingkang pungkasanipun dumugi tanggal 22 Oktober 1844 ing Dinten Pangruwating Dosa nalika kalasangka kaping pitu lan kalasangka yubileum kalih-kalihipun wiwit muni. Pitung wekdal tumrap sipat ingkang langkung asor rampung ing taun 1798, awit sipat punika boten saged dipunanyari ngantos rawuhipun Kristus ingkang kaping kalih.

The seven times of 1798, the seven times of 1844 and the twenty-three hundred years of 1844 represent the work of Christ that began on October 22, 1844. That work was to combine His Divinity with humanity, but when the temple that is made up of humanity and Divinity was to be united in 1844, 1798 was not to be included, for it represents the courtyard of the Gentiles.

Pitung mangsa taun 1798, pitung mangsa taun 1844, lan rong ewu telung atus taun saka 1844 makili pakaryan Sang Kristus kang diwiwiti tanggal 22 Oktober 1844. Pakaryan iku yaiku nyawijèkaké Kaallahané kaliyan kamanungsan, nanging nalika padaleman suci kang katata saka kamanungsan lan Kaallahan iku arep dipunsawijèkaké ing taun 1844, taun 1798 boten kalebet, awit iku makili plataranipun para bangsa sanès.

The temple test includes the measuring of the temple, and early in the history of the unsealing that began in 2023, the unsealing of the seven thunders identified the history of the first disappointment to the great disappointment as the final and perfect manifestation of the history represented by the seven thunders, which inspiration says represent the events that transpired during the history of the first and second angels, and also of future events that would be disclosed in their order. The perfect fulfillment was placed within the framework of truth that was one of the first revelations that came in 2023. The disappointment at the beginning represented the omega disappointment, and in the middle was the Exeter camp meeting where the wise and foolish were separated based upon the “oil” of the message.

Pacoban pasamuwan Allah kalebu pangukuran pasamuwan Allah, lan ing wiwitan sajarah pambukakan meterai kang diwiwiti ing taun 2023, pambukakan meterai gludhug pitu ngenali sajarah saka kuciwa kapisan nganti Kuciwa Agung minangka pawujudan pungkasan lan sampurna saka sajarah kang diwakili déning gludhug pitu, kang miturut inspirasi makili prekara-prekara kang kelakon sajrone sajarah malaékat kapisan lan kapindho, uga prekara-prekara ing mangsa ngarep kang bakal kabukak manut urutane. Kawujudan kang sampurna iku dipasang ana ing sajroning kerangka kayekten kang dadi salah siji saka pambabar kapisan kang teka ing taun 2023. Kuciwa ing wiwitan makili kuciwa omega, lan ing tengah ana patemon perkemahan Exeter ing ngendi wong wicaksana lan wong bodho dipisahaké adhedhasar “lenga” saka pesen iku.

The temple of the Millerites was erected from disappointment to disappointment, thus identifying the temple of the one hundred and forty-four thousand is erected from July 18, 2020 unto the soon-coming Sunday law where the door closes in the parable, just as it did on October 22, 1844. The history represented by the seven thunders is the same history represented in the light of Daniel twelve. The light of Daniel twelve’s twelve hundred and ninety days directly connects to the thirty year period that is represented in verse eleven. It is also connected in the thirty years that are distinguished by the first representative of the covenant with a chosen people and the prophet who was raised up to identify the change of covenant relationship of literal Israel to spiritual Israel. The 30-days in the middle of the framework of Leviticus twenty-three is the same thirty years of the first step of Abraham’s threefold covenant with God. The thirty years from 508 to 538 in verse eleven is a symbol of the priesthood of the one hundred and forty-four thousand.

