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# The Book of Daniel - Number One-Hundred and Ninety

Kitab Daniel - Nomer Satus Sangang Puluh

The Prophetic Crescendo: Unveiling the Battle of Panium and the Prelude to the Sunday Law

Klimaks Kenabian: Mbabar Perang Panium lan Pambuka tumrap Hukum Minggu

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Jeff Pippenger

Published

April 20, 2024

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The last article ended with a passage that included the paragraph that said, “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.

Artikel pungkasan dipunakhiri kanthi sawijining pethikan sing ngemot paragraf ingkang nyariosaken, “Pelanggaran meh wus tekan watese. Kabingungan ngebaki jagad, lan sawijining kawegan gedhe bakal enggal tumiba marang manungsa. Pungkasan wis cedhak banget. Kita sing mangertosi kayekten kudu sami nyawisaken dhiri tumrap apa sing bakal enggal njeblug ing donya minangka sawijining kagètan gedhe sing ngungkuli samubarang.” “Pelanggaran” tekan watese nalika cawaning wekdal kasempatan wus kapenuhan, lan wates punika kagayuh tumrap Amerika Serikat nalika hukum Minggu.

> “But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.

> “Nanging Kristus mratelakaké yèn ora ana siji titik cilik utawa sapérangan aksara saka angger-anggering Torèt kang bakal gagal nganti langit lan bumi sirna. Pakaryan piyambak kang Panjenengané rawuh kanggo nindakaké iku yaiku ngluhuraké angger-anggering Torèt, lan nuduhaké marang jagad-jagad ciptaan lan marang swarga yèn Allah iku adil, lan yèn angger-anggeré ora perlu diowahi. Nanging ing kéné ana tangan-tengené Iblis kang siyap nerusaké pakaryan sing diwiwiti déning Iblis ana ing swarga, yaiku nyoba mbeneraké angger-anggeré Allah. Lan jagad Kristen wis ngesahaké upaya-upayané kanthi nampani anaké kapausan iki,—yaiku pranatan dina Minggu. Wong-wong mau wis ngopèni iku, lan bakal terus ngopèni iku, nganti Protestanisme bakal uluk salam pasamuwan marang kakuwasan Roma. Banjur bakal ana angger-angger nglawan Sabaté ciptaan Allah, lan ing wektu iku Allah ‘bakal nindakaké sawijining pakaryan anèh ana ing bumi.’ Panjenengané wis suwé sabar marang panyimpanganing umat manungsa; Panjenengané wis ngudi kanggo narik wong-wong mau marang Panjenengané piyambak. Nanging bakal tekan wektuné nalika wong-wong mau wus ngisi ukuraning piala-né; lan ing wektu iku Allah bakal tumindak. Wektu iki wis meh tekan. Allah nyimpen cathetan tumrap bangsa-bangsa: angka-angka iku saya nggedhé nglawan wong-wong mau ana ing kitab-kitab swarga; lan manawa wis dadi angger-angger yèn pelanggaran marang dina kapisan sajroning minggu kudu diadhepi kanthi paukuman, nalika iku tuwungé bakal kebak.” Review and Herald, March 9, 1886.

At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third Woe is the Seventh Trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”

Nalika hukum Minggu ditetepake, Amerika Serikat bakal wis ngebaki cawane nganti kebak, lan murtad nasional bakal katutake déning karusakan nasional. Paragraf sing lagi kita rembug ngandika, “panerak wis meh tekan watese,” lan “enggal bakal ana kaengeran gedhé tumrap manungsa.” Ing wektu hukum Minggu, kang dadi “jam lindhu gedhé” ing pasal sewelas kitab Wahyu, “saprasepuluh saka kutha iku ambruk,” lan “lah, bilai kang katelu rauh rawuh,” lan “malaékat kang kapitu muni.” Bilai kang katelu iku Trompet Kapitu, lan iku teka ing wektu hukum Minggu nggawa “kaengeran gedhé.” Ing titik iku “pungkasan wis cedhak banget,” lan iku rawuh minangka “sawijining kagèt kang nggegirisi.” Ing wektu hukum Minggu, cawaning mangsa panggawé putusan uga kebak kanggo kapausan, amarga nalika iku swara kapindho saka Wahyu wolulas martakake, “Metua saka ing dheweke, hé umat-Ku, supaya kowé aja dadi pandum ing dosa-dosané, lan supaya kowé aja nampani pageblug-pageblugé. Amarga dosa-dosané wis tekan swarga, lan Gusti Allah wis ngélingi pialané. Walesana dheweke kaya dheweke wis mbales marang kowé, lan kaping pindhoana marang dheweke miturut pakaryané: ana ing cawan kang wis diisèni déning dheweke, isènana marang dheweke tikel pindho.”

