We are now on sacred ground, in terms of the book of Daniel, for we have arrived at the verses which represent the Midnight Cry for the one hundred and forty-four thousand. The verses also identify the sealing of the ensign who are lifted up. These are the verses that are the portion from the book of Daniel that relates to the last days that is unsealed, and represent Daniel’s expression of the Revelation of Jesus Christ that is unsealed when the “time is at hand,” just before probation closes in verse sixteen.

Saiki kita lumampah ana ing lemah kang suci, miturut kitab Daniel, amarga kita wis tekan marang ayat-ayat kang makili Panguwuh Tengah Wengi tumrap wong satus patang puluh papat ewu. Ayat-ayat iku uga nandhani panyegelan tumrap panji kang kaangkat. Iki padha dadi pérangan saka kitab Daniel kang magepokan karo dina-dina wekasan sing kabukak segelé, lan makili pangandikané Daniel ngenani Wahyué Gusti Yesus Kristus kang kabukak segelé nalika “wektu wis cedhak,” pas sadurungé mangsa sih-rahmat katutup ana ing ayat nembelas.

It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”

Romalah kang netepaké sesanti, kaya dene dipracaya ing ayat kaping patbelas saka bab kaping sewelas, lan mulané wigati banget kanggo mirsani Roma kanthi temen nalika kita ngliwati ayat kaping sewelas nganti kaping limalas; awit ing papan kang “tanpa sesanti, umat bakal tiwas,” lan manawa kowé ora precaya marang Yesaya bab kaping pitu, ayat kaping wolu lan sanga, “mesthi kowé ora bakal diteguhaké.”

Uriah Smith references a prophetic rule at least four times in his book, Daniel and the Revelation. That rule identifies that a prophetic power is not identified in prophecy until it becomes “connected” with the people of God. The first reference he addresses it is in connection with the introduction of Babylon into the prophetic testimony.

Uriah Smith nyebut sawijining paugeran kenabian paling ora kaping papat ana ing bukune, Daniel and the Revelation. Paugeran iku netepake manawa sawijining kakuwasan kenabian ora diidentifikasi ing nubuatan nganti kakuwasan iku dadi “kasambung” karo umate Gusti Allah. Rujukan kang kapisan kang dipratelakake déning dhèwèké ana gegayutane karo dipunlebokaké Babil menyang sajroning paseksèn kenabian.

“It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” Uriah Smith, Daniel and the Revelation, 46.

“Punika minangka sawijining paugeran panfsiran ingkang cetha, bilih kita saged ngantos-antos bangsa-bangsa kasebat ing wangsit manawi bangsa-bangsa punika dados mekaten raket gegayutanipun kaliyan umat Allah, saéngga panyebatanipun dados prelu supados cathetan sajarah suci dados pepak.” Uriah Smith, Daniel and the Revelation, 46.

At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.

Paling ora kaping telu manèh, Smith nyariosaké prakara pranatan kasebut, lan ing saben telu iku dhèwèké nuding marang “liga”é wong-wong Yahudi, nanging ing salah siji rujukan dhèwèké netepaké yèn liga iku kasampurnakaké ing taun 162 SM, déné loro rujukan liyané cocog karo para sejarawan modhèren, kang netepaké yèn kasampurnaning “liga” antarané wong-wong Yahudi lan Roma iku dumadi ing taun 161 SM.

“It is unnecessary to remind the reader that earthly governments are not introduced into prophecy till they become in some way connected with the people of God. Rome became connected with the Jews, the people of God at that time, by the famous Jewish League, BC 161. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. But seven years before this, that is, in BC 168, Rome had conquered Macedonia, and made that country a part of its empire. Rome is therefore introduced into prophecy just as, from the conquered Macedonian horn of the goat, it is going forth to new conquests in other directions. It therefore appeared to the prophet, or may be properly spoken of in this prophecy, as coming forth from one of the horns of the goat.” Uriah Smith, Daniel and the Revelation, 175.

“Ora perlu ngélingaké marang para maos yèn pamaréntahan-pamaréntahan ing bumi ora dilebokaké ing ramalan nganti pamaréntahan-pamaréntahan mau dadi kasambung ing sawiji cara karo umaté Allah. Roma dadi kasambung karo wong-wong Yahudi, umat Allah ing wektu iku, lumantar persekutuan Yahudi sing misuwur, ing taun 161 SM. 1 Makabe 8; Antiquities karya Josephus, buku 12, bab 10, pérangan 6; Prideaux, Jil. II, kaca 166. Nanging pitung taun sadurungé iki, yaiku ing taun 168 SM, Roma wus nelukaké Makedonia, lan ndadèkaké nagara iku pérangan saka karajané. Mulané, Roma dilebokaké ing ramalan pas nalika, saka sungu wedhus lanang saka Makedonia sing wis dikalahaké, Roma lagi maju marang panaklukan-panoklukan anyar ing arah liya. Mulané, tumrap nabi, Roma katon, utawa pantes kasebut sajroning ramalan iki, minangka metu saka salah siji sungu wedhus lanang iku.” Uriah Smith, Daniel and the Revelation, 175.

But Smith also states that it was 162 BC.

