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# The Revelation of Jesus Christ - Number Thirteen

Wahyu Bab Gusti Yesus Kristus - Nomer Telulas

The War in Heaven and the Last Days: Unveiling the Prophetic Timeline from Revelation 12 & 13

Peperangan ing Swarga lan Dina-Dina Pungkasan: Mbabar Linimasa Kenabian saka Wahyu 12 lan 13

Author

Jeff Pippenger

Published

November 9, 2023

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We have been identifying the war in heaven described in chapter twelve of the book of Revelation. Employing the principle of Christ’s character that is Alpha and Omega, we have approached the war in heaven in chapter twelve as a typification of the war in heaven that occurs in the “last days.” The expression “the last days” in the Bible and Spirit of Prophecy means the last days of the investigative judgment.

Kita sampun nyinau lan nemtokaken perang ing swarga ingkang kaandharaken wonten ing bab kaping rolas saking kitab Wahyu. Kanthi ngginakaken prinsip watakipun Kristus ingkang dados Alfa lan Omega, kita sampun nyedhaki perang ing swarga wonten ing bab kaping rolas punika minangka sawijining tipifikasi saking perang ing swarga ingkang kadadosan ing “dinten-dinten wekasan.” Tembung “dinten-dinten wekasan” wonten ing Kitab Suci lan Roh Pramalan ateges dinten-dinten wekasaning paugeran pangadilan panalitèn.

We have identified the three satanic powers of chapter twelve and thirteen, not as powers that find their fulfillment in past history, but as the modern fulfillment of those powers that lead the world to Armageddon. The dragon of chapter twelve is the United Nations, the Catholic church who is to be resurrected at the Sunday law in the United States, is the sea beast of chapter thirteen, and the earth beast with two horns is the United States.

Kita wis ngenali telung kakuwatan satanik ing pasal rolas lan telulas, ora minangka kakuwatan-kakuwatan sing manggihaké kasampurnané ing sajarah kepungkur, nanging minangka kasampurnan modhèren saka kakuwatan-kakuwatan mau sing nuntun jagad marang Armagedon. Naga ing pasal rolas iku Perserikatan Bangsa-Bangsa, gréja Katulik sing bakal diuripaké manèh nalika hukum Minggu ing Amérikah Sarékat, iku kéwan segara ing pasal telulas, lan kéwan bumi sing duwé loro sungu iku Amérikah Sarékat.

We have been identifying that the warfare customarily understood in chapter twelve as exclusively a representation of Lucifer’s rebellion in heaven, actually illustrates a war that is about to happen in the earthly heavens, beginning at the soon-coming Sunday law in the United States. We have taken time to identify that there is a testing process illustrated from Revelation thirteen, verses eleven through seventeen, that involves recognizing the formation of the image of the beast. The image of the beast represents the combination of church and state, with the church in control of the relationship. When the church is in control, it then uses the state to enforce its doctrines and persecute those it defines as heretics. The worldwide testing process associated with the formation of the image of the beast, is first accomplished within the United States. The prophetic characteristics of each of the two testing processes, is essentially the same in either the United States or the world.

Kita sampun ngidentifikasi bilih peperangan ingkang lumrah dipunmangertosi wonten ing pasal rolas minangka namung pralambang pambrontakanipun Lucifer ing swarga, satemenipun nggambaraken sawijining perang ingkang badhe enggal kalampahan ing swarga bumi, kawiwitan saking hukum Minggu ing Amerika Serikat ingkang badhe enggal rawuh. Kita sampun nyawisaken wekdal kangge ngidentifikasi bilih wonten sawijining proses pamriksan ingkang kagambaraken saking Wahyu pasal tigalas, ayat sewelas dumugi pitulas, ingkang nyakup pangenalan tumrap kawujudanipun gambar kewan. Gambar kewan punika nggambaraken gabungan pasamuwan lan nagari, kanthi pasamuwan dados pihak ingkang nguwaosi sesambetan punika. Nalika pasamuwan nguwaosi, mila lajeng ngginakaken nagari kangge nindakaken pameksa tumrap piwulang-piwulangipun lan nganiaya tiyang-tiyang ingkang dipuntegesi minangka bidah. Proses pamriksan sadonya ingkang gegayutan kaliyan kawujudanipun gambar kewan punika, rumiyin katindakaken wonten ing Amerika Serikat. Ciri-ciri sunnatipun saben satunggaling saking kalih proses pamriksan punika, ing intinipun sami kemawon, ing Amerika Serikat utawi ing donya.

