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# The Book of Daniel - Number Fifty-Nine

Kitab Daniel - Nomer Sekawan Dasa Sanga

Unveiling the Final Prophetic Secret: The Climactic Unsealing by the Lion of the Tribe of Judah

Mbabar Rahasia Panyingkapan Pungkasan Nabi: Pambukakan Segel Pungkasan sing Muncak déning Singa saka Talèr Yehuda

Author

Jeff Pippenger

Published

January 23, 2024

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Just before the close of probation the final prophetic secret is unsealed by the Lion of the tribe of Judah, and it is the wise who understand the increase of knowledge that is produced by that unsealing. Two witnesses in Revelation cast a light on part of what is unsealed at that time.

Sakdurungé masa kasempataning sih-rahmat katutup, rahasia pungkasan kang sipaté nabi kawedhar déning Singa saka taler Yehuda, lan wong-wong wicaksana iku sing mangertèni tambahing kawruh kang kasil saka kawedharé rahasia iku. Loro seksi ing Kitab Wahyu madhangi sawatara pérangan saka apa kang kawedhar ing wektu iku.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. … And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. Revelation 13:18, 17:9.

> Iki kawicaksanan. Sing sapa nduwèni pangerten, cacahe nomer kéwan iku: awit iku nomeré manungsa; lan nomeré iku nem atus suwidak enem. … Lan ing kéné ana pikiran kang nduwèni kawicaksanan. Pitu endhas iku pitu gunung, kang dadi papan lenggahe wong wadon mau. Wahyu 13:18, 17:9.

The “last power that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns,” is the United States. It is the sixth kingdom of Bible prophecy, and the structure of its kingdom is the same structure (image), as was the fifth kingdom of Bible prophecy. It becomes a kingdom of the Church ruling over the State, and then forces the entire earth to accept that very arrangement. The combination of Church and State is fully developed in the United States at the soon-coming Sunday law.

“Panguwasa pungkasan kang bakal nglawan pasamuwan lan angger-anggering Allah, dilambangaké déning kewan galak kanthi sungu kaya wedhus cilik,” yaiku Amerika Serikat. Iki minangka karajan kaping nem ing ramalan Kitab Suci, lan susunan karajané padha karo susunan (gambar) karajan kaping lima ing ramalan Kitab Suci. Karajan iki dadi karajan kang Pasamuwan mrentah ing dhuwur Nagara, banjur meksa sakabèhé bumi nampa tatanan iku mau. Gabungan Pasamuwan lan Nagara kawujud kanthi sampurna ing Amerika Serikat nalika angger-angger Minggu kang bakal enggal rawuh.

> “The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.

> “‘Patungé kéwan galak’ iku nglambangaké wujud Protestantisme murtad sing bakal kawangun nalika gréja-gréja Protestan padha ngupaya pitulungané kakuwasan sipil kanggo ngetrapaké dogma-dogmané. ‘Tandha saka kéwan galak’ isih tetep kudu dijlentrehaké.” The Great Controversy, 445.

The image of the beast and the mark of the beast are two different symbols, yet it is at the Sunday law that the image of the beast reaches its full development.

Citraing kéwan galak lan tandhaing kéwan galak iku loro pralambang sing béda, nanging ing sajroning angger-angger Minggu kuwi citraing kéwan galak tekan pangrembakané kang sampurna.

> “The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.

> “Panglaksanane pangayoman dina Minggu déning gréja-gréja Protestan iku minangka pamaksaan pangibadah marang kapausan—marang kéwan mau. Wong-wong sing, amarga mangertèni tuntutan pepakon kaping papat, milih netepi Sabat sing palsu tinimbang Sabat sing sejati, kanthi mangkono padha mènèhi pakurmatan marang kakuwasan sing mung déning kakuwasan iku waé prekara mau dipréntahaké. Nanging ing tumindak banget nalika meksa sawijining kewajiban agama kanthi kakuwasan sekulèr, gréja-gréja kuwi dhéwé bakal mbentuk sawijining gambar tumrap kéwan mau; mula panglaksanane pangayoman dina Minggu ing Amerika Sarékat bakal dadi pamaksaan pangibadah marang kéwan mau lan marang gambare.” The Great Controversy, 448, 449.

At the Sunday law, the Constitution of the United States is fully overthrown and the nation has separated fully from righteousness. Then, under the full control of Satan the United States forces the world to accept the same Church and State system that has just been established in the United States. The world government is the United Nations and the Roman church is the Church that rules over the relationship.

Nalika hukum Minggu ditetepake, Konstitusi Amerika Serikat katumpes tuntas lan bangsa iku wis pisah sakabehe saka kabeneran. Banjur, ana ing sangisoring panguwasaning Iblis kanthi kebak, Amerika Serikat meksa jagad supaya nampa sistem Greja lan Negara sing padha, kang lagi wae diadegake ing Amerika Serikat. Pamrentahan donya iku Perserikatan Bangsa-Bangsa, lan greja Roma iku Greja kang mrentah sesambungan mau.

