We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.

Urang keur nempatkeun garis kapapaan, garis Republik anu murtad, garis Protestan anu murtad, jeung garis saratus opat puluh opat rébu kana sajarah nu disumputkeun dina ayat kaopat puluh tina Daniel pasal sabelas. Ayeuna urang keur ngulas yén Kristus ngumpulkeun umat-Na dua kali, sarta sakabéh gambaran ngeunaan ngumpulkeun umat-Na pikeun kadua kalina ngawakilan prosés pamaségelan panungtungan pikeun saratus opat puluh opat rébu.

When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.

Nalika lambang ilahi turun dina hiji garis reformasi, Gusti lajeng ngumpulkeun hiji umat pilihan, anu saterusna diuji. Dina panutupan prosés pangudagan éta aya hiji paburencay, anu tuluy dituturkeun ku pangumpulan-Na ka umat pilihan éta pikeun kadua kalina, sanajan loba anu ditinggalkeun ku sabab gagal dina prosés pangudagan. Kristus mimiti ngumpulkeun murid-murid-Na dina baptisan-Na, sarta dina kayu salib murid-murid téh paburencay. Sanggeus kabangkitan-Na Anjeunna ngumpulkeun murid-murid-Na pikeun kadua kalina saméméh Pentakosta. Garis ieu nandeskeun yén hiji pangumpulan kadua dilaksanakeun ka saratus opat puluh opat rébu pas saméméh hukum Minggu, anu dilambangkeun ku Pentakosta. Kayu salib nandakeun hiji kaceuceub, anu dituturkeun ku hiji pangumpulan kadua.

The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.

Pangumpulan anu kadua sanggeus salib dimimitian nalika Kristus turun sanggeus papanggihan jeung Rama-Na saatos kabangkitan-Na. Nalika lambang ilahi turun, umat Allah kudu ngadahar éta amanat, jeung sanggeus Kristus turun, Anjeunna tuang babarengan jeung para murid.

And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:30, 31.

Sarta kajadian, waktu anjeunna linggih tuang jeung maranéhna, anjeunna nyandak roti, terus ngaberkahan, mecahkeun, jeung maparin ka maranéhna. Geus kitu panon maranéhna kabuka, tuluy maranéhna ngawanoh ka anjeunna; sarta anjeunna leungit tina paningal maranéhna. Lukas 24:30, 31.

At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.

Dina pasamoan kadua sanggeus salib, Kristus “ngahiliwirkeun” Roh Suci ka murid-murid-Na.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Kalakuan Kristus nalika ngembuskeun Roh Suci ka murid-murid-Na, sarta nalika maparin karapihan-Na ka maranéhna, téh ibarat sawatara tetes sateuacan hujan nu leubeut anu bakal dipaparinkeun dina poé Pentakosta.” Spirit of Prophecy, jilid 3, 243.

In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.

Dina rapat kadua sanggeus kapeupeus harepan tanggal 19 April 1844, Kristus nyabut panangan-Na tina kasalahan taun 1843.

“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

“Jalma-jalma satia éta, anu ngalaman kuciwa, anu teu sanggup ngartos naha Gustina henteu sumping, henteu ditinggalkeun dina poék. Maranéhna deui dipingpin kana Kitab Suci maranéhna pikeun nalungtik mangsa-mangsa nubuat. Panangan Gusti dicabut tina angka-angka éta, sarta kasalahan éta dipedar. Maranéhna ningali yén mangsa-mangsa nubuat éta ngahontal taun 1844, sarta yén bukti anu sarua anu geus maranéhna kemukakeun pikeun némbongkeun yén mangsa-mangsa nubuat ditutup dina taun 1843, ngabuktikeun yén éta bakal mungkas dina taun 1844.” Early Writings, 237.

At the disappointment the second angel descended with a “writing in his hand.”

Dina waktos kakecewaan éta malaikat kadua turun bari mawa “tulisan dina pananganana.”

“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.

“Malaikat séjén anu perkasa dipasrahkeun pikeun turun ka bumi. Isa nempatkeun hiji tulisan dina leungeunna, sarta nalika anjeunna sumping ka bumi, anjeunna ngagero, ‘Babul geus rubuh, geus rubuh.’” Early Writings, 247.

The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.