Padalemanipun kaum Millerit dipunadegaken saking kuciwa tumuju kuciwa, makatên ugi panggénaning padalemanipun satunggal atus patangdasa sekawan ewu dipunadegaken wiwit 18 Juli 2020 ngantos dhawahing angger-angger Minggu ingkang badhe enggal rawuh, nalika lawang kapingetup wonten ing pasemon, sami kados ing 22 Oktober 1844. Sajarah ingkang dipunlambangaken déning pitu gludhug punika sami kaliyan sajarah ingkang dipunlambangaken wonten ing pepadhanging Daniel rolas. Pepadhanging rolas atus sangangdasa dinten ing Daniel rolas punika kasambung sacara langsung kaliyan mangsa tigang dasa taun ingkang dipunlambangaken wonten ing ayat sewelas. Punika ugi kasambung kaliyan tigang dasa taun ingkang dipunmangertosi lumantar wakil kapisan saking prajanjian kaliyan umat pilihan lan nabi ingkang dipunwungokake kanggé nandhesaken owahing sesambetan prajanjian saking Israèl harfiah dhateng Israèl rohani. Tigang dasa dinten wonten ing tengahing kerangka Imamat kalih dasa tigang punika sami kaliyan tigang dasa taun saking langkah kapisaning prajanjian rangkep tiga Abraham kaliyan Gusti Allah. Tigang dasa taun wiwit 508 dumugi 538 wonten ing ayat sewelas punika pralambang imamipun satunggal atus patangdasa sekawan ewu.

The 30-days in the Leviticus twenty-three structure are part of the forty days Christ taught His disciples face to face until He ascended. Thirty is a symbol of the priests who would begin to serve at thirty years of age. The thirty years of 508 unto 538 identify the transition of pagan Rome unto papal Rome, and in doing so they identify the transition of the Laodicean priesthood of the one hundred and forty-four thousand unto the Philadelphian priesthood of the one hundred and forty-four thousand. The transition takes place in three steps as represented by 508 when the “daily” was taken away, the decree of Justinian in 533, followed by the Sunday law of 538, as the transition was finalized.

Telung puluh dina ing struktur Imamat pasal rolikur iku minangka bagéan saka patang puluh dina nalika Kristus mulang para muridé adu rai nganti Panjenengané munggah. Angka telung puluh iku lambang para imam kang wiwit nindakaké paladosané nalika umur telung puluh taun. Telung puluh taun saka 508 nganti 538 nandhani transisi saka Roma kapir menyang Roma kapapal, lan kanthi mangkono iku uga nandhani transisi saka keimaman Laodikia saka satus patang puluh papat ewu menyang keimaman Filadelfia saka satus patang puluh papat ewu. Transisi mau dumadi lumantar telung tataran, kaya dilambangaké déning 508 nalika “saben dina” iku dijupuk, dekreté Yustinianus ing taun 533, banjur disusul déning angger-angger dina Minggu ing taun 538, nalika transisi iku dirampungaké.

Those thirty years represent 1989 unto the Sunday law, where God’s sealed Philadelphian people, will as His temple, be lifted up for all the world to see. The world will then judge between Christ who is represented by His people, who are seated in heavenly places with Christ and therefore are in the temple of God; or with the man of sin who is seated in the temple of God showing himself that he is God. At the soon-coming Sunday law the eleventh-hour workers, who are also the great multitude will be confronted with a foundational test. Is the seventh-day Sabbath God’s Sabbath or is the day of the sun, God’s Sabbath.

Telung puluh taun mau nggambarake mangsa wiwit taun 1989 tekan tumekaning hukum Minggu, nalika umat Filadelfia kagungané Allah sing wis kapatènan, minangka padalemané Panjenengané, bakal kaangkat supaya katon déning sakabèhé jagad. Banjur jagad bakal ngadili antarané Kristus, sing diwakili déning umat-Nya, kang padha lenggah ana ing papan-papan swarga bebarengan karo Kristus lan mulané ana ing padalemané Allah; utawa milih wong duraka, kang lenggah ana ing padalemané Allah lan nduduhaké awaké déwé yèn dhèwèké iku Allah. Nalika hukum Minggu sing bakal enggal teka iku rawuh, para buruh ing jam kaping sewelas, kang uga yaiku wong akèh sing gedhé, bakal diadhepaké marang sawijining pacoban dhasar. Apa Sabat dina kapitu iku Sabaté Allah, utawa apa dina srengéngé iku Sabaté Allah.

