Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.

Ing Daniel pasal sewelas, ana sawetara larik wangsit kang kabèh padha jumbuh karo enem ayat pungkasan saka pasal iku. Perangan kang jumbuh karo sajarah ayat patang puluh wiwit saka wekdal pungkasan ing taun 1989, nganti tekan angger-angger Minggu ing ayat patang puluh siji, iku peranganing wangsit kang kasegel nganti tekan dina-dina pungkasan. Iku minangka pepangkeping Daniel tumrap Wahyu Yesus Kristus kang kabukak segelé pas sadurungé mangsa pencobaan katutup. Ayat loro ngenalaké Trump, présidhèn Republik pungkasan, Présidhèn pungkasan, Présidhèn kang dadi kang kawolu saka antarané pitu, lan dhèwèké iku présidhèn kang paling sugih, kang wiwit ngisruhaké para globalis nalika ngumumaké pencalonané ing taun 2015. Ayat sepuluh nandhani taun 1989, lan ayat sewelas lan rolas nandhani Perang Ukraina kang diwiwiti ing taun 2014, bebarengan karo kamenangan Putin lan karusakané sawisé iku.

Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.

Ayat telulas nganti limalas nggambarake perang katelu saka telung perang ing ayat patang puluh, diwiwiti kanthi ambruké Uni Soviet ing taun 1989, banjur Perang Ukraina, disusul déning Peperangan Panium, kang nglambangaké perjuwangan lahiriah Protestantisme murtad ing Amerika Sarékat nglawan para globalis ing donya.

Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.

Protestantisme murtad nguwasani, lan netepaké sesambetan hierarkis saka persatuan telung lapis sing bakal dileksanakaké ing undhang-undhang Minggu kang enggal rawuh. Kéwan iku Katulik, lan dhèwèké iku sirah saka telung kakuwatan mau, dilambangaké minangka Izebel lan sapérangan gedhé pralambang liya. Dhèwèké iku sundel kang mrentah ing sadhuwuré lan nunggangi kéwan iku.

The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.

Nabi palsu iku yaiku Amerika Sarékat, kang dipralambangaké déning garwané, Ahab, sing dadi sirahing karajan naga kang kaping sepuluh. Peperangan Panium ing taun 200 SM dadi pralambang perjuwangan lahiriah antarané globalisme lan Protestantisme murtad. Perjuwangan batiniah dipralambangaké déning pambrontakan ing taun 167 SM, kang banjur katut déning panyucekan manèh Pedalemané Allah kaya kang dipèngeti déning Hanukkah ing taun 164 SM; sawisé iku banjur katut déning sawijining mangsa wiwit taun 161 SM nganti 158 SM, kang dadi pralambang nalika Amerika Sarékat ngedegaké sawijining gambar saka pasawijiné Katulik antarané gréja lan nagara, kaya kang dipralambangaké déning “liga”.

In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.

Ing ayat kaping telulas, Uriah Smith maringi katrangan marang kita bilih patbelas taun sawisé Peperangan Raphia, Ptolemy séda marga saka “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” Sawisé kamenangan Putin sing mung sedhéla kuwi wus rampung, Trump bakal siyap ngadhepi ratu enom anyar ing Mesir. Sadurungé nindakaké mangkono, dhèwèké bakal wis “suppressed a rebellion” ing sajroning Amérika Sarékat.

When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.

Nalika Trump kapilih, dhèwèké bakal ngetrapaké angger-angger sing wis dipralambangaké déning Alien and Sedition Acts taun 1798, bebarengan karo nundha “habeas corpus,” kaya kang ditindakaké déning présidhèn Républikan kapisan minangka tanggepan marang sawijining Perang Sipil. Tumindak-tanduké uga wis dipralambangaké déning tumindak présidhèn Grant nalika ngadhepi Ku Klux Klan, lan déning F. D. Roosevelt nalika ngunjaraké wong-wong Jepang lan liyané sajroning Perang Donya Kapindho, sarta déning Patriot Act-é George Bush sing pungkasan.