Prosés pangnyoba anu dimimitian ku datangna malaikat kadua, réngsé dina pasamoan kémah di Exeter nalika Roh Suci dicurahan sarta talatahna ngaguluyur kawas gelombang pasang. Prosés pangnyoba éta sacara écés dipikawanoh sanggeus salib nalika mangsa nepi ka dicurahkeunana Roh Suci dina Pentakosta dipiheulaan ku hiji kurun waktu lima puluh poé, anu satuluyna diwangun ku hiji kurun waktu opat puluh poé, tuluy diteruskeun ku hiji kurun waktu sapuluh poé anu réngsé dina Pentakosta.

“God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.

“Umat Allah kudu terus-terusan ngajugjug ka Mantenna dina doa. Sanggeus murid-murid mimiti geus nyéépkeun sapuluh poé dina panyuhun jeung pangdu’a, sanggeus sagala pasulayan geus dipiceun, sarta maranéhna ngahiji dina pamariksaan haté anu jero, jeung dina pangakuan sarta miceun dosa-dosa, jeung dina silih deukeutan dina pakumpulan suci, kakara Roh Suci sumping ka maranéhna, sarta jangji Kristus kacumponan. Aya curahan Roh Suci anu kacida endahna. Ujug-ujug kadéngé ti sawarga sora kawas angin anu ngaguruh pisan, sarta éta ngeusi sakuliah imah tempat maranéhna calik. ‘Jeung dina poé anu sarua kira-kira tilu rébu jiwa ditambahan ka maranéhna.’” Review and Herald, 11 Maret 1909.

During the forty days, Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.

Salila opat puluh poé éta, Kristus hadir ngajar murid-murid, tuluy Anjeunna naék ka sawarga. Sapuluh poé saterusna mangrupikeun mangsa panyiapan saméméh kucuran Pentakosta tina Roh Suci. Opat puluh poé pangajaran anu nyusul sanggeus salib téh saluyu jeung 19 April 1844 nepi ka mimiti rapat kémah Exeter dina 12 Agustus 1844. Sapuluh poé anu miheulaan Pentakosta ngawakilan 12 nepi ka 17 Agustus 1844, waktu kaum Millerit ngahiji dina pesen Ceurik Tengah Peuting anu dibawa ku Samuel Snow. Dina rapat kémah éta, dua golongan ditembongkeun, jeung ngan hiji golongan anu narima kucuran Pentakosta dina panutup éta rapat. Dina mangsa anu diwakilan ku opat puluh poé éta, hiji golongan narima pangajaran, sedengkeun golongan nu séjén nolak pangajaran éta. Nalika Ceurik Tengah Peuting sumping, hiji golongan miboga minyak, ari golongan nu séjén mah henteu.

“‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.

“‘Sabab panganten pameget lalangse, maranehanana kabéh ngantuk tuluy saré.’ Ku lalangséna panganten pameget dilambangkeun lalampahanana waktu nalika Gusti diarepkeun datang, kuciwa, jeung nu katingalina siga aya panundaan. Dina mangsa kateupastian ieu, minat jalma-jalma anu dangkal jeung satengah hate geuwat mimiti goyah, sarta usaha maranehanana jadi kendur; tapi jalma-jalma anu iman maranehanana dumasar kana pangaweruh pribadi kana Alkitab miboga batu karang handapeun sukuna, anu teu bisa dikumbah leungit ku ombak kuciwa. ‘Maranehanana kabéh ngantuk tuluy saré;’ hiji golongan dina kaayaan teu paduli sarta ngantep iman maranehanana leupas, sedengkeun golongan séjén sabar nungguan nepi ka cahaya anu leuwih écés dipasihkeun. Sanajan kitu, dina peuting pangadilan éta golongan anu ahir téh katingalina nepi ka sawatara tingkat kaleungitan sumanget jeung bakti maranehanana. Jalma-jalma anu satengah hate jeung dangkal teu bisa deui nyangreud kana iman dulur-dulur maranehanana. Masing-masing kudu nangtung atawa runtuh pikeun dirina sorangan.” The Great Controversy, 395.

During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.

