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# The Hidden History of Verse Forty - Number One

Sajarah Sing Kaumpet saka Ayat Patang Puluh – Nomer Siji

Unsealing Prophecies: The Last Days, the Lion of Judah, and the Final Movements of Revelation

Mbukak Segel Ramalan: Dina-Dina Pungkasan, Singa saka Yehuda, lan Gerakan-Gerakan Pungkasan saka Wahyu

Author

Jeff Pippenger

Published

September 6, 2024

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In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.

Ing Wahyu pasal lima, Singa saka taler Yehuda nglambangake kalenggahané Kristus minangka Panjenengané kang wus menang supaya bisa ngesegèl lan mbikak segèl Sabdaning Allah miturut karsané Panjenengané. Ing taun 1989, satus rong puluh enem taun sawisé pambrontakan taun 1863, Singa saka taler Yehuda mbikak segèl nem ayat pungkasan saka Daniel pasal sewelas. Ayat-ayat mau diwiwiti saka tatu mematèkaké tumrap kapausan ing taun 1798, lan ngenalaké paseksi bab carané tatu kapausan iku bakal mari lan salajengipun nganti tekan tatu mematèkaké pungkasan tumrap kapausan. Ayat-ayat mau diwiwiti ana ing papan panggonané pungkasané: kanthi pangadilan marang Roma kapausan.

Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”

Enem ayat mau njlentrehake marihe tatune papasi sing matèni, lan uga kepriyé pasamuwan telung rangkep antarane naga, kéwan galak, lan nabi palsu nuntun jagad menyang Armagedon, kang ing ayat patang puluh lima diidentifikasi minangka “ing antaraning segara-segara lan gunung suci kang mulya.”

Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.

Alfa lan Omega nggambarake wataking Kristus kang tansah nglambangake pungkasan lumantar wiwitan. Gerakan reformasi saka wong satus patang puluh papat ewu iku yaiku gerakane malaekat katelu, yaiku gerakan pungkasan kang wis dilambangake sadurunge dening wiwitane, yaiku gerakan Millerite saka malaekat kapisan lan kapindho. Gerakan Millerite diwiwiti ing wektu pungkasan ing taun 1798, yaiku ing ngendi nem ayat pungkasan saka Daniel sewelas diwiwiti, lan gerakan iku rampung nalika pambukan pangadilan ing tanggal 22 Oktober 1844. Gerakane wong satus patang puluh papat ewu iku rampung nalika hukum Minggu ing Amérika Sarékat.

At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.

Ing wiwitaning gerakan ing wektu pungkasan ing taun 1989, Singa saka taler Yehuda mbikak segel enem ayat pungkasan saka Daniel sewelas, lan ing pungkasaning gerakan, sakdurungé angger-angger Minggu, Panjenengané mbikak segel sajarah sing kasimpen saka ayat patang puluh Daniel sewelas. Katrané Sister White bab pérangan endi saka kitab Daniel kang kabikak segelé ngrambah pambikakan segel ing taun 1989, lan uga pambikakan segel sing wiwit ing Juli 2023.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> “Kitab sing kasêgel iku dudu kitab Wahyu, nanging pérangan saka wangsit Daniel kang magepokan karo dina-dina wekasan. Kitab Suci ngandika, ‘Nanging kowé, hé Dhanièl, tutupen tembung-tembung iku lan segela kitab iku nganti tekan ing mangsa wekasan; akèh wong bakal mlaku mrana-mréné, lan kawruh bakal saya mundhak’ (Daniel 12:4). Nalika kitab iku kabuka, pawartos iki banjur kaandharaké, ‘Wektu ora bakal ana menèh.’ (Delengen Wahyu 10:6.) Kitab Daniel saiki wus ora kasêgel manèh, lan wahyu kang kaparingaké déning Kristus marang Yokanan iku kudu tekan marang sakehé pedununging bumi. Lumantar mundhaké kawruh, ana sawijining umat kang kudu kasiyapaké supaya bisa ngadeg ing dina-dina wekasan....”