He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”

Panjenengané, kaya dene Seleukus, bakal nindhes pambrontakan ing Amérikah Sarékat, lan banjur ngarahaké pandelengé marang “raja bocah” Mesir. Nalika nindakaké mangkono, panjenengané bakal mbentuk pasarujukan karo Filipus saka Makedonia, amarga Smith nyathet, “Ing wektu kang padha, Filipus, raja Makedonia, mlebu ing sajroning satunggiling pasarujukan karo Antiokhus kanggo mbagi wilayah pamaréntahané Ptolemaios ing antarané dhéwé, saben-saben ngrancang njupuk pérangan kang mapan paling cedhak lan paling prayoga tumrap dhèwèké. Ing kéné ana tanginé golongan nglawan raja sisih kidul kang cukup kanggo netepi ramalan mau, lan punika satemené prastawa-prastawa iku, tanpa mamang, kang dipaksud déning ramalan mau.”

Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “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.”

Trump bakal mbentuk sawijining aliansi kang kukuh karo bangsa-bangsa NATO (Perserikatan Bangsa-Bangsa), kanggo nanggapi Rusia, lan kerumitan ngrampungake akibat saka ambruké Putin. Ing wektu iku, miturut ayat kaping patbelas, lan komentaré Smith, “a new power is introduced.” Kapausan bakal campur tangan kanggo nglindhungi Rusia lan negara-negara satélite saka wewenangé NATO lan Amerika Sarékat, utawa kaya kang kacathet ing komentaré Smith, “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.”

Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.

Roma, sundelipun Tirus, banjur wiwit ngidungaké lagu-laguné lan tumindak jina karo para ratu ing bumi, sadurungé para ratu mau teka menyang katundhukan kang sampurna marang dheweke, mung rong ayat sawisé kuwi. Ing wektu kang padha, Peperangan Panium dumadi. Taun 200 SM nandhani wiwitan sundelipun Tirus ngidung, lan dheweke nindakaké mengkono gegayutan karo nglindhungi Rusia, kang nembe disarujuki déning Amérika Sarékat lan Perserikatan Bangsa-Bangsa kanggo dipérang demi kauntungan bebarengané. Sundel mau ngungkuli wong loro mau kabèh, nanging “peperangan” Panium banjur dumadi lan Amérika Sarékat ngungkuli Perserikatan Bangsa-Bangsa.

Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.

Kanthi pralambang, telung puluh telung taun sawisé iku pambrontakan Modéin diwiwiti ing Amérikah Sarékat. Kanthi pralambang, telung taun sawisé kuwi, pandedikasèn manèh saka sing diarani Protestanisme lan sawijining Républik Konstitusional ditegakaké kaya kang dipralambangaké déning Hanukkah. Kanthi pralambang, telung taun sawisé kuwi, wiwitané mangsa kang dipralambangaké déning paséwakané wong Yahudi karo Roma diwiwiti.

The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.

Obah-obahan pungkasan iku bakal lumaku kanthi rikat, mula sajarah kang diwujudake déning patang puluh wolu taun ing ayat-ayat iku lagi njlèntrèhaké rerangkèn prastawa kang lumaku kanthi rikat, kang déning wangsit wis kanthi mligi ditandhani wiwité ing wektu wekasan, yaiku ing taun 1989, banjur disusul déning perang kapindho ing ayat sewelas lan rolas ing taun 2014, banjur taun 2015, nalika Trump ngumumaké pencalonané dadi présidhèn, lan kanthi mangkono miwiti pakaryan profetisé kanggo ngudhak globalisme. Bareng Trump miwiti pakaryan kanggo nindhes Perang Sipil kang wis lumaku, dhèwèké bakal ngupaya sawijining aliansi karo Perserikatan Bangsa-Bangsa (NATO—Philip saka Makedonia), lan Roma bakal wiwit nembang. Aliansi kang diupaya iku dadi perjuwangan kanggo kaluhuran kakuwasan antarané loro pasukan mau, kang diwujudaké déning Peperangan Panium.

Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.