Salila sapuluh poé nu mingpin ka Pentakosta, sarta dina mangsa pasamoan kémah di Exeter, Kristus ngumpulkeun umat-Na pikeun kadua kalina saméméh éta umat mawa pesen-Na ka dunya. Nalika malaikat katilu turun dina 22 Oktober 1844, rombongan leutik éta kuciwa deui sarta paburencay, tapi hiji mangsa pangajaran dimimitian dina 22 Oktober 1844 waktu Kristus mingpin umat-Na asup ka Tempat Nu Maha Suci. Dina taun 1849, Gusti ngalegaan deui panangan-Na pikeun kadua kalina guna ngumpulkeun deui jalma-jalma anu ku Mantenna geus dikumpulkeun kaluar tina kuciwa tanggal 19 April jeung 22 Oktober 1844.

In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.

Dina taun 1844, pituduh éta patali jeung talatah anu dicekel ku malaikat katilu dina pananganna nalika manéhna turun, tapi dina “mangsa mamang jeung kateupastian” anu nyusul sanggeus kuciwa anu gedé, loba anu leungit jalanna. Dina taun 1849, pagawéan ngumpulkeun kawanan leutik anu paburencay mimiti dijalankeun, tapi anu digambarkeun ku sajarah éta téh nya éta éléhna taun 1863, jeung Kades anu kahiji pikeun Israél modéren. Kameunangan anu bakal datang tina saratus opat puluh opat rébu jeung pagawéan maranéhna dina Kades anu kadua jadi katunda.

When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.

Nalika Gusti turun dina tanggal 11 Séptémber 2001, Anjeunna ngumpulkeun umat-Na dina poé-poé pamungkas, maparin dahareun rohani-Na ka maranéhna pikeun didahar, ngahémbuskeun Roh-Na ka éta umat nalika Anjeunna mimiti nyiraman hujan panungtungan, sarta Anjeunna ogé ngamimitian hiji prosés pangbakalan anu ngarah ka tanggal 18 Juli 2020, nalika umat-Na dina poé-poé pamungkas kuciwa sarta paburencay. Salila tilu satengah poé maranéhna paéh di jalan. Boh tilu satengah poé éta, boh mangsa opat puluh poé dina jaman Kristus, ngalambangkeun hiji padang gurun. Ieu ogé dilambangkeun ku mangsa ti 19 April 1844 nepi ka 12 Agustus 1844, sarta ogé ku mangsa ti 22 Oktober 1844 nepi ka 1849.

From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.

Ti bulan Juli 2023 nepi ka hukum Minggu, nyaéta sapuluh poé anu miheulaan Pentakosta, pasamoan kémah di Exeter ti tanggal 12 Agustus nepi ka 17 Agustus, jeung mangsa ti 1849 nepi ka 1863, sakabéhna silih saluyu. Éta ngawakilan mangsa pangumpulan kadua umat Allah dina poé-poé panungtungan. Mangsa ti kuciwa nepi ka curahan Roh Suci kabagi jadi dua mangsa anu béda écés.

Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).

Dina sajarah nu nyumput dina ayat kaopat puluh tina Daniel pasal sabelas, garis Protestantisme nu murtad (garéja nominal), garis Adventisme Poé Katujuh Laodikea (Adventisme nominal), garis Katolikisme, jeung garis Protestantisme sajati, kabéh kagambarkeun. Opat garis éta ngagambarkeun Protestantisme sajati dina pasulayan jeung hiji pakumpulan tilu rupa, nyaéta naga (Yudas), sato galak (Katolikisme), jeung nabi palsu (Protestantisme nu murtad).

Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s Word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.

Dina sajarah nu disumputkeun anu sarua éta, galur Republikanisme murtad ogé digambarkeun. Dina éta galur, hiji paséa antara pihak Demokrat (naga) jeung pihak Républik (gambar sato galak) dipidangkeun. Pihak Républik bakal mingpin dina ngawangun gambar pikeun sato galak, sarta ku ngalakukeun kitu éta némbongkeun sipat-sipat nubuatiah tina sato galak éta (kapapaan). Dina Firman Allah, kapapaan, anu mangrupa raja kalér sarta ogé sato galak, dipaparin Mesir, (naga) minangka pambayaran pikeun jasa-jasa anu geus dipigawé lantaran dipaké ku Allah salaku pakakas panghukuman.

Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.