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> “Ing pesen malaékat kapisan, manungsa katimbali supaya nyembah marang Allah, Sang Pencipta kita, kang nitahaké jagad lan samubarang kabèh sing ana ing sajroné. Wong-wong mau wis mènèhi pakurmatan marang sawijining pranatan kapapaan, saéngga angger-anggeré Yéhuwah dadi tanpa daya, nanging bakal ana tambahing kawruh ngenani prakara iki.” Selected Messages, buku 2, 105, 106.

The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.

Bagéan saka kitab Daniel sing ana gandhengané karo dina-dina wekasan ing taun 1989 iku yaiku enem ayat pungkasan saka pasal sewelas, lan nalika gerakané wong satus patang puluh papat ewu tekan ing pungkasaning gerakané, bagéan saka kitab Daniel sing katanggulangi segelé yaiku sajarah sing kapeteng saka ayat patang puluh, kang nggambarake sajarah wiwit taun 1989 nganti marang angger-angger Minggu ing Amerika Sarékat. Sajarah sing kapeteng saka ayat patang puluh iku yaiku sajarahé wong satus patang puluh papat ewu. Saben nabi maringi paseksi tumrap mangsa iku.

In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.

Ing perangan mau, tambahing kawruh sing “dimaksudaké kanggo nyawisaké sawijining umat supaya bisa jejeg ana ing dina-dina wekasan,” nggambaraké pambukan segel saka enem ayat pungkasan ing taun 1989, lan maneh nggambaraké pambukan segel saka sajarah sing kasamun tumrap ayat patang puluh. Ing kaloro sajarah iku, ilham nandhesaké yèn bakal ana tambahing kawruh bab kakuwasan kapapaan lan undhang-undhang Minggu. Ing wiwitan lan ing pungkasaning gerakané wong satus patang puluh papat ewu, tambahing kawruh iku nuwuhaké sawijining prosès pangujian telung tataran, kaya sing digambaraké ing Daniel pasal rolas.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Lan ngandika, “Lungaa, Daniel, awit tembung-tembung iki wis katutup lan kasêgel nganti tekan wektu wekasan. Akeh wong bakal disucèkaké, lan diputihaké, lan dicoba; nanging para wong duraka bakal tumindak duraka; lan ora ana siji waé saka para wong duraka kang bakal mangerti; nanging para wong wicaksana bakal mangerti.” Daniel 12:9, 10.

As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.

Kados ta ing sakehe gerakan reformasi suci, telung langkah kang dipratelakake déning Daniel minangka “dimurnèkaké, lan diputihaké, lan diuji” nggambarake tengering dalan tumurune sawijining pralambang ilahi, kang banjur katut déning pangujian saka sawijining pratélan ramalan kang gagal, lan sabanjuré katut déning ujian litmus kaping telu kang mratelakake watak saka loro golongan kang kabentuk adhedhasar panampané, utawa panolaké, marang tambahing kawruh kang wis kabukak segelé. Kanthi wiwitaning gerakan satus patang puluh papat èwu, telung langkah iku yaiku 11 September 2001, banjur 18 Juli 2020, lan banjur angger-angger Minggu. Ing pungkasaning gerakan kang padha iku uga, telung langkah mau yaiku Juli 2023, tekane pesen Midnight Cry lan angger-angger Minggu.

The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.

Pesen sing nyawisaké umaté Allah supaya bisa madeg, sing kawuka segelé ing Juli 2023, ngemot sawetara garis bebener kenabian, lan klebu ana ing antarané garis-garis kuwi yaiku balung-balung garing sing mati ing Yehezkiel pasal telung puluh pitu. Yehezkiel ngaturaké rong pesen. Pesen kang kapisan nggawé balung-balung kuwi kumpul manèh, nanging durung nganti ing pesen kang kapindho Israel madeg ana ing sikilé dadi tentara gedhé sing rosa. Loro seksi ing Wahyu pasal sewelas padha madeg nalika kapenuhan Roh Suci.

> 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 11:11.