That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s Executive Judgment begins. It is followed by the second phase which is the Seven Last Plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s Executive Judgment is placed within the context of war.

Sajarah iku kabukak nalika hukum Minggu wiwit lumaku, lan nandhani sawijining mangsa wektu simbolis nalika kapausan “bakal maju kanthi bebendu gedhe kanggo numpes, lan ngleburake akeh wong nganti tuntas,” amarga “ing dina-dina pungkasan bakal ana akeh para martir.” Bab kang ndadèkaké kapausan nesu yaiku “pawarta saka sisih wetan lan saka sisih lor” kang “bakal ngrusuhi dheweke,” nanging “dheweke bakal tekan pungkasané, lan ora ana siji waé kang bakal nulungi dheweke.” Wiwit saka hukum Minggu nganti tumekaning pungkasan kapausan, wiwité tataran kapisan saka Pengadilan Eksekutifing Allah. Sawisé iku diterusaké déning tataran kapindho, yaiku Pitung Tulah Pungkasan, lan pungkasane karusakan langgeng tumrap para duraka nalika nutuping millennium sèwu taun. Sajarah Pengadilan Eksekutifing Allah dipacak sajroning konteks perang.

> “We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

> “Awaké dhéwé lagi ngadeg ana ing ambanging prastawa-prastawa gedhé lan suci. Ramalan-ramalan lagi kaleksanan. Sajarah kang aneh lan pinenuhan kedadéan lagi kacathet ana ing kitab-kitab swarga. Samubarang ing jagad kita kabeh lagi kaguncang. Ana perang, lan pawarta perang. Bangsa-bangsa padha nesu, lan wis tumeka wektuné wong-wong mati, supaya padha diadili. Kedadéan-kedadéan lagi owah kanggo ndadèkaké tumekaning dinané Gusti Allah kang enggal banget rawuh. Mung kari kaya sawatara sedhéla waé, kaya-kaya mangkono. Nanging sanadyan saiki wis bangsa tangi nglawan bangsa, lan kraton nglawan kraton, nganti saiki durung ana peperangan umum. Saiki isih patang angin iku katetepaké nganti para abdiné Gusti Allah kasegel ana ing bathuké. Sawisé kuwi, kakuwatan-kakuwatan bumi bakal nglumpukaké bala-balané kanggo perang agung pungkasan.” Christian Service, 50, 51.

God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receive the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third Woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.

Gusti Allah maringi meterai marang satus patang puluh papat ewu, banjur nimbali kumpulan wedhus-wedhusé liyané metu saka Babil, lan kumpulan liyané iku uga nampani meterai Allah, sanadyan wong-wong mau dipratélakaké minangka “rombongan gedhé” sajroning mbandhingaké karo satus patang puluh papat ewu. Titik pokok kang kudu dimangertèni ing kutipan sadurungé yaiku yèn “angin papat iku ditahan nganti para abdiné Allah wis kasirnani dipasangi meterai ana ing bathuké.” Ing wektu angger-angger dina Minggu, satus patang puluh papat ewu wis dipasangi meterai, “lan lah, Bilai kang katelu rawuh kanthi cepet”, nanging durung nganti wong pungkasan saka kumpulan wedhus-wedhusé Allah kang liyané nampani meterai, angin papat iku ora kabébasaké kanthi sampurna.

> “The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.