> “The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

> “Jagad iki kebak prahara, perang, lan pasulayan. Nanging ing sangisoré siji sirah—yaiku kakuwasan kepausan—bangsa-bangsa bakal manunggal kanggo nglawan Allah lumantar pribadi para seksi-Né.” Testimonies, volume 7, 182.

The system of Church and State that is represented as the image of the beast in prophecy is also a threefold union of the dragon, the beast and the false prophet. The ten kings of Revelation seventeen, that are the seventh head, represent the dragon power.

Sistem Greja lan Negara sing ing ramalan kaanggep minangka gambaré kéwan galak iku uga minangka sawijining pasamuwan telung warna, yaiku naga, kéwan galak, lan nabi palsu. Sepuluh raja ing Wahyu pitulas, kang dadi sirah kapitu, nggambaraké kakuwatané naga.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

> “Para ratu lan para panguwasa lan para gubernur wus nandhang cap antikristus marang awake dhewe, lan dipratelakaké minangka naga kang lunga arep perang nglawan para suci—yaiku wong-wong kang netepi angger-anggering Allah lan kang nduwèni pracaya marang Gusti Yesus.” Testimonies to Ministers, 38.

The “ten kings” represent the United Nations, whose religion is spiritualism, and the religion of the false prophet is apostate Protestantism, and the beast’s religion is Catholicism, which is simply spiritualism covered with a profession of Christianity.

“Sepuluh raja” iku nglambangaké Perserikatan Bangsa-Bangsa, kang agamané yaiku spiritualisme, lan agama nabi palsu yaiku Protestantisme murtad, déné agama kéwan iku Katulik, kang sejatiné mung spiritualisme kang ditutupi déning pengakuan Kristen.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Kanthi pranatan sing meksa netepaké lembaga Kapapan kanthi nglanggar angger-anggeré Allah, bangsa kita bakal misahaké awaké dhéwé kanthi sampurna saka kabeneran. Nalika Protestanisme bakal nglunjuraké tangané nyabrang jurang kanggo nyekel tangané kakuwasan Roma, nalika iku bakal ngulurkaké tangané ngliwati telenging jurang kanggo salaman karo Spiritualisme, nalika, ana ing sangisoré pangaribawaning paguyuban telu iki, nagara kita bakal nyingkiraké saben asas Konstitusiné minangka pamaréntahan Protestan lan republik, lan bakal ngadani sarana kanggo panyebaran kasalahan lan panipuning kapapan, mula kita bisa ngerti yèn wekdalé wis tekan tumrap pakaryan Iblis sing nggumunaké, lan yèn pungkasan wis cedhak.” Testimonies, jilid 5, 451.

At the Sunday law the threefold union of the dragon, the beast and the false prophet is accomplished. The United States then forces the world to accept the one-world government of the United Nations, for the world is thrown into a great crisis at the Sunday law, as Islam brings judgment upon the United States for the enforcement of worshipping the sun. Satan then appears to personate Christ and as the United States forces the world to accept the one world combination of church and state, it also forces the world to accept Sunday as the day of rest. The same testing process that has happened in the United States is then brought upon the entire world.

Nalika hukum Minggu ditetepake, kasampurnan satunggaling gabungan telu-lapis antarane naga, kéwan galak, lan nabi palsu kaleksanan. Amerika Serikat banjur meksa jagad supaya nampani pamaréntahan donya siji saka Perserikatan Bangsa-Bangsa, awit jagad katibanan krisis gedhé nalika hukum Minggu iku, déné Islam ndhatengaké pangadilan marang Amerika Serikat amarga panetepan pangibadah marang srengéngé. Sawisé kuwi, Sétan katon kanthi nyamar dados Kristus, lan nalika Amerika Serikat meksa jagad supaya nampani gabungan donya siji antarané gréja lan nagara, negara iku uga meksa jagad supaya nampani dina Minggu minangka dina palereman. Proses pangujian sing padha kang wis kadadéan ing Amerika Serikat banjur katibakaké marang saindenging jagad.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Bangsa-bangsa manca bakal ngetutaké tuladha Amerika Sarékat. Sanadyan dhèwèké kang mimpin dhisik, nanging krisis kang padha bakal nekani umat kita ing kabèh pérangan donya.” Testimonies, volume 6, 395.

The principle that national apostasy is followed by national ruin comes upon each country as they accept the day of the sun as the day of worship. The escalating crisis is the “one hour” that the ten kings rule with the pope, the “man of sin”. They agreed to give their seventh kingdom unto the papal authority, because they are led to believe that the moral authority of the papacy is necessary to unify the world against the escalating war against Islam. In 1798, the United Nations had not yet arrived into history.

Prinsip manawa murtad nasional banjur katut dening karusakan nasional nekani saben nagara nalika padha nampa dina srengéngé minangka dina pangibadah. Krisis sing saya ngrembaka iku yaiku “sawijining jam” nalika sepuluh ratu mrentah bebarengan karo paus, “manungsa dosa” iku. Padha sarujuk masrahaké karajané kang kapitu marang kakuwasan kapausan, amarga padha digiring supaya pracaya manawa wewenang moral saka kapausan iku perlu kanggo nyawijèkaké donya ngadhepi perang sing saya ngrembaka nglawan Islam. Ing taun 1798, Perserikatan Bangsa-Bangsa durung mlebu ing sajarah.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.