> Lan sawisé telung dina setengah, Rohing kauripan saka Gusti Allah lumebet ing wong-wong mau, lan padha ngadeg ing sikilé; lan rasa wedi kang gedhé tumiba marang wong-wong kang ndeleng wong-wong mau. Wahyu 11:11.

Ezekiel teaches the same truth.

Yehezkiel mulangake kayektèn sing padha.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Lan Panjenengane ngandika marang aku, “He anaking manungsa, ngadega ana ing sikilmu, lan Aku bakal ngandika marang kowe.” Lan Roh mlebet ing aku nalika Panjenengane ngandika marang aku, sarta ngadegaké aku ana ing sikilku, nganti aku krungu Panjenengane kang ngandika marang aku. Yehezkiel 2:1, 2.

When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”

Nalika Sister White ngandika, “dening tambahing kawruh, sawijining umat kudu kasiyapaké supaya bisa ngadeg ana ing dina-dina wekasan.” Tambahing kawruh iku dipratélakaké minangka “lenga” ing pasemon bab sepuluh prawan, lan “lenga” iku nglambangaké “peparing-peparingé Rohé Allah” lan uga “Roh Suci,” uga “watak.”

Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.

Ing antarané Juli 2023 lan angger-angger Minggu sing bakal enggal teka, ana tambahing kawruh sing nguripaké umaté Gusti Allah, lan padha jumeneng. Padha jumeneng minangka pralambang yèn wong-wong mau nduwèni “lenga” saka pekabaran sing kabukak segelé ing wektu iku. Padha jumeneng nalika padha nduwèni Roh Suci ana ing sajroning bejana-bejanané, lan padha jumeneng nalika padha nduwèni watak sing wis kasawisaké kanggo segelé Gusti Allah.

The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.

Tataran panggodhahan kang kapisan, sing diwiwiti ing Juli 2023, banjur diterusaké déning sawijining mangsa kang maringi kalodhangan marang para calon iku kanggo nampani utawa nampik lenga. Wong-wong kang nampani, padha dimeteraèkaké lan sawisé iku diangkat dadi panji pratandha nalika angger-angger dina Minggu kang enggal rawuh. Déné wong-wong kang nampik lenga, nampa panyasaran kang rosa.

Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.

Para calon punika kasarèkakên saking tilem rohani ing wulan Juli 2023, lajêng kapanggihakên kaliyan prosès pangujian pungkasan sadèrèngipun katutupipun mangsa pambiyantu pribadinipun piyambak-piyambak. Prosès pangujian punika katetepakên wontên ing salebeting konteks sawijining ujian kenabian ingkang gegayutan kaliyan kabentukipun gambaripun kéwan galak punika, ing mangsa nalika para calon punika piyambak kedah wangsul gesang malih lan mbentuk gambaripun Kristus wontên ing batinipun. Struktur kenabian ing papan ujian punika kedah kalampahan inggih punika sajarah wiwit taun 1989 ngantos dumuginipun angger-angger Minggu. Ketidakmampuan para calon punika kanggé tangi nyebabakên Gusti paring idin supados bid‘ah saged mlebet.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.

> “Gusti Allah bakal nggugah umaté; manawa sarana liya gagal, pitenah-pitenah bakal mlebu ing satengahé wong-wong mau, kang bakal nyaring wong-wong mau, misahaké damèn saka gandum. Pangéran nimbali kabèh wong sing pracaya marang pangandikané supaya tangi saka turu. Pepadhang kang aji wis rawuh, cocog kanggo mangsa iki. Iku yaiku kayektèn Kitab Suci, kang nuduhaké bebaya-bebaya sing wus caket banget ana ing ngarepé kita. Pepadhang iki kuduné nuntun kita marang panaliten Kitab Suci kanthi temen lan marang pamriksan sing paling tliti tumrap paham-paham sing kita ugemi. Gusti Allah karsa supaya kabèh aspek lan paham kayektèn ditliti kanthi jero lan tanpa kendhat, kanthi pandonga lan pasa.” Testimonies, jilid 5, 708.