Nanging Smith uga nyariosaken bilih punika taun 162 SM.

“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.

“Panguwasa kang padha iku uga bakal ngadeg ana ing Tanah Suci, lan ngentekake tanah iku. Roma dadi kagandhèng karo umaté Allah, yaiku wong-wong Yahudi, lumantar sawijining prajanjèn, ing taun 162 SM, wiwit tanggal iku Roma ngasta papan kang pinunjul ana ing tanggalan ramalan. Nanging, Roma durung olèh wewenang ukum marang Yudéa lumantar panaklukan nyata nganti taun 63 SM; lan banjur kelakon kanthi cara kaya mangkene.” Uriah Smith, Daniel and the Revelation, 259.

And then the third time he references the event, he again says 161 BC.

Banjur nalika kaping telune panjenengane ngrujuk marang prastawa iku, panjenengane maneh ngandika 161 SM.

“Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

“Bareng wus nuntun kita lumantar prakara-prakara kadonyaning karajan nganti tekan pungkasaning pitung puluh minggu, nabi, ing ayat 23, mbalèkaké kita marang mangsané wong Romawi wiwit kagandhèng kanthi langsung karo umaté Gusti Allah lumantar prajanjian wong Yahudi, BC 161; saka titik iku banjur kita katuntun mudhun ing runtutan prastawa kang langsung nganti marang kamenangan pungkasané pasamuwan, lan ngadegé Kratoné Allah kang langgeng. Wong-wong Yahudi, amarga katindhes banget déning para ratu Siria, ngutus sawijining utusan menyang Roma, kanggo nyuwun pitulungané wong Romawi, lan nggabungaké awaké dhéwé ing ‘sawijining prajanjian paseduluran lan pakempalan karo wong-wong mau.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, buku 12, bab 10, pérangan 6. Wong Romawi ngrungokaké panyuwunané wong Yahudi, lan maringi marang wong-wong mau sawijining katetepan, kaserat nganggo tembung-tembung iki:—”

“‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’” Uriah Smith, Daniel and the Revelation, 271.

“‘Putusan senat ngenani sawijining persekuthon pitulungan lan paseduluran karo bangsa Yahudi. Sapa waé sing ana ing sangisoré panguwasané wong Roma ora kena lumebu perang nglawan bangsa Yahudi, utawa mbiyantu wong-wong sing nindakaké mangkono, becik kanthi ngirimi gandum, utawa kapal, utawa dhuwit; lan manawa ana serangan ditindakaké marang wong Yahudi, wong Roma bakal mbiyantu wong-wong mau sajauh kabisané; lan sabanjuré, manawa ana serangan ditindakaké marang wong Roma, wong Yahudi bakal mbiyantu wong-wong mau. Lan manawa wong Yahudi kagungan karep kanggo nambah marang, utawa nyuda saka, persekuthon pitulungan iki, iku kudu katindakaké kanthi sarujuk bebarengan saka wong Roma. Lan samubarang tambahan sing mangkono iku katindakaké, iku bakal tetep sah lan duwé kakuwatan.’ ‘Putusan iki,’ pangandikané Josephus, ‘kapacak déning Eupolemus, putrané Yohanes, lan déning Yason, putrané Eleazar, nalika Yudas dadi imam agung bangsa iku, lan Simon, saduluré, dadi panglima bala. Lan iki minangka persekuthon kang kapisan sing digawé déning wong Roma karo wong Yahudi, lan katata kanthi cara kaya mangkéné iki.’” Uriah Smith, Daniel and the Revelation, 271.

It is not my burden to explain why Smith cited 162 BC, other than my assumption it was a typo. My point is in referencing the emphasis he places upon what he identifies as “a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” When Smith emphasizes that rule, he identifies that Rome became connected with the people of God at the “league,” of verse twenty-three in 161 BC, but Smith identifies that Rome is first introduced into the prophetic narrative in 200 BC, thirty-nine years before 161 BC.

Dudu dadi tanggung jawabku kanggo nerangake apa sebabé Smith nyebut 162 SM, kejaba mung anggepanku manawa iku sawijining kalepatan tulis. Titikku ana ing nyebut penekanan sing dipasangaké déning dhèwèké marang apa sing diidentifikasi déning dhèwèké minangka “aturan penafsiran sing cetha, manawa kita bisa ngarep-arep bangsa-bangsa bakal kasebut ing ramalan nalika bangsa-bangsa mau wus dadi mengkono raketé sesambungan karo umaté Gusti Allah, nganti panyebutan bab mau dadi prelu supaya cathetan sajarah suci dadi jangkep.” Nalika Smith nekanaké aturan mau, dhèwèké netepaké yèn Roma wiwit dadi sesambungan karo umaté Gusti Allah ing wektu “prasetya,” ing ayat kaping rong puluh telu, ing taun 161 SM, nanging Smith netepaké yèn Roma kapisanan dilebokaké menyang narasi kenabian ing taun 200 SM, telung puluh sanga taun sadurungé 161 SM.