> Lan sungu sapuluh kang kokdeleng iku sapuluh ratu, kang durung nampani karajan; nanging bakal nampani panguwasa minangka para ratu sajrone sajam bebarengan karo kéwan iku. Wong-wong mau saiyeg saeka kapti, lan bakal masrahaké panguwasa lan kasektèné marang kéwan iku. Wong-wong mau bakal perang nglawan Sang Cempé, lan Sang Cempé bakal ngalahaké wong-wong mau; amarga Panjenengané iku Gustining para gusti, lan Ratuning para ratu; lan wong-wong kang bebarengan karo Panjenengané iku wong-wong kang katimbalan, lan kapilih, lan setya. Wahyu 17:12–14.

As has always been the case with the pope, kings will supply the power for the papacy to carry out the persecution against God’s people, and it is the ten kings that make war with the Lamb, but they are doing so at the bidding of the “man of sin.” The “man of sin” is also the “man” that the seven churches take hold of in Isaiah chapter four.

Kaya sing tansah kelakon tumrap paus, para ratu bakal nyukupi kakuwatan kanggo kapausan supaya nindakake panganiaya marang umaté Allah, lan para ratu sepuluh iku sing perang nglawan Sang Cempé, nanging dheweke nindakake mangkono miturut parentahé “manungsa dosa.” “Manungsa dosa” iku uga “manungsa” sing dicekel déning pitu pasamuwan ing Yesaya bab papat.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. Isaiah 4:1, 2.

> Lan ing dina iku pitu wong wadon bakal nyekel siji wong lanang, pangucapé: Aku padha bakal mangan roti kawula dhéwé, lan nganggo sandhangan kawula dhéwé; mung kawula kersaa sinebut nganggo asma panjenengan, supaya kawula kabucal saka kanisthan kawula. Ing dina iku Pangé Gusti bakal endah lan mulya, lan wohing bumi bakal utama lan éndah tumrap wong-wong Israel kang wis kaentas. Yesaya 4:1, 2.

The “seven women” represent that the papacy (the man of sin), has control over all the churches of the earth, just as he has control over all the nations. The “reproach” that the churches wish to avoid, is the “reproach” of rejecting the demand to worship on Sunday. Faithful Sabbath-keepers will be persecuted for their faithfulness, and Islam will also refuse to observe the day of the sun. The agreement that is arranged by the United States between the papacy and the United Nations is that the moral authority of the man of sin is what is needed to lead the world into accepting the warfare against Islam in order to establish peace upon the earth.

“Pitung wanita” nggambarake manawa kapausan (manungsa duraka) nduwèni pangwasané marang sakabèhé pasamuwan ing bumi, padha kaya panjenengané uga nduwèni pangwasané marang sakabèhé bangsa. “Cacad” kang arep diendhani déning pasamuwan-pasamuwan iku yaiku “cacad” amarga nampik tuntutan supaya nyembah ing dina Minggu. Para sing setya ngugemi Sabat bakal dianiaya marga saka kasetyané, lan Islam uga bakal nampik netepi dina srengéngé. Sarujuk kang diatur déning Amérikah Sarékat antarané kapausan lan Perserikatan Bangsa-Bangsa yaiku yèn wewenang moral saka manungsa duraka iku kang dibutuhake kanggo nuntun donya supaya nampa perang nglawan Islam, supaya karukunan bisa ditegakké ing bumi.

> But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:1–5.

> Nanging bab wektu-wektu lan mangsa-mangsa, para sadulur, kowé ora prelu supaya aku nulis marang kowé. Awit kowé dhéwé wis padha sumurup kanthi sampurna manawa dina Pangéran iku rawuhé kaya maling ing wayah wengi. Amarga nalika wong-wong padha ngucap, Tentrem lan aman; nalika iku karusakan dadakan tumiba marang wong-wong mau, kaya rasa lara arep nglairaké tumiba marang wong wadon kang lagi mbobot; lan wong-wong mau mesthi ora bakal uwal. Nanging kowé, para sadulur, ora manggon ing pepeteng, nganti dina iku bisa nyandhet kowé kaya maling. Kowé kabèh iku anak-anak pepadhang lan anak-anaking awan: kita dudu golonganing wengi, utawa golonganing pepeteng. 1 Thessalonians 5:1–5.

The “peace and safety” message of Bible prophecy, which is always represented as a false message, is only logical in a period of time when there is no peace and safety. There is no reason to present a “peace and safety” message, when peace and safety exists. Islam removes all peace and safety. The “sudden destruction” associated with the false message is a destruction that escalates, for it is as “a woman” in “travail.” The first birth pang of the third Woe was September 11, 2001.