All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and he allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”

Kabèh para nabi ngrembug bab dina-dina wekasan, mula ing dina-dina wekasan iki, ing wulan Juli 2023, Gusti nyoba “nggugah” umaté, nanging upaya-Né gagal, lan Panjenengané marengaké kontroversi kapisan ngenani sawijining pralambang Roma ing sajarah Advent kapitulang manèh minangka pepéling bab cedhaké pungkasan. Panjenengané nindakaké iki, sanadyan “pepadhang aji” wis “rawuh, sing cocog kanggo wektu iki.” Pepadhang sing rawuh ing Juli 2023 iku yaiku “kayektèn Kitab Suci, sing nuduhaké bebaya-bebaya kang wis ana pas ing ngarepé kita.” Pepadhang iku kuduné nuntun “kita marang panggulawenthahing Kitab Suci kanthi sregep lan pameriksan kang paling kritis tumrap pendhiran-pendhiran kang kita ugemi.”

The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.

Sajarah kang kasamun ing ayat patang puluh katuduhake ing ayat sapuluh nganti limalas saka Daniel sewelas, awit Alfa lan Omega nggambarake pungkasaning wangsit pungkasané Daniel, bebarengan karo wiwitané. Nalika nyedhaki kuciwaning 18 Juli 2020, Iblis wis ngenalake kabingungan ngenani ayat sapuluh nganti limalas, amarga dhèwèké sumurup yèn wiwitaning pasal iku minangka kunci kanggo makili pungkasaning pasal iku. Banjur pasulayan asli saka ayat patbelas banjur dikenalake.

> “There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.

> “Ora ana apa-apa sing luwih diwedeni déning panipu agung tinimbang manawa kita dadi wanuh marang rekasane.” The Great Controversy, 516.

It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.

Cetha sanget bilih lumantar upaya-upaya satanis kanggo mbingungaké teges lan ancasing ayat-ayat punika, ayat-ayat punika dados pérangan ingkang wigati saking prosès panyuwunan ingkang samenika lagi nyaring para calon supados kalebet wonten ing antawisipun satus patang puluh papat éwu. Sister White nekanaké bilih sajarah ingkang dipunlambangaké wonten ing Daniel sewelas ingkang sampun kaleksanan sadèrèngipun wekdaling pungkasan ing taun 1798 dipunbalèni malih wonten ing enem ayat pungkasan.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Kita ora nduwèni wektu kanggo disia-siakaké. Mangsa kasangsaran ana ing ngarepé kita. Jagad iki kagugah déning roh perang. Ora suwé manèh pemandhangan-pemandhangan kasangsaran sing kasauraké ing pamedhar wangsit bakal kalakon. Pamedhar wangsit ing Daniel pasal kaping sewelas wis meh tekan marang kasampurnané kanthi pepak. Akeh pérangan saka sajarah sing wis dumadi minangka panggenepan pamedhar wangsit iki bakal kaulang manèh.” Manuscript Releases, nomer 13, 394.

I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.

Aku mbantah manawa kabèh sajarah sing diwakili ing ayat siji nganti telung puluh sanga diulang manèh ing enem ayat pungkasan saka pasal iku. Aku uga mbantah manawa sajarah dina-dina pungkasan, yaiku sajarah panutuping pangadilan sing wiwit tanggal 22 Oktober 1844, diwakili kanthi rong période kenabian utama. Période kapisan makili pangadilan sing kaleksanan marang brayaté Gusti Allah, banjur diterusaké déning sawijining période nalika pangadilan kaleksanan tumrap wong-wong sing ana ing sanjabaning brayaté Gusti Allah. Période kapisan iku diwiwiti ing taun 1989 lan rampung nalika hukum Minggu ing Amérika Sarékat, sing sabanjuré nandhani wiwitaning période kapindho, kang pungkasané nalika Mikhaèl jumeneng lan mangsa panggawéan sih-rahmat tumrap manungsa ditutup. Sajarah sing kasamun ing ayat patang puluh uga diwiwiti ing taun 1989, lan rampung ing ayat patang puluh siji, yaiku hukum Minggu ing Amérika Sarékat.