> “Bangsa-bangsa saiki saya padha nesu, nanging nalika Imam Agung kita wis ngrampungake pakaryane ana ing Sanctuari, Panjenengane bakal jumeneng, ngagem sandhangan piwales paukuman, lan sawisé kuwi pitu pageblug pungkasan bakal diwutahake. Aku weruh manawa papat malaekat bakal nyekel papat angin nganti pakaryane Gusti Yesus rampung ana ing Sanctuari, lan banjur bakal teka pitu pageblug pungkasan.” Review and Herald, August 1, 1849.

The “great and solemn events” which we are “standing upon the threshold of” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle” begins. That “last great battle” is the Third World War, and is represented by the Battle of Actium in 31 BC.

“Prastawa-prastawa gedhé lan khidmat” kang “saiki kita ana ing ambangé” iku digambaraké minangka “peperangan, lan kabar-kabar ngenani peperangan.” Iku digambaraké dumadi nalika “samubarang kabèh ing donya kita ana ing gegeran,” nalika bangsa-bangsa “wis padha wungu nglawan bangsa.” Panium nggambaraké “sajarah kang anèh lan kebak prastawa,” ing ayat kaping limalas saka Daniel pasal sewelas, kang nuntun mlebu lan nglantaraké tekan ayat kaping nembelas, yaiku hukum Minggu, ing ngendi “paprangan umum,” sing ndadèkaké “sakèhé kakuwataning bumi” nglumpukaké bala pasukané “kanggo paprangan pungkasan kang gedhé” iku diwiwiti. “Paprangan pungkasan kang gedhé” iku Perang Donya Katelu, lan digambaraké déning Peperangan Actium ing taun 31 SM.

Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.

Ayat siji lan loro, sarta ayat sepuluh nganti limalas, nggambarake sajarah kang kapendem saka ayat patang puluh ing Daniel sewelas. Ayat patang puluh ngenali sajarah Amérika Sarékat lan Adventisme wiwit taun 1798 nganti taun 1989. Sawisé iku banjur meneng nganti pungkasané Amérika Sarékat minangka karajan kaping enem ing ramalan Kitab Suci lan dumuntahaké pasamuwan Advent Hari Ketujuh Laodikia ing ayat patang puluh siji, yaiku undhang-undhang Minggu, kang uga ayat nembelas. Ayat siji lan loro ngenali wektu wekasan ing taun 1989, lan para présidhèn Amérika Sarékat wiwit wektu iku nganti présidhèn sugih kaping enem kang ngojok-ojoki para globalis satanis. Ayat loro nggawa sajarah iku tumeka ing pamilihan Donald Trump ing taun 2016, banjur ayat telu nerusaké sajarah para raja sepuluh, kang dilambangaké déning Alexander Agung, yaiku karajan kaping pitu ing ramalan Kitab Suci, kang masrahaké karajané marang kapausan ing krisis undhang-undhang Minggu kang bakal énggal dumadi.

Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.

Ayat sepuluh nutup kanthi netepake taun 1989 minangka wektu pungkasan, lan ayat sewelas lan rolas ngandharake perang ing Ukraina, kanthi netepake manawa Putin lan Rusia bakal menang ing perang iku, nanging dheweke ora bakal oleh paédah saka kamenangané. Perang Ukraina diwiwiti ing taun 2014, setaun sadurungé kampanye kapisan Trump diwiwiti. Ayat-ayat iki nuntun mlebu marang wunguné manèh Donald Trump (sacara pulitik) nalika dheweke miwiti kampanye kateluné kanggo dadi présidhèn kaping wolu, yaiku saka pitu. Ayat telulas netepake pasulayan-pasulayan pulitik Trump sing ndhisiki kamenangané ing Panium ing ayat limalas, lan ayat patbelas ngrembug sajarah sing dumadi sajroning Peperangan Panium nganti tekan kamenangané ing ayat limalas, yaiku sajarah nalika manungsa dosa wiwit kanthi kabuka nyusup menyang sajarah pulitik. Nalika kapausan nyusup menyang sajarah kenabian, sundel Tirus wiwit ngidung lan wahyu mau ditetepake.

The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.