“A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

“Saiki ana kakuwatan anyar kang diwedharake,—‘para perampok saka bangsamu;’ kanthi teges harfiah, miturut pangandikane Uskup Newton, ‘para pemecah saka bangsamu.’ Adoh banget, ing sapinggiring Kali Tiber, ana sawijining karajan kang wis ngupaya ngrembakakake awake dhewe lumantar rancangan-rancangan kang kebak ambisi lan maksud-maksud kang peteng. Wiwitane cilik lan ringkih, nanging banjur tuwuh kanthi cepet nggumunake sajroning kakuwatan lan kasekten, kanthi waspada ngulur tekanane mrana-mrene kanggo nyoba kasaenan prabawané lan nguji kiyaté lengen perangane, nganti, sawisé sadar marang kakuwatané dhéwé, karajan iku kanthi kendel ngangkat sirahe ana ing antaraning bangsa-bangsa ing bumi, lan kanthi tangan kang ora bisa dikalahaké ngrebut kemudi urusan-urusané. Wiwit wektu iku, asma Roma katulis ana ing kaca sajarah, katetepake kanggo ngendhalèkaké urusan-urusan donya sajroning jaman kang dawa, lan ngetokaké pangaribawa kang ageng ana ing antaraning bangsa-bangsa nganti tekan pungkasaning jaman.

“Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 256.

“Roma ngandika; lan Siria sarta Makedonia enggal nemu ana owah-owahan sing teka nglimputi pasuryan impené. Wong-wong Rum campur tangan kanggo mbéla raja enom Mesir, kanthi netepaké manawa dhèwèké kudu dilindhungi saka karusakan sing dirancang déning Antiokhus lan Filipus. Iki dumadi ing taun 200 SM, lan iki minangka salah siji saka campur tangan wigati kang wiwitan déning wong-wong Rum ing prakara-prakara Siria lan Mesir.” Uriah Smith, Daniel and the Revelation, 256.

Rome is first introduced into the prophetic narrative in the year 200 BC, and that introduction in verse fourteen, is the most significant reference of Rome in all of Daniel, for it is the very verse that defines Rome as the symbol that establishes the vision. Why Smith could emphasize such a rule of prophecy, then cite 161 BC, while also identifying the year 200 BC, as the point where the power of Rome was “introduced,” is not a problem I wish to resolve. If I have a question that needs to be resolved, it would be whether the rule as defined by Smith is valid or not. If it is valid, then I would argue that verse fourteen, must have a connection with the Jews, that occurred before the league of 161 BC.

Roma kaping pisanan dipuntepangaken wonten ing cariyos nubuat ing taun 200 SM, lan pitepangan punika ing ayat patbelas punika minangka rujukan tumrap Roma ingkang paling wigati ing sakabehing kitab Daniel, awit punika piyambak ayat ingkang netepaken Roma minangka pralambang ingkang netepaken wahyu punika. Kenging punapa Smith saged nekanaken satunggaling paugeran bab nubuat mekaten, lajeng nyebat 161 SM, nalika ugi ngenali taun 200 SM minangka titik nalika kakuwasan Roma “dipuntepangaken,” punika sanes prakawis ingkang kula karepaken ngrampungaken. Manawi kula gadhah pitaken ingkang kedah dipunrampungaken, punika inggih menika punapa paugeran kados ingkang dipunwastani déning Smith punika trep utawi mboten. Manawi punika trep, mila kula badhé mbantah bilih ayat patbelas punika kedah gadhah gegayutan kaliyan tiyang Yahudi, ingkang kalampahan sadèrèngipun liga taun 161 SM.

I understand that the history of verses thirteen to fifteen, are identifying a history in the last days when papal Rome intrudes herself into prophetic history, and she does so in connection with the United States, who are God’s people in that history. Because Jesus always illustrates the end with the beginning, the year 200 BC, when pagan Rome came into history, must have a connection with people of God in that history. Therefore, I agree with Smith’s rule, even if he found no direct connection between Rome and the Jews in the year 200 BC.

Aku mangertos bilih sajarah ing ayat tigalas dumugi limalas punika ngenali sawatawis sajarah ing dinten-dinten wekasan nalika Roma kapapal mlebet ing sajarah kenabian, lan piyambakipun nindakaken mekaten gegayutan kaliyan Amérika Sarékat, ingkang dados umatipun Allah ing sajarah punika. Amargi Gusti Yesus tansah nggambaraken wekasan kanthi wiwitan, taun 200 SM, nalika Roma kapir mlebet ing sajarah, mesthi gadhah sesambetan kaliyan umatipun Allah ing sajarah punika. Mila, aku sarujuk kaliyan paugeranipun Smith, sanadyan piyambakipun boten manggihaken sesambetan langsung antawisipun Roma lan tiyang Yahudi ing taun 200 SM.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III Magnus, or “The Great”, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator. This battle occurred during the struggle for control over Coele-Syria (southern Syria) and southern Palestine, territories contested between the Ptolemaic and Seleucid kingdoms. Ptolemy IV Philopator’s victory at Raphia allowed him to maintain control over Coele-Syria and southern Palestine for a time.