That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.

Iku minangka sajarah kang padha karo ayat sepuluh nganti limalas ing bab kang padha. Sajarah iku sejajar karo sajarah para Millerit wiwit mangsa wekasan ing taun 1798, nganti pangadilan wiwit ing tanggal 22 Oktober 1844. Loro sajarah mau lumaku sejajar karo sajarah kenabian kang wiwit nalika laire Kristus lan rampung ana ing salib.

The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.

Sajarah sing diwiwiti ing taun 1989 nyakup mangsa panggodha sing diwiwiti tanggal 11 September 2001, kaya dene dipralambangaké déning mangsa panggodha sing diwiwiti tanggal 11 Agustus 1840 lan mangsa panggodha sing diwiwiti nalika baptisané Kristus. Kawujudan gambaring kéwan galak wis dipralambangaké déning sawetara garis sajarah kenabian. Salah siji saka pralambang-pralambang tumrap mangsa wektu sing padha iku yaiku mangsa panyegelan tumrap wong satus patang puluh papat ewu sing diwiwiti tanggal 11 September 2001 lan rampung nalika undhang-undhang Minggu sing bakal enggal teka. Sajarah sing kasamunyi ing ayat kaping patang puluh uga bisa dilapiské karo garis saka 22 Oktober 1844 nganti pambrontakan taun 1863.

October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.

Tanggal 22 Oktober 1844 nandhani rawuhipun malaékat kaping tiga. Kados dene rawuhipun saben malaékat nubuatan, piyambakipun gadhah sawijining pawartos ingkang kedah dipun pangan, nanging boten kalampahan; lan Millerisme Philadelphian malih dados Millerisme Laodikean, sadèrèngipun taun 1863, nalika piyambakipun kanthi resmi ngagem nama Adventist Dina Kaping Pitu lan wiwit nglembara wonten ing ara-ara samun pambrontakan ngantos dumugi dinten punika. Sajarah saking taun 1844 dumugi 1863 nggambaraken tiyang-tiyang ingkang nampik timbalan supados kalebet wonten ing antawisipun satus patang dasa sekawan èwu. Piyambakipun punika tiyang awonipun Daniel ing pasal rolas, pasamuwanipun para panyenyamah miturut Yeremia, sinagoga Iblis miturut Yokanan, lan para prawan bodho miturut Matius.

The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.

Pesen pepènget kang dilambangaké déning Kristus minangka “nisthaning karusakan, kang kaandika déning Nabi Daniel” iku mujudaké pepènget supaya padha mlayu luwih dhisik sadurungé karusakan lan panyebaran kang bakal ndhèrèk sawisé iku. Ing taun 66 M, jenderal Romawi Cestius nindakaké panggenapan pepènget mau tumrap wong-wong Kristen ing jaman Roma kapir. Ing abad kapisan rasul Paulus nyathet pepènget kang padha tumrap wong-wong Kristen kang bakal nandhang sangsara sajroning jaman Roma kapausan. Pepènget kanggo para pangèstokaké Sabat supaya padha metu saka kutha-kutha lan manggon ing dhaérah padesan rawuh ing taun 1888, yaiku taun kang padha karo Blair Bill, usaha pisanan kanggo netepaké Minggu minangka Dina Rehat Nasional. Blair Bill iku pepènget supaya mlayu, minangka panggenapan rujukan Kristus marang nisthaning karusakané Daniel.

As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.