He anak manusa, Nebukadreszar raja Babul geus nyababkeun baladna ngalakonan pagawean anu beurat ngalawan Tirus; unggal sirah jadi botak, jeung unggal taktak jadi lecet; tapi manéhna teu meunang upah, kitu deui baladna, tina Tirus, pikeun pagawean anu geus dipilampahna ngalawan éta: Ku sabab éta, kieu dawuhan Gusti Allah; Tingali, Kami bakal maparin tanah Mesir ka Nebukadreszar raja Babul; sarta manéhna bakal mawa rahayatna anu loba, jeung mawa rampasanana, jeung mawa jarahanana; sarta éta bakal jadi upah pikeun baladna. Kami geus maparin tanah Mesir ka manéhna pikeun pangburuhna anu ku éta manéhna geus ngalakonan pangawula ngalawan éta, lantaran maranéhna geus digawé pikeun Kami, dawuhan Gusti Allah. Dina poé éta Kami bakal nyababkeun tanduk kulawarga Israil mimiti bertunas, sarta Kami bakal maparin ka anjeun muka sungut di tengah-tengah maranéhna; sarta maranéhna bakal nyaho yén Kami teh PANGERAN. Yehezkiel 29:18–21.

Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.

Nebukadnesar, anu dina ieu petikan téh raja ti kalér, dipaparin tanah Mesir jadi ganjaranana, ku kituna ngalambangkeun yén dina poé-poé panungtungan, kapausan dipaparin Mesir, nyaéta naga, nyaéta sapuluh raja, nyaéta Perserikatan Bangsa-Bangsa, anu satuju pikeun masrahkeun karajaan maranéhna nu katujuh ka sato galak salila sawatara waktu pondok.

And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

Jeung sapuluh tanduk anu ku maneh ditingali aya dina éta sato galak, éta bakal ngéwa ka éta palacuran, sarta bakal ngajadikeun manehna tumpur jeung taranjang, sarta bakal ngadahar dagingna, jeung ngabakar manehna ku seuneu. Sabab Allah geus nempatkeun kana hate maranéhanana supaya ngalaksanakeun pangersa-Na, jeung supaya sapuk, sarta masrahkeun karajaan maranéhanana ka éta sato galak, nepi ka pangandika Allah tuntas kalaksanakeun. Wahyu 17:16, 17.

This prophetic payment is represented also in Daniel chapter eleven verse forty-two.

Pamayaran nubuat ieu ogé digambarkeun dina Daniel pasal sabelas ayat opat puluh dua.

He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.

Anjeunna ogé bakal ngalegaan leungeunna ka nagara-nagara; sarta tanah Mesir moal luput. Daniel 11:42.

The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.

Kapausan papacy ngungkulan kakawasaan naga dina mangsa hujan pandeuri, sabab pambayaran ieu kalaksanakeun “dina” “poé” nalika Allah “ngajadikeun tanduk kulawarga Israil mimiti mekar.” Hujan éta anu nyababkeun Israil Allah mimiti mekar, jeung poé éta dimimitian dina 11 Séptémber 2001, anu mangrupa poé angin ti wétan.

He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:6–9.

Jalma-jalma anu bakal datang ti Yakub ku Mantenna bakal dijadikeun ngakar pageuh; Israél bakal mekar jeung nguncup, sarta ngeusian sakuliah beungeut dunya ku buah. Naha Mantenna geus neunggeul anjeunna, sakumaha Mantenna neunggeul jalma-jalma anu neunggeul anjeunna? atawa naha anjeunna dipaehan nurutkeun pambantaian jalma-jalma anu dipaehan ku anjeunna? Kalawan ukuran, nalika éta mimiti némbul, Gusti bakal ngabales jeung éta; Mantenna nahan angin-Na anu kasar dina poé angin ti wetan. Ku sabab kitu, kajahatan Yakub bakal dipupus; jeung ieu sakabéh buahna, nya éta ngaleungitkeun dosana; nalika anjeunna ngajadikeun sakabéh batu altar kawas batu kapur anu ditumbuk nepi ka remuk, rungkun-rungkun suci jeung arca-arca moal nangtung deui. Yesaya 27:6–9.

Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the third woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the third woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.