> “And now another scene passed before him. He had been shown the work of Satan in leading the Jews to reject Christ, while they professed to honor His Father’s law. He now saw the Christian world under a similar deception in professing to accept Christ while they rejected God’s law. He had heard from the priests and elders the frenzied cry, ‘Away with Him!’ ‘Crucify Him, crucify Him!’ and now he heard from professedly Christian teachers the cry, ‘Away with the law!’ He saw the Sabbath trodden under foot, and a spurious institution established in its place. Again Moses was filled with astonishment and horror. How could those who believed in Christ reject the law spoken by His own voice upon the sacred mount? How could any that feared God set aside the law which is the foundation of His government in heaven and earth? With joy Moses saw the law of God still honored and exalted by a faithful few. He saw the last great struggle of earthly powers to destroy those who keep God’s law. He looked forward to the time when God shall arise to punish the inhabitants of the earth for their iniquity, and those who have feared His name shall be covered and hid in the day of His anger. He heard God’s covenant of peace with those who have kept His law, as He utters His voice from His holy habitation and the heavens and the earth do shake. He saw the second coming of Christ in glory, the righteous dead raised to immortal life, and the living saints translated without seeing death, and together ascending with songs of gladness to the City of God.” Patriarchs and Prophets, 476.

> “Lan saiki ana pemandhangan liyane lumintas ana ing ngarsane. Dhèwèké wis diparingi pratélan bab pakaryané Sétan anggoné nuntun wong-wong Yahudi supaya nampik Sang Kristus, nalika wong-wong mau ngakoni ngurmati angger-anggeré Sang Rama. Saiki dhèwèké weruh jagad Kristen ana ing sajroning panipuan kang padha, yaiku ngakoni nampa Sang Kristus nanging padha nampik angger-anggeré Allah. Dhèwèké wis krungu saka para imam lan para pinituwa pamecut kang kebak kegendhèngan, ‘Sirnakna Panjenengané!’ ‘Salibna Panjenengané, salibna Panjenengané!’ lan saiki dhèwèké krungu saka para guru kang ngakoni dhiri Kristen pamecut iki, ‘Sirnakna angger-angger!’ Dhèwèké weruh dina Sabbat dipijak-pijak, lan sawijining pranatan palsu diadegaké nggantèni papané. Manèh Musa kapenuhan gumun lan giris. Kepiyé bisa wong-wong kang pracaya marang Sang Kristus nampik angger-angger kang kasabdakaké déning swarané Panjenengané piyambak ana ing gunung suci? Kepiyé bisa sapa waé kang wedi marang Allah nyingkiraké angger-angger kang dadi dhasar pamaréntahané ana ing swarga lan bumi? Kanthi kabungahan Musa weruh angger-anggeré Allah isih diajeni lan diluhuraké déning sawatara wong setya. Dhèwèké weruh perjuwangan pungkasan kang agung saka kakuwatan-kakuwatan donya kanggo numpes wong-wong kang netepi angger-anggeré Allah. Dhèwèké nyawang marang wektu nalika Allah bakal jumeneng kanggo ngukum para pedunung bumi marga saka pialané, lan wong-wong kang wis wedi marang asmané bakal katutupan lan kasumputaké ing dina bebenduné. Dhèwèké krungu prejanjian tentrem-rahayu saka Allah karo wong-wong kang wis netepi angger-anggeré, nalika Panjenengané ngucapaké swarané saka padunungané kang suci lan langit sarta bumi gonjang-ganjing. Dhèwèké weruh rawuhipun Sang Kristus kaping kalih kanthi kamulyan, wong-wong mati kang bener ditangèkaké marang urip kang langgeng, lan para suci kang isih urip diowahi tanpa ngalami pati, lan bebarengan munggah kanthi kidung kabungahan menyang Kutha Allah.” Patriarchs and Prophets, 476.