We pointed to the two identical periods of twelve hundred and sixty days that preceded and followed the cross as a second witness to the identification of two consecutive image of the beast testing processes at the end of the world. The formation of the image of the beast in the United States between September 11, 2001, and the soon-coming Sunday law, precedes the formation of the image of the beast in the United Nations after the soon-coming Sunday law. The twelve hundred and sixty days of Christ’s ministry from His baptism to the cross preceded the twelve hundred and sixty days of His disciple’s ministry that followed the cross. The two lines, both containing two periods that represent identical tests in each period, represent the theme of either the image of Christ or the image of the antichrist.

Kula nedahaken dhateng kalih période ingkang sami, inggih punika sèwu kalih atus sawidak dinten, ingkang ndhisiki lan nglajengaken salib, dados paseksi kaping kalih tumrap pangenalan wontenipun kalih prosès pangujian gambar kéwan galak ingkang runtut ing pungkasaning jagad. Pambentukan gambar kéwan galak wonten ing Amérika Sarékat antawisipun 11 Séptèmber 2001 lan angger-angger Minggu ingkang badhé enggal dumugi, ndhisiki pambentukan gambar kéwan galak wonten ing Perserikatan Bangsa-Bangsa sasampunipun angger-angger Minggu ingkang badhé enggal dumugi. Sèwu kalih atus sawidak dinten pakaryan paladosanipun Kristus wiwit saking baptisanipun ngantos dumugi ing salib, ndhisiki sèwu kalih atus sawidak dinten pakaryan paladosan para sakabatipun ingkang nglajengaken sasampunipun salib. Kalih garis punika, kalih-kalihipun ngemot kalih période ingkang makili pangujian ingkang sami wonten ing saben période, makili téma salah satunggalipun gambar Kristus utawi gambar antikristus.

The twelve hundred and sixty days of Christ’s ministry that ended at the cross, began when the Holy Spirit descended at His baptism, aligning with the mighty angel of Revelation eighteen descending on September 11, 2001.

Sewu rong atus sawidak dina pelayananipun Sang Kristus ingkang pungkasanipun rampung wonten ing salib, kawiwitan nalika Roh Suci tumedhak wonten ing baptisanipun, salaras kaliyan malaékat ingkang gagah prakosa ing Wahyu wolulas ingkang tumedhak tanggal 11 September 2001.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Saiki sumebar kabar manawa aku wis mratelakake yen New York bakal disapu dening ombak pasang gedhé? Iki durung tau dakucapake. Aku wis ngandika, nalika aku ndeleng gedhong-gedhong gedhé dibangun ana ing kana, tingkat demi tingkat, ‘Pemandangan sing nggegirisi apa kang bakal kelakon nalika Gusti jumeneng kanggo nggegiri bumi kanthi nggegirisi! Nalika kuwi tembung-tembung saka Wahyu 18:1–3 bakal kaleksanan.’ Kabèh isi pasal kaping wolulas kitab Wahyu iku pepeling bab apa kang bakal tumiba marang bumi. Nanging aku ora nduwèni pepadhang tartamtu bab apa kang bakal tumiba marang New York, kajaba mung aku ngerti manawa ing sawijining dina gedhong-gedhong gedhé ana ing kana bakal dirubuhake dening panggulingan lan pambalikan saka pangwasané Gusti Allah. Saka pepadhang kang kaparingake marang aku, aku ngerti manawa karusakan ana ing donya. Siji tembung saka Gusti, siji tutul saka pangwasané kang kuwasa, lan bangunan-bangunan raksasa iki bakal ambruk. Pemandangan-pemandangan bakal kelakon sing kaangkerané ora bisa kita bayangake.” Review and Herald, 5 Juli 1906.

The period of twelve hundred and sixty days in the history of Christ, that ended at the cross, represents the period of time that concludes at the soon-coming Sunday law. The cross typifies the Sunday law. Both are symbols of judgment. Both represent the coming of national ruin for the nation where the event of judgment takes place. Both took place in the glorious land of Judah. In Christ’s history it was the literal glorious land of Judah, and at the Sunday law it is the spiritual glorious land of Judah, the United States of America. At the cross, Christ was lifted up for the purpose of drawing all men to Himself.