Kamenangan ing Panium nalika taun 200 SM, disusul déning waymark pambrontakan Makkabi ing Modein (tegesé protès) nalika taun 167 SM. Ing taun 164 SM wong-wong Makkabi ngresmikakaké manèh Padaleman Suci, lan Antiochus Epiphanes seda, minangka tandha titik balik ing perjuangan Makkabi nglawan pangaribawa agama Yunani. Ing mangsa saka taun 161 SM nganti 158 SM, pakaryan mlebu ing sawijining pasamuwan diwiwiti lan dipungkas. Waymark-waymark profètis mau kaulang manèh ing Dinasti Hasmonea sajroning sajarah saka ayat limalas nganti ayat rong puluh telu.

The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.

Pasekuton kaliyan Roma ing ayat rong puluh telu punika satunggaling rujukan ingkang langsung; nanging ing ayat limalas, sekawan tenger dalan sajarah Makkabi taun 167 SM, 164 SM, 161 SM, lan 158 SM namung katingal nalika sajarah bab “pasekuton” punika dipuntrapaken dhateng ayat punika. Nalika Pompey ngrebut Yerusalem ing ayat nembelas, piyambakipun ngadhepi satunggaling perang sipil ingkang saweg kalampahan ing salebeting kutha punika, lan kalih golongan ingkang silih nentang punika kekalihipun sami dados pecahan-pecahan saking Dinasti Hasmonean. Mila, tiyang-tiyang Makkabi ugi wonten ing sajarah ayat nembelas.

Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.

Ayat rong puluh mratandhani laire Kristus, lan ayat rong puluh siji lan rong puluh loro mratandhani sajarah patining Kristus; mulane, sajarah iku nduwèni garis Wangsa Hasmonean sing diwakili déning wong-wong Farisi. Ayat limalas nganti rong puluh telu lagi mratandhani tanah kamulyan kang harfiah, lan umat Yudea kang murtad saka Gusti Allah sing ngakoni yén dhèwèké para pambéla kayektèn-kayektèn Panjenengané, nanging dudu wakil-wakilé Gusti Allah luwih saka Protestantisme sing murtad.

Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.

Sadhérèk White maringi katrangan marang kita bilih “akehé saka sajarah kang wis kalakon minangka panggeneping” “Daniel saprolas” “bakal kaulang manèh.” Garis wangsit kang diwakili déning Dinasti Hasmonean nggambaraké garis wangsit kang njlentrehaké sungu murtad Protestantisme, wiwit ing kampanye kapresidenan kang katelu, kang dijupuk déning présidhèn kaping nem kang paling sugih. Trump maju dados présidhèn ping telu; ing kaping pisanan lan kaping pungkasan piyambakipun maju, piyambakipun menang, nanging ing kaping kalih, pambrontakan kang diwakili déning angka telulas nandhai pemilihan kang dicolong ing taun 2020. Donya banjur kabagi dados rong golongan: golongan siji saged mirsani 2020, lan golongan sijiné wuta. Punika nglambangaké ujian ageng kang ndhisiki pungkasaning mangsa kasempatan tumrap para Adventis, ing pambentukan patung kewan galak.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.

> “Panyawisan wis saya maju, lan gerakan-gerakan lagi lumaku, kang bakal nuwuhake dameling gambar kanggo kéwan mau. Prastawa-prastawa bakal kelakon sajroning sajarah bumi, kang bakal netepi ramalan-ramalan wangsit tumrap dina-dina pungkasan iki.” Review and Herald, April 23, 1889.

The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three on Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.

“Panyawisan” sing saya maju, “gerakan-gerakan” sing saiki “lagi lumaku”, lan “prastawa-prastawa” “kang bakal nuwuhake sawijining gambar tumrap kéwan iku”, lan “kang bakal ngleksanani ramalan-ramalaning nubuat tumrap dina-dina pungkasan iki,” kalebu pratandha-pratandha dalan saka Dinasti Hasmonea wiwit ayat limalas nganti telulikur ing Daniel pasal sewelas. Dinasti Hasmonea sing murtad, minangka pralambang Protestantisme sing murtad, kawengkoni ana ing paseksèné Donald Trump, présidhèn Republik kaping nem lan kaping wolu, sing ngojok-ojoki lan nggerakaké MAGA-ismené nglawan woke-isme saka tatanan donya anyar.