Kados Cestius ing taun 66 M, Blair Bill kanthi pangayomaning pitedah ilahi dipun-tarik. Taun 1888 minangka pralambang tumrap 11 September 2001, awit Sister White nandhani tumibaning malaékat ing Wahyu wolulas ing kaloro sajarah punika. Pepéling supados mlayu saking kutha-kutha ing dinten-dinten pungkasan wiwit ngiket wiwit 11 September 2001. Mila, Blair Bill taun 1888 punika dados pralambang tumrap Patriot Act taun 2001. Malaékat ingkang tumurun ing 11 September 2001 mratelakaken piweling pungkasan ing telung ayat kapisan saking Wahyu wolulas, lan piweling pungkasan punika ugi pesené malaékat kaping tiga, sanadyan pesen ingkang dipun-wakili déning malaékat kaping tiga ing pasal patbelas punika boten sami ungkapaning kayektènipun kaliyan ing pasal wolulas. Baris ing nginggil baris, punika pesen piweling ingkang sami.

The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.

Panacad kang njalari sepi, kang wis diandika déning Nabi Daniel, iku minangka pratandha kang diparingaké déning Kristus kanggo nandhani kapan umaté kudu padha mlayu demi pangayomané. Iku sawijining pesen pepéling, lan mulané mesthi dadi pesen pepéling pungkasan, sanadyan diandharaké nganggo tembung-tembung kang béda tinimbang pesen kang diwakili ana ing bab patbelas uga bab wolulas Kitab Wahyu. Sajarah kang diwiwiti ing ayat nembelas saka Yeremia limalas iku wektu kenabian kang padha saka pesen pepéling panggudhèn. Iku diwiwiti nalika Yeremia mangan pangandikané Gusti Allah, lan prakara iku kalakon nalika malaékat mudhun, kaya nalika gedhong-gedhong gedhé ing Kutha New York rubuh.

When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.

Nalika Yeremia mratelakaké, “Pangandikan Paduka kapanggih déning kawula, lan kawula wus mangan iku; lan pangandika Paduka dados kabingahan lan kasukmaning manah kawula,” piyambakipun nggambaraken ujining Daniel ingkang kapisan tumrap pangananipun ing pasal kapisan, lan Yohanes ing pasal kaping sepuluh Kitab Wahyu ingkang njupuk kitab punika saking asta malaékat lan mangan punika. Tindak mangan pawartos punika wiwit nalika sawijing malaékat rawuh, lan nalika malaékat rawuh wonten sawijining ramalan ujian ingkang kabikak. Nalika malaékat rawuh, wektu ujian ingkang kapisan wiwit, lan punika rampung nalika wektu ujian ingkang kaping kalih wiwit; lan nalika Mikhaèl jumeneng, wektu ujian ingkang kaping kalih punika rampung.

When the angel arrives, the latter rain begins to fall.

Nalika malaékat iku rawuh, udan pungkasan wiwit tumiba.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Udan pungkasan iku bakal tiba marang umaté Gusti Allah. Sawijining malaékat kang kuwasa bakal tumurun saka swarga, lan saindenging bumi bakal kasinari déning kamulyané.” Review and Herald, 21 April 1891.

The latter rain is received by those who walk in Jeremiah’s old paths.

Udan pungkasan katampa déning wong-wong sing lumaku ana ing dalan-dalan lawasé Yérémia.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Mangkene pangandikaning Pangeran: Ngadega ana ing dalan-dalan, banjur delengen, lan pitakonen bab margi-margi kuna, ing ngendi margi kang becik iku, lan lumakua ana ing kono, temah kowe bakal padha nemu katentreman tumrap nyawamu. Nanging wong-wong mau padha matur: Ingsun ora gelem lumaku ana ing kono. Uga Ingsun wus netepake para juru pangawas ana ing antaramu, pangandikane: Rungokna swaraning slompret. Nanging wong-wong mau padha matur: Ingsun ora gelem ngrungokake. Yeremia 6:16, 17.

The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.

“slompret” kang diunekaké déning para “juru pengawas” iku yaiku pesen Laodikia, sing dipratelakaké déning Jones lan Waggoner ing taun 1888.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Sumengokna swaramu kanthi sora, aja nyegah; ungakna swaramu kaya slompret, lan tuduhna marang umatingSun kaluputane, lan marang brayat Yakub dosa-dosane. Yesaya 58:1.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.