Ayat kaping sewelas lan rolas ngidentifikasi kamenangan lan akibat sawisé Peperangan Raphia, kang dumadi ing taun 217 SM, antarane Kakaisaran Seleukia, dipimpin déning Antiochus III Magnus, utawa “Sang Agung”, lan Karajan Ptolemaios ing Mesir, dipimpin déning Raja Ptolemaios IV Philopator. Peperangan iki dumadi sajroning perjuwangan kanggo nguwasani Coele-Syria (Siria sisih kidul) lan Palestina sisih kidul, yaiku wilayah-wilayah kang diperebutaké antarane karajan Ptolemaios lan Seleukia. Kamenangan Ptolemaios IV Philopator ing Raphia ndadèkaké dhèwèké bisa njaga panguwasané atas Coele-Syria lan Palestina sisih kidul kanggo sawatara wektu.

The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.

Papréntahan Panium, kang dumadi pitulas taun sawisé iku, ing taun 200 SM, uga katelah Papréntahan Gunung Panium utawa Papréntahan Paneas, iku kalakon antarané Kakaisaran Seleukia, kang dipimpin déning Raja Antiokhus III, lan Karajan Ptolemaik Mesir, kang dipimpin déning Raja Ptolemaios V.

Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.

Telung puluh siji taun sawisé iku, ing taun 167 SM, Pambrontakan Makabe, yaiku sawijining pambrontakan wong Yahudi nglawan upaya Kakaisaran Seleukia kanggo nindhes laku agama Yahudi lan meksa kabudayan Helenistis, diwiwiti ing kutha Modein, sawijining kutha cilik kang dumunung ing tlatah Yudea, ing papan kang saiki dadi Israèl modhèren.

The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.

Prastawa sing dipunpitaken punika magepokan kaliyan panguwasa Seleukid Yunani ingkang kawentar awon, Antiochus IV Epiphanes, ingkang sampun ngetrapaken laku-laku Helenistik kanthi ketat dhateng masarakat Yahudi, kalebet nglarang tata pangibadah agama Yahudi lan najisaken Padaleman Suci ing Yerusalem. Minangka upaya kangge netepaken dhawuh-dhawuhipun, Antiochus ngutus para wakil dhateng manéka kutha lan désa supados mekaksa para pedunung Yahudi manut dhateng prentah-prentahipun.

In Modein, one of the Seleucid officials arrived to enforce the king’s decree by commanding the Jewish inhabitants to participate in pagan rituals and make offerings to Greek gods. An elderly Jewish priest named Mattathias refused to comply with the order and killed both a Jew who stepped forward to offer the sacrifice and the Seleucid official. This act of defiance by Mattathias and his family marked the beginning of the Maccabean Revolt against Seleucid rule.

Ing Modein, salah siji pejabat Seleukia teka kanggo ngetrapake dhawuhé ratu kanthi mrentah wong-wong Yahudi sing manggon ana ing kono supaya melu upacara-upacara pagan lan nyaosaké kurban marang para déwa Yunani. Ana sawijining imam Yahudi sing wis sepuh, jenengé Mattathias, ora gelem netepi dhawuh iku lan matèni wong Yahudi sing maju kanggo nyaosaké kurban mau sarta pejabat Seleukia mau. Tindak panyalawiran sing ditindakaké déning Mattathias lan kulawargané iki dadi pratandha wiwitané Pambalelan Makkabi nglawan pamaréntahan Seleukia.

Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.

Matatias lan putra-putrané lima, kalebu Yudas Makabeus, padha mlayu menyang pagunungan lan miwiti perang gerilya nglawan pasukan Seleukia. Ing wekasané, pambrontakan iku saya ngrembaka ing kakuwatan lan dhukungan, nganti nuntun marang sawatara kamenangan militèr tumrap wong-wong Seleukia.

The events at Modein in 167 BC, were a pivotal moment in Jewish history, marking the beginning of the Maccabean Revolt and the struggle for religious freedom and independence against foreign rule. The rededication of the second temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three.

Prastawa-prastawa ing Modein ing taun 167 SM minangka sawijining wekdal kang wigati sanget wonten ing sajarah Yahudi, awit nandhani wiwitaning Pambarontakan Makabe lan perjuwangan tumrap kabébasan agami saha kamardikan nglawan pamaréntahan asing. Panyucekan malih Padaleman Suci kaping kalih ing Yerusalem, ingkang nandhani prastawa sajarah ingkang dipunpèngeti nalika Hanukkah, kalampahan ing taun 164 SM, tigang taun sadèrèngipun “prajanjian” ing ayat kalih likur.

After reclaiming Jerusalem and the Temple, the Maccabees cleansed the Temple of the pagan defilements and restored it to its proper religious use. According to tradition, they found only a single cruse of consecrated oil, enough to light the menorah for only one day. Actually, no contemporary historical witness of that event exists, and it was not until the sixth century that the Jewish fable is found in literature. Sister White compares the apostate Jewish church with the Catholic church, especially emphasizing that both churches base the religion upon human customs and traditions. As with the many various fabricated miracles within the history of the papal Church, the fable of the one days oil lasting for eight days has no historical witness.