The great multitude, who are Gentiles and one-hour laborers are tested by a foundational test, that is immediately followed by a temple test. Is the human temple of Rome with the man of sin going to be the rock or the sand which you build your faith upon? Or is it the temple of the incarnation, which is Divinity and humanity combined, which is the temple of the one hundred and forty-four thousand that Peter calls “a spiritual house?” In that period of testing of the foundation and temple the persecution will accomplish the litmus test of the third step and then human probation will close.

Golongan wong akèh banget, yaiku para bangsa liya lan para buruh sajam, diuji kanthi sawijining ujian dhasar, kang langsung banjur katut dening ujian babagan padaleman suci. Apa padaleman suci manungsa ing Roma karo manungsa dosa iku bakal dadi watu karang utawa wedhi sing kokanggo mbangun pracayamu? Utawa apa iku padaleman suci ing inkarnasi, yaiku Ketuhanan lan kamanungsan kang kaiket dadi siji, kang dadi padaleman suciné wong satus patang puluh papat ewu sing déning Pétrus kasebut minangka “omah rohani?” Ing mangsa ujian ngenani dhasar lan padaleman suci iku, panganiaya bakal ngrampungaké ujian litmus saka langkah katelu, lan sawisé kuwi mangsa kasempatan manungsa bakal katutup.

The Lion of the tribe of Judah is now filling in the hidden history of verse forty, and has introduced even more light with the three, two hundred and fifty-year prophecies of Cyrus, Nero and Trump; and he did so in the very time when He had emphasized the work of proclaiming the corrected message of Nashville. Nero’s line provides the framework of the final setting up of the image of the beast in the United States and then the world. Cyrus’ line of 457 BC identifies the history between Raphia and Panium, the history between the Ukrainian War and the Third World War that begins as Panium combines with Actium at the soon-coming Sunday law. Trump’s line ends this year on July 4th.

Singa saka taler Yehuda saiki lagi ngisi sajarah sing kasamar saka ayat patang puluh, lan wis nglairaké pepadhang sing luwih akèh manèh lumantar telung ramalan rong atus sèket taun, yaiku ramalan Koresy, Nero, lan Trump; lan Panjenengané nindakaké iku pas ing wektu nalika Panjenengané wis nekanaké pakaryan nglairaké pesen Nashville sing wis dibeneraké. Garis Nero maringi rerangka kanggo pamasangan pungkasan saka gambar kewan mau ing Amerika Sarékat lan banjur ing donya. Garis Koresy saka 457 SM nandhani sajarah antarané Raphia lan Panium, yaiku sajarah antarané Perang Ukraina lan Perang Donya Katelu sing diwiwiti nalika Panium gumandhèng karo Actium ing ukum Minggu sing enggal bakal teka. Garis Trump mungkasi taun iki ing tanggal 4 Juli.

Nero is a symbol of persecution; the church of Smyrna identifies the history that continues until persecution ends 250 years later at the church of Pergamos and compromise. The line identifies the setting up of the image, and therefore aligns with the history when the image of Christ is being set up in His temple. The “edict” is the starting point that leads to the first Sunday law that is followed by the closed door of division between east and west, wise and foolish, wheat and tares and the saved or lost. The “edict” that begins the period is also the “edict” that begins the same testing period for the world. The “edict” is therefore the first and the last. Every waymark of Nero’s seventeen-year line is identifying the escalating persecution of the Sunday law crisis that begins with an “edict,” something of the order of a presidential “executive order.”