Mangsa sèwu rong atus sawidak dina ing sajarahé Kristus, kang pungkasané ana ing kayu salib, nggambaraké mangsa wektu kang bakal dipungkasi ing hukum Minggu sing enggal rawuh. Kayu salib iku nglambangaké hukum Minggu. Kaloroné padha dadi pralambang pangadilan. Kaloroné padha nggambaraké tekane karusakan nasional tumrap bangsa ing ngendi prastawa pangadilan iku kalakon. Kaloroné padha kalakon ing tanah kamulyan Yehuda. Ing sajarahé Kristus, iku tanah kamulyan Yehuda sing harfiah, lan ing wektu hukum Minggu iku tanah kamulyan Yehuda sing rohani, yaiku Amérika Sarékat. Ing kayu salib, Kristus kaangkat munggah kanthi ancas narik kabèh manungsa marang Panjenengané.

> And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:32, 33.

> Lan Aku, manawa Aku kaangkat saka bumi, bakal narik sakehing manungsa marang Aku. Pangandika iki dipunucapaké déning Panjenengané kanggo mratandhani pejah kanthi cara apa kang bakal katindakaké déning Panjenengané. Yokanan 12:32, 33.

At the Sunday law the ensign of the one hundred and forty-four thousand are lifted up in order to draw all men to Christ.

Nalika hukum Minggu ditetepaké, panji-panjié wong satus patang puluh papat ewu kaangkat, supaya narik sakèhé manungsa marang Kristus.

> And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.

> Lan Panjenengane bakal ngadegaké sawijining panji kanggo bangsa-bangsa saka ing adoh, lan bakal ngundang wong-wong mau saka pucuking bumi; lan lah, wong-wong mau bakal padha teka kanthi rikat banget. Yesaya 5:26.

The period of twelve hundred and sixty days in the history of Christ that follows the cross, ends with Michael standing up at the stoning of Stephen.

Mangsa sèwu rong atus sawidak dina ing sajarah Kristus sawisé salib, pungkasané kanthi Michael jumeneng nalika Stefanus dirajam watu.

> But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Acts 7:55, 56.

> Nanging dheweke, kebak Roh Suci, mandeng kanthi mantep menyang swarga, lan nyumurupi kamulyaning Allah, lan Gusti Yesus jumeneng ana ing satengening Allah, sarta ngandika, Lah, aku weruh swarga mbukak, lan Putraning Manungsa jumeneng ana ing satengening Allah. Lelakone Para Rasul 7:55, 56.

The symbolic forty-two months of the last image of the beast testing time, ends with Michael standing up and marks the close of human probation.

Patang puluh loro sasi simbolis ing wekdal panggodhènaning gambar pungkasaning kéwan galak iku, pungkasané kalampahan nalika Mikhaèl jumeneng, lan iku nandhani katutupé mangsa pencobaning manungsa.

> And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.

> Lan ing wektu iku Mikhaèl bakal jumeneng, pangéran agung kang ngadeg kanggo para anaké bangsamu; lan bakal ana mangsa kasangsaran, kang durung tau ana wiwit ana bangsa nganti tekan wektu iku dhéwé; lan ing wektu iku bangsamu bakal kapitulungan slamet, yaiku saben wong kang katemun katulis ana ing kitab. Daniel 12:1.

The complete history of both image to the beast testing processes, contains other internal prophetic witnesses. Correctly understood, and I acknowledge few persons do understand this truth; but the first image of the beast testing process that is fulfilled in the United States, began on September 11, 2001, when the third woe arrived into history. The Sunday law where that first image of the beast testing process ends, marks the arrival of the third woe in judgment against the United States for the passage of the Sunday law. At that time the arrival of the third woe fulfills the angering of the nations, in fulfillment of Revelation eleven, and verse eighteen and the first mention of Islam’s role to anger the nations in Bible prophecy.