Pesen “tentrem lan katentreman” ing ramalan Kitab Suci, sing tansah dipratélakaké minangka pesen palsu, mung lumrah ana ing sawijining mangsa nalika ora ana tentrem lan katentreman. Ora ana sebab kanggo nyawisaké pesen “tentrem lan katentreman” manawa tentrem lan katentreman pancen ana. Islam nyirnakaké kabèh tentrem lan katentreman. “Karusakan dadakan” sing magepokan karo pesen palsu iku sawijining karusakan sing saya mundhak, amarga karusakan iku kaya “wong wadon” kang lagi “nandhang lara arep nglairaké.” Rasa lara nglairaké sing kapisan saka Bilai katelu iku tanggal 11 September 2001.

In the prophetic lines of Elijah and John the Baptist the deception of the papal power is illustrated. When Ahab travelled back to Samaria to inform Jezebel that Elijah’s God was the true God, for he had brought down fire out of heaven, Ahab then realized that Jezebel had deceived him concerning her hatred for Elijah. The same hatred and deception was illustrated when Herod promised half of his kingdom at his birthday party to Salome. Salome was Herodias’s daughter, thus Herod was the dragon, Herodias was the papacy and Salome was the false prophet.

Ing garis-garis nabi Élia lan Yohanes Pembaptis, panipuning kakuwasan kapapan digambarake. Nalika Ahab bali menyang Samaria kanggo ngabari Isebel yèn Gusti Allahé Élia iku Gusti Allah kang sejati, awit Panjenengané wus nurunake geni saka swarga, nalika kuwi Ahab banjur ngerti yèn Isebel wis ngapusi dhèwèké bab sengité marang Élia. Sengit lan panipuning kang padha uga digambarake nalika Hérodès njanjèkaké saparo kratoné ing pésta pengetan dina lairé marang Salomé. Salomé iku putriné Hérodias, mulané Hérodès iku naga, Hérodias iku kapapan, lan Salomé iku nabi palsu.

In the story the deceiving power of Salome’s dance was used to lead Herod (the ten kings) to give half their kingdom over to a church (a woman). The woman (Salome) was under the direction of her mother (Catholicism), and Herod found out too late that the attitude of Herodias towards John was the same as Jezebel’s was towards Elijah. In both cases, the sabbath-keepers must die.

Ing sajroning carita punika, daya ngapusi saka jogèdé Salome dipigunakaké kanggo nuntun Hèròdhès (sepuluh ratu) supaya nyerahaké satengahing karajané marang sawijining gréja (wong wadon). Wong wadon punika (Salome) ana ing sangisoring pituduh biyungé (Katulik), lan Hèròdhès kawruh kasepèn yèn pamawasing Hèrodias tumrap Yokanan iku padha karo pamawasing Yésabel tumrap Élia. Ing kaloro prakara punika, para pameksa Sabat kudu dipatèni.

Islam progressively but rapidly removes the peace and safety from planet earth, and in so doing brings mankind together against Islam. Islam’s rapidly escalating warfare represents the argument that is employed to establish the worldwide image of the beast in the last days. The deception that is brought upon the world (the ten kings), is brought by the United States (Salome), and it leads the world to believe they must unite against Islam, but they find out too late, that the arrangement was just a ruse to be used to persecute sabbath-keepers. The deception is part of the reason the ten kings hate the whore, even though when under duress they agreed to give their seventh kingdom unto her.

Islam saya maju nanging kanthi cepet nyirnakake katentreman lan kaslametan saka bumi iki, lan kanthi mangkono ndadekake umat manungsa manunggal nglawan Islam. Peperangan Islam sing saya mundhak kanthi cepet iku nggambarake argumentasi kang digunakake kanggo netepake gambar kéwan galak ing saindenging jagad ing dina-dina pungkasan. Pangapusan sing tumiba marang jagad (para ratu sepuluh) iku digawa déning Amérika Sarékat (Salome), lan iku nuntun jagad supaya pracaya yèn wong-wong iku kudu manunggal nglawan Islam, nanging kasep banget anggoné padha ngerti yèn rancangan iku mung akal-akalan kanggo digunakake nganiaya para pangegem dina Sabbat. Pangapusan iku dadi pérangan saka sebab para ratu sepuluh sengit marang sundel mau, senadyan nalika ana ing sangisoring pameksa padha sarujuk masrahake karajané sing kapitu marang dheweke.

> 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.

> Lan sungu sepuluh kang kokdeleng ana ing sato galak iku, padha bakal sengit marang sundel iku, lan bakal ndadèkaké dheweke sepi lan wuda, lan bakal mangan dagingé, sarta ngobong dheweke nganggo geni. Awit Gusti Allah wus nancepaké ing atiné supaya nindakaké karsané, lan supaya padha sarujuk, lan masrahaké karajané marang sato galak iku, nganti pangandikané Gusti Allah kelakon kabèh. Wahyu 17:16, 17.

The globalists of the United Nations are not simply the “kings” of the earth, but they are also represented as “merchants”, thus the globalists consist of political and economic powers. The reason the angel that brought the vision of Revelation seventeen and eighteen to John, was to show John the judgment of the great whore of Tyre. Both categories of the globalists mourn the death of the papacy.