Nero iku sawijining pralambang panganiaya; gréja Smirna nandhani sajarah kang terus lumaku nganti panganiaya iku rampung 250 taun sabanjuré ing gréja Pergamos lan kompromi. Garis iku nandhani madegé reca kasebut, lan mulané cocog karo sajarah nalika gambaré Kristus lagi didegaké ana ing padalemané. “Paugeran” iku titik wiwitan kang nuntun marang angger-angger Minggu kang kapisan, kang banjur katutaké déning lawang kang katutup saka pamisahan antarané wétan lan kulon, wong wicaksana lan wong bodho, gandum lan ilalang, uga wong kang kaslametaké utawa kang ilang. “Paugeran” kang miwiti mangsa iku uga “paugeran” kang miwiti mangsa pangujian kang padha kanggo jagad. Mulané, “paugeran” iku kang kapisan lan uga kang pungkasan. Saben tenger dalan ing garis Nero kang suwéné pitulas taun iku nandhani panganiaya kang saya mundhak ing krisis angger-angger Minggu kang diwiwiti kanthi sawijining “paugeran,” sawijining prakara kang sarupané dhawuh présidhèn “executive order.”

Cyrus’s three decrees of 457 BC identify a seventeen-year period with three waymarks at the end, as does Nero’s line and as does Cyrus’s other line, that ended with the arrival of the first, second and third angels from 1798 unto 1844. Cyrus’s three steps are the battle of Raphia, then ten years to the second step, and then seven years to the battle of Panium. The beginning and ending are both battles, thus bear the signature of the Alpha and Omega. The first period of ten years represents a period of testing that began in 2014 with the Ukrainian War and the second period ends seven years later at the battle of Panium.

Telung dhèkrèté Koresy ing taun 457 SM nandhani sawijining wektu pitulas taun kanthi telung tenger dalan ing pungkasane, kaya mangkono uga garisé Nero lan kaya mangkono uga garis liyané Koresy, kang rampung kanthi tekane malaékat kapisan, kapindho, lan katelu wiwit taun 1798 nganti 1844. Telung langkahé Koresy iku yaiku perang ing Raphia, banjur sepuluh taun tumuju marang langkah kapindho, lan banjur pitung taun tumuju perang ing Panium. Wiwitan lan pungkasané loroné padha-padha perang, mulané nggawa tandha tangané Sang Alfa lan Omega. Periode kapisan sing suwéné sepuluh taun iku nglambangaké sawijining mangsa panggawéan pangujian kang diwiwiti ing taun 2014 kanthi Perang Ukraina, lan periode kapindho rampung pitung taun sawisé iku ing perang Panium.

## Palmoni

Palmoni

Palmoni unsealed the message of time to the Millerites of the first and second angels’ history, and He unseals the message of numbers in the history of the one hundred and forty-four thousand, which is the history of the third angel.

Palmoni mbikak meterai piwulang bab wektu marang para Millerit ing sajarahing malaékat kapisan lan kapindho, lan Panjenengané mbikak meterai piwulang bab cacahing angka ing sajarahé wong satus patang puluh papat èwu, yaiku sajarahing malaékat katelu.

The symbolic prophetic histories, such as the twenty-two years from 1776 unto 1798 represented by the Maccabean revolt identify the cause of the sixth kingdom’s beginning, and the cause of the fifth kingdom’s ending. The twenty-second president, Grover Cleveland was the alpha of presidents typifying the omega president of Donald Trump, as the only two presidents that served two non-consecutive terms. Trump is the twenty-second president to win a second term, when counting the other presidents who took over in a previous president’s term, together with the presidents that won a second term for themselves. The sixth kingdom of Bible prophecy began in 1798, after the twenty-two years from the Declaration of Independence. 1798 unto 2026 is represented by 22 at the alpha date and 22 at the omega date.

Sajarah-sajarah kenabian kang sipaté simbolis, kayata rong puluh loro taun wiwit 1776 nganti 1798 kang dipralambangaké déning pambrontakan Makabe, nandhakaké sebab wiwitané karajan kaping enem, lan sebab pungkasané karajan kaping lima. Présidhèn kaping rong puluh loro, Grover Cleveland, dadi alfa para présidhèn kang dadi pralambang tumrap présidhèn omega, yaiku Donald Trump, awit mung wong loro iku waé présidhèn sing njabat rong mangsa kanthi ora runtut. Trump iku présidhèn kaping rong puluh loro sing menang masa jabatan kapindho, manawa diétung bebarengan présidhèn-présidhèn liyané sing njupuk alih ing tengah mangsa jabatan présidhèn sadurungé, sarta présidhèn-présidhèn sing menang masa jabatan kapindho kanggo awaké dhéwé. Karajan kaping enem ing ramalan Kitab Suci wiwit ing taun 1798, sawisé rong puluh loro taun saka Pranyatan Kamardikan. Taun 1798 nganti 2026 dipralambangaké déning 22 ing tanggal alfa lan 22 ing tanggal omega.

Three lines of eleven chapters that begin with the eleventh chapter and end in the twenty-second chapter. Each of the three eleven chapter lines contain an exact middle point represented by three verses. Genesis identifies when “circumcision” was given as the symbol of a covenant relationship with a chosen people. It was the first time a chosen people were given a sign representing a covenant people, and in Matthew the center three verses identify the Rock on which Christ would build His church. Those verses identify when Simon Barjona’s name was changed to Peter, which equates to one hundred and forty-four thousand. The middle of the line in Revelation identifies the covenant of death as it identifies the papacy as the eighth head that is of the seven. What do you suppose the implications are that chapter eleven in the Desire of Ages identifies the message of John the Baptist, and that chapter twenty-two identifies John’s death?

Telung larik, saben-saben dumadi saka sewelas pasal, kang diwiwiti saka pasal kaping sewelas lan dipungkasi ing pasal kaping rong puluh loro. Saben larik sewelas pasal saka telu mau nduwèni titik tengah sing cetha, kang diwakili déning telung ayat. Kitab Purwaning Dumadi netepaké nalika “sunat” kaparingaké minangka pralambang saka sesambetan prajanjian karo umat pilihan. Iku minangka kaping pisanan sawijining umat pilihan diparingi pratandha kang makili umat prajanjian, lan ing Matius telung ayat ing tengah mau negesaké Watu Karang sing dadi dhasar pambangunan pasamuwan déning Kristus. Ayat-ayat mau negesaké nalika jeneng Simon Barjona diganti dadi Pétrus, kang padha karo satus patang puluh papat èwu. Titik tengah saka larik ing Wahyu negesaké prajanjian pati, amarga iku negesaké kepausan minangka sirah kaping wolu kang asalé saka pitu. Miturut panemumu, apa implikasiné yèn pasal kaping sewelas ing The Desire of Ages negesaké pesen Yohanes Pembaptis, lan yèn pasal kaping rong puluh loro negesaké pati Yohanes?

The middle of those chapters takes you to page 168, where the chapter titled Nicodemus begins. Chapter eleven is titled The Baptism and chapter twenty-two is titled Imprisonment and Death of John. Chapter eleven is a symbol of death, burial and resurrection, as is chapter seventeen and Nicodemus, and as is the death of John.

Bagéan tengahing pasal-pasal mau nuntun panjenengan menyang kaca 168, ing ngendi bab kanthi irah-irahan Nicodemus diwiwiti. Bab kaping sewelas mawa irah-irahan The Baptism lan bab kaping rong puluh loro mawa irah-irahan Imprisonment and Death of John. Bab kaping sewelas iku sawijining pralambang pati, kakubur, lan wunguné saka ing antarane wong mati, mangkono uga bab kaping pitulas lan Nicodemus, sarta mangkono uga patiné Yokanan.

We will continue these things in the next article.

Kita badhé nerusaké prekawis-prekawis punika wonten ing artikel salajengipun.

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