Sajarah pepak saka kaloro proses pangriksan patung tumrap kéwan iku ngandhut paseksi-paseksi kenabian internal liyané. Menawa dipahami kanthi bener—andharan iki dakakoni, mung sathithik wong kang mangertèni kayektèn iki—nanging proses pangriksan patung tumrap kéwan kang kapisan, sing kalaksanan ing Amérika Sarékat, wiwit ing tanggal 11 September 2001, nalika bilai katelu mlebu ing sajarah. Angger-angger Minggu, ing ngendi proses pangriksan patung tumrap kéwan kang kapisan iku pungkasané kelakon, nandhani tekane bilai katelu minangka paukuman tumrap Amérika Sarékat amarga dileksanakaké angger-angger Minggu mau. Ing wektu iku, tekane bilai katelu ngrampungaké panggugahing bebenduné bangsa-bangsa, minangka kasampurnaning Wahyu pasal sewelas, ayat wolulas, sarta sebutan kapisan bab perané Islam ing nggugah bebenduné bangsa-bangsa ing ramalan Kitab Suci.

> And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.

> Lan dheweke bakal dadi manungsa galak; tangane bakal nglawan saben wong, lan tangan saben wong nglawan dheweke; lan dheweke bakal manggon ana ing ngarsane sakehing sedulure. Purwaning Dumadi 16:12.

The soon coming Sunday law is the ending of the first testing period, and also the beginning of the last testing period. The last testing period ends when human probation closes, and at that point in time the four winds, which are a symbol of the third woe, are fully released.

Undhang-undhang Minggu sing enggal bakal teka iku minangka pungkasaning mangsa pangujian kang kapisan, lan uga minangka wiwitaning mangsa pangujian kang pungkasan. Mangsa pangujian kang pungkasan mau rampung nalika mangsa kasempataning manungsa katutup, lan ing wekdal iku patang angin, kang dadi pralambanging bilai katelu, kalepasaké kanthi jangkep.

> “When the Saviour saw in the Jewish people a nation divorced from God, He saw also a professed Christian Church united to the world and the papacy. And as He stood upon Olivet, weeping over Jerusalem till the sun sank behind the western hills, so He is weeping over and pleading with sinners in these last moments of time. Soon He will say to the angels who are holding the four winds, ‘Let the plagues loose; let darkness, destruction, and death come upon the transgressors of my law.’ Will He be obliged to say to those who have had great light and knowledge, as He said to the Jews, ‘If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes’?” Review and Herald, October 8, 1901.

> “Nalika Sang Juru Slamet mirsani ana ing bangsa Yahudi sawijining bangsa kang wis pegatan karo Gusti Allah, Panjenengane uga mirsani sawijining Greja Kristen kang ngakoni pracaya, nanging nyawiji karo donya lan kapausan. Lan kaya nalika Panjenengane ngadeg ana ing Gunung Zaitun, nangisi Yerusalem nganti srengéngé tilem ana ing sabrang kuloning gunung-gunung, mangkono uga Panjenengane lagi nangisi lan nyuwun kanthi temen kanggo para wong dosa ing wektu-wektu pungkasan iki. Ora suwe Panjenengane bakal ngandika marang para malaékat kang nahan papat angin iku, ‘Uwalna wewelak-wewelak mau; muga pepeteng, karusakan, lan pati tumiba marang para pelanggaring angger-anggeringSun.’ Apa Panjenengane bakal kapeksa ngandika marang wong-wong kang wus nampa pepadhang lan kawruh kang gedhé, kaya Panjenengane ngandika marang wong Yahudi, ‘Saupama kowe mangerti, iya kowe piyambak paling ora ing dina iki, bab prakara-prakara kang kagolong marang katentremanmu! nanging saiki iku wus katutupan saka mripatmu’?” Review and Herald, Oktober 8, 1901.

In the history of Christ, the first waymark of the first period of twelve hundred and sixty days began at His baptism, which was a symbol of His death and resurrection. That period ended at His death and resurrection, which simultaneously began the last period of twelve hundred and sixty days. That period ended with the death and promised resurrection of Stephen.

Ing sajarah Kristus, tenger dalan kapisan saka mangsa kapisan sajroning sèwu rong atus suwidak dina diwiwiti nalika baptisané, kang dadi pralambang pati lan wunguné Panjenengané. Mangsa iku rampung nalika pati lan wunguné Panjenengané, kang ing wektu kang padha uga miwiti mangsa pungkasan sajroning sèwu rong atus suwidak dina. Mangsa iku rampung kanthi pati lan wungun kang dijanjèkaké tumrap Stéfanus.

