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

Kitab Daniel - Nomer Satus Sangang Puluh Sanga

Political Decline and Prophetic Destiny: The End of the Democratic and Republican Parties in the Context of Biblical Prophecy

Kemunduran Politik lan Kapinginan Profetik: Pungkasané Partai Demokrat lan Republik ing Konteks Ramalan Kitab Suci

Author

Jeff Pippenger

Published

May 3, 2024

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We are identifying the end of the Democratic and Republican parties in the history of the earth beast. The earth beast of Revelation thirteen is divided into the Republican and Democratic parties who struggle within the prophetic history of the Republican horn. Horns are symbols of powers, and both horns contain microcosms of their prophetic relationship within their own prophetic history. For the Republican horn that microcosm is illustrated by the two primary political parties that pervade the history of the United States. The United States is one of a handful of kingdoms identified in prophetic history that are made up of two powers. All of the previous nations of Bible prophecy that are represented with two powers typify the United States. The Medo-Persian empire, France (Sodom and Egypt), and Israel with its northern and southern kingdoms all contribute to the prophetic characteristics of the United States.

Kita lagi nemtokake pungkasané partéy Demokrat lan Republik ing sajarah kéwan bumi. Kéwan bumi ing Wahyu telulas kabagi dadi partéy Republik lan Demokrat, kang padha gumelut ana ing sajarah nabi saka sungu Republik. Sungu iku pralambang kakuwasan, lan loro-loroné sungu ngemot mikrokosmos saka sesambungan kenabiané ana ing sajarah kenabiané dhéwé. Kanggo sungu Republik, mikrokosmos iku digambaraké lumantar loro partéy politik utama sing nyawiji ing sajarahé Amerika Sarékat. Amerika Sarékat iku salah siji saka sawatara karajan sing diidentifikasi ana ing sajarah kenabian, kang kabangun saka loro kakuwasan. Kabèh bangsa sadurungé ing ramalan Kitab Suci kang diwakili déning loro kakuwasan dadi pralambang tumrap Amerika Sarékat. Kakaisaran Mèdo-Pèrsia, Prancis (Sodom lan Mesir), lan Israèl kanthi karajan lor lan kidulé, kabèh mau nyumbang marang ciri-ciri kenabian saka Amerika Sarékat.

The Medo-Persian empire in Daniel chapter eight had two horns and the last horn (Persia) came up higher. We have identified this element in identifying that the Democratic party came into history before the Republican party, so the Republican party will ultimately be the last of the two parties. The first Republican president came into history in response to the proslavery position of the Democratic party, and the first Republican president proclaimed the Emancipation Proclamation in 1863, which was the middle of the US Civil War, and the year of rebellion for the Laodicean Seventh-day Adventist church.

Kakaisaran Mèdo-Pèrsia ing Daniel pasal wolu kagungan sungu loro, lan sungu pungkasan (Pèrsia) munggah luwih dhuwur. Unsur iki wis kita idhèntifikasi nalika nemtokaké yèn partai Demokrat mlebu ing sajarah luwih dhisik tinimbang partai Republik, saéngga partai Republik ing wekasané bakal dadi sing pungkasan saka loro partai kasebut. Présidhèn Republik pisanan muncul ing sajarah minangka tanggapan tumrap sikap properbudakan saka partai Demokrat, lan présidhèn Republik pisanan iku mratelakaké Emancipation Proclamation ing taun 1863, yaiku ing tengahing Perang Sipil Amerika Sarékat, lan taun pambrontakan tumrap pasamuwan Advent Dina-Kaping-Pitu Laodikia.

The last Republican president is typified by the first Republican president, so the last president will come into history in the middle of a civil war between the Democratic proslavery party and his Republican antislavery party. The slavery being promoted by the Democratic party of the last days is global slavery. As with the first Republican president, the last Republican president will be assassinated by the proslavery party, as was Trump politically assassinated in the stolen 2020 election. As the sixth president since the time of the end in 1989, Trump would be the richest president and he would stir up the globalists of not only the United States, but the entire world. Thus, in his announcement to run for president in 2015, the political civil war between the proslavery globalists’ Democratic party and the antislavery Republican party was initiated.