Para globalis saka Perserikatan Bangsa-Bangsa iku dudu mung “raja-raja” ing bumi, nanging uga dilambangaké minangka “para sudagar”; mulané para globalis iku kapérang saka kakuwasan politik lan kakuwasan ékonomi. Alesané malaékat sing nggawa wahyu Wahyu pitulas lan wolulas marang Yohanes yaiku supaya nduduhaké marang Yohanes paukuman tumrap sundel gedhé Tirus. Loro-loroné golongan para globalis iku padha nglilir merga saka patiné kapausan.

> Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:8–11.

> Mulané wewelaké bakal tumeka ing sedina waé, yaiku pati, lan tangis kasusahan, lan paceklik; sarta dhèwèké bakal diobong nganti tumpes nganggo geni; awit Gusti Allah kang ngadili dhèwèké iku kuwasa. Lan para ratu ing bumi, kang wis padha laku jina lan urip ing kasugihan bebarengan karo dhèwèké, bakal nangisi dhèwèké lan nglilir merga dhèwèké, samasa padha ndeleng kumelun saka kobongané, padha ngadeg adoh merga wedi marang sangsarané, karo muni, Cilaka, cilaka kutha gedhé Babil, kutha kang prakasa kuwi! awit ing sajroning sakjam waé paukumanmu wis tumeka. Lan para sudagar ing bumi bakal padha nangis lan sambat merga dhèwèké; awit wis ora ana wong kang tuku barang dagangané manèh. Wahyu 18:8–11.

The merchants and the kings both stand afar off and cry “alas, alas.” The word “alas” in the Greek is translated as “woe” in chapter eight of Revelation.

Para sudagar lan para ratu padha ngadeg adoh lan padha sesambat, “aduh, aduh.” Tembung “aduh” ing basa Yunani dijarwakake dadi “bilai” ing bab wolu Kitab Wahyu.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Aku banjur nyawang, lan krungu sawijining malaékat mabur ana ing tengahing langit, ngandika kanthi swara sora: Bilai, bilai, bilai tumrap para kang manggon ana ing bumi, marga saka swara-surane kalasangka liyane saka malaékat telu kang isih bakal muni! Wahyu 8:13.

The three Woes represent the fifth, sixth and seventh Trumpets, and they are symbols of Islam. The kings, merchants and shipmasters all cry out “alas, alas” three times in chapter eighteen.

Telung Bilai iku makili Trompet kaping lima, kaping nem, lan kaping pitu, lan iku minangka pralambang Islam. Para raja, para sudagar, lan para nakhoda kapal kabèh padha sesambat, “aduh, aduh,” ping telu ana ing bab wolulas.

> And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. … The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. Revelation 18:9-10, 15–19.

> Lan para ratu ing bumi, sing wis laku jina lan urip ing kasugihan bebarengan karo dheweke, bakal nangisi dheweke lan meratapi dheweke, nalika padha ndeleng kumelun saka kobonge, padha ngadeg adoh amarga wedi marang sangsarane, sarta ngucap, Cilaka, cilaka, kutha gedhe Babil, kutha kang prakosa kuwi! amarga sajrone sakjam paukumanmu wis teka. … Para sudagar barang-barang iku, kang padha dadi sugih marga saka dheweke, bakal ngadeg adoh amarga wedi marang sangsarane, padha nangis lan nggresah, sarta ngucap, Cilaka, cilaka, kutha gedhe kuwi, kang kasandhangan mori alus, ungu, lan abang kirmizi, sarta kinanthenan emas, watu-watu aji, lan mutiara! Amarga sajrone sakjam kasugihan kang mangkono gedhene iku wis dadi sirna. Lan saben juragan kapal, lan sakehing wong kang lelayaran ing kapal, lan para kelasi, lan sakèhé wong kang dagang lumantar segara, padha ngadeg adoh, lan padha sesambat nalika ndeleng kumelun saka kobonge, sarta ngucap, Kutha apa kang padha karo kutha gedhe iki! Lan padha ngeburaké lebu ing sirahé, lan padha sesambat, nangis lan nggresah, sarta ngucap, Cilaka, cilaka, kutha gedhe kuwi, kang marga saka kamulyaning bandhané wis ndadèkaké sugih sakehé wong kang duwé kapal ing segara! amarga sajrone sakjam dheweke wis dadi suwung. Wahyu 18:9-10, 15–19.

The “hour” that the judgment of the papacy is accomplished, is the “hour” of Revelation eleven, that is the “hour of the great earthquake,” and it represents the Sunday law time period that begins at the Sunday law in the United States and continues until Michael stands up and human probation closes. The globalists that hated the whore, but still agreed to give their kingdom unto her for one hour, not only repeat “woe, woe” (alas, alas), three times, but they ask the question, “What city is like unto this great city?” They also asked that question in the book of Ezekiel.