The line of history that represents the image of Christ, has the identical prophetic structure as the line of history that represents the image of antichrist.

Garis sajarah sing makili gambaré Kristus nduwèni struktur kenabian sing padha sakpadhané karo garis sajarah sing makili gambaré antikristus.

In the Scriptures, Christ is the true king of the north, and it has always been Satan’s purpose to overthrow and counterfeit Christ’s royal authority.

Ing Kitab Suci, Kristus iku Raja Lor kang sejati, lan wiwit biyèn tansah dadi ancasané Iblis kanggo nggulingaké sarta niru panguwasa karajané Kristus.

> How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.

> Dhuh Lucifer, putraning ésuk, kapriye kowe wus gugur saka swarga! kapriye kowe wus katigas nganti tumiba ing bumi, kowe sing nate ngasoraké para bangsa! Awit ing atimu kowe wus ngandika, Aku bakal munggah menyang swarga, aku bakal ngluhuraké dhamparku ngungkuli lintang-lintangé Allah: aku uga bakal lenggah ana ing gunung pasamuwan, ing pucuking lor: aku bakal munggah ngungkuli inggil-ingingilé méga; aku bakal padha karo Kang Mahaluhur. Yesaya 14:12–14.

The “sides of the north” is Jerusalem, the city of the great king, where His sanctuary is.

“Lereng-lereng sisih lor” iku Yerusalem, kutha Sang Raja Agung, papan suci Panjenengané dumunung.

> A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. Psalms 48:1, 2.

> Kidung lan Jabur kanggo para putrané Korah. Pangéran iku agung, lan pantes banget dipuji ana ing kuthané Allah kita, ana ing gunung kasucèné. Endah ing papané, dadi kabungahaning saindhenging bumi, yaiku gunung Sion, ana ing sisih lor, kuthané Sang Prabu Agung. Jabur 48:1, 2.

In the Scriptures, the earthly “kings of the north,” are always represented as enemies of the people of God. They represent Satan’s effort to counterfeit the true king of the north, who is seated upon his throne in Jerusalem, which is the sides of the north. The line that represents two testing processes of the image of the beast, which runs parallel to the line of two testing processes of the image of Christ, has a third witness in the theme of Satan’s effort to be the king of the north who rules over God’s people.

Ing Kitab Suci, “raja-raja saka lor” ing bumi tansah dipratélakaké minangka mungsuhé umat Allah. Wong-wong mau nggambarake upayané Iblis kanggo nggawé palsu Raja Lor kang sejati, sing lenggah ing dhamparé ana ing Yerusalem, yaiku ing pérangan lor. Garis sing makili loro proses pangujian tumrap gambaré kéwan, kang lumaku sajajar karo garis loro proses pangujian tumrap gambaré Kristus, nduwèni seksi katelu ing téma babagan upayané Iblis supaya dadi raja saka lor sing mrentah nguwasani umat Allah.

In 723 BC, the king of the north, as represented by Assyria, took the northern ten kingdoms of Israel into slavery in fulfillment of Leviticus twenty-six’s “seven times.” Twelve hundred and sixty years later, in 538, the king of the north, represented at that point in history by literal pagan Rome, surrendered the throne to papal Rome, who then became the spiritual king of the north for another twelve hundred and sixty years. That second period of twelve hundred and sixty years ended in 1798, when the spiritual Roman king of the north received a deadly wound. When the papacy received its deadly wound in 1798, it typified the close of human probation, when the resurrected papacy finally and forever comes to his end with none to help.

Ing taun 723 SM, ratu saka lor, kaya sing dipralambangaké déning Asyur, nggawa sepuluh karajan sisih lor saka Israèl menyang pangawulan, minangka panggenepan saka “pitung wekdal” ing Levitikus likur-enem. Sewu rong atus sewidak taun sawisé iku, ing taun 538, ratu saka lor, sing ing titik sajarah iku dipralambangaké déning Rum kapir literal, masrahaké dhamparé marang Rum kapapaan, sing banjur dadi ratu rohani saka lor sajroning sewu rong atus sewidak taun manèh. Mangsa kapindho saka sewu rong atus sewidak taun iku rampung ing taun 1798, nalika ratu Rum rohani saka lor nampani tatu pati. Nalika kapapaan nampani tatu patiné ing taun 1798, iku mralambangaké panutupan mangsa pangadilaning manungsa, nalika kapapaan sing kawungokaké urip manèh pungkasane lan salawas-lawasé tekan ing pungkasané tanpa ana siji waé sing nulungi.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Lan dheweke bakal ngedegaké kémah-kémah kratoné ana ing antarané segara-segara ing gunung suci kang mulya; nanging dheweke bakal tekan pungkasane, lan ora ana wong kang bakal nulungi dheweke. Lan ing wektu iku Mikhaèl bakal jumeneng, pangéran agung kang ngreksa anak-anaké bangsamu; lan bakal ana mangsa kasangsaran, kang durung tau ana wiwit ana bangsa nganti tekan wektu iku uga; lan ing wektu iku bangsamu bakal kapitulungan, saben wong kang katemun katulis ana ing kitab. Daniel 11:45, 12:1.

