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# Parallel Warnings - Number Three

Pangéling-éling sing Padha Jejeré - Nomer Telu

The Empowerment of Prophetic Messages: The Sequential Testing Process of Revelation’s Angels

Pangweninging Pesen-Pesen Kenabian: Proses Panyoba Bertahap tumrap Para Malaékat ing Kitab Wahyu

Author

Jeff Pippenger

Published

August 8, 2023

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We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.

Ing artikel pungkasan kita wis nutup kanthi negesake bilih katelu malaékat ing Wahyu patbelas kabèh nggawa sawijining pekabaran ana ing tangané. Malaékat kapindho lan katelu dipratélakaké nggawa sawijining “gulungan,” bebarengan karo wong-wong mau nalika tumedhak kanthi pekabarané. Saben malaékat nggambaraké sawijining pekabaran, lan rawuhé saben pekabaran njalari sawijining pangaruh. Malaékat kapisan rawuh ing taun 1798. Pekabaran iku kabikak segelé lan ana tambahing kawruh ngenani pangadilan kang wus arep teka. Tambahing kawruh iku ngasilaké rong golongan wong kang nyembah. Nalika malaékat kapindho rawuh, pekabaran bab tibané kaum Protestan kabikak segelé lan ana tambahing kawruh lan rong golongan kabentuk. Nalika pekabaran Midnite Cry rawuh ing tanggal 22 Oktober 1844, pekabaran iku kabikak segelé ing rapat kémah Exeter lan ana tambahing kawruh lan kabentuk rong golongan prawan. Nalika malaékat katelu rawuh ing tanggal 22 Oktober 1844, pekabaran malaékat katelu lan samubarang kabèh kang diwakiliné kabikak segelé lan ana tambahing kawruh lan rong golongan kabentuk.

Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:

Ciri liyane kang bisa tinemu ing para malaékat ana gandhèngané karo panguwatan pesen-pesen sang malaékat. Pesené malaékat kapindho diparingi daya déning pesen Pambengoke Tengah Wengi, kaya kang wis katuduhaké déning artikel sadurungé, nanging Pambengoke Tengah Wengi iku ora dilambangaké déning siji malaékat waé, nanging dilambangaké déning akèh malaékat. Sajarah kang cocog karo malaékat kapindho lan Pambengoke Tengah Wengi nuduhaké bilih pesené malaékat kapindho iku diparingi daya nalika Pambengoke Tengah Wengi gabung karo pesen mau. Ing buku kang padha kita kaparingan katrangan mangkéné:

> “I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as he cried mightily, with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.

> “Aku nyumurupi para malaekat kesusu mrana-mrene ing swarga. Wong-wong mau padha mudhun menyang bumi, lan maneh munggah menyang swarga, nyawisake kasampurnaning sawenehing prakara wigati. Banjur aku nyumurupi malaekat liyane kang gagah prakosa dipunutus mudhun menyang bumi, lan nyawijèkaké swarané karo malaekat katelu, sarta maringi kakuwatan lan daya marang pawartané. Kakuwatan lan kamulyan kang gedhé kaparingaké marang malaekat iku, lan nalika dhèwèké mudhun, bumi kapadhangi déning kamulyané. Pepadhang kang lumaku ndhisiki lan ngetutaké malaekat iki, nembus ing ngendi-endi, nalika dhèwèké nguwuh kanthi rosa, nganggo swara kang kuwat, pangandikané, Babilon kang gedhé wis rubuh, wis rubuh, lan wus dadi padununganing dhemit-dhemit, lan pakunjaraning saben roh ala, lan kurunganing saben manuk kang najis lan sengit. Pawarta bab rubuhipun Babilon, kaya kang diparingaké déning malaekat kapindho, diparingaké maneh, kanthi tambahe karusakan-karusakan kang wis mlebu ing pasamuwan-pasamuwan wiwit taun 1844. Pakaryaning malaekat iki tumeka ing wektu kang trep, lan melu nyawiji ing pakaryan pungkasan kang agung saka pawartaning malaekat katelu, nalika iku ngrembaka dadi panguwuh kang sora. Lan umaté Gusti Allah dipranyata ing ngendi-endi supaya bisa jejeg ing jam panggodha kang bakal enggal padha pinanggih. Aku nyumurupi pepadhang gedhé mapan ana ing dhuwur wong-wong mau, lan padha nyawiji ana ing pawarta iku, sarta kanthi tanpa wedi martakake pawartaning malaekat katelu kanthi kakuwatan kang gedhé.”

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 193, 194.