Panium punika dados tengering dalan saking ayat tigabelas, ing pundi wiwitanipun obahe pungkasan ingkang rikat, ingkang ndhisiki undhang-undhang Minggu. Sedaya para nabi langkung kathah ngandika bab pungkasaning jagad, tinimbang bab wekdal nalika piyambakipun gesang, lan Gusti Yesus mesthi kemawon punika Nabi ingkang paling ageng ing antawisipun sedaya nabi. Pas sakedhap sadèrèngipun salib, ingkang ngewakili undhang-undhang Minggu, inggih punika ingkang dipungambaraken déning ayat nembelas, Gusti Yesus tindak lelampahan kaliyan para muridipun dhateng Panium. Wekdalipun wonten ing ngriku, lan piwulang-piwulang ingkang Panjenenganipun wedharaken wonten ing ngriku, selaras kaliyan Perang Panium ingkang enggal badhé dumados. Sajeroning sajarah, Panium gadhah sawatawis nama, lan ing jamanipun Kristus, nama Panium punika Caesarea Philippi.

“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.

Saiki Gusti Yesus lan para sakabate wus teka ing salah siji kutha ing sacedhaké Kaisaréa Filipi. Wong-wong mau wus ngliwati wates Galiléa, mlebu ing sawijining dhaérah kang idhola mratah. Ing kono para sakabat kapisah saka pangaribawa kang ngendhalèni saka agama Yahudi, lan digawa menyang sesrawungan kang luwih raket karo pangibadahing para bangsa kafir. Ing sakiwa-tengené katon manéka warna wujud takhayul kang ana ing sakabèhing péranganing donya. Gusti Yesus ngersakaké supaya pandeleng marang prakara-prakara mau bisa nuntun wong-wong mau ngrasa tanggung jawabé marang para bangsa kafir. Sajroning panggonané ana ing dhaérah iku, Panjenengané ngudi supaya nyingkir saka mulang marang wong akèh, lan ngabdèkaké dhiri-Nya kanthi luwih kebak marang para sakabat.

“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

“Panjenenganipun badhé ngandharaken dhateng piyambakipun bab sangsara ingkang nunggu Panjenenganipun. Nanging rumiyin Panjenenganipun tindak piyambakan, lan ndedonga supados manahipun kapracaya dados kasiyapaken nampi pangandikanipun. Sasampunipun manunggal malih kaliyan piyambakipun, Panjenenganipun boten enggal-enggal ngaturaken prekawis ingkang dipun karsakaken badhé dipun wulangaken. Sadèrèngipun nindakaken punika, Panjenenganipun maringi piyambakipun kalodhangan kanggé ngakeni pracayanipun dhateng Panjenenganipun, supados piyambakipun dipun kiyataken kanggé pacoban ingkang badhé rawuh. Panjenenganipun takon, ‘Miturut pangandikanipun manungsa, Aku, Putraning Manungsa, punika sinten?’”

“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.

Kanthi sedhih para murid kepeksa ngakoni manawa Israèl wis gagal ngenali Mesiasé. Satemené ana sawatara wong, nalika padha nyumurupi mukjijat-mukjijaté, wis nyatakake Panjenengané minangka Putrané Dawud. Wong akèh sing wis diparingi pangan ana ing Betsaida wis kepéngin ngumumaké Panjenengané dadi rajané Israèl. Akeh wong wis siyap nampani Panjenengané minangka nabi; nanging padha ora precaya manawa Panjenengané iku Sang Mesias.

“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

“Yesus banjur ngaturaken pitaken kaping pindho, gegayutan karo para sakabate piyambak: ‘Nanging, Miturut panemumu, Aku iki sinten?’ Pétrus mangsuli, ‘Paduka punika Sang Kristus, Putraning Allah ingkang gesang.’”