Sawisé ngrebut bali Yerusalem lan Pedalemané Allah, para Makabe ngresiki Pedalemané Allah saka najising kapercayan kapir lan mulihaké marang panganggoné agama sing pantes. Miturut tradhisi, wong-wong mau nemokaké mung saijining guci cilik lenga suci, kang mung cukup kanggo madhangi menorah sajroning sedina waé. Satemené, ora ana siji waé paseksi sajarah jaman semana bab prastawa iku, lan bareng tekan abad kaping enem baé dongèng Yahudi iku tinemu ana ing kasusastran. Sister White mbandhingaké greja Yahudi sing murtad karo greja Katulik, kanthi nekanaké mligi yèn loro-loroné ndhasaraké agama marang adat lan tradhisi manungsa. Kaya déné akèh mujijat palsu warna-warna sajroning sajarah greja kapausan, dongèng bab lenga sedina sing tahan wolung dina iku uga ora duwé paseksi sajarah.

Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.

Ayat kaping sepuluh saka Daniel pasal sewelas ngidhentifikasi perang kapisan saka telung perang ing ayat patang puluh, kang sadurunge wis takwastani minangka telung perang saka sawijining perang adhem, uga minangka telung perang proksi. Ana sawijining sadulur wadon sing nyuwun pitakon ngenani panetepanku ngarani Perang Ukraina, yaiku perang kapindho saka telung perang iki, minangka perang adhem, amarga kaya kang kanthi bener wus diandharaké déning dheweke, wis ana pati lan karusakan sing lubèr. Apa kang wis takwastani ing tulisan-tulisan sadurunge minangka telung perang saka “perang adhem”, diwastani kanthi istilah mangkono kanggo narik pambédan antarane telung perang iki lan telung Perang Donya kang dumadi sajrone sajarah kéwan bumi ing Wahyu pasal telulas. Telung perang iki iku perang-perang proksi lan uga wis diwastani mangkono.

I intend to identify those three battles as “the three battles of verse forty” or proxy wars, from this point onward in these articles, to remove the discrepancy of identifying a hot war as a cold war. By my definition, the three battles of verse forty, do not include the battle of 1798, which is part of verse forty, but only the three battles from the time of the end in 1989 unto the Sunday law of verse forty-one. The three battles are more correctly identified as proxy wars, that are accomplished within the context of the warfare between the king of the north and the king of the south, which in the history of verse forty, represent the warfare between Catholicism (the king of the north) and Communism (the king of the south).

Aku arep nemtokaké telung peperangan mau minangka “telung peperangan ing ayat patang puluh” utawa perang proksi, wiwit saka titik iki lan sabanjuré ing artikel-artikel iki, supaya ngilangi ketidakselarasan amarga ngenali sawijining perang panas minangka perang adhem. Miturut définisiku, telung peperangan ing ayat patang puluh iku ora kalebu peperangan taun 1798, kang minangka bagéan saka ayat patang puluh, nanging mung telung peperangan wiwit wektu pungkasan ing taun 1989 nganti tumuju marang hukum Minggu ing ayat patang puluh siji. Telung peperangan mau luwih trep diidentifikasi minangka perang proksi, kang kalaksanani ana ing sajroning konteks peperangan antarané raja Lor lan raja Kidul, kang ing sajarah ayat patang puluh makili peperangan antarané Katulikisme (raja Lor) lan Komunisme (raja Kidul).

The first of those three battles identifies the victory of Catholicism over Communism in 1989, as the papacy joined with its proxy army, represented by the United States, in sweeping away the Soviet Union in 1989, though Russia, the head (or “fortress”), was left standing. The current Ukrainian War is once again a battle between Catholicism and Communism, with the papacy employing the Ukrainian government as its proxy against Russia, along with the support of the papacy’s previous proxy power, the United States, including the rest of the globalist western world. That war is represented in verses eleven and twelve, and identifies that Communism (Russia), will prevail over Catholicism.

Perang kapisan saka telung perang iku ngenali kamenangan Katulikisme nglawan Komunisme ing taun 1989, nalika kapausan gabung karo bala wakilé, kang diwakili déning Amérika Sarékat, ing ngresiki Uni Soviet ing taun 1989, sanadyan Rusia, yaiku sirahé (utawa “bètèng”), isih tetep ngadeg. Perang Ukraina sing lagi lumaku saiki sapisan manèh minangka peperangan antarane Katulikisme lan Komunisme, kanthi kapausan nggunakaké pamaréntahan Ukraina minangka wakilé nglawan Rusia, bebarengan karo panyengkuyung saka kakuwasan wakil kapausan sing sadurungé, yaiku Amérika Sarékat, kalebu uga sakèhé donya Kulon globalis. Perang iku digambaraké ing ayat sewelas lan rolas, lan nuduhaké yèn Komunisme (Rusia) bakal menang nglawan Katulikisme.

The third of those three proxy battles is represented in verse fifteen, as the Battle of Panium. The battle was between the Ptolemaic kingdom (the king of the south) and the Seleucid kingdom (the king of the north). In that battle the proxy army of Catholicism is once again the United States.

Sing katelu saka telung perang proksi kasebut diwakili ing ayat limalas, yaiku Perang Panium. Perang iku dumadi antarane karajan Ptolemaik (raja kidul) lan karajan Seleukid (raja lor). Ing perang kasebut, bala proksi Katulik sepisan manèh yaiku Amérika Sarékat.