The “seven times,” of Leviticus twenty-six, which equates to twenty-five hundred and twenty years, identifies Assyria as the king of the north in 723 BC, and as the king of the north he conquered the “northern” kingdom of ancient Israel. From that point on, paganism, beginning with Assyria on to pagan Rome, trampled down God’s people, the “host” of Daniel 8:13, for twelve hundred and sixty years. In 538, the literal Roman king of the north, was prophetically conquered by the spiritual Roman king of the north, who trampled down God’s spiritual Israel for another twelve hundred and sixty years. The second period of trampling down ended with the spiritual Roman king of the north receiving his deadly wound in 1798.

“pitu mangsa,” ing Imamat rong puluh nem, kang padha karo rong éwu limang atus rong puluh taun, netepaké Asyur minangka raja ing sisih lor ing taun 723 SM, lan minangka raja ing sisih lor dhèwèké ngrebut karajan “lor” Israèl kuna. Wiwit ing wektu iku, paganisme, diwiwiti saka Asyur nganti tekan Roma pagan, ngidak-idak umaté Allah, yaiku “wadya” ing Daniel 8:13, sajroning sèwu rong atus suwidak taun. Ing taun 538, raja ing sisih lor Roma harfiah dikalahaké sacara profetik déning raja ing sisih lor Roma rohani, kang ngidak-idak Israèl rohaniné Allah sajroning sèwu rong atus suwidak taun manèh. Mangsa kapindho pangidak-idakan iku rampung nalika raja ing sisih lor Roma rohani nampa tatu sing matèni ing taun 1798.

In the line of the image of Christ, the center point is the cross, where death is identified. In the two periods of the test of the formation of the image of the beast, the center point is the death of the earth beast. In the line of the counterfeit king of the north, the center point is the death of the literal Roman king of the north.

Ing garis citra Kristus, titik pusaté yaiku salib, ing ngendi pati diidentifikasi. Ing rong periode ujian tumrap pambentukan citra kéwan galak, titik pusaté yaiku pati kéwan bumi. Ing garis raja lor palsu, titik pusaté yaiku pati raja lor Romawi literal.

These lines represent three biblical witnesses, which each contains two sequential periods of time within one period of time. Each center point is marked by physical death, or death of a kingdom of Bible prophecy. With Christ the center point was His death and resurrection. With the image of the beast the center point is the death of the earth beast, the sixth kingdom of Bible prophecy at the Sunday law. With the line of the counterfeit king of the north, the center point represents the death of the literal Roman king of the north, the fourth kingdom of Bible prophecy.

Garis-garis punika nggambaraken tigang seksi biblikal, ingkang saben-saben ngemot kalih periode wekdal ingkang lumampah kanthi runtut wonten ing satunggal periode wekdal. Saben titik tengah dipun-tetandhani déning pejahing badan, utawi pejahing satunggaling karajan saking ramalan Kitab Suci. Ing Sang Kristus, titik tengah punika inggih pejah lan wungunipun Panjenenganipun. Ing citra kéwan galak punika, titik tengah punika inggih pejahipun kéwan bumi, karajan kaping nem saking ramalan Kitab Suci nalika angger-angger Minggu. Ing garis ratu palsu saking sisih lor, titik tengah punika nglambangaken pejahipun ratu harfiah Romawi saking sisih lor, karajan kaping sekawan saking ramalan Kitab Suci.

The two witnesses of Revelation eleven, according to Sister White in The Great Controversy, represent the Word of God. Christ is the Word of God. Those two witnesses were given power to prophesy for a thousand two hundred and threescore days, clothed in sackcloth. They were then slain in the street, and did not arise for three days and a half. “A thousand two hundred and threescore days,” and “three days and a half” are both symbols of the wilderness period of twelve hundred and sixty years. They began with an empowerment where they prophesied clothed in sackcloth that ended in death. Then for the same prophetic period they were silent and clothed with death, until they were resurrected to present the warning of the third angel that announces the close of probation.

Miturut Sister White ing The Great Controversy, loro seksi ing Wahyu pasal sewelas nggambarake Sabda Allah. Kristus iku Sabda Allah. Loro seksi mau diparingi kuwasa kanggo medhar wangsit sajrone sèwu rong atus sawidak dina, ngagem bagor. Sawisé kuwi wong-wong mau banjur dipatèni ana ing dalan, lan ora tangi sajrone telung dina setengah. “Sèwu rong atus sawidak dina” lan “telung dina setengah” kalorone padha dadi pralambang tumrap mangsa ara-ara samun sajrone sèwu rong atus sawidak taun. Mangsa iku diwiwiti kanthi panguwasa kang marakake wong-wong mau medhar wangsit kanthi ngagem bagor, kang pungkasané tumeka pati. Banjur sajrone mangsa kenabian kang padha, wong-wong mau meneng lan kasalimuti pati, nganti ditangèkaké manèh kanggo ngaturake pepélingé malaékat katelu kang ngumumaké panutupan mangsa kasempatan sih-rahmat.

These four prophetic lines equate to four witnesses. The prophetic structure of each of the four witnesses is identical. The periods of time of each of the eight periods, with the exception of September 11, 2001, to the soon-coming Sunday law, which is found in the four lines are prophetically identical. Every center point represents some type of death. Two of the lines address Christ, either as His image, or as the Word of God. The other two lines represent the antichrist, either as his desire to counterfeit Christ as king of the north, or to counterfeit Christ’s system of government.

Papat garis nabi iki padha karo papat seksi. Struktur kenabian saka saben papat seksi iku padha. Mangsa-mangsa wektu saka saben wolung periode, kajaba saka 11 September 2001 nganti marang undhang-undhang Minggu sing bakal enggal teka, kang kapanggih ana ing papat garis iku, kanthi kenabian padha. Saben titik tengah nggambarake sawijining jinis pati. Loro saka garis-garis iku nyariosaken bab Kristus, yaiku minangka citra-Nipun, utawa minangka Sabda Allah. Loro garis liyane nggambarake antikristus, yaiku minangka pepénginané kanggo niru Kristus minangka ratu lor, utawa kanggo niru sistem pamaréntahané Kristus.

We will try to bring together the one hundred and forty-four thousand with the battle in the first heaven in our next article. Dear reader, or listener: Whether you refuse to see these truths, or you do see them, it needs to be pointed out that the information that is being presented in all these articles, is identified and thereafter supported and sustained through the application of employing the beginning of a thing in order to identify the end of a thing. This is the prophetic signature of Alpha and Omega, and is a large element of the Revelation of Jesus Christ that is now being unsealed.

Ing artikel kita sabanjuré, kita bakal nyoba nggayutaké wong satus patang puluh papat èwu karo perang ing swarga kang kapisan. Para maos, utawa para pamireng ingkang kinurmatan: Apa panjenengan nampik mirsani kayektèn-kayektèn punika, utawa panjenengan temen-temen mirsani, prakara ingkang prelu dipunwedharaken inggih punika bilih pawartos ingkang dipunsajèkaké ing salebeting kabèh artikel punika, dipunmangertèni lan salajengipun dipunpitadosi sarta dipunteguhakén lumantar pangginakaken wiwitaning satunggaling prakawis supaya saged ngenali pungkasaning satunggaling prakawis. Punika tandha kenabian saking Alfa lan Omega, lan punika minangka unsur ageng saking Wahyu Yesus Kristus ingkang samenika taksih dipunbikak.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Bab-bab kang kasamar iku kagungané Sang Yéhuwah, Gusti Allah kita; nanging samubarang kang kawedhar iku kagungané kita lan anak-putu kita ing salawas-lawasé, supaya kita nindakaké sakehing pangandikaing angger-angger iki. Pangandharing Toret 29:29.

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