> “Malaékat-malaékat diutus kanggo mbiyantu malaékat kang rosa saka swarga, lan aku krungu swara-swara kang kados muni ing endi-endi, Metua saka ing kono, hé umatingSun, supaya kowé aja nganti dadi melu nindakaké dosa-dosané, lan supaya kowé aja nganti nampani pageblug-pageblugé; awit dosa-dosané wis tekan ing swarga, lan Gusti Allah wis éling marang sakehing pialané. Pesen iki katingal kados sawijining tambahan tumrap pesen katelu, lan manunggal karo iku, kaya sesambaté wengi tumrap tengah wengi manunggal karo pesen malaékat kapindho ing taun 1844. Kamulyaning Allah nètès ana ing para suci kang sabar lan ngentosi, lan tanpa wedi padha maringaké pepéling pungkasan kang suci lan khidmat, mratelakaké rubuhipun Babil, lan nyeluk umating Allah supaya padha metu saka ing kono; supaya padha bisa uwal saka paukumané kang nggegirisi.” Spiritual Gifts, volume 1, 193, 194.

The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.

Panggero Ing Tengah Wengi nyawiji karo malaékat kapindho, lan malaékat ing Wahyu wolulas nyawiji karo malaékat katelu; lan nalika panjenengané nyawiji karo malaékat katelu, panjenengané lagi ngulang panyawijiné Panggero Ing Tengah Wengi lan malaékat kapindho ing wiwitan Adventisme. Adhedhasar marang loro seksi, yaiku malaékat kapindho lan katelu, saben pawarta malaékat nduwèni pawarta sekunder sing maringi kakuwatan marang pawarta iku. Loro seksi iki mulang manawa nalika pawarta malaékat kapisan teka ing sajarah, sawisé iku mesthi ana sawijining wektu nalika pawarta mau diparingi kakuwatan déning sawijining pawarta sekunder. Mesthi waé, iki uga bener tumrap malaékat kapisan. Ing paragraf kapisan saka petikan dawa sing mentas kita aturaké, Sister White mratelakaké ciri-ciri sing padha tumrap malaékat kapisan kaya déné Yohanes maringaké marang malaékat ing Wahyu wolulas nalika panjenengané ngandika, “Aku diparingi weruh manawa tugasé yaiku madhangi bumi kanthi kamulyané, lan ngélingaké manungsa bab bebendu Allah sing bakal rawuh.” Cetha manawa ing petikan iku panjenengané lagi ngrujuk marang malaékat kapisan.

The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.

Pesening malaékat kapisan rawuh ing taun 1798, lan sawisé iku diparingi kakuwatan ing tanggal 11 Agustus 1840, nalika kaluhuran kakuwasan Ottoman wus sirna. Ing titik iku malaékat kang gagah prakosa ing Wahyu sepuluh tumurun saka swarga lan nyelehake sikil siji ing dharatan lan siji ing segara. Dhèwèké makili pangwening kakuwataning malaékat kapisan, lan iki sing nandhani yèn pakaryaning malaékat kapisan iku padha karo pakaryaning malaékat ing Wahyu wolulas. Loro-loroné bakal madhangi bumi kalawan kamulyané, nanging malaékat ing Wahyu wolulas gabung karo malaékat katelu, kaya dene Panguwuh Tengah Wengi gabung karo malaékat kapindho lan kaya dene malaékat kang tumurun ing Wahyu sepuluh gabung karo malaékat kapisan.

Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.

Mulané, nalika malaékat kapisan rawuh, ana sawijining pawartos kang kabukak segelé, kang ngasilaké rong golongan wong sing nyembah. Nalika pawartos malaékat kapisan diparingi kakuwatan déning malaékat saka Wahyu sepuluh, dhèwèké nyekel sawijining kitab cilik ana ing tangané kang dipréntahaké marang Yokanan supaya dipangan, kanthi mangkono netepaké yèn dhèwèké nggawa sawijining pawartos, mbukak segelé, lan pawartos iku ngasilaké rong golongan wong sing nyembah. Nalika malaékat kapindho, Midhight Cry, lan malaékat katelu rawuh, ana sawijining pawartos kang kabukak segelé, kang nyoba lan ngasilaké rong golongan wong sing nyembah.

The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.