Mesir dipasrahkeun ka sato paus nalika hujan pamungkas keur dicurahkeun. Hujan pamungkas mimiti nyiprat nalika angin wetan, anu ngalambangkeun Islam tina cilaka katilu, “ditahan,” atawa dicegah, dina 11 Séptémber 2001. Tuluy hujan éta mimiti diukur, (disipratkeun) ka Israil nalika maranéhna mimiti mekar. Dina hukum Minggu, nalika cilaka katilu datang deui, hujan pamungkas dicurahkeun tanpa ukuran. Antara 11 Séptémber 2001 jeung hukum Minggu anu geura datang, “kajahatan Yakub” diberesihan, sarta kecap Ibrani pikeun “dibéresihan” hartina “dijieun panebusan”. Dina hukum Minggu sato paus dipasrahkeun Mesir (naga), nalika éta sapuluh raja ngalakukeun jina rohani jeung kapausan ku ngawangun hiji gambar sato anu sadunya.

Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.

Saméméh hukum Minggu, dina mangsa pamasangan segel ka saratus opat puluh opat rébu, tanduk Republik anu murtad ngawangun hiji gambar ka sato galak babarengan jeung tanduk Protestan anu murtad, sarta dina éta jalur nubuatan pihak Republik unggul ngalawan pihak Démokratik, sabab pihak Démokratik téh hiji kakawasaan naga, sedengkeun pihak Republik téh kakawasaan anu ngawangun gambar kapausan.

Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.

Dina sajarah nubuat ngeunaan sato galak bumi, ahir partéy Démokratik jeung ahir partéy Républikan geus dipikawanoh. Éta dua partéy ngawangun tanduk Républikanisme, tapi éta ogé nandaan hiji pasulayan internal anu ngalangkungan sakabéh sajarah sato galak bumi. Tanduk éta (Républikan) ngandung hiji mikrokosmos internal tina dua tanduk sato galak bumi.

In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.

Dina kasaksian karajaan Media jeung Persia, tanduk anu pamungkas téh nu naék leuwih luhur, jeung Partéy Démokrat mimitina mucunghul heula dina sajarah Amérika, tapi dina ahirna Partéy Républik naék leuwih luhur sarta ngéléhkeun Partéy Démokrat. Dina sajarah hujan panungtungan, anu dimimitian dina 11 Séptémber 2001, kaum globalis, Partéy Démokrat anu diilhaman ku naga, naék kaluar tina liang jero taya tungtung dina Wahyu pasal sabelas sarta maéhan Partéy Républik ku cara maling pamilihan taun 2020. Perang maranéhna ngalawan Trump (jeung Partéy Républik) dimimitian nalika anjeunna ngumumkeun pencalonanana dina taun 2015, sarta éta ngan beuki ngagedéan ti titik éta ka hareupna.

When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.

Nalika Demokrat maling pamilihan dina taun 2020, maranéhna tuluy ngalaksanakeun Sidang Pelosi; ari nalika Trump ngumumkeun kampanye katiluna dina taun 2022, kasieun nyorang ka Demokrat, sarta amarah maranéhna ngan beuki ngagedéan, tuluy maranéhna narajang ka Trump jeung para pangrojongna kalawan murka anu kacida, sabab maranéhna terang yén waktu maranéhna geus pondok. Maranéhna ngarayakeun pupusna anjeunna, tapi nalika anjeunna ngadeg deui, kasieun anu kacida nempuh ka maranéhna.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7–11.

Jeung lamun maranéhna geus ngarampungkeun kasaksian maranéhna, éta sato galak anu naék ti jurang nu taya handapna bakal ngayakeun perang ngalawan maranéhna, sarta bakal ngéléhkeun maranéhna, tuluy maéhan maranéhna. Jeung layon-layon maranéhna bakal ngagolér di jalan kota anu gedé, anu sacara rohani disebut Sodom jeung Mesir, tempat ogé Gusti urang disalib. Jeung jalma-jalma ti bangsa-bangsa jeung katurunan-katurunan jeung basa-basa jeung nagara-nagara bakal nenjo layon-layon maranéhna salila tilu poé satengah, sarta moal ngidinan layon-layon maranéhna dikurebkeun. Jeung jalma-jalma anu cicing di bumi bakal sukacita ku sabab maranéhna, sarta bakal riramean, sarta bakal silih kirim hadiah; sabab dua nabi ieu geus nyiksa jalma-jalma anu cicing di bumi. Jeung sanggeus tilu poé satengah, Roh kahirupan ti Allah asup ka maranéhna, sarta maranéhna nangtung dina suku maranéhna; sarta kasieun anu gedé tumiba kana jalma-jalma anu nenjo maranéhna. Wahyu 11:7–11.

The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.