Présidhèn Républikan pungkasan dilambangaké déning présidhèn Républikan kang kapisan, mula présidhèn pungkasan bakal mlebu ing sajarah ana ing tengah-tengah perang sipil antarané partai Demokrat kang ndhukung perbudakan lan partai Républikané kang nentang perbudakan. Perbudakan kang dipunmajengaké déning partai Demokrat ing dina-dina pungkasan iku yaiku perbudakan global. Kaya déné présidhèn Républikan kang kapisan, présidhèn Républikan pungkasan bakal dipatèni déning partai kang ndhukung perbudakan, kaya déné Trump dipatèni sacara pulitik ana ing pemilu 2020 kang dicolong. Minangka présidhèn kaping nem wiwit wektu pungkasan ing taun 1989, Trump bakal dadi présidhèn kang paling sugih lan dhèwèké bakal nggerakaké para globalis, ora mung ing Amérika Sarékat, nanging uga ing saindenging jagad. Mulané, ing pawartané kanggo maju dadi présidhèn ing taun 2015, perang sipil pulitik antarané partai Demokrat para globalis kang ndhukung perbudakan lan partai Républikan kang nentang perbudakan wiwit diwiwiti.

In fulfillment of Revelation chapter eleven, Trump was politically assassinated in the stolen 2020 election, and the Democratic party began to rejoice in the street, until it became evident that in 2022, that Trump was going to once again run for President. Then great fear came upon the globalists in fulfillment of chapter eleven of Revelation and their warfare intensified. The testimony of the Medo-Persian horns identifies that the last horn to arise (the Republican party) would come up last, and come up higher. The last Republican president will prevail over the Democratic party.

Minangka panggenaping Wahyu pasal sewelas, Trump dipatèni sacara pulitik ing pemilu 2020 sing dicolong, lan partai Demokrat wiwit bungah-bungah ing dalan-dalan, nganti dadi cetha yèn ing taun 2022, Trump bakal maneh maju minangka calon Présidhèn. Banjur rasa wedi gedhé tumeka marang para globalis minangka panggenaping pasal sewelas saka Kitab Wahyu lan perangé saya ngrembaka. Paseksèn saka sungu-sungu Média-Pèrsia mratelakaké yèn sungu pungkasan kang metu (partai Republik) bakal munggah paling akhir, lan munggah luwih dhuwur. Présidhèn Republik pungkasan bakal menang ngungkuli partai Demokrat.

The election of 2024 marks the end of the Democratic party, for they will never have another opportunity to run a presidential candidate before the Sunday law ends the prophetic history of the earth beast. At the Sunday law the Republican party also ceases. The Democratic party ends at the election of 2024, and the Republican party ends at the Sunday law. The Sunday law, being the end of the sixth kingdom of Bible prophecy, was illustrated by the beginning of the earth beast in 1798. The primary prophetic characteristic of the earth beast is its “speaking.” In 1798, the United States enacted the Alien and Sedition Acts, which therefore typify the Sunday law, when the United States speaks as a dragon.

Pamilihan taun 2024 nandhani pungkasané partéy Demokrat, awit padha ora bakal tau duwé kalodhangan manèh kanggo ngusung calon présidhèn sadurungé angger-angger Minggu mungkasi sajarah kenabian kéwan bumi. Nalika angger-angger Minggu, partéy Republik uga mandheg. Partéy Demokrat rampung ing pamilihan taun 2024, lan partéy Republik rampung ing wektu angger-angger Minggu. Angger-angger Minggu, minangka pungkasan karajan kaping nem ing ramalan Alkitab, wis dilambangaké déning wiwitané kéwan bumi ing taun 1798. Ciri kenabian utama saka kéwan bumi iku “ngandika”-né. Ing taun 1798, Amérika Sarékat netepaké Alien and Sedition Acts, mula iku dadi pralambang tumrap angger-angger Minggu, nalika Amérika Sarékat ngandika kaya naga.