“Jam” nalika paukuman marang kapausan kaleksanan iku yaiku “jam” ing Wahyu sebelas, yaiku “jam lindhu gedhé,” lan iku nggambarake mangsa ukum Minggu sing wiwit nalika ukum Minggu ing Amerika Sarékat lan terus lumaku nganti Mikhaèl jumeneng lan mangsa kasempataning manungsa katutup. Para globalis sing sengit marang sundel iku, nanging isih sarujuk masrahake karajané marang dheweke sajrone sak jam, ora mung mbalèni tembung “bilai, bilai” (aduh, aduh) kaping telu, nanging uga ngaturaké pitakon, “Kutha endi sing padha karo kutha gedhé iki?” Pitakon iku uga padha aturaké ana ing kitab Yehezkiel.

> And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. Ezekiel 27:30–36.

> Lan swarané bakal padha diangkat marang kowé, lan bakal padha sesambat kanthi getir, lan bakal padha nyawuraké lebu ing endhasé, padha ngglundhung ana ing awu; lan marga saka kowé, padha bakal nggundhuli awaké nganti gundhul temenan, lan padha nganggo bagor, lan bakal padha nangisi kowé kanthi paiting ati lan panguwuh kang getir. Lan ing sajroning panguwuhe, padha bakal ngucapaké kidung pangadhuh tumrap kowé, lan padha ngadhuh marang kowé, mangkéné: Kutha endi kang padha karo Tirus, kaya kang wis dirusak ana ing satengahing segara? Nalika daganganmu metu saka segara-segara, kowé wis nyukupi akèh bangsa; kowé wis ngugemi para ratu ing bumi dadi sugih marga saka lubèré kasugihanmu lan daganganmu. Ing wektu nalika kowé bakal diremuk déning segara ana ing jeroning banyu, daganganmu lan sakehing golonganmu ana ing tengahmu bakal rubuh. Kabèh wong kang manggon ana ing pulo-pulo bakal padha kaéraman marga saka kowé, lan para ratuné bakal banget keweden, pasuryané bakal nuduhaké kagèt lan giris. Para sudagar ana ing antarané bangsa-bangsa bakal padha ngesés marga saka kowé; kowé bakal dadi kaedanan, lan ora bakal ana manèh ing salawas-lawasé. Yehezkiel 27:30–36.

Ezekiel identifies the city as “Tyrus,” who is “destroyed in the midst of the sea?” Isaiah, speaking of the whore of Tyre (Tyrus), who is also the great whore of Revelation, who is the Catholic church, and also identifies her as the crowning city.

Yehezkiel nyebut kutha iku minangka “Tyrus,” kang “wis dirusak ana ing satengahing segara?” Yesaya, nalika ngandika bab sundel saka Tirus (Tyrus), kang uga sundel gedhé ing Kitab Wahyu, yaiku greja Katulik, lan uga mènèhi tetenger marang dheweke minangka kutha kang makuthani.

> Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Isaiah 23:7–9.

> Punapa punika kitha panjenengan ingkang kebak kabingahan, ingkang asalipun saking jaman purwa? Sikilé dhéwé bakal nggawa dhèwèké adoh kanggo ngumbara. Sinten ingkang wus netepaké rancangan punika nglawan Tirus, kutha ingkang makuthakaké, ingkang para saudagaripun punika para pangeran, lan para pedagangipun punika wong-wong ingkang kinurmatan ing bumi? Pangéran sarwa dumadi sampun nemtokaké punika, supaya najisaké gumunggunging sakèhing kamulyan, lan ngasoraké sakèhing wong ingkang kinurmatan ing bumi. Yesaya 23:7–9.

The papacy is the “crowning city,” for it is she that claims to sit as a queen over the threefold union.

Kapapaan iku “kutha kang makuthani,” awit dhèwèké iku kang ngakoni lungguh minangka ratu ing sadhuwuré pasamuwan telu-lapisan.

> How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:7.

> Sepira gedhene dheweke ngluhurake awake dhewe lan urip ing kasenengan, semono uga siksan lan kasangsaran kaparingake marang dheweke; amarga dheweke ngandika ana ing sajroning atine, Aku lenggah minangka ratu, lan dudu randha, sarta ora bakal weruh kasangsaran. Wahyu 18:7.

Ezekiel said the whore’s judgment is accomplished in the “midst of the sea,” in his lamentation for Tyrus.

Hezkiel ngandika bilih paukuman tumrap wanita sundal mau kalaksanakaké ana ing “tengahing segara,” ing pangandikan pangresulanipun tumrap Tirus.

> The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus. … The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Ezekiel 27:1, 2, 25, 26.

> Pangandikané Pangéran tumuli rawuh manèh marang aku, mangkéné, Saiki, hé anaking manungsa, ngangkatana kidung pangadhuh tumrap Tirus. … Kapal-kapal Tarsis padha nglairaké kidung ngenani kowé ana ing pasar daganganmu; lan kowé wus kapenuhan, sarta dadi mulya banget ana ing satengahing segara. Para juru dayungmu wus nggawa kowé mlebu ing banyu kang jembar; angin wetan wus ngremuk kowé ana ing satengahing segara. Yehezkiel 27:1, 2, 25, 26.