The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.

Paseksené Trump ngancik tekan taun 2020 ing ayat kapindho saka Daniel pasal sewelas, lan iku nyakup kampanyené lan masa jabatane kang kapisan; banjur ayat telulas tekan limalas nandhani kampanyené kang katelu lan pungkasan, kamenangané, lan masa jabatane kang pungkasan. Ing antarané loro masa jabatan iku, Wahyu pasal sewelas nandhani yèn sungu Republik iku dipatèni, lan kasèlèh mati ana ing dalan salawasé telung dina setengah. Garis sajarahé Trump iku ngiket bebarengan wiwitan lan pungkasan présidènsiné ing Daniel pasal sewelas. Mulané, paseksené Donald Trump kapernah ana ing loro-loroné kitab Daniel lan Wahyu, lan kapernah ana ing loro kitab iku ing pasal sewelas.

The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”

Telung garis parsial kasebut, nalika digandhengaké dadi siji, mratélakaké sajarah jangkepé Trump minangka présidhèn kaping nem lan kaping wolu, lan garis-garis mau kasusun adhedhasar tandha pangenal “Kaleresan”. Garis-garis mau asalé saka kitab Daniel lan Wahyu, lan ngasilaké sawijining garis sajarah sing selaras karo “bagéan saka kitab Daniel kang ana gegayutané karo dina-dina wekasan.”

That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.

Bagéan saka kitab Daniel iku kang kabukak segelé déning Sang Singa saka taler Yehuda, sakdurungé mangsaning pangadilan karahayon katutup, lan mulané dadi sawijining unsur saka piwulang panyegelan tumrap wong satus patang puluh papat éwu. Nanging, prelu pandelengan rohani kang cetha sampurna supaya bisa nyumurupi tenger-tenger profètis bab dipatènié saksi loro mau ing taun 2020.

Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.

Ayat kaping limalas saka Daniel sewelas nggambarake Peperangan Panium lan garis Dinasti Hasmonea, kang kasembadan lumantar sawijining peperangan harfiah, mula nglambangake sawijining ilustrasi kenabian babagan perang rohani antarane agama Protestantisme murtad lan agama jaman anyar kaum globalis. Peperangan Panium, kang dumadi ing taun 200 SM, nggambarake peperangan sungu Républikan, lan perjuangan kang dilambangake déning Pambalelan Makabe nggambarake peperangan sungu Protestant murtad. Sanadyan pambalelané wong Makabe dumadi ing taun 167 SM, iku selaras kanthi kenabian karo Peperangan sungu Républikan ing taun 200 SM, amarga sacara kenabian sungu-sungu mau sajajar ing sajarahé siji lan sijiné.

Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.

Ayat kaping limalas nggambarake sajarah kenabian kang langsung ndhisiki lan nuntun mlebu marang hukum Minggu kang enggal bakal teka. Mulané, ayat iku nggambarake titik kang pas ing wektu panyegelan tumrap satus patang puluh papat ewu, nalika kakuwatan ing sajroning pawarta panyegelan kanthi langgeng nancepake meterai mau marang umaté Allah ing dina-dina pungkasan.

It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.

Singa saka taler Yehuda iku sing mbukak segeling kayekten iku, lan kayekten iku yaiku Wahyu Yesus Kristus. Satus patang puluh papat ewu iku wong-wong sing “nurut Sang Cempé menyang endi waé Panjenengané tindak,” lan nalika Panjenengané mbukak segel ayat kaping limalas, Singa saka taler Yehuda wis nuntun umat-umaté ing jaman wekasan menyang Panium. Yesus maringi pepadhang bab prakara iki ana ing sajroning proses panyegelan nalika Panjenengané ngajak para sakabaté menyang Panium, sakdurungé salib.

The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.

Peprangan Panium kanthi mligi dipunandharaké déning Kristus, nalika Panjenengané ngadeg ing Panium bebarengan kaliyan para sakabatipun lan ing kana paring piwulang dhateng wong-wong mau bilih pasamuwanipun badhé kabangun ing sadhuwuring pangakenipun Pétrus, lan bilih “gapuraning naraka” boten badhé ngungkuli punika. Gusti Yésus nandhesaké peperangan ingkang dipunlambangaké déning Peperangan Panium. Peperangan Panium punika ayat gangsal welas, lan ayat nembelas punika Peperangan Actium. Kristus ngadeg ing Panium, sakderengipun tumindak pejahipun katindakaken.

Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two apostate horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.

Panium tumuju marang undhang-undhang Minggu iku sajarah pergulatan politik lan agama saka loro sungu murtad kéwan bumi, yaiku Protestanisme lan Republikanisme. Loro-loroné padha diserang déning kéwan atheistis saka telenging jurang ing taun 2020, lan peperangan saka loro sungu mau nglawan para allah politik lan agama saka globalisme digambarake ana ing sajarah ayat sewelas nganti nembelas.

From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic word represents the prophetic truths which seal the one hundred and forty-four thousand.

Saka Perang Ukraina kang wiwit ing taun 2014, tekan kampanye kapisan kapresidenan Donald Trump kang diwiwiti ing taun 2015, nganti tekan patine sungu loro ing taun 2020, nganti tekan wunguné maneh ing taun 2023, tekan kampanye kateluné Trump kang diwiwiti tanggal 15 November 2022, sajarah iku nuntun marang ayat telulas nganti limalas. Ing ayat-ayat mau, sajarah kang kaandharaké déning pangandikaning Allah kang sipaté nubuat nggambaraké kayektèn-kayektèn nubuat kang mènèhi meterai marang satus patang puluh papat èwu.

Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.

Kasunyatan-kasunyatan iku kaillustrasèkaké ana ing pitedahé Kristus menyang Kaisaréa Filipi ing Matius bab nembelas lan pitulas. Ing ayat-ayat iku, manungsa dosa bali menyang sajarah kenabian nalika ngidungaké kidung-kidungé sundhaling Tirus, lan kanthi mangkono netepaké wahyu iku, mula nempataké ayat-ayat mau ing konteks Panguwuh Wengi Tengah, awit ing papan kang tanpa wahyu umat padha nemu karusakan.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ing panggonan kang ora ana wahyu, bangsa dadi tanpa kendhali; nanging wong kang netepi angger-anggering Toret, begja wong iku. Wulang Bebasan 29:18.

Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.

Wong-wong kang nduwèni mripat, nanging ora gelem ndeleng, lan kuping, nanging nampik ngrungokaké, iku para prawan Laodikia kang bodho sing ora nduwèni “lenga.” “Lenga” iku têtuwuhaning kawruh sing kaasilaké nalika Wahyu bab Gusti Yésus Kristus kabikak segelé pas sadurungé mangsaning sih-rahmat katutup, lan miturut Hoséa, umaté Allah kang nampik lan nolak kawruh iku bakal dipatèni.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Bangsa-Ku padha sirna marga saka kuranging kawruh; amarga sira wus nampik kawruh, Aku uga bakal nampik sira, supaya sira aja dadi imam tumrap Aku; awit sira wus lali marang angger-anggering Allahira, Aku uga bakal nglalèkaké anak-anakira. Hosea 4:6.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Pangandikané Pangéran uga tumeka marang aku, mangkéné: He anaking manungsa, kowé manggon ana ing satengahé wong omah kang mbrontak, kang nduwèni mripat kanggo ndeleng, nanging ora ndeleng; padha nduwèni kuping kanggo ngrungokaké, nanging ora ngrungokaké; awit wong-wong kuwi iku wong omah kang mbrontak. Yeheskiel 12:1, 2.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Panjenengané banjur ngandika, “Mulané, lunga lan kandhaa marang bangsa iki: Satemah sira padha ngrungu temenan, nanging ora mangerti; lan satemah sira padha ndeleng temenan, nanging ora nyumurupi. Gawea atiné bangsa iki dadi kandel, lan gawea kupingé dadi abot, lan pejahna mripaté; supaya aja nganti padha ndeleng kanthi mripaté, lan ngrungu kanthi kupingé, lan mangerti kanthi atiné, banjur mratobat, lan kapulihaké.” Yesaya 6:9, 10.

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

> Para sakabat banjur sowan lan matur marang Panjenengané, “Punapa sebabipun Paduka ngandika dhateng tiyang-tiyang punika kanthi pasemon?” Panjenengané mangsuli lan ngandika dhateng wong-wong mau, “Amarga marang kowé kaparingaké mangertèni wewadi-wewadi Kratoning Swarga, nanging marang wong-wong mau ora kaparingaké. Awit sapa sing nduwèni, marang wong iku bakal kaparingaké manèh, lan dhèwèké bakal nduwèni kaluberan; nanging sapa sing ora nduwèni, apa waé kang diduwèni bakal kaambil saka dhèwèké. Mulane Aku ngandika marang wong-wong mau kanthi pasemon: amarga sanadyan padha ndeleng, padha ora weruh; lan sanadyan padha krungu, padha ora ngrungu, uga ora padha mangerti. Lan ana ing wong-wong mau kalakoné pameca saka nabi Yesaya, kang muni, Kanthi ngrungu kowé bakal ngrungu, nanging ora bakal mangerti; lan kanthi ndeleng kowé bakal ndeleng, nanging ora bakal weruh: awit atié bangsa iki wus dadi kandel, lan kupingé alon anggoné ngrungu, lan mripaté padha ditutup; supaya aja nganti ing sawiji wektu padha weruh kalawan mripaté, lan krungu kalawan kupingé, lan mangerti kalawan atiné, banjur padha mratobat, lan Aku nambani wong-wong mau. Nanging raharja mripatmu, amarga padha weruh; lan kupingmu, amarga padha krungu. Awit satemen-temené Aku pitutur marang kowé, manawa akèh nabi lan wong mursid wis kepéngin ndeleng samubarang kang kowé deleng, nanging ora padha weruh; lan krungu samubarang kang kowé krungu, nanging ora padha krungu.” Matius 13:10–17.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Kabèh pasen kang kaparingaké wiwit taun 1840–1844 iku saiki kudu dipratelakaké kanthi kakuwatan, awit ana akèh wong kang wis kelangan pituduh. Pasen-pasen iku kudu dipunwartakaké marang kabèh pasamuwan.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristus ngandika, ‘Rahayu mripatmu, amarga padha ndeleng; lan kupingmu, amarga padha krungu. Satemene Aku pitutur marang kowe, manawa akeh para nabi lan wong-wong mursid kepéngin ndeleng prekara-prekara kang kokdeleng, nanging ora padha ndeleng; lan krungu prekara-prekara kang kokrungu, nanging ora padha krungu’ [Matius 13:16, 17]. Rahayu mripat-mripat kang ndeleng prekara-prekara kang katingal ing taun 1843 lan 1844.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Pawarta punika sampun kaparingaken. Lan boten kenging wonten tundha ing ngandharaken malih pawarta punika, awit pratandha-pratandha jaman sami kalampahan; pakaryan panutup kedah kalampahan. Pakaryan ageng badhé kalampahan ing wekdal ingkang cekak. Pawarta badhé enggal kaparingaken miturut panetepipun Gusti Allah, ingkang badhé ngrembaka dados panguwuh ingkang sora. Tumuli Daniel badhé jumeneng wonten ing bagéanipun, kanggé maringi paseksènipun.” Manuscript Releases, volume 21, 437.

We will continue this study in the next article.

Kita badhé nerusaké pasinaon punika wonten ing artikel salajengipun.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Wahyu saka Gusti Yesus Kristus, kang kaparingake dening Allah marang Panjenengane, supaya Panjenengane nuduhake marang para abdine prekara-prekara kang enggal bakal kelakon; lan Panjenengane wus ngutus malaekate lan mratandhani iku marang abdine, yaiku Yohanes: kang wis nyekseni bab pangandikane Allah, lan bab paseksene Gusti Yesus Kristus, sarta bab samubarang kang wus didelengé. Begja wong kang maca, lan wong-wong kang ngrungokake tembung-tembung pameca iki, lan netepi samubarang kang kaserat ana ing kono: awit wektune wus cedhak. Wahyu 1:1–3.

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