From 1776 to 1798, the United States, though not yet the sixth kingdom of Bible prophecy represents three waymarks of the United States speaking. That period led to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the ending of the earth beast’s reign as the sixth kingdom. The Declaration of Independence in 1776, followed by the Constitution in 1789 and the Alien and Sedition Acts of 1798, represent three waymarks in the history leading to the ending of the earth beast as the sixth kingdom at the Sunday law. The fulfillment of those three waymarks are represented differently within the history of both the Democratic and Republican parties.

Saka taun 1776 nganti 1798, Amerika Serikat, sanadyan durung dadi karajan kaping enem ing ramalan Kitab Suci, nggambarake telung tenger dalan tumrap Amerika Serikat nalika ngandika. Mangsa wektu iku nuntun marang wiwitaning pamaréntahaning kéwan bumi minangka karajan kaping enem ing ramalan Kitab Suci, mula mangka uga nggambarake sawijining mangsa wektu sing nuntun marang pungkasaning pamaréntahaning kéwan bumi minangka karajan kaping enem. Deklarasi Kamardikan ing taun 1776, kang disusul déning Konstitusi ing taun 1789 lan Undhang-Undhang Alien lan Sedition ing taun 1798, nggambarake telung tenger dalan sajroning sajarah sing nuntun marang pungkasaning kéwan bumi minangka karajan kaping enem ing hukum Minggu. Kawujudan saka telung tenger dalan mau digambarake kanthi béda sajroning sajarah loro-loroné partéy Demokrat lan Républikan.

The Patriot Act of 2001, identifies the beginning of the removal of independence for the citizens of the United States, and was typified by the proclamation that the genuine patriots of American history enacted with the Declaration of Independence. The waymark of the Patriot Act is the first of three waymarks for both the Republican and Democratic parties.

Undhang-Undhang Patriot taun 2001 nandhani wiwitané dicabuté kamardikan tumrap para warga nagara Amérika Sarékat, lan prakara iku wis dilambangaké déning proklamasi kang ditindakake déning para patriot sejati sajroning sajarah Amérika lumantar Declaration of Independence. Tenger dalan saka Patriot Act iku minangka kang kapisan saka telung tenger dalan tumrap Partai Republik lan uga Partai Demokrat.

The Democratic party ends in the election of 2024, which ushers in Trump’s Executive Orders that were prefigured by the Alien and Sedition Acts. The Executive Orders Trump then enacts are not the Sunday law, but they are a type of speaking as a dragon, for they will be used by Trump as he fulfills Sister White’s identification that “active despotism” will occur in the last days. Despotism is a word identifying a dictatorship, which is accomplished by the Executive Orders that are typified in the Alien and Sedition Acts. When Trump implements his Executive Orders, there will be a reversal of the Pelosi Trials that marked the failed presidency of Biden.

Partai Demokrat rampung ing pamilihan taun 2024, kang ngeteraké mlebu marang Executive Orders-é Trump, sing wis dipralambangaké déning Alien and Sedition Acts. Executive Orders kang banjur ditetepaké déning Trump iku dudu hukum Minggu, nanging iku sawijining pralambang saka ngucap kaya naga, awit bakal dipigunakaké déning Trump nalika piyambakipun netepi pangenalan Sister White bilih “active despotism” bakal dumadi ing dina-dina pungkasan. Despotism iku sawijining tembung kang nandhakaké kediktatoran, kang kaleksanan lumantar Executive Orders sing dipralambangi ing Alien and Sedition Acts. Nalika Trump ngleksanakaké Executive Orders-é, bakal ana pambalikan saka Pelosi Trials sing nandhani kapresidenan Biden kang gagal.