Pethikan ingkang kita rembag punika nekanaken, kanthi mbandhingaken sajarah Kristus kaliyan sajarah para Millerit, bilih proses pangujian ingkang lumampah kanthi runtut lan bertahap ing sajarah para Millerit punika ugi kelampahan ing jamanipun Kristus, inggih punika wekasanipun Israèl kuna. Manawi proses pangujian ingkang runtut lan bertahap punika kelampahan ing wiwitanipun Israèl rohani lan ing wekasanipun Israèl kuna, mila badhé wonten proses pangujian ingkang runtut lan bertahap ing wekasanipun Israèl rohani, kados dene ing wiwitanipun Israèl kuna.

In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.

Ing sajarah Millerite, punika badhé makili gangsal pambukakan segel ingkang nyobi lan ngasilaken kalih golongan para panyembah wiwit taun 1798 dumugi 22 Oktober 1844. Wacana punika kanthi cetha mulang bilih menawi panjenengan boten lulus satunggaling ujian, panjenengan boten badhé lulus ujian salajengipun, awit panjenengan malah boten badhé nyobi. Ugi cetha bilih ing jamanipun Kristus, prosès panggènan punika pungkasanipun rampung kanthi umat prajanjian pilihan ingkang rumiyin ngeren wonten ing pepeteng ingkang sampurna gegayutan kaliyan rancangan karahayon. Daniel lan Yohanes makili tiyang-tiyang ingkang mirengaken swanten ing wingkingipun piyambak, inggih punika tiyang-tiyang ingkang sampun ngliwati satunggaling prosès panggènan ingkang maju setunggal tahap dhateng tahap salajengipun, ingkang nuntut panyelidikan pribadi tumrap saben kayekten enggal ingkang kabikak segelipun.

The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.

Kitab Daniel lan Wahyu iku satunggal kitab, lan Daniel lan Yohanes iku loro seksi saka satunggal kitab mau. Satunggal seksi iku wiwitaning kitab, lan seksi sijiné iku pungkasaning kitab. Kalorone ngalami pati lan wunguné manèh kanthi pralambang; sing siji dianiaya déning karajan Medo-Persia, (nglambangaké Amerika Sarékat) lan sijiné dianiaya déning Rum, (nglambangaké kapausan). Yohanes lagi dianiaya amarga dhèwèké njaga dina Sabat, selaras karo Daniel kang dianiaya amarga nampik ngowahi tata pangibadahé. Bareng padha makili wong-wong ing pungkasaning jagad kang dianiaya amarga nampik nampa pangibadah Minggu minangka gantiné Sabat dina kapitu.

The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.

Umat kang diwakili déning Daniel lan Yohanes iku wus utawa bakal dadi wong-wong kang dipatèni segel, awit nalika Daniel dilebokaké ing guwa singa amarga ora manut “dhawuh” raja, raja mau nyegel watu iku, supaya maksudé ora kena diowahi. Daniel dipatèni segel kanggo kalanggengan, amarga dhawuhing raja lan uga wewenanging segelé ora bisa diowahi, miturut angger-anggeré wong Média lan Pèrsia. Segelé raja dipasang ana ing sawijining watu lan lawangé ditutup. Lawang iku ditutup ing wektu hukum Minggu, lan ora ana wong siji waé kang bisa mbukak lawang iku, kaya déné lawang iku wis ditutup ing tanggal 22 Oktober 1844. Iki minangka tuladha prasaja bab wigatiné nimbang ora mung kadadéan-kadadéan kenabian kang kaaturaké ing sawijining ramalan, nanging uga wigatiné nerapaké kaanan-kaanan ing sakubengé nabi nalika piyambaké digambaraké ana ing sajroning crita iku.

Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.

Nanging iki uga minangka pepindhan bab kakuwataning nimbang wiwitané (kitab Daniel) bebarengan karo pungkasané (kitab Wahyu) minangka loro seksi tumrap wangsit kang padha, awit kanggo netepaké sawijining kasunyatan biblikal dibutuhaké loro seksi. Prastawa-prastawa kang wis dipredhiksi lan pepindhan ngenani pakaryané para nabi ing sesambungan karo wangsit iku, kabèh padha kapangéranan ilham.

> All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.

> Sakèhé Kitab Suci kaparingaké kanthi ilhaming Allah, lan migunani kanggo piwulang, kanggo pitutur kang nyélaki kaluputan, kanggo mbeneraké, kanggo panggulawenthah ing kabeneran: supaya manungsa kagunganing Allah bisa dadi sampurna, kasampurnakaké kanthi pepak kanggo saben pakaryan becik. 2 Timotius 3:16, 17.

If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.

Manawa prastawa-prastawa kang wis dipratelakaké ing Kitab Suci iku minangka gambaran bab wekasaning jagad, mula gambaran ngenani nabi lan sakupenge nalika piyambakipun nampi sarta neksèni pratélan mau uga dadi gambaran bab wekasaning jagad. Mulane, nalika lingkungan lan kagiyatanipun sawijining nabi dipungambaraken kanthi cara profetik, nabi mau dadi gambaran umat Allah ing pungkasaning jagad. Kanthi pangertosan punika minangka dhasar, nalika kita nggayutaké garis pratélan Élia ing Maleakhi karo garis-garis Wahyu patbelas lan wolulas, kabèh mau padha neksèni sajarahing pekabaran pepeling kang pungkasan—nanging paseksèné iku kaping kalih.

The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.

Piwulang punika kapérang saking prastawa-prastawa ingkang dipunpréjokakén lan mapan wonten ing njawi umatipun Allah, lan satunggaling paseksèn sekunder kapérang saking pengalamanipun nabi nalika nampi saha martakakén piwulang punika. Gagasan kenabian ngenani kalih garis kenabian ingkang makili sisih njawi lan sisih njero saking sajarah ingkang sami punika sampun dipunmangertosi lan dipuncathet wonten ing cathetan umum déning para pelopor Adventisme. Tuladha klasik saking panganggén punika déning para pelopor, miturut pamanggih kula, inggih punika nalika piyambakipun ngidentifikasi bilih pitu pasamuwan ing Kitab Wahyu lan pitu segel ing Kitab Wahyu punika sajarah-sajarah ingkang sejajar ingkang nandhesakaken sajarah pasamuwan ing sisih njero lan njawi. Segel punika makili sajarah sisih njawi, dene pasamuwan-pasamuwan punika sisih njero.

The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.

Pesen Élia ing Maléakhi, Wahyu pasal patbelas lan wolulas, ngenali pesen pepènget pungkasan kang padha, kang uga sinebut “Wahyuné Gusti Yésus Kristus” ing pasal siji kitab Wahyu. Ing pasal siji, Gusti Allah Sang Rama maringaké pesen iku marang Kristus, banjur Kristus maringaké marang Gabrièl, banjur Gabrièl maringaké marang Yokanan, kang salajengipun ngirimaké marang pasamuwan-pasamuwan. Pesen Élia, uga pesen-pesen kang dipralambangaké ing Wahyu pasal siji, patbelas, lan wolulas, iku satemené pesen kang padha piyambak.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Lan roh-rohé para nabi iku tundhuk marang para nabi. Awit Gusti Allah iku dudu panyebabing bingung, nanging panyebabing tentrem, kaya ing sakehing pasamuwané para suci. 1 Korinta 14:32, 33.

It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.

Pesené tansah padha waé, awit “para nabi iku manut marang para nabi.” Tembung sing dipertalèkaké dadi “manut” ing ayat-ayat mau tegesé, “nundhukaké; kanthi refleksif manut: – ana ing sangisoré pamréntah (manut), dilebokaké ing sangisoré, nelukaké marang, dadi (ndadèkaké) tundhuk (marang), ana (dilebokaké) ing pasarujukan (marang, ing sangisoré), masrahaké awak marang.” Kabeh para nabi sarujuk siji lan sijiné lan padha ana ing pasarujukan siji marang sijiné, utawa pesen sing padha wènèhake bakal nuwuhaké kabingungan.

All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.

Kabèh ilustrasi kenabian babagan piweling pungkasan iku makili pesen kang padha. Iku minangka rancanganing Gusti bilih wong-wong kang dianggep “wicaksana” ing pasemon babagan sepuluh prawan, kang uga kasebut minangka wong-wong “wicaksana” kang “mangertèni” “tambahing kawruh” nalika kitab Daniel kawedhar, iku karsaning Gusti bilih wong-wong “wicaksana” mau ngenali pesen kang mirunggan nalika pesen iku kawedhar. Pangenalan mau katindakake kanthi nerapaké metodologi panaliten Kitab Suci kang kanthi cetha diidhèntifikasi ing sajroning Kitab Suci dhéwé. Metodologi mau katindakake selaras karo Yesaya wolulikur lumantar proses nggandhèngaké manéka garis kenabian kang ngrembug sawijining prakara biblikal, dipasang sajajar siji lan sijiné, supaya netepaké kedadeyan-kedadeyan kenabian kang trep.

I solicit your patience as we conclude this article here and will continue these thoughts in the next article.

Kula nyuwun kasabaran panjenengan nalika kita ngrampungake artikel punika dumugi mriki, lan badhe nerusake pamanggih-pamanggih punika ing artikel salajengipun.

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