In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.

Ing paprangan kapisan ing taun 1989, tentara proksi saka sungu Républikan ing Amerika Sarékat dipigunakaké déning kepausan kanggo ngrubuhaké struktur pulitik Uni Sovyèt, nalika sirahé (Rusia) tetep ora katempuh. Ing paprangan kapindho, yaiku perang Ukraina, tentara proksi wong Nazi dikalahaké déning Rusia. Ing paprangan katelu, Amerika Sarékat, tentara proksi kepausan, sapisan manèh ngalahaké ratu ing sisih kidul.

The three battles bear the signature of “Truth”, with the first and last battles being carried out by the victorious proxy army of the United States. In the first battle the head of the king of the south was left intact, and in the third battle the proxy army of the United States, becomes the head of the king of the south. The second proxy army was also the proxy army of the papacy in the Second World War. In both instances the proxy army of Nazism was and will be defeated. The papacy fully subdues all her enemies before verse sixteen, when the threefold union is accomplished.

Telung peperangan iku nggawa pratandha “Kayekten”, kanthi peperangan kapisan lan pungkasan katindakake déning bala proksi sing menang saka Amérika Sarékat. Ing peperangan kapisan, sirahé ratu sisih kidul ditinggal tetep utuh, lan ing peperangan katelu, bala proksi saka Amérika Sarékat dadi sirahé ratu sisih kidul. Bala proksi kapindho uga minangka bala proksi kapausan ing Perang Donya II. Ing loro-loroné kedadéan iku, bala proksi Nazisme wis lan bakal dikalahaké. Kapausan kanthi sampurna nelukaké kabèh mungsuhé sadurungé ayat nembelas, nalika pasawijining telu-lapis kalaksanani.

“Ptolemy [Putin] lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.

“Ptolemeus [Putin] boten kagungan kawicaksanan kang prayogi kanggo migunakaken kamenanganipun kanthi becik. Manawi piyambakipun nerusaken kasilipun, mesthinipun piyambakipun badhe dados panguwaos saking sakathahing karajanipun Antiokhus; nanging awit piyambakipun namung marem anggenipun nglairaken sawetawis ancaman lan sawetawis pambebaya, piyambakipun damel tentrem supados saged nyerahaken dhirinipun dhateng pamardikan kang tanpa pedhot lan tanpa pangendhali tumrap hawa nepsunipun ingkang kasar kados kéwan. Mekaten, sasampunipun ngalahaken para mungsuhipun, piyambakipun piyambak katelukaken déning tumindak ala lan cacad-cacadipun, lan awit kesupen dhateng asma ageng ingkang saged dipuntegakakenipun, piyambakipun nglampahi wekdalipun wonten ing pésta-pésta lan cabul.”

“His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.

“Manahé dadi kumingsun déning kasilé, nanging dhèwèké adoh saka dadi saya kakuwatan merga iku; awit panganggoné kang tanpa kamulyan marang kasil iku njalari para kawulané dhéwé padha mbalela marang dhèwèké.” Uriah Smith, Daniel and the Revelation, 254.

A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.

Seksi kapindho bilih kamenangané Putin nandhani pungkasané, kapanggih ana ing raja Uzia saka karajan kidul Yehuda, kang atiné uga kaunggah déning kamenangan-kamenangan militèré, lan sawisé kuwi, kaya Ptolemeus, ngupaya nindakaké pakaryané para imam ing papan suci, lan katempuh lara kusta sarta sanalika dicopot saka kuwasa. Kamenangané Putin ing perang Ukraina nandhani wiwitan pungkasané minangka raja kidul (raja ateisme). Pungkasané iku dipratélakaké déning pralambang ing wiwitan raja kidul nubuatané ayat patang puluh (Prancis), kang ngenali sawijining revolusi sing nggulingaké pamaréntahan, kaya kang dumadi marang Ptolemeus. Pungkasané Putin uga kaewakaké déning pungkasaning Uni Sovyèt, nalika pimpinané (Gorbachev) mbubaraké Uni Sovyèt, lan sanalika nampa pakaryan ing Perserikatan Bangsa-Bangsa, pralambang globalis ateisme ing dina-dina pungkasan, yaiku raja kidul. Sawisé kamenangané Putin ing Ukraina, dhèwèké uga dipralambangaké déning Napoleon ing Waterloo, lan pambuwangan kang ngetutaké; uga déning raja Uzia, kanthi lara kustané, lan pambuwangan kang ngetutaké, mangkono uga pungkasané Ptolemeus sing mendem lan pungkasaning Uni Sovyèt ing taun 1989.

The Battle of Panium occurred in 200 BC, and in that very year Rome openly intercedes into history. Their insertion into the prophetic narrative precedes the conquering of Jerusalem represented in verse sixteen, and fulfilled in 63 BC. at the time she proclaimed that she was the defender of the child king in Egypt. In the third battle of verse forty, involving the kings of the north and south, the papacy will insert itself into history again, pretending to be the protector of Russia. At that same time Seleucus, in the type, defeated Ptolemy in the battle of Panium, thus identifying that the United States, the proxy army of the papacy in the first and last battles of verse forty, defeats “Egypt” (the king of the south).

Perang Panium dumadi ing taun 200 SM, lan ing taun iku uga Roma kanthi terang-terangan campur tangan ing sajarah. Panyelipané menyang narasi kenabian ndhisiki panaklukan Yérusalèm sing dipratélakaké ing ayat nembelas, lan katindakaké ing taun 63 SM, nalika dheweke mratelakaké yèn dhèwèké iku pangreksa raja bocah ing Mesir. Ing perang katelu ing ayat patang puluh, sing nglibataké raja-raja saka sisih lor lan sisih kidul, kepausan bakal nyelipaké awaké menyang sajarah maneh, kanthi purapura dadi pangreksa Rusia. Ing wektu kang padha, Seleukus, ing pralambangé, ngalahaké Ptolemaios ing perang Panium, mula nandhakaké yèn Amerika Sarékat, tentara wakil saka kepausan ing perang kapisan lan pungkasan ing ayat patang puluh, ngalahaké “Mesir” (raja sisih kidul).

In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.

Ing taun 200 SM, kanthi pralambang kita manggih kepausan, nalika sundel Tirus wiwit nembangaké lagu-lagu laku jina dheweke minangka pambuka marang persatuan telu lapis ing hukum Minggu ayat nembelas. Ing wektu sing padha, Amerika Sarékat ngungkuli Perserikatan Bangsa-Bangsa, mangkono netepaké kalungguhane minangka raja utama ing antarané sepuluh raja. Kabèh dinamika persatuan telu lapis sing kalakon ing hukum Minggu, wis katetepaké sadurungé ayat nembelas.

The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.

Struktur pulitik saka kakuwatan naga, kaya sing kawewujudan déning Perserikatan Bangsa-Bangsa, sarujuk, ing ayat nembelas, kanggo masrahaké struktur pulitiké marang kéwan iku, nanging sadurungé nindakaké mangkono, kapausan ngalahaké agama saka naga. Paganisme kudu sapisan manèh disingkiraké. Protestantisme disingkiraké ing taun-taun Reagan, ing peperangan kapisan saka ayat patang puluh, lan ing jaman présidhèn Republik pungkasan, agama saka naga uga bakal dilebokaké ing sangisoré panguwasa agama Katulik, kaya dene ing taun 508. Proses nyingkiraké samubarang perlawanan agama marang kapausan kang dilenggahang ing dhampar wiwit ing taun-taun Reagan, lan rampung ing taun-taun Trump. Perlawanan Protestantisme murtad marang Katulik disingkiraké ing peperangan kapisan saka ayat patang puluh, lan perlawanan spiritualisme bakal disingkiraké ing peperangan pungkasan saka ayat patang puluh.

In the same complicated interplay of human events, apostate Protestantism must establish itself as the religious and political authority over the ten kings of Revelation chapter seventeen. Thus, the Battle of Panium is identifying when the United States prevails over the United Nations, just before the Sunday law of verse sixteen.

Ing sajroning pasang-suruting prakara manungsa sing ruwet kang padha mau, Protestanisme murtad kudu netepaké awaké minangka kuwasa agama lan pulitik ing sadhuwuring sapuluh raja ing Wahyu bab pitulas. Mangkono, Peperangan Panium lagi nandhani wektu nalika Amerika Sarékat ngungkuli Perserikatan Bangsa-Bangsa, pas sadurungé angger-angger dina Minggu ing ayat nembelas.

It is an established rule of prophecy that the dragon, the beast and the false prophet each have their own peculiar prophetic characteristics. One of those prophetic characteristics is that the beast (Catholicism), is always prophetically located in the city of Rome. The False Prophet is always prophetically located in the United States. But with the dragon, the characteristic of where the dragon is prophetically located is that it always moves. The dragon began in heaven, then came to the Garden of Eden, and eventually the dragon is located in Egypt.

Punika sawijining paugeran nubuat sing sampun mapan bilih naga, kéwan galak, lan nabi palsu, saben-saben gadhah ciri nubuatipun piyambak ingkang mligi. Salah satunggaling ciri nubuat punika inggih menika bilih kéwan galak (Katulik), tansah mapan sacara nubuat wonten ing kutha Roma. Nabi Palsu tansah mapan sacara nubuat wonten ing Amérika Sarékat. Nanging tumrap naga, ciri ngenani papan panggenanipun sacara nubuat punika inggih bilih naga tansah pindhah. Naga punika kawiwitan wonten ing swarga, lajeng rawuh dhateng Taman Éden, lan ing wekasanipun naga punika mapan wonten ing Mesir.

Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:3.

Wacanen lan kandhakan, Mangkene pangandikane Pangeran Yehuwah: Lah, Aku nglawan kowe, Firaun ratu ing Mesir, naga gedhe kang glethak ana ing satengahing kali-kaline, kang wis ngandika, “Kalikku iki kagunganku dhewe, lan aku kang gawé iku kanggo awakku dhewe.” Yehezkiel 29:3.

The prophetic location of the dragon moves. In the time of John, the seat of the dragon, which represents its throne, was identified as being in Pergamos.

Papan profetik naga iku pindhah. Ing jamané Yohanes, papan lenggahé naga, kang nggambaraké dhamparé, diidentifikasi ana ing Pergamos.

And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:12, 13.

Lan marang malaékat pasamuwan ing Pergamos tulisen: Mangkéné pangandikané Panjenengané kang kagungan pedhang landhep loro sisih; Aku pirsa samubarang panggawému lan ing ngendi panggonanmu, yaiku ing papan dhamparé Iblis ana; lan kowé tetep nyekeli asma-Ku kanthi teguh, lan ora nyélaki pracaya-Ku, malah ing dina-dina nalika Antipas, martir-Ku kang setya, dipatèni ana ing antaramu, ing papan panggonané Iblis. Wahyu 2:12, 13.

The practice of pagan Rome was to bring all the pagan deities they became associated with back to the city of Rome, and represent them in the Pantheon Temple. This is why Daniel records that the “place of his sanctuary was cast down.” The place of pagan Rome’s sanctuary was the city of Rome, which was cast down by Constantine in the year 330, but the sanctuary that was “in” Rome was the Pantheon Temple, Pan-Theon meaning, “the temple of all the gods”. The Romans moved the location of Satan’s seat to the Pantheon Temple from Pergamos. Sister White informs us that pagan Rome is the dragon.

Pakulinan Roma kapir yaiku nggawa bali menyang kutha Roma kabeh déwa-déwa kapir sing dadi sesambungané karo wong-wong mau, lan nglambangaké déwa-déwa mau ana ing Padaleman Pantheon. Mulané Daniel nyatet yèn “panggonan pasucèné wus diuncalké mudhun.” Panggonan pasucènè Roma kapir yaiku kutha Roma, sing diuncalké mudhun déning Konstantinus ing taun 330, nanging pasucèn sing ana “ing” Roma iku Padaleman Pantheon, Pan-Theon tegesé, “padalemané kabèh para déwa”. Wong Roma mindhah panggonan dhamparé Iblis saka Pergamos menyang Padaleman Pantheon. Sister White mratelakaké marang kita yèn Roma kapir iku naga.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

“Mangkono dene naga iku, ing pangertèn utamané, nggambaraké Iblis, nanging ing pangertèn kapindho, dadi pralambang Roma kapir.” The Great Controversy, 439.

Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.

Roma kafir kabagi dados sapuluh bangsa, lan Prancis dados ratu kidul nalika ngenalaken atheisme Mesir nalika Revolusi Prancis. Dumugi taun 1917, naga punika sampun pindhah saking Prancis dhateng Rusia. Ayat sepuluh nggambaraken taun 1989, lan ayat sewelas saha rolas nggambaraken peperangan “wewengkon tapel wates” (Raphia lan Ukraina), dene perang Panium nggambaraken langkah kaping tiga ingkang kasil katindakaken déning kepausan nalika piyambakipun ngukuhaken uni rangkep tiga wonten ing ayat nembelas. Punika nggambaraken sajarah samar ing ayat patang puluh.

We will continue this study in the next article.

Kita badhé nerusaké pasinaon punika wonten ing artikel salajengipun.

When Jesus came into the coasts of Caesarea Philippi [Panium], he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

Nalika Gusti Yesus rawuh ing wilayah Kaisaréa Filipi [Panium], Panjenengané takon marang para sakabate, pangandikané: “Miturut pangandikané wong akèh, Aku iki, Putraning Manungsa, sapa?” Wangsulané para sakabat: “Ana sing ngandika bilih Paduka punika Yohanes Pembaptis; liyane Elia; lan liyane manèh Yérémia, utawa salah siji saka para nabi.” Panjenengané banjur ngandika marang wong-wong mau: “Nanging miturut kowé, Aku iki sapa?” Simon Pétrus banjur mangsuli: “Paduka punika Sang Kristus, Putraning Allah ingkang gesang.” Gusti Yesus banjur mangsuli lan ngandika marang dhèwèké: “Begjané kowé, Simon Barjona, awit daging lan getih ora nyarwakaké iku marang kowé, nanging Rama-Ku ing swarga. Lan Aku uga ngandika marang kowé, yèn kowé iku Pétrus, lan ing ndhuwur watu karang iki Aku bakal ngedegaké pasamuwan-Ku; lan gapurané naraka ora bakal bisa ngalahaké iku. Lan Aku bakal maringi kowé kunci-kunci Kratoning Swarga; lan samubarang apa sing kokiket ana ing bumi bakal kaiket ana ing swarga; lan samubarang apa sing koklèrèni ana ing bumi bakal kalèrèni ana ing swarga.” Sawisé iku Panjenengané dhawuh kanthi temenan marang para sakabate supaya aja nganti ngandhani sapa waé yèn Panjenengané iku Yesus Sang Kristus. Wiwit wektu iku Gusti Yesus wiwit nerangaké marang para sakabate, yèn Panjenengané kudu tindak menyang Yérusalèm, nandhang sangsara akèh prekara saka para pinituwa, para imam kepala, lan para ahli Toret, banjur dipatèni, lan ing dina katelu bakal katangèkaké manèh. Matius 16:13–21.