It is the “east wind” that brings judgment upon the whore of Tyre, the crowning city, and the “east wind” is a symbol of Islam. The warfare brought against Islam by the ten kings is what destroys the papacy of the last days. The realization of the ten kings that they have been deceived also produces fear in their hearts.

Iku “angin saka wetan” kang ndhatangake paukuman marang sundel Tirus, kutha kang makuthani, lan “angin saka wetan” iku minangka pralambang Islam. Peperangan kang digawa déning para ratu sapuluh marang Islam iku kang ngrusak kapausan ing dina-dina wekasan. Kasunyatan manawa para ratu sapuluh mau wus nyadari bilih padha wis diapusi uga nuwuhake rasa wedi ing sajroning atiné.

> Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalms 48:2–8.

> Endah ing papane, kabungahaning saindenging bumi, yaiku Gunung Sion, ing sisi lor, kutha Sang Prabu Agung. Allah kaloka ana ing kraton-kratoné minangka papan pangungsèn. Amarga lah, para ratu padha nglumpuk, padha liwat bebarengan. Padha nyumurupi iku, banjur padha kaéraman; padha kebak giris, lan enggal-enggal mlayu. Wedi nyekel wong-wong mau ana ing kana, lan kasangsaran kaya wong wadon kang lagi nglarani. Paduka ngremuk kapal-kapal Tarsis kanthi angin wetan. Kaya kang wus padha dakrungu, mangkono uga wus padha dakdeleng ana ing kuthané Sang Yehuwah Gustining sarwa tumitah, ing kuthané Allah kita: Allah bakal netepaké iku ing salawas-lawasé. Sela. Jabur 48:2–8.

The globalists looked upon the kingdom of God, as represented by the city of Jerusalem, but chose “that great city” Babylon as their head. When God judges that great city, they cry and lament as they recognize that they are lost, for the great city they chose is broken in the midst of the sea, by the warfare brought upon them by Islam (the east wind). And the warfare is a progressively escalating warfare, for it is as a woman in travail.

Para globalis ndeleng marang Kratoning Allah, kaya kang kawedharaké déning kutha Yérusalèm, nanging padha milih “kutha gedhé iku,” yaiku Babil, dadi sirahé. Nalika Allah ngadili kutha gedhé iku, padha sesambat lan nglilir nalika padha mangerténi yèn wong-wong mau wis katumpes, awit kutha gedhé kang padha pilih iku remuk ing tengahing segara, déning peperangan kang didhatengaké marang wong-wong mau déning Islam (angin wetan). Lan peperangan iku saya mundhak kanthi tetimbangan kang saya ngancik, awit iku kaya wong wadon kang lagi nglarani arep nglairaké.

The kingdom of God that they have persecuted for the papacy is represented in Daniel chapter two, where we are informed that in “the days of these [globalist] kings,” God will set up His eternal kingdom.

Karajané Allah sing wus padha dipersekusi déning kapausan iku dilambangaké ana ing Daniel pasal loro, ing kono kita diparingi weruh yèn ing “mangsaning para raja [globalis] iki,” Allah bakal ngedegaké Karajané kang langgeng.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

> Lan ing jamané para raja iki, Gusti Allahing langit bakal ngedegaké sawijining karajan, kang ora bakal dirusak ing salawas-lawasé; lan karajan iku ora bakal dipasrahaké marang bangsa liya, nanging bakal ngremuk lan ngentèkaké sakèhé karajan iki, lan karajan iku bakal tetep ngadeg ing salawas-lawasé. Daniel 2:44.

The Millerites believed that they were living in the “days of these kings,” but the ten kings of Revelation seventeen had not yet come into history, indeed, they are just coming into view now. The Millerites were correct, but their vision was limited. The kingdom of God that is set up in the days of the kings of Revelation seventeen and eighteen, is the time period of the latter rain.

Para Millerit pracaya yèn wong-wong mau lagi urip ana ing “jamaning para ratu iki,” nanging sepuluh ratu ing Wahyu pitulas durung lumebu ing sajarah; satemené, para ratu iku lagi wiwit katon saiki. Para Millerit iku bener, nanging wawasané winates. Kratoning Allah sing ditegakaké ing jamaning para ratu ing Wahyu pitulas lan wolulas, iku ya iku mangsa udan pungkasan.

> “I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

> “Aku nyumurupi yèn samubarang kabèh kanthi temen-temen lagi nyawang lan ngarahaké pikirane marang krisis sing wis cedhak ana ing ngarepé. Dosa-dosané Israel kudu luwih dhisik digawa marang pangadilan. Saben dosa kudu diakoni ana ing sangarepan pasamuwan suci, banjur pakaryan iku bakal lumaku. Iku kudu ditindakaké saiki. Para kekesan ing mangsa kasusahan bakal sesambat, Dhuh Allahku, Dhuh Allahku, yagéné Paduka nilar kawula?