Mangsa anu nandaan ahirna partéy Demokrat téh nyaéta ti mimiti pelantikan Biden dina taun 2021 nepi ka pelantikan Trump dina taun 2025. Mangsa éta dimimitian ku Pelosi Trials, anu saéstuna murni henteu saluyu jeung konstitusi sarta sapinuhna ngabogaan sipat pulitik. Sajarah éta, anu ngagambarkeun pupusna présidén kagenep ti saprak waktu ahir dina taun 1989 nepi ka présidén kadalapan anu asalna tina tujuh, dimimitian ku pangadilan-pangadilan pulitik (Pelosi Trials), sarta ditungtungan ku pupusna partéy Demokrat, jeung sakumpulan kadua Pelosi Trials, nalika sasaran-sasaran pulitik dibalikeun.

The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.

Gambaran sajarah éta kapanggih dina pasal ka sabelas tina Wahyu, anu manggihan panggenepan kahijina dina Révolusi Perancis. Révolusi Perancis téh mangrupa conto sajarah klasik ngeunaan jinis perang pulitik guillotine anu nandakeun hiji golongan pamaréntah maéhan golongan pamaréntah séjén, tuluy kakawasaan pamaréntah anu sarua éta pisan digulingkeun sarta dikaniaya ku maranéhna sorangan.

The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.

Mangsa ti pelantikan Biden jeung Sidang Pelosi, nepi ka pelantikan kadua Trump jeung dibalikeunna Sidang Pelosi, nandaan ahirna partéy Démokrat, sarta nandaan iraha Trump ngulangkeun palaksanaan sakumpulan parentah éksékutip anu geus dilambangkeun ku Alien and Sedition Acts. Palaksanaan parentah-parentah éksékutip éta baris ngamimitian Sidang Pelosi anu kadua sarta nandaan awal mangsa nalika gambar sato galak mimiti diwujudkeun kalayan saéstuna. Mangsa éta réngsé dina palaksanaan hukum Minggu, ku kituna mangsa éta dimimitian ku parentah-parentah éksékutip anu sajajar jeung Alien and Sedition Acts, sarta ditungtungan ku hukum Minggu. Di dinya partéy Republik ngahontal ahirna.

Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.

Duanana mangsa anu ngalambangkeun panutupan Partéy Démokratik teras Partéy Républikan téh pakait sacara nubuat, sarta dilambangkeun ku mangsa dua puluh dua taun ti 1776 nepi ka 1798. Mangsa éta miboga tilu pananda jalan: Déklarasi Kamerdikaan dina 1776, tilu welas taun ti harita Konstitusi, tuluy Alien and Sedition Acts taun 1798. Tilu pananda jalan éta manggihan panggenepanana dina garis Partéy Démokratik jeung Républikan, sanajan panerapan pananda jalan nu kadua jeung katilu aya dina titik anu béda dina masing-masing garis.

We will explain these waymarks and their fulfillments in the next article.

Urang baris ngajelaskeun ieu waymarks jeung panggenepanana dina artikel salajengna.

“There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.

“Ngan aya ngan dua golongan, Sétan digawé ku kakawasaanana anu bengkok jeung nipu, sarta ku pangdelengan anu kuat anjeunna nyekel sakumna anu henteu tetep cicing dina bebeneran, anu geus ngabelokkeun ceulina tina bebeneran, sarta malik kana carita-carita palsu. Sétan sorangan henteu tetep cicing dina bebeneran, anjeunna téh rusiah kajahatan. Ku kalicikanana anjeunna méré ka kasalahan-kasalahanana anu ngancurkeun jiwa rupa lahir bebeneran. Dina hal ieu ayana kakawasaanana pikeun nipu. Ku sabab éta téh palsuan tina bebeneran, Spiritualisme, Teosofi, jeung rupa-rupa panipuan sajinisna meunang kakawasaan anu kitu gedéna kana pikiran manusa. Dina hal ieu katingali pagawéan Sétan anu kacida pinterna. Anjeunna pura-pura jadi Jurusalamet manusa, nu mawa kahadéan pikeun umat manusa, sarta ku kituna anjeunna leuwih gampang ngagiring korbanna kana karuksakan.

“We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.