The period of time that identifies the end of the Democratic and the Republican parties possess the signature of Alpha and Omega, for the beginning of each period represents the ending. For this reason, the first waymark for the Democratic party is the Patriot Act of 2001, and the second waymark is the Pelosi Trials that began in 2021. Those trials represent a complete rejection of the Constitution of 1789. The Pelosi Trials represent the middle waymark in the line of the Democratic party, which was typified when the Constitution was ratified by thirteen colonies, thirteen years after 1776. The Pelosi Trials represent rebellion against the Constitution and were typified by 1789. The third waymark for the Democratic line is where they end as a political party.

Mangsa wektu kang nandhani pungkasané partai Demokrat lan Republik ngasta tandha Alpha lan Omega, awit wiwitan saben mangsa iku makili pungkasané. Awit saka iku, waymark kapisan kanggo partai Demokrat yaiku Patriot Act taun 2001, lan waymark kapindho yaiku Pengadilan Pelosi kang diwiwiti ing taun 2021. Pengadilan-pengadilan mau makili panampikan kang jangkep marang Konstitusi taun 1789. Pengadilan Pelosi makili waymark tengah ing garis partai Demokrat, kang ditipèkaké nalika Konstitusi diratifikasi déning telulas koloni, telulas taun sawisé 1776. Pengadilan Pelosi makili pambrontakan nglawan Konstitusi lan ditipèkaké déning 1789. Waymark katelu kanggo garis Demokrat yaiku papan ing ngendi wong-wong mau mungkasi dadi partai pulitik.

They end at the election of 2024, and once the inauguration of 2025 is accomplished the second set of Pelosi Trials will be brought about by Executive Orders which were typified by the Alien and Sedition Acts. Thus, the third waymark for the Democratic party is the Alien and Sedition Acts of 1798. The period representing the end of the Democratic party begins with an election, an inauguration, and the introduction of satanic political lawfare, and it ends with an election, an inauguration, and the introduction of satanic political lawfare.

Perangan iku pungkasané tekan ing pemilihan taun 2024, lan sawisé pelantikan taun 2025 katindakaké, kumpulan kapindho saka Pelosi Trials bakal diadakaké lumantar Executive Orders, kang wis dilambangaké déning Alien and Sedition Acts. Mulané, waymark katelu kanggo partéy Demokrat yaiku Alien and Sedition Acts taun 1798. Mangsa kang makili pungkasané partéy Demokrat diwiwiti kanthi sawijining pemilihan, sawijining pelantikan, lan wiwitaning lawfare pulitik satanis, lan pungkasané uga kanthi sawijining pemilihan, sawijining pelantikan, lan wiwitaning lawfare pulitik satanis.

For the Republican party the first waymark is the Patriot Act of 2001, typified by the Declaration of Independence in 1776. The second waymark is not the same as was the second waymark for the Democratic party. The second waymark, represented by the Constitution of 1789 for the Democrats was the first Pelosi Trials, but the second waymark for the Republicans represented by the Constitution of 1789, is the Alien and Sedition Act, that is fulfilled once the second inauguration of Trump is accomplished in 2025. How can the Alien and Sedition Acts of 1798, represent the Constitution of 1789?

Kanggé parté Républik, tandha dalan kang kapisan yaiku Patriot Act taun 2001, kang dipralambangaké déning Declaration of Independence taun 1776. Tandha dalan kang kapindho ora padha karo tandha dalan kapindho kanggo parté Demokrat. Tandha dalan kapindho, kang diwakili déning Constitution taun 1789 kanggo para Demokrat, yaiku Pelosi Trials kang kapisan, nanging tandha dalan kapindho kanggo kaum Républik, kang diwakili déning Constitution taun 1789, yaiku Alien and Sedition Act, kang kasampurnakaké sawisé pelantikan kapindho Trump katindakaké ing taun 2025. Kepriyé Alien and Sedition Acts taