In the near future Russia will end the war in Ukraine with a victory, and the victory will prove to be the beginning of the end for Putin and Russia. Just as Gorbachev reorganized (perestroika) his empire and then fled to the United Nations, political Russia will be brought under the authority of the United Nations, while religious Russia will be brought under the control of the papacy. Trump will be elected in 2024, and prevail over the globalist Democrats and professed Republican globalists, and he will form an alliance with the globalists of the United Nations, for the purpose of resolving the fallout from the demise of Putin and Russia. Then the whore of Tyre will then intercede on behalf of Russia.

Ing mangsa cedhak, Rusia bakal mungkasi perang ing Ukraina kanthi kamenangan, lan kamenangan mau bakal kabukten dadi wiwitaning pungkasan tumrap Putin lan Rusia. Kaya dene Gorbachev nyusun manèh (perestroika) kakaisarané lan banjur mlayu menyang Perserikatan Bangsa-Bangsa, Rusia pulitik bakal dipasrahaké ing sangisoré wewenangé Perserikatan Bangsa-Bangsa, déné Rusia agami bakal dipasrahaké ing sangisoré pangwasané kapausan. Trump bakal kapilih ing taun 2024, lan bakal ngungkuli para Demokrat globalis lan para globalis Republik sing ngakuné mangkono, lan dhèwèké bakal mbentuk aliansi karo para globalis ing Perserikatan Bangsa-Bangsa, kanthi ancas ngrampungaké akibat saka ambruké Putin lan Rusia. Sawisé iku, sundel Tirus bakal campur tangan atas jeneng Rusia.

In the Battle of Panium, the history of the first of the three battles of verse forty is repeated. In the first battle, represented by the collapse of the Soviet Union in 1989, the first of the last eight presidents served as the papacy’s proxy army. That first president was a Republican, signaling that the last will also be a Republican president. The first president was known for his rhetoric concerning the wall of the iron curtain, that as a prophetic waymark came down when the Berlin Wall came down on November 9, 1989. The last Republican president will be known for his rhetoric concerning the wall on the southern border of the United States, and the waymark that will mark Trump’s testimony of building the wall will be the Sunday law, where the symbolic “wall of separation of Church and State” is removed.

Ing Peperangan Panium, sajarah saka peperangan kapisan ing antarané telu peperangan ing ayat kaping patang puluh kaulang manèh. Ing peperangan kapisan, kang diwakili déning ambruké Uni Sovyèt ing taun 1989, présidhèn kapisan saka wolung présidhèn pungkasan ngladèni minangka bala wakil kanggo kapausan. Présidhèn kapisan iku sawijining Republikan, minangka pratandha yèn sing pungkasan uga bakal dadi présidhèn Republikan. Présidhèn kapisan dikenal amarga retorikané ngenani témbok saka Tirai Wesi, kang minangka tenger profètis tiba nalika Témbok Berlin ambruk ing tanggal 9 November 1989. Présidhèn Republikan pungkasan bakal dikenal amarga retorikané ngenani témbok ing tapel wates sisih kiduling Amérika Sarékat, lan tenger kang bakal nandhani paseksèné Trump bab pambangunan témbok iku bakal dadi hukum Minggu, nalika “témbok pamisahan antarané Gréja lan Nagara” kang simbolis disingkiraké.

That first president was a former media star, known for his sharp speaking skills and sense of humor. The last president is a former media star, known for his sharp speaking skills and sense of humor. 1989 marked the disintegration of the empire known as the Soviet Union, and the last of the three battles of verse forty represents the disintegration of the empire known as Russia.

Présidhèn kapisan iku biyèn sawijining lintang média, kawentar amarga kaprigelanipun anggenipun micara kanthi landhep lan raos guyonipun. Présidhèn pungkasan iku uga biyèn sawijining lintang média, kawentar amarga kaprigelanipun anggenipun micara kanthi landhep lan raos guyonipun. Taun 1989 nandhakaké bubaré kakaisaran kang sinebut Uni Soviet, lan perang pungkasan saka telung perang ing ayat kaping patang puluh iku nggambaraké bubaré kakaisaran kang sinebut Rusia.

The Battle of Panium is the third and last battle of verse forty, and it was typified by the first battle. When the first battle was over the entire world acknowledged that the only superpower in the world was the United States. That world domination will be repeated at the conclusion of the last battle, for it is there, that, in spite of the alliance formed between Antiochus III and Philip of Macedon, (the United States and the United Nations), the United States (the false prophet) will be established as the premier king of the ten kings (the dragon—the United Nations.)

Peperangan Panium iku peperangan kaping telu lan sing pungkasan ing ayat patang puluh, lan iku wis dilambangaké déning peperangan kang kapisan. Nalika peperangan kang kapisan wis rampung, sakèhé jagad ngakoni yèn siji-sijiné adidaya ing donya iku Amérika Sarékat. Panguwasaning jagad iku bakal diulang manèh ing pungkasaning peperangan kang pungkasan, awit ana ing kono, sanadyan ana pasamuwan aliansi kang kabentuk antarané Antiokhus III lan Filipus saka Makedonia, (Amérika Sarékat lan Perserikatan Bangsa-Bangsa), Amérika Sarékat (nabi palsu) bakal diteguhaké dadi ratu kang utama ing antarané sepuluh ratu (naga—Perserikatan Bangsa-Bangsa.)

The three battles of verse forty bear the signature of “Truth,” for the first represents the last, and the middle battle represents rebellion. The first and last victorious proxy army (the United States) prevails, but the second proxy army loses, and the second proxy army is Nazism, a world symbol of rebellion.

Telung peperangan ing ayat kaping patang puluh mau ngemu pratandha “Kayekten,” amarga sing kapisan makili sing pungkasan, lan peperangan ing tengah makili pambrontakan. Tentara wakil kang kapisan lan kang pungkasan menang (Amerika Sarékat), nanging tentara wakil kang kapindho kalah, lan tentara wakil kang kapindho iku Nazisme, sawijining pralambang donya tumrap pambrontakan.

The three political campaigns of Donald Trump bear the signature of “Truth,” for he wins the election in his first and last campaigns, but in the middle campaign he is defeated through by the beast of atheism, which is the dragon power, once again the symbol of the rebellion represented by the thirteenth letter of the Hebrew alphabet that when placed together with first and last letter form the Hebrew word “Truth.”

Telung kampanye pulitiké Donald Trump nggawa pratandha “Kasunyatan,” amarga panjenengané menang ing pamilihan sajrone kampanye kapisan lan pungkasané, nanging ing kampanye sing ana ing tengah panjenengané kasil dikalahaké déning kéwan atheisme, yaiku kakuwatan naga, sapisan manèh dadi pralambang pambrontakan sing diwakili déning aksara kaping telulas saka alfabèt Ibrani, kang nalika dipasang bebarengan karo aksara kapisan lan pungkasan mbentuk tembung Ibrani “Kasunyatan.”

Verse ten of Daniel eleven identifies the time of the end in 1989, and verse sixteen identifies the soon coming Sunday law. Verses ten through fifteen represent the hidden history of verse forty, which is the portion of the book of Daniel that was sealed up until the last days. When verses ten through fifteen are placed (line upon line) into the hidden history of verse forty, the portion of Daniel that relates to the last days is unsealed. That portion is unsealed just before probation closes for Sabbath-keepers at the soon coming Sunday law. It therefore represents the final or Seventh Seal.

Ayat sepuluh saking Daniel sewelas nedahaken wekdal wekasan ing taun 1989, lan ayat nembelas nedahaken angger-angger dina Minggu ingkang badhé enggal rawuh. Ayat sepuluh ngantos limalas nggambaraken sajarah kapeteng saking ayat patang puluh, inggih punika péranganing kitab Daniel ingkang kasegel ngantos dinten-dinten wekasan. Nalika ayat sepuluh ngantos limalas dipunpasangaken (baris demi baris) ing salebeting sajarah kapeteng saking ayat patang puluh, péranganing Daniel ingkang gegayutan kaliyan dinten-dinten wekasan dados kabikak. Pérangan punika kabikak sakderengipun wekdal kasampurnaning pangluwaraning kasempatan sih-rahmat tumrap para pameksa Sabat nalika angger-angger dina Minggu ingkang badhé enggal rawuh. Mila punika nglambangaken Seal pungkasan utawi Seal kapitu.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:1–6.

Lan nalika Panjenengané wus mbikak materai kang kapitu, ana kasepen ana ing swarga kira-kira satengah jam lawasé. Lan aku weruh pitu malaékat kang padha ngadeg ana ing ngarsané Allah; lan marang wong-wong mau kaparingaké pitu kalasangka. Lan ana malaékat liyané teka banjur ngadeg ana ing mesbèh, nggawa pedupaan emas; lan marang dhèwèké kaparingaké menyan akèh, supaya dipasrahaké bebarengan karo pandongané para suci kabèh ana ing mesbèh emas kang ana ing ngarsané dhampar. Lan kumeluné menyan, kang munggah bebarengan karo pandongané para suci, munggah marang ngarsané Allah saka tangané malaékat mau. Lan malaékat mau njupuk pedupaan iku, nuli diisiné geni saka mesbèh, lan dibalangaké menyang bumi; banjur ana swara-swara, gludhug, kilat, lan lindhu. Lan pitu malaékat kang nyekel pitu kalasangka mau padha nyawisaké awaké kanggo muni. Wahyu 8:1–6.

The seven angels with the Seven Trumpets represent the Executive Judgment which begins at the Sunday law in the United States, and they represent the Executive Judgment that begins when Michael stands up and human probation closes. The first period, from the Sunday law until Michael stands up, God’s judgments are mixed with mercy, but then the Seven Last Plagues are God’s judgments that are not mixed with mercy. The opening of the Seventh Seal is when the Executive Judgments are being prepared, as represented by the seven angels.

Pitu malaékat kanthi Pitu Kalasangka iku makili Pengadilan Eksekutif kang diwiwiti nalika angger-angger Minggu ing Amérika Sarékat, lan padha uga makili Pengadilan Eksekutif kang diwiwiti nalika Mikhaèl jumeneng lan mangsa sih tumrap manungsa ditutup. Ing mangsa kapisan, wiwit saka angger-angger Minggu nganti Mikhaèl jumeneng, paukumaning Allah isih campur karo sih-rahmat, nanging sawisé iku Pitu Wewelak Pungkasan iku paukumaning Allah kang ora campur karo sih-rahmat. Kabukaké Meterai Kang Kapitu iku nalika paukuman-paukuman Eksekutif lagi disiyapaké, kaya kang dilambangaké déning pitu malaékat.

Daniel chapters two and nine identify “the prayers of the saints” as a prayer to understand the events associated with Nebuchadnezzar’s hidden dream of the image of the beasts, and the repentance and confession associated with the “seven times,” of Leviticus chapter twenty-six. The prayers that are mixed with the incense in the “golden censer” that ascended up before God, are prayed by those who are called to be among the one hundred and forty-four thousand, who at that time receive the seal of the living God, as the fire from the altar is cast into the earth.

Daniel pasal loro lan sanga nandhesake manawa “pandongané para suci” iku minangka pandonga kanggo mangertèni prastawa-prastawa sing magepokan karo impèné Nebukadnésar sing kasimpen bab reca kéwan-kéwan, lan patobat sarta pangakon dosa sing magepokan karo “pitung mangsa,” saka Imamat pasal selikur. Pandonga-pandonga sing katampani karo menyan ana ing “padupan emas” sing munggah ing ngarsané Gusti Allah, dipandongakake déning wong-wong sing katimbalan supaya kalebu ing antarané satus patang puluh papat èwu, kang ing wektu iku nampa segelé Allah kang gesang, nalika geni saka misbyah dibuwang menyang bumi.

In Ezekiel chapter nine, those very same saints are sighing and crying for the abominations done in the land and in the church, and as they express their deep remorse for sin the sealing angel places a mark upon their foreheads. As with chapter eight of Revelation, the judgments represented by the destroying angels are there in the background waiting for the command that the sealing is finished.

Ing Yehezkiel bab sanga, para suci iku uga padha sesambat lan nangis marga saka sakehing panggawé nistha kang katindakaké ana ing nagara lan ing pasamuwan, lan nalika padha nglairaké panungkul kang jero marga saka dosa, malaékat kang maringi segel ngetrapaké tandha ana ing bathuké. Kaya déné ing Wahyu bab wolu, paukuman-paukuman kang dilambangaké déning para malaékat pangrusak iku ana ing latar mburi, ngentèni dhawuh manawa panyegelan wis rampung.

“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

Kanthi katemtuan kang ora bisa kliru, Sang Tanpa Wates isih nyimpen petungan karo sakehing bangsa. Nalika sih-rahmat-Nya isih kaaturake lumantar panggilan marang pamratobat, petungan iki bakal tetep kabuka; nanging manawa cacahing iku wus nganti tekan ukuran tartamtu kang wus katetepake dening Allah, paladosaning bebendu-Nya wiwit lumaku. Petungan iku katutup. Kasabaran ilahi mandheg. Ora ana manèh panyuwunan sih-rahmat kanggo wong-wong mau.

“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

“Sang nabi, nalika nyawang lumantar jaman-jaman, wus kaparingi pepacangan babagan wektu iki ana ing sangareping wahyuné. Bangsa-bangsa ing jaman iki wis nampani sih-rahmat kang tanpa tandhing. Berkah-berkah swarga kang pinilih dhéwé wus kaparingaké marang wong-wong mau, nanging tumrap wong-wong mau katulisan sakehé gumunggung kang saya mundhak, srakah, nyembah brahala, ngremehaké Gusti Allah, lan panuwun kang asor lan nistha. Wong-wong mau lagi kanthi cepet nutup cacahé karo Gusti Allah.

“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

“Nanging kang ndadèkaké aku gemeter iku kasunyatan yèn wong-wong sing wis nampa pepadhang lan hak-hak istiméwa kang paling gedhé wis kacemaran déning piala sing mratah. Amarga kaprabawan déning wong-wong ing sakiwa-tengené sing ora bener, akèh wong, malah uga saka antarané wong-wong sing ngakoni kayekten, wis dadi adhem lan kasurung mudhun déning ilining piala kang kuwat. Panyendhu lan pangina universal kang dilontaraké marang kabecikan lan kasucèn sejati ndadèkaké wong-wong sing ora nggegandhèngaké awaké kanthi raket marang Gusti Allah ilang pakurmatané marang angger-anggeré. Saupama padha lumaku manut pepadhang lan mituhu marang kayekten saka ing sajroning ati, angger-angger suci iki mesthiné bakal katon saya aji tumrap wong-wong mau nalika diremèhké lan disingkiraké mangkono. Minangka saya cethané rasa ora ngajèni marang angger-anggeré Gusti Allah, garis pamisah antarané wong-wong sing netepi lan donya saya katon béda cetha. Katresnan marang pepakon-pepakon ilahi saya mundhak ing golongan siji, padha karo saya mundhaké panyepèlèn marang pepakon-pepakon mau ing golongan sijiné.

“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

“Krisis punika saya enggal nyedhak. Cacahing pratandha ingkang saya ndadosakên saya ageng punika nedahakên bilih wekdal kagem rawuhipun Gusti Allah sampun meh dumugi. Sanadyan Panjenenganipun botên remen ngukum, Nanging Panjenenganipun badhé ngukum, lan punika kanthi enggal. Tiyang-tiyang ingkang lumampah wonten ing pepadhang badhé ningali pratandha-pratandha bebaya ingkang nyedhak; nanging piyambakipun botên kénging lenggah kanthi meneng, tanpa kawigatosan, namung ngentosi karusakan punika, nglipur dhiri kanthi pitados bilih Gusti Allah badhé ngayomi umatipun wonten ing dinten rawuhipun. Tebih sanget saking mekaten. Piyambakipun kedah nyadhari bilih punika dados kuwajibanipun kanggé nyambut damel kanthi sregep kagem nylametaké tiyang sanès, kanthi mirsani dhateng Gusti Allah kanthi pitados ingkang teguh kagem pitulungan. ‘Pandonganipun tiyang mursid ingkang saestu lan temen punika ageng sanget pigunanipun.’”

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

“Ragi kasalihan durung kelangan daya kakuwatane kanthi temenan. Ing wektu nalika bebaya lan kasangsaran pasamuwan tekan ing pucake, golongan cilik kang jumeneng ana ing pepadhang bakal nggresah lan nangis awit saka sakehing panggawé nistha kang ditindakake ing nagara. Nanging mligi manèh pandongané bakal minggah kanggo pasamuwan, amarga para anggotané tumindak manut marang pakulinaning donya.

“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

Pandonga kang temen lan sregep saka sawetara wong setya iki ora bakal muspra. Nalika Gusti miyos minangka Pambales, Panjenengane uga bakal miyos minangka Pangreksa tumrap sakehe wong kang wis ngreksa iman ing kasucèné lan njaga awake dhewe supaya ora kecemaran dening donya. Ing wektu iki Gusti Allah wus janji bakal mbélani para pinilih kagungané piyambak, kang sesambat marang Panjenengane rina lan wengi, sanadyan Panjenengane suwe anggoné sabar marang wong-wong mau.

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

“Pangandikanipun mekaten: ‘Lumampaha lumebeta ing satengahing kutha, ing satengahing Yerusalem, lan paringana tandha ing bathukipun para priya ingkang sesambat lan ngraosaken prihatin marga saking sakehing panggawé nistha ingkang katindakaken wonten ing satengahipun.’ Wong-wong ingkang sesambat lan nangis punika sampun ngaturaken pangandika kauripan; sampun mratelakaken panyaruwe, pitutur, lan panyuwunan kanthi temen. Sawenèh saking tiyang-tiyang ingkang sampun ngasoraken Gusti Allah sami mratobat lan andhap-asoraken manahipun wonten ing ngarsanipun. Nanging kamulyaning Pangéran sampun nilar Israèl; sanadyan kathah ingkang taksih ngugemi tata cara agami, kakiyatan lan rawuhipun sampun boten wonten.” Testimonies, jilid 5, 208–210.

Verses ten through fifteen unseal the hidden history of verse forty, and in so doing they simultaneously identify that the sealing of the one hundred and forty-four thousand is now being accomplished upon those who have met the requirements of the prayers represented by Daniel and the three worthies in chapter two, and by Daniel in chapter nine. The distinction between the two prayers can be recognized as a prayer for understanding the external events of prophecy (Daniel two), and a prayer to realize the internal experience of prophecy (Daniel nine). Another distinction is that the saints corporately are seeking to understand the testing message of the image of the beast (Daniel two), but they must individually accomplish the work of complete repentance (Daniel nine). Their prayers must be in the context of Ezekiel nine, for they must be grieved over the sins in the land and in the church.

Ayat sepuluh nganti limalas mbikak sajarah kang kasamun ing ayat patang puluh, lan kanthi mangkono ing wektu kang padha uga nemtokake yèn panyegelan tumrap wong satus patang puluh papat ewu saiki lagi katindakaké marang wong-wong kang wis nyukupi sarat pandonga-pandonga kang dilambangaké déning Daniel lan telung wong utama ing pasal loro, lan déning Daniel ing pasal sanga. Bedané antarané loro pandonga mau bisa dimangertèni minangka pandonga kanggo pangerten bab prastawa-prastawa njaba saka pamedhar wangsit (Daniel loro), lan pandonga supaya nggayuh pengalaman batin saka pamedhar wangsit (Daniel sanga). Bedané liyané yaiku yèn para suci sacara bebarengan padha ngupaya mangertèni piweling panggodha bab reca kéwan mau (Daniel loro), nanging saben-sabené kudu ngrampungaké pakaryan pamratobat kang sampurna (Daniel sanga). Pandonga-pandonga mau kudu ana ing konteks Ezekiel sanga, awit wong-wong mau kudu sedhih banget marga saka dosa-dosa ing nagara lan ing pasamuwan.

“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

“Ing wektu nalika bebenduné bakal medal lumantar paukuman-paukuman, para pandhèrèk Kristus sing andhap asor lan setya iki bakal kabédakaké saka saindenging jagad déning kasangsaraning jiwa, kang katuduhaké lumantar pangadhuh lan tangis, pamrayoga lan pepéling. Déné wong liya ngupaya nutupi piala kang ana nganggo kaya jubah, lan mbélani duraka gedhé kang sumebar ing endi-endi, wong-wong sing duwé semangat tumrap kamulyaning Allah lan katresnan marang jiwa-jiwa ora bakal meneng supaya olèh sih saka sapa waé. Jiwané sing mursid kasangsarakaké saben dina déning pakaryan-pakaryan kang ora suci lan omongan wong-wong duraka. Wong-wong mau ora kuwasa nyegah banjir bandhanging piala kang nggegirisi lajuningé, mula padha kapenuhan sungkawa lan weker. Wong-wong mau nggresula ana ing ngarsané Allah nalika ndeleng agama diènèhaké nistha ana ing omah-omahé wong-wong sing wis nampa pepadhang gedhé. Wong-wong mau ngadhuh lan ngasoraké jiwané amarga kumingsun, srakah, pamrih dhéwé, lan pangapusan saka meh saben jinis ana ing pasamuwan. Roh Allah, kang nyurung marang pamrayoga, diremuk ing sangisoré sikil, déné para abdiné Iblis padha gumunggung. Allah diina, kayektèn digawé ora ana daya guna.”

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Golongan wong-wong kang ora krasa sedhih marga saka kamunduran rohanine dhewe, lan uga ora nangisi dosa-dosane wong liya, bakal katilar tanpa pepacélingé Allah. Gusti maringi dhawuh marang utusan-utusané, yaiku wong-wong kang nyekel gegaman kanggo matèni ana ing tangané: ‘Padha lumakua ngetutaké dheweke ngubengi kutha, lan padha nyabetana: mripatmu aja melas, lan aja padha welas asih: padha patènana nganti tuntas wong tuwa lan wong enom, prawan-prawan, bocah-bocah cilik, lan para wanita: nanging aja nganti nyedhaki wong siji waé kang ana tandhané; lan wiwitana ana ing pasucèn-Ku. Banjur wong-wong mau miwiti saka para wong tuwa kang ana ing ngarepé omah iku.’”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies volume 5, 210, 211.

“Ing kéné kita weruh yèn pasamuwan—sanktuari Pangéran—iku kang kapisan ngrasakaké pecuting bebenduning Allah. Para sepuh, yaiku wong-wong sing déning Allah wus diparingi pepadhang gedhé lan sing wus ngadeg dadi para pengreksa kapentingan rohani umat, wus ngiyanati kapitadosan sing dipasrahaké marang wong-wong mau. Wong-wong mau wus njupuk pendirian yèn kita ora prelu ngarep-arep mukjijat lan panyingkapan kang cetha saka panguwaosé Allah kaya ing dina-dina biyèn. Jaman wis owah. Tembung-tembung iki ngukuhaké ora pracayané wong-wong mau, lan padha kandha: Pangéran ora bakal nindakaké kabecikan, lan uga ora bakal nindakaké piala. Panjenengané kebacut welas asih kanggo nekani umat-Nya kalawan pangadilan. Mangkono ‘Tentrem lan slamet’ iku dadi pamecut swara saka wong-wong sing ora bakal manèh ngangkat swarané kaya slomprèt kanggo nduduhaké marang umat Allah pélanggaran-pélanggarané lan marang brayat Yakub dosa-dosané. Asu-asu bisu iki sing ora gelem nggonggong iku wong-wong sing ngrasakaké piwales kang adil saka Allah sing duka. Para priya, para prawan, lan bocah-bocah cilik kabèh padha tiwas bebarengan.” Testimonies jilid 5, 210, 211.

Verse one and two of Daniel eleven, begin at the time of the end in 1989, as does verse ten. Verse two takes the history to the first term of Donald Trump, and then leaves a hidden history from that sixth richest president unto the seventh kingdom (the United Nations), represented by Alexander the Great. Between Xerxes the rich king in verse two, and Alexander the Great there were eight Persian kings. The hidden history of verse two until verse three, represents eight kings. Thus, from the conclusion of the first term of Trump until the seventh kingdom of Bible prophecy there are a total of ten kings that span the hidden history of verse two to three of Daniel chapter eleven.

Ayat siji lan loro saka Daniel sewelas diwiwiti ing wektu pungkasan ing taun 1989, kaya déné ayat sepuluh. Ayat loro nggawa sajarah nganti mangsa kapisan pamaréntahan Donald Trump, banjur ninggalaké sawijining sajarah sing kasamunyi wiwit présidhèn kaping enem sing paling sugih iku nganti tekan karajan kapitu (Perserikatan Bangsa-Bangsa), sing dilambangaké déning Aleksander Agung. Antarane Xerxes, ratu sing sugih ing ayat loro, lan Aleksander Agung, ana wolung ratu Pèrsia. Sajarah kang kasamunyi saka ayat loro nganti ayat telu nggambaraké wolung ratu. Mulané, wiwit pungkasaning mangsa kapisané Trump nganti tekan karajan kapitu ing ramalaning Kitab Suci, ana cacahé sapuluh ratu kabèh, sing nyakup sajarah kang kasamunyi saka ayat loro nganti ayat telu ing Daniel pasal sewelas.

The number ten is a symbol of a test, and the test that occurs in that very history is the formation of the image of the beast. The sixth richest president stirs up the globalists beginning with his first campaign in 2015, and in doing so he marks the beginning of a struggle between the two witnesses of Revelation chapter eleven and the dragon beast of atheism, that does not cease until the Sunday law of verses sixteen and forty-one. Within that warfare Donald Trump was the first president to stir up the dragon and he is also the last. Trump is the last president of the earth beast, and Trump will become the first leader of the seventh kingdom. In so doing Trump represents the first and last of ten kings, and ten represents a test.

Angka sepuluh iku minangka pralambang sawijining ujian, lan ujian kang dumadi ing sajarah iku dhéwé yaiku pambentukan citraning kéwan galak. Présidhèn kaping nem kang paling sugih iku ngéwahi para globalis wiwit kampanyené kang kapisan ing taun 2015, lan kanthi mangkono dhèwèké nandhani wiwitaning sawijining perjuwangan antarané loro seksi ing Wahyu bab sewelas lan kéwan galak naga saka ateisme, kang ora mandheg nganti tekan angger-angger Minggu ing ayat nembelas lan patang puluh siji. Ing sajroning peperangan iku Donald Trump dadi présidhèn pisanan kang ngéwahi naga, lan dhèwèké uga dadi sing pungkasan. Trump iku présidhèn pungkasan saka kéwan galak bumi, lan Trump bakal dadi pamimpin pisanan saka karajan kapitu. Kanthi mangkono Trump makili sing kapisan lan sing pungkasan saka sepuluh raja, lan sepuluh iku nggambaraké sawijining ujian.

1776, 1789 and 1798 represent three histories that establish that the eighth president is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents a period of history when the Articles of Confederation were produced. The period began in 1781, and concluded with the publication of the Constitution in 1789. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.

1776, 1789, lan 1798 makili telung sajarah sing netepake manawa présidhèn kaping wolu iku asalé saka pitu. 1776 makili publikasiné Declaration of Independence, lan sajarah Kongres Kontinental Kaping Sepisan lan Kaping Pindho. 1789 makili sawijining mangsa sajarah nalika Articles of Confederation diprodhuksi. Mangsa iku diwiwiti ing taun 1781, lan dipungkasi kanthi publikasiné Constitution ing taun 1789. 1798 makili publikasiné Alien and Sedition Acts, lan wiwitané kéwan bumi minangka karajan kaping nem ing wangsit Kitab Suci.

The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and Peyton Randolph was the first president. The Second Continental Congress had six presidents. Peyton Randolph was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses. Peyton Randolph was the first president of both the First and Second Continental Congresses, a prophetic period where there were eight presidents, but the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was twice the first president of seven persons who were presidents, and Randolph therefore represents the eighth, that was of the seven, and upon two witnesses he typifies the first actual president, who was George Washington.

Kongres-Kongres Kontinental kabagi dadi rong mangsa kenabian, yaiku kongres kapisan lan kongres pungkasan. Kongres Kontinental Kapisan nduwèni loro présidhèn, lan Peyton Randolph iku présidhèn kapisan. Kongres Kontinental Kapindho nduwèni enem présidhèn. Peyton Randolph iku présidhèn kapisan kanggo Kongres Kontinental Kapisan lan uga kanggo Kongres Kontinental Kapindho. Cacahé ana wolung présidhèn sajrone sajarah Kongres Kontinental Kapisan lan Kapindho. Peyton Randolph iku présidhèn kapisan kanggo Kongres Kontinental Kapisan lan Kapindho, sawijining mangsa kenabian sing ana wolung présidhèn, nanging présidhèn kapisan saka saben loro mangsa iku wong sing padha. Mulané, sanadyan ana wolung mangsa kalungguhan présidhèn, satemené mung ana pitu présidhèn. Présidhèn kapisan kaping pindho dadi présidhèn kapisan saka pitu wong sing dadi présidhèn, lan mula Randolph nggambaraké sing kawolu, yaiku sing kalebu saka pitu iku, lan adhedhasar marang loro saksi panjenengané dadi pralambang présidhèn nyata kang kapisan, yaiku George Washington.

Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, and that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven, and Trump, as the last president will also be the eighth, that is of the seven.

Washington dipralambangaké déning Randolph, lan mulané Randolph, minangka pralambang Washington, ngandhut loro-loroné ciri-ciri kenabian Randolph minangka présidhèn kapisan, lan uga yèn Randolph iku sing kaping wolu, yaiku saka pitu iku. Mangkono uga George Washington, minangka présidhèn kapisan lan Panglima Tertinggi kapisan, kanthi kenabian uga minangka sing kaping wolu, lan asalé saka pitu iku, lan Trump, minangka présidhèn pungkasan, uga bakal dadi sing kaping wolu, yaiku saka pitu iku.

The second president of the Second Continental Congress was John Hancock. The Second Continental Congress ended in 1781. From 1781 to 1789, identifies the history of the Articles of Confederation. The period is symbolized by the date 1789, with the publication of the Constitution. In that period there were also eight presidents. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification by thirteen colonies of the Constitution in 1789.

Présidhèn kapindho saka Konggrès Kontinèntal Kapindho yaiku John Hancock. Konggrès Kontinèntal Kapindho rampung ing taun 1781. Saka taun 1781 nganti 1789, iku nandhani sajarah Artikel-artikel Konfèdherasi. Mangsa wektu iku dilambangaké déning taun 1789, kanthi diwartakaké Konstitusi. Ing mangsa iku uga ana wolung présidhèn. Artikel-artikel Konfèdherasi makili Konstitusi sing kapisan, nanging kaélokan Artikel-artikel Konfèdherasi njalari digantèni, lan anané ratifikasi déning telulas koloni marang Konstitusi ing taun 1789.

In that period the eight presidents consisted of seven presidents who were not presidents in the history of the period represented by the previous two Continental Congresses, and one who was a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.

Ing mangsa iku wolung présidhèn mau kapérang saka pitu présidhèn kang dudu présidhèn ing sajarahing mangsa kang diwakili déning rong Continental Congress sadurungé, lan siji kang dadi présidhèn ing mangsa profètis kang kapisan mau. John Hancock njabat ing Continental Congress kapindho, lan uga ing mangsa kang diwakili déning Articles of Confederation. Ing tataran profètis, mung ana pitu wong kang dadi présidhèn sajroning rong Continental Congress iku; mulané kanthi profètis John Hancock iku salah siji saka wolung ing mangsa Articles of Confederation, nanging dhèwèké uga salah siji saka pitu wong saka mangsa sadurungé. Mulané, dhèwèké iku sing kawolu, kang asalé saka pitu.

The second prophetic period, represented by 1781 to 1789, like the first period, had a president (Hancock) who was the eighth, and of the seven, as was Randolph in the first prophetic period represented by 1776.

Periode kenabian kapindho, kang kaewakili déning taun 1781 nganti 1789, kaya déné periode kapisan, nduwèni sawijining présidhèn (Hancock) kang dadi kaping wolu, lan kalebu saka pitu iku, kaya déné Randolph ana ing periode kenabian kapisan kang kaewakili déning 1776.

In both periods of eight presidents, the enigma of the eighth being of the seven is represented. Those two periods provide witness that the first genuine president (Washington) also had the prophetic enigma attached to his symbolism, by his typification represented by Randolph. These three witnesses address Trump. Trump as represented in verses one and two in chapter eleven, is illustrated only through his first term, which ended when the second election was stolen by the beast from the bottomless pit.

Ing loro-lorone periode wolung présidhèn, diwakili têka-têki profètis yèn kang kaping wolu iku asalé saka pitu. Rong periode iku maringi paseksi yèn présidhèn sejati kang pisanan (Washington) uga kagandhèngan karo têka-têki profètis ana ing simbolismené, lumantar tipifikasiné kang diwakili déning Randolph. Telung paseksi iki nyandhak marang Trump. Trump, kaya dene diwakili ing ayat siji lan loro ing pasal kaping sewelas, digambaraké namung lumantar mangsa jabatané kang kapisan, kang rampung nalika pamilihan kapindho dicolong déning kéwan saka jurang tanpa dhasar.

The history which fulfilled those verses, includes a hidden history between that point of the richest king (Xerxes) and the introduction of Alexander the Great, representing the Sunday law, when the ten kings briefly become the seventh kingdom. Between the rich king and the ten kings who agree to give their seventh kingdom unto the papacy, there were eight kings. Those eight kings that make up the hidden history of verse two unto verse three, find two witnesses of eight presidents in the history of 1776, 1789 and 1798.

Sajarah kang ngleksanani ayat-ayat mau kalebu sawijining sajarah kang kasingidan ing antarané titik raja kang paling sugih mau (Xerxes) lan pambuka ngenani Alexander Agung, kang makili angger-angger Minggu, nalika para raja sepuluh sajroning wektu cekak dadi karajan kapitu. Ing antarané raja sugih mau lan para raja sepuluh kang sarujuk masrahaké karajan kapituné marang kapausan, ana wolung raja. Wolung raja mau, kang mbentuk sajarah kasingidan saka ayat loro nganti ayat telu, nemu loro seksi awujud wolung présidhèn ing sajarah taun 1776, 1789, lan 1798.

That history bears the symbolism of twenty-two years, identifying it as a history of the sealing of the one hundred and forty-four thousand when divinity is joined with humanity. It also bears the witness of “Truth,” for the beginning marks independence and the ending marks the removal of independence, while thirteen years after 1776, thirteen colonies ratified the Constitution. It also identifies two periods of eight kings (presidents) that both contain the enigma of the eighth being of the seven.

Sajarah iku ngemban pralambang rong puluh loro taun, sing nandhani manawa iku minangka sajarah panyegelané satus patang puluh papat ewu nalika kaallahan kagandheng karo kamanungsan. Sajarah iku uga ngemban paseksi bab “Kayektèn,” awit wiwitané nandhani kamardikan lan pungkasané nandhani dicabuté kamardikan, déné telulas taun sawisé 1776, telulas koloni ngesahaké Konstitusi. Sajarah iku uga nandhani rong mangsa saka wolung ratu (présidhèn) sing loro-loroné ngandhut enigma yèn kang kaping wolu iku asalé saka pitu.

Trump as the sixth president in 2016, and as the last leader of the sixth kingdom also represents the first and last of ten sequential kings. The number ten identifies the testing process of that history, and the test that precedes and concludes at the Sunday law is the formation of the image of the beast. The image of Nebuchadnezzar’s beast-dream represents eight kingdoms, and in so doing provides the witness that the image of the beast test is represented by the number “eight”.

Trump minangka présidhèn kaping nem ing taun 2016, lan minangka pamimpin pungkasan saka karajan kaping nem, uga nglambangaké sing wiwitan lan sing pungkasan saka sepuluh raja sing runtut. Cacah sepuluh nandhakaké prosès pangujian saka sajarah mau, lan ujian sing ndhisiki lan dipungkasi ana ing undhang-undhang Minggu yaiku pambentukan gambar kéwan galak mau. Gambar ing impèn kéwan galaké Nebukadnésar nglambangaké wolung karajan, lan kanthi mangkono maringaké paseksi yèn ujian gambar kéwan galak iku diwakili déning angka “wolung”.

In the testing history of the line of the Maccabees, representing the line of the horn of apostate Protestantism and the line of the horn of apostate Republicanism represented by Antiochus III, the lines and horns come together into one horn, that is an image of the papacy. In the same history the image of God is fully and permanently reproduced in those represented as the one hundred and forty-four thousand.

Ing sajarah pangujianing garis turune wong Makkabi, kang makili garis sungu Protestantisme murtad lan garis sungu Republikanisme murtad kang dipralambangaké déning Antiochus III, garis-garis lan sungu-sungu mau manunggal dadi satunggal sungu, yaiku sawijining gambaring kapausan. Ing sajarah kang padha, gambaring Allah kacithak manèh kanthi sampurna lan langgeng ana ing wong-wong kang dipralambangaké minangka satus patang puluh papat èwu.

The hidden history of verse forty is unsealed within the hidden history of verse two unto verse three, and the history of verses ten through fifteen. When Trump becomes the eighth president that is of the seven at his inauguration on January 20, 2025, the eight kings between Xerxes and Alexander the Great mark the arrival of the formation of the image of the beast, and Trump represents the first and last of the ten sequential kings.

Sajarah sing kasingid ing ayat kaping patang puluh kabukak segelé ana ing sajroning sajarah sing kasingid saka ayat kaping loro nganti ayat kaping telu, lan sajarah saka ayat kaping sepuluh nganti kaping limalas. Nalika Trump dadi présidhèn kaping wolu, yaiku saka antarané pitu, ing dina pelantikane tanggal 20 Januari 2025, wolung raja antarané Xerxes lan Alexander Agung nandhani tekane pambentukan gambaring kéwan mau, lan Trump nglambangaké kang kapisan lan kang pungkasan saka sepuluh raja sing runtut.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika ing artikel salajengipun.

And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. Revelation 5:1–10.

Lan aku weruh ana ing tangan tengené Panjenengané kang lenggah ing dhampar ana sawijining kitab, katulisan ing sajroningé lan ing sisih mburiné, sarta kasegel nganggo pitu segel. Lan aku weruh sawijining malaekat kang rosa martakaké kanthi swara sora, “Sapa kang pantes mbukak kitab iku lan nglunturaké segel-segelé?” Nanging ora ana wong siji waé, ing swarga, utawa ing bumi, utawa ing sangisoré bumi, kang bisa mbukak kitab iku, apadéné mung nyawang marang iku. Mulane aku nangis banget, awit ora ana wong siji waé kang kapanggih pantes mbukak lan maca kitab iku, apadéné mung nyawang marang iku. Banjur salah siji saka para pinituwa ngandika marang aku, “Aja nangis: lah, Singa saka taler Yéhuda, Oyodé Dawud, wis ngalahaké, supaya bisa mbukak kitab iku lan nglunturaké pitu segelé.” Lan aku nyawang, lah, ana ing tengahing dhampar lan papat makhluk urip mau, uga ana ing tengahing para pinituwa, ngadeg sawijining Cempen kaya kang wus disembelèh, nduwèni pitu sungu lan pitu mripat, yaiku pitu Rohing Allah kang kautus menyang saindenging bumi. Panjenengané banjur rawuh lan mundhut kitab iku saka tangan tengené Panjenengané kang lenggah ing dhampar. Bareng Panjenengané wus mundhut kitab iku, papat makhluk urip lan patlikur pinituwa padha sujud ana ing ngarsané Sang Cempen, saben-saben nyekel clempung lan bokor emas kebak menyan kang wangi, yaiku pandongané para suci. Lan padha ngidungaké kidung anyar, mangkéné, “Paduka pantes mundhut kitab iku lan mbukak segel-segelé; awit Paduka sampun kasembelèh, lan kanthi rah Paduka sampun nebus kawula-kawula kagem Allah saking saben taler, lan basa, lan bangsa, lan nagari; sarta sampun ndadosaken kawula-kawula dados para ratu lan imam tumrap Allah kawula; lan kawula badhé mrentah ana ing bumi.” Wahyu 5:1–10.