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Udan pungkasan iku bakal tumiba marang wong-wong sing suci—ing wektu iku kabèh bakal nampa iku kaya biyèn.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “Nalika patang malaékat mau ngeculaké, Kristus bakal ngedegaké Kratoné. Ora ana siji waé sing nampa udan pungkasan kejaba wong-wong sing lagi nindakaké sakèhé kang bisa ditindakaké. Kristus bakal mitulungi kita. Kabèh wong bisa dadi para pamenang lumantar sih-rahmaté Gusti Allah, kanthi getihé Yésus. Sakabèhé swarga naruh kawigatèn marang pakaryan iki. Para malaékat uga naruh kawigatèn.” Spalding and Magan, 3.

In the time of the latter rain, when the angels release the four winds, which in the “days of these kings,” Christ sets up His kingdom. The latter rain is progressive, and began to sprinkle on September 11, 2001, when the third Woe arrived into history, but the angering of the nations was immediately restrained. It continues to escalate in intensity, until the Sunday law in the United States, when it brings about national ruin. That escalating judgment then continues as every other nation follows the example of the United States, and therefore suffers the same judgments. It escalates until the close of probation. It progresses as a woman in travail.

Ing wektu udan pungkasan, nalika para malaékat ngluncuraké papat angin, yaiku nalika ing “days of these kings,” Kristus ngadegaké Kratoné. Udan pungkasan iku lumaku kanthi maju sethithik mbaka sethithik, lan wiwit netes ing tanggal 11 September 2001, nalika Bilai kaping telu rawuh ing sajarah, nanging paukumaning bangsa-bangsa iku enggal dicegah. Iku terus saya ngrembaka ing kakiyatané, nganti tekan hukum Minggu ing Amérika Sarékat, nalika iku ndadèkaké karusakan nasional. Paukuman sing saya ngrembaka iku banjur terus lumaku nalika saben bangsa liyané ngetutaké tuladha Amérika Sarékat, lan mula nandhang paukuman sing padha. Iku saya ngrembaka nganti tumekaning panutupan masa sih-rahmat. Iku maju kaya wong wadon kang lagi nglarani arep nglairaké.

We will continue the consideration of the eighth being of the seven in the next article.

Kita badhé nerusaké pamréntahan bab makluk kaping wolu saking pitu punika ing artikel salajengipun.

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

> “Suwéné wong-wong kang ngakoni bebener isih ngladèni Iblis, iyup-iyuping neraka bakal nyirep pandhangane marang Gusti Allah lan swarga. Wong-wong mau bakal kaya wong-wong kang wus kelangan katresnané kang wiwitan. Wong-wong mau ora bisa nyumurupi kasunyatan-kasunyatan langgeng. Apa kang wis disiyagakaké Gusti Allah tumrap kita digambaraké ing Zakharia, pasal 3 lan 4, lan 4:12–14: ‘Banjur aku mangsuli maneh lan munjuk marang dhèwèké, Apa ta loro pang olive iki kang lumantar loro pipa emas mau ngucuraké lenga emas metu saka ing sajroning dhiriné piyambak? Panjenengané banjur mangsuli aku lan ngandika, Apa kowé ora sumurup apa iki? Aku banjur matur, Mboten, Gusti kawula. Panjenengané banjur ngandika, Iki lah wong loro kang katetepaké lumebet jumeneng ing ngarsané Pangéraning sakèhé bumi.’”

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

> “Pangéran kebak samubarang pangupaya. Panjenengané ora kekurangan sarana apa waé. Amarga saka kuranging pracaya kita, kadonyan kita, omongan kita kang murahan, kapitayan kita kang ora pracaya, kang katuduhaké ana ing pacelathon kita, mula wewayangan peteng nglumpuk ngubengi kita. Kristus ora kasingkap ing tembung utawa watak minangka Panjenengané kang sarwa endah, lan kang pinunjul ngungkuli sapuluh éwu. Nalika nyawa marem ngluhuraké awaké marang kasia-siaan, Rohing Pangéran mung bisa nindakaké sethithik tumrap iku. Paningal kita kang cendhak mung ndeleng wewayangan, nanging ora bisa mirsani kamulyan kang ana ing sabanjuré. Para malaékat lagi nyekeli patang angin, kang dilambangaké minangka jaran ngamuk kang ngupaya uwal lan mbranyak ngliwati pasuryaning bumi kabèh, nggawa karusakan lan pati ing dalané.”

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

> “Punapa kita badhé tilem wonten ing pinggir sangetipun jagad langgeng? Punapa kita badhé surem, adhem, lan pejah? Dhuh, mugi wonten ing pasamuwan-pasamuwan kita Roh lan napasing Allah kaembusaken dhateng umat-Nipun, supados piyambakipun saged jumeneng wonten ing sampunipun piyambak lan gesang. Kita kedah nyumurupi bilih margi punika ciut, lan gapura punika sempit. Nanging nalika kita ngliwati gapura ingkang sempit punika, jembaringipun boten winates.” Manuscript Releases, volume 20, 217.

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