“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

“Saka wiwitan, Pétrus wis pracaya manawa Yésus iku Mesias. Akeh wong liyané sing wis katitahaké déning piwulangé Yohanes Pembaptis, lan wis nampani Kristus, wiwit mangu-mangu bab misi Yohanes nalika dhèwèké dipenjara lan dipatèni; lan saiki padha mangu manawa Yésus iku Mesias, kang wis suwé banget padha antèni. Akeh para murid sing kanthi semangat banget ngarep-arep manawa Yésus bakal njupuk papané ing dhamparé Dawud banjur ninggalaké Panjenengané nalika padha weruh manawa Panjenengané ora kagungan ancas kaya mangkono. Nanging Pétrus lan para kancané ora malik saka kasetyané. Lampahing wong-wong sing ragu-ragu, sing wingi memuji lan dina iki nyalahaké, ora ngrusak imané pandhèrèk sejati Sang Juru Slamet. Pétrus mratélakaké, ‘Paduka punika Sang Kristus, Putraning Allah ingkang gesang.’ Dhèwèké ora ngentèni pakurmatan karajan kanggo makuthani Gustiné, nanging nampi Panjenengané ana ing kawirangané.”

“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

“Pétrus wus nglairaké pracaya saka rolas murid mau. Nanging para murid isih adoh saka mangerti tugasé Kristus. Panentangan lan panyalafahaman saka para imam lan para panguwasa, sanadyan ora bisa mbalikaké wong-wong mau saka Kristus, isih njalari bingung kang gedhé tumrap wong-wong mau. Wong-wong mau durung weruh dalané kanthi cetha. Pangaribawaing piwulang wiwitané, piwulangé para rabi, kakuwataning tradhisi, isih ngalang-alangi paningalé marang kayektèn. Saka wektu tekan wektu, pepadhang kang aji saka Gusti Yésus madhangi wong-wong mau, nanging asring wong-wong mau kaya wong kang ngraba-raba ana ing antarané ayang-ayang. Nanging ing dina iku, sadurungé wong-wong mau kaadhepaké karo pacoban gedhé tumrap pracayané, Roh Suci tumedhak marang wong-wong mau kanthi kakuwatan. Sajroning sawatara wektu, mripaté dipalingaké saka ‘samubarang kang katon,’ supaya nyawang ‘samubarang kang ora katon.’ 2 Korinta 4:18. Ing sangisoré salin rupa kamanungsan, wong-wong mau nyumurupi kamulyaning Putraning Allah.”

“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’

Gusti Yesus mangsuli Pétrus, ngandika, “Rahayu kowe, Simon Bar-jona; awit dudu daging lan getih kang wis mratelakake iki marang kowe, nanging Rama-Ku kang ana ing swarga.”

“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

“Kayektèn kang wis diakoni déning Pétrus iku dadi dhasaring pracayané wong pracaya. Iku lah kang déning Kristus piyambak wis diumumaké minangka urip langgeng. Nanging duwèké kawruh iki dudu dhasar kanggo ngluhuraké awaké dhéwé. Kawruh iku ora kawedharaké marang Pétrus marga saka kawicaksanan utawa kabecikané dhéwé. Manungsa, saka awaké dhéwé waé, ora bakal bisa nggayuh kawruh bab perkara-perkara ilahi. ‘Dhuwuré kaya langit; apa kang bisa koklakoni? Jeroné ngungkuli alam pati; apa kang bisa kokmangertèni?’ Ayub 11:8. Mung Roh pangangkatan dadi anak kang bisa nyampekaké marang kita prakara-prakara jero kagungané Allah, kang ‘durung tau dideleng déning mripat, durung tau dirungu déning kuping, lan durung tau munggah ing sajroning ati manungsa.’ ‘Nanging Allah wus nyethakaké iku marang kita lumantar Rohé; awit Roh iku nylidhiki samubarang kabèh, iya prakara-prakara jero kagungané Allah.’ 1 Korinta 2:9, 10. ‘Wadiné Pangéran ana ing antarane wong-wong kang wedi marang Panjenengané;’ lan kasunyatan yèn Pétrus bisa nyumurupi kamulyaning Kristus iku dadi bukti yèn dhèwèké wis ‘disinaoni déning Allah.’ Jabur 25:14; Yokanan 6:45. Ah, satemené, ‘begja kowé, Simon Bar-jona: awit dudu daging lan getih kang nyethakaké iku marang kowé.’”

“Jesus continued: ‘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.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.