Ing tanggal 11 September 2001 panyegelan marang satus patang puluh papat ewu wiwit kaleksanan. Pesen pepenget marang Laodikia kawartakaké.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Pesen kang kaparingake marang kita lumantar A. T. Jones lan E. J. Waggoner iku yaiku pesen saka Allah kanggo pasamuwan Laodikia, lan cilaka tumrap sapa wae kang ngakoni pracaya marang kayekten nanging ora nglairake marang liyan sinar-sinar kang diparingake dening Allah.” The 1888 Materials, 1053.

The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.

Piweling marang Laodikia iku swarané kalasangka para juru teteking Yeremia, kang ora gelem dirungokaké déning pasamuwan Advent Dina Kapitu Laodikia. Iku minangka pepéling supaya padha mlayu ninggal kutha-kutha menyang papan duwèké ing padesan sadurungé rawuhing angger-angger Minggu sing bakal enggal teka.

What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.

Apa sing nembe dakandharake bab manéka garis kenabian iki, yaiku sawijining upaya kanggo ngrangsang pamawas panjenengan supaya panjenengan kadhorong tenan kanggo nglilani lan nyoba kanthi temenan apa sing bakal daktulis. Mbokmenawa sipat sing paling wigati saka image to and of the beast iku yaiku anané rong pambentukan image of and to the beast ing dina-dina pungkasan. Sing kapisan, ing Amérika Sarékat, lan sawisé iku ing bangsa-bangsa ing saindenging jagad.

There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.

Ana sawatara ciri kenabian tartamtu sing gegayutan karo patung tumrap lan saka kéwan iku, kang kudu ditrapaké kanthi bener manawa kita arep ngliwati proses panggodhahan kenabian saka patung Roma iki. Unsur wigati kapindho saka mangsa panggodhahan patung kéwan iku (kang bisa kabuktekaké déning sawetara seksi), yaiku manawa wektu panyegelan tumrap wong satus patang puluh papat èwu kelakon sajrone mangsa panggodhahan patung kéwan iku ing Amérika Sarékat, lan manawa mangsa panggodhahan patung kéwan iku ing bangsa-bangsa ing donya iku ya iku wektu nalika anak-anak Allah liyané, sing isih ana ing Babilon ing wektu angger-angger Minggu mau (kang dilambangaké déning 321), diklumpukaké mlebu ing kandhang.

The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.

Patung kéwan iku makili loro mangsa panggodhahan tartamtu sing sesambungan siji lan sijiné, lan loro mangsa panggodhahan mau uga makili panglumpukan pungkasan saka satus patang puluh papat ewu ing Wahyu bab pitu, banjur wong akèh banget ing bab sing padha iku uga.

At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation bows to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.

Nalika hukum Minggu ditetepaké, Amerika Sarékat ngucap kaya naga kados kasebut ing ayat sewelas saka Wahyu pasal telulas. Banjur negara iku maju kanggo ngapusi sakèhé bangsa ing donya, kanthi matur marang bangsa-bangsa mau supaya padha uga damel sawijining gambar kewan buas kang nyakup saindenging jagad, kaya dene Amerika Sarékat nembe nindakaké. Mangsa kang diwiwiti ing hukum Minggu, kang dipralambangaké déning hukum Mingguné Konstantinus taun 321, dipunpungkasi nalika bangsa pungkasan sujud marang Roma kapapanan, ing kono hukum Minggu taun 538 dipralambangaké; awit ing pasal telulas Amerika Sarékat kagungan kakuwasan kanggo maringi urip marang gambar kewan buas mau lan njalari iku ngucap. Mangsa iku diwiwiti déning hukum Minggu taun 321 lan dipunpungkasi déning hukum Minggu taun 538.

In 2001 the government of the United States “spoke” the Patriot Act into law.

Ing taun 2001 pamaréntah Amerika Sarékat “ngucapaké” Patriot Act dadi undhang-undhang.

We will continue this study in the next article.

Kita bakal nerusaké panaliten iki ing artikel sabanjuré.

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