“Urang dipapatahan dina firman Allah yén waspada anu taya sare téh mangrupa harga kaamanan. Ngan dina jalan bebeneran jeung katangtuan anu lempeng urang bisa luput tina kakawasaan nu ngagoda. Tapi dunya geus kajiret. Kacerdikan Sétan digunakeun pikeun nyusun rarancang jeung rupa-rupa cara anu teu kaitung lobana guna ngahontal maksudna. Pura-pura geus jadi hiji seni anu pohara mumpuni keur manéhna, sarta manéhna digawé dina panyamaran minangka malaikat caang. Ngan panon Allah wungkul anu bisa nenjo akal-akalanana pikeun ngotoran dunya ku asas-asas palsu jeung ngabinasakeun, anu dina lahirna mintonkeun rupa kahadéan anu sajati. Manéhna digawé pikeun ngawatesan kabébasan agama, sarta mawa kana dunya kaagamaan hiji rupa pangawulaan. Organisasi-organisasi, lembaga-lembaga, iwal lamun dijaga ku kakawasaan Allah, bakal digerakkeun dina parentah Sétan pikeun nundukkeun manusa ka panguasaan manusa; sarta panipuan jeung kalicikan bakal ngagem rupa sumanget pikeun bebeneran, jeung pikeun kamajuan Karajaan Allah. Naon baé dina prak-prakan urang anu henteu sakabéhna kabuka siga beurang, éta kaasup kana cara-cara pangéran kajahatan. Cara-cara anjeunna dipraktékkeun malah di antara urang Advent Hari Katujuh, anu ngaku boga bebeneran anu maju.”

“If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.

“Lamun manusa ngalawan kana panggeuing anu dipasihkeun ku Gusti ka maranéhna, maranéhna malah jadi pamingpin dina lampah-lampah jahat; jalma-jalma kitu nganggap dirina boga hak-hak husus Allah—maranéhna wani ngalakukeun naon anu ku Allah sorangan moal dipigawé dina usaha ngadalikeun pikiran manusa. Maranéhna ngawanohkeun cara-cara jeung rencana-rencana sorangan, sarta ku kasalahpahaman maranéhna ngeunaan Allah, maranéhna ngaleuleuskeun iman batur kana bebeneran, sarta ngasupkeun prinsip-prinsip palsu anu bakal gawé kawas ragi pikeun ngotorkeun jeung ngarusak lembaga-lembaga jeung jamaah-gereja urang. Naon waé anu nurunkeun pamahaman manusa ngeunaan kabeneran, jeung kaadilan, jeung pangadilan anu teu pilih kasih, naon waé rekayasa atawa piwulang anu nempatkeun para pagawé manusa milik Allah dina kakawasaan pikiran manusa, ngaruksak iman maranéhna ka Allah; éta misahkeun jiwa ti Allah, sabab éta nyasabkeun jauh tina jalan kajujuran anu pageuh jeung kabeneran.

“God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.

“Allah moal ngabenerkeun sagala rupa akal-akalan anu ku éta manusa, sanajan saeutik pisan, marentah atawa neken sasamana. Hiji-hijina pangharepan pikeun manusa anu geus murag kana dosa nyaéta neuteup ka Yesus, sarta narima Anjeunna minangka hiji-hijina Jurusalamet. Pas manusa mimiti nyieun aturan beusi pikeun jalma-jalma séjén, pas manéhna mimiti masangkeun kekang jeung ngadorong jalma-jalma nurutkeun kahayang pikiranna sorangan, harita manéhna ngahinakeun Allah, sarta ngabahayakeun jiwana sorangan, jeung jiwa dulur-dulurna. Manusa anu pinuh ku dosa ngan ukur bisa manggihan pangharepan jeung kabeneran di jero Allah; sarta teu aya saurang manusa ogé anu bener saluareun salila manéhna boga iman ka Allah, sarta ngajaga hubungan anu hirup jeung Anjeunna. Kembang di sawah kudu miboga akar dina taneuh; kudu meunang hawa, ibun, hujan, jeung cahya panonpoé. Eta bakal mekar ngan lamun narima kauntungan-kauntungan ieu, sarta sakabéhna asalna ti Allah. Kitu deui jeung manusa. Urang narima ti Allah naon anu ngalayanan kahirupan jiwa. Urang geus dipapatahan supaya ulah percaya ka manusa, atawa ngajadikeun daging sabagé panangan urang. Kutuk geus diucapkeun ka sakur anu ngalakukeun ieu.” The 1888 Materials, 1432–1434.