Gusti Yésus nerusaké: “Aku uga ngandika marang kowé, yèn kowé iku Pétrus, lan ing ndhuwur watu karang iki Aku bakal ngedegaké pasamuwan-Ku; lan gapuraning neraka ora bakal bisa ngalahaké iku.” Tembung Pétrus tegesé watu,—watu sing nggelinding. Pétrus dudu watu karang kang ing ndhuwuré pasamuwan iku diadegaké. Gapuraning neraka temenan naté ngalahaké dhèwèké nalika dhèwèké nyélaki Gustiné kanthi tembung-tembung ipat-ipat lan supata. Pasamuwan iku diadegaké ing ndhuwur Panjenengané siji, kang marang Panjenengané gapuraning neraka ora bisa ngalahaké.

“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.

“Abad-abad sadurungé rawuhipun Sang Juru Slamet, Musa sampun nedahaké marang Watu karahayonipun Israèl. Juru mazmur sampun ngidungaké bab ‘Watu kakiyataning kawula.’ Yésaya sampun nyerat, ‘Makaten pangandikanipun Pangéran Allah, Lah Aku masang ing Sion satunggaling watu dados dhasar, watu ingkang sampun kabuktèn, watu pojok ingkang aji, dhasar ingkang kukuh.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Pétrus piyambak, nalika nyerat kanthi ilham, nerapaké wangsit punika dhateng Gusti Yésus. Panjenenganipun ngandika, ‘Manawi kowé sampun ngraosakén bilih Pangéran punika welas asih: marang Panjenengané, nalika kowé sowan, watu gesang, sanadyan dipun tampik déning manungsa, nanging pinilih déning Allah lan aji, kowé ugi, kados watu-watu gesang, kabangun dados griya rohani.’ 1 Peter 2:3–5, R. V.

“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.

“‘Amarga ora ana wong siji waé kang bisa ndhasari dhasar liyane kejaba dhasar kang wus katetepaké, yaiku Gusti Yesus Kristus.’ 1 Korinta 3:11. ‘Ana ing sadhuwuré watu iki,’ pangandikané Gusti Yesus, ‘Aku bakal ngedegaké pasamuwan-Ku.’ Ana ing ngarsané Allah, lan kabèh makluk swarga kang pinter, ana ing ngarsané wadyabala neraka kang ora katon, Kristus ngedegaké pasamuwané ana ing sadhuwuré Watu kang urip. Watu iku yaiku Panjenengané piyambak,—ragané dhéwé, kang diremuk lan digebugi marga saka kita. Marang pasamuwan kang diadegaké ana ing sadhuwuré dhasar iki, gapurané neraka ora bakal bisa ngalahaké.”

“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.

“Sapira ringkihe pasamuwan iku katon nalika Kristus ngandika tembung-tembung iki! Mung ana sawatara wong pracaya, kang marang wong-wong mau sakehing kakuwatan para dhemit lan wong ala bakal diarahaké; nanging para pandhèrèké Kristus ora kena wedi. Awit padha katetepaké ana ing sadhuwuring Watu Karang kakuwatané, wong-wong mau ora bakal bisa digulingaké.

“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.

“Sajroning nem ewu taun, iman wis mbangun ing ndhuwur Kristus. Sajroning nem ewu taun, banjir lan prahara bebenduning Iblis wis nempuh marang Watu Karang kaslametan kita; nanging Panjenengané tetep jumeneng tanpa keguncang.

“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘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.’

“Pétrus wis ngandharaké bebener kang dadi dhasaré iman gréja, lan saiki Yésus ngurmati dhèwèké minangka wakil saka sakabèhé badané para pitados. Panjenengané ngandika, ‘Aku bakal maringi kowe kunci-kunci Kratoning Swarga; lan samubarang apa waé kang kokiket ana ing bumi bakal kaiket ana ing swarga; lan samubarang apa waé kang kokculaké ana ing bumi bakal kauculaké ana ing swarga.’”

“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.

“‘Kunci-kunci Kratoning Swarga’ iku pangandikanipun Kristus. Sedaya pangandikan ing Kitab Suci punika kagunganipun Panjenenganipun, lan wonten ing ngriki sami katetepaken kalebet. Pangandikan punika gadhah panguwaos kanggo mbikak lan nutup swarga. Pangandikan punika mratelakaken syarat-syarat ingkang dados dhasar manungsa katampi utawi katampik. Mangkono pakaryanipun para ingkang martosaken pangandikaning Allah punika dados ambuning gesang tumuju gesang utawi ambuning pejah tumuju pejah. Tugasipun punika satunggaling pakaryan ingkang kabebanan déning akibat-akibat langgeng.”

“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.

Sang Juruwilujeng ora masrahake pakaryan Injil marang Pétrus minangka pribadi piyambak. Ing wektu sawisé kuwi, kanthi mbaleni tembung-tembung sing wus kapangandikakake marang Pétrus, Panjenengané nerapake tembung-tembung mau langsung marang pasamuwan. Lan ing intinipun, prakara sing padha uga kapangandikakake marang rolas rasul minangka para wakiling badaning para pracaya. Manawa Gusti Yésus pancèn wus maringake panguwasa mirunggan marang salah siji saka para sakabat ngungkuli liyane, mesthiné kita ora bakal nemoni wong-wong mau asring padudon bab sapa kang bakal dadi sing paling gedhé. Wong-wong mau mesthiné bakal sumarah marang kersané Sang Guru, lan ngurmati wong kang wus kapilih déning Panjenengané.

“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.

“Tinimbang ngangkat siji dadi kepalae, Kristus ngandika marang para murid, ‘Aja kowé padha sinebut Rabi;’ ‘lan aja uga kowé padha sinebut bendara: awit siji iku Bendaramu, yaiku Kristus.’ Matius 23:8, 10.

“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.

“‘Endhasing saben wong lanang iku Kristus.’ Gusti Allah, kang wus nandukaké samubarang ana ing sangisoring sukuné Sang Juru Slamet, ‘maringaké Panjenengané dadi sirahing samubarang tumrap pasamuwan, kang dadi badané, yaiku kasampurnaning Panjenengané kang ngebaki samubarang ana ing samubarang.’ 1 Korinta 11:3; Efesus 1:22, 23. Pasamuwan iku kabangun ing sandhuwuring Kristus minangka dhasaré; pasamuwan kudu manut marang Kristus minangka sirahé. Pasamuwan ora kena gumantung marang manungsa, utawa dikuwasani déning manungsa. Akeh wong kang ngaku yèn kalungguhan kapitadosan ing pasamuwan maringaké marang dhèwèké wewenang kanggo ndhawuhaké apa kang kudu dipracaya déning wong liya lan apa kang kudu ditindakaké déning wong-wong mau. Pangakon mangkono ora diparengaké déning Gusti Allah. Sang Juru Slamet mratélakaké, ‘Kowé kabèh iku sadulur.’ Kabèh kabukak marang panggodha, lan kena tumiba ing kaluputan. Kita ora kena gumantung marang makluk winates siji waé kanggo pituduh. Watu Karanging pracaya iku ngarsané Kristus kang gesang ana ing pasamuwan. Ing prakara iki wong kang paling ringkih bisa gumantung, lan wong-wong kang nganggep awaké dhéwé paling kuwat bakal kabuktèn dadi sing paling ringkih, manawa padha ora ndadèkaké Kristus minangka kakuwatané. ‘Kaipat-ipati wong kang kumandel marang manungsa lan ndadèkaké daging minangka lengené.’ Pangéran ‘iku Watu Karang, pakaryané sampurna.’ ‘Rahayu kabèh wong kang padha ngandel marang Panjenengané.’ Yeremia 17:5; Pangandharing Toret 32:4; Jabur 2:12.”

“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.

“Sawisé pangakené Pétrus, Gusti Yésus ndhawuhi para sakabat supaya aja ngandharaké marang sapa waé yèn Panjenengané iku Sang Kristus. Dawuh iki kaparingaké amarga anané panentangan kang temen saka para ahli Toret lan wong-wong Farisi. Luwih saka iku, wong akèh, malah para sakabat dhéwé, padha nduwèni pangerten kang salah bab Mesias, satemah wara-wara umum ngenani Panjenengané ora bakal maringi marang wong-wong mau pamanggih kang bener bab sipat lan pakaryanipun. Nanging saben dina Panjenengané nglairaké dhirinipun marang wong-wong mau minangka Juru Wilujeng, lan kanthi mangkono Panjenengané ngersakaké maringi marang wong-wong mau pangerten kang satuhu bab Panjenengané minangka Sang Mesias.”

“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.

“Para sakabat isih ngarep-arep manawa Kristus bakal jumeneng nata minangka pangeran kadonyan. Sanadyan Panjenengane wus suwe ndhelikake ancang-ancang Panjenengane, dheweke padha pracaya manawa Panjenengane ora bakal tansah tetep ana ing kamlaratan lan kasamaran; wektune wus cedhak nalika Panjenengane bakal ngadegake Kratoning Panjenengane. Manawa sengiting para imam lan para rabi ora bakal bisa tau dikalahake, manawa Kristus bakal ditampik dening bangsane dhewe, diukum minangka wong apus-apus, lan disalib minangka wong durjana,—pamanggih mangkono durung tau kaangen-angen dening para sakabat. Nanging wektu pangwasaning pepeteng wus saya nyedhak, lan Gusti Yesus kudu mbukak marang para sakabaté bab pasulayan kang ana ing ngarepe. Panjenengane kebak kasedhihan nalika nyana bakal tekaning pacoban mau.” The Desire of Ages, 411-415.

Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.

Ayat nembelas saka Daniel sewelas nggambarake angger-angger Minggu sing bakal enggal teka ing Amerika Sarékat. Sakdurungé dumadiné pas wektuné “lindhu” iku, para calon sing ngupaya supaya klebu ing antarané wong satus patang puluh papat ewu kawangunan saka turune. Sing nguwataké wong-wong mau yaiku sawijining piweling kenabian. Ing wektu iku katon cetha ana rong golongan, lan kaya kang kagambar ing pasemon bab prawan sepuluh, golongan siji nduwèni lenga ing wadhah-wadhahé, déné golongan sijiné ora nduwèni. Ayat telulas nganti limalas saka Daniel sewelas, ora mung nggambarake sajarah kenabian sing ndhisiki angger-angger Minggu, nanging uga nggambarake “piweling” iku, kang, ing konteks pasemon bab prawan sepuluh, yaiku “lenga” sing bakal diduwèni déning para wicaksana supaya bisa nampa segelé Gusti Allah lan diangkat dadi pratandha ing wayah lindhu gedhé. Artikel-artikel iki saiki wis tekan ing pucak saka kabèh artikel, awit piweling sing kagambar ana ing sajroning ayat-ayat iki iku lenga emas sing katetesaké mudhun lumantar loro pipa emas.

We will continue this study in the next article.

Kita badhé nglajengaken pasinaon punika wonten ing artikel salajengipun.

“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

“Suwéné wong-wong kang ngakoni bebener iku ngladosi Sétan, wewayangané neraka bakal nyegat panemuné bab Gusti Allah lan swarga. Wong-wong mau bakal padha kaya wong kang wis kelangan katresnané kang wiwitan. Wong-wong mau ora bisa nyawang kasunyatan-kasunyatan langgeng. Apa kang wis disawisaké Gusti Allah kanggo kita dilambangaké ing Zakharia, pasal 3 lan 4, lan 4:12–14: ‘Lan aku mangsuli manèh lan munjuk marang panjenengané, Punapa kalih pang wit zaitun punika, ingkang lumantar kalih pipa emas punika nglempakaké lenga emas saking piyambakipun? Lan panjenengané mangsuli aku lan ngandika, Apa kowé ora sumurup apa iku? Lan aku mangsuli, Mboten, Gusti kawula. Banjur pangandikané, Iki yaiku wong loro kang kadhapuk lan kaurapi, kang ngadeg ana ing ngarsané Pangéraning bumi kabèh.’”

“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Pangeran kagungan sumber daya ingkang kebak. Panjenenganipun boten kekirangan sarana punapa kemawon. Amargi kirangipun iman kita, kadonyan kita, pamedhar lathi kita ingkang murahan, boten pitados kita, ingkang kawejangaken wonten ing pacelathon kita, mulanipun wewayangan peteng nglumpuk ngubengi kita. Kristus boten kapratelakaken lumantar tembung utawi watak minangka Panjenenganipun ingkang saestu endah sadaya, lan ingkang utami antawisipun sapuluh ewu. Nalika nyawa marem ngluhuraken dhirinipun dhateng kasia-siaan, Rohing Pangeran namung saged nindakaken sethithik tumrap nyawa punika. Panglihatan kita ingkang cekak namung ningali wewayangan, nanging boten saged nyumurupi kamulyan ingkang wonten ing salebeting sanesipun. Para malaékat saweg nyekel sekawan angin, ingkang dipratelakakên minangka jaran nesu ingkang ngupadi uwal lan mlayu nyabrang ing salumahing bumi kabèh, nggawa karusakan lan pejah ing marganipun.”

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Punapa kita bakal tilem ing pinggiring jagad langgeng iku dhewe? Punapa kita bakal lesu, adhem, lan mati? Dhuh, mugi wonten ing pasamuwan-pasamuwan kita Roh lan napasing Allah kasembusaken dhateng umating Panjenenganipun, supados padha ngadeg ing sikile dhewe lan gesang. Kita kedah mirsani bilih margi punika ciut, lan gapuranipun sesak. Nanging nalika kita lumampah ngliwati gapura ingkang sesak punika, jembaringipun tanpa wates.” Manuscript Releases, volume 20, 217.

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“Para kang kasurud ngadeg ana ing sacedhake Pangéraning salumahing bumi, nduwèni kalungguhan kang biyèn kaparingaké marang Sétan minangka kerub panutupi. Lumantar para titah suci kang ngubengi dhamparé, Sang Pangéran njaga sesambungan kang tetep lan tanpa kendhat karo para pendhudhuk bumi. Lenga emas iku nglambangaké sih-rahmat kang lumantar iku Gusti Allah njagi supaya lampu para pracaya tansah kapasoki, supaya ora murub kedhep-kedhep lan banjur mati. Saupama dudu lenga suci iki kang kucuraké saka swarga lumantar pesen-pesen saka Rohé Gusti Allah, pakaryan-pakaryan piala mesthi bakal nguwasani manungsa kabèh sakabèhé.”

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“Gusti Allah kawirangan nalika kita ora nampani pawartos-pawartos kang Panjenengane kirim marang kita. Mangkono kita nampik lenga emas kang badhé Panjenengane tuangaké menyang jiwa kita supaya bisa ditularaké marang wong-wong kang ana ing pepeteng. Nalika swara panggilan iku rawuh, ‘Lah, pangantèn lanang teka; metua kanggo nemoni Panjenengané,’ wong-wong kang ora nampani lenga suci, kang ora ngreksa sih-rahmaté Kristus ana ing sajroning atiné, bakal nemu, kaya para prawan gemblung, yèn wong-wong mau ora siyap kanggo nemoni Gustiné. Ana ing dhiriné piyambak, wong-wong mau ora nduwèni daya kanggo oleh lenga iku, lan uripé padha remuk. Nanging manawa Roh Suci Allah dijaluk, manawa kita nyuwun kanthi temen, kaya déné Musa, ‘Tuduhna marang aku kamulyanPaduka,’ katresnané Allah bakal kawutahaké ing sajroning ati kita. Lumantar pipa-pipa emas, lenga emas iku bakal disaluraké marang kita. ‘Dudu marga saka kakuwatan, lan dudu marga saka daya, nanging marga saka Roh-Ku, mangkono pangandikané Pangéran bala tentara.’ Kanthi nampani sorot padhang saka Srengéngé Kabeneran, anak-anaké Allah padha sumunar minangka pepadhang ing donya.” Review and Herald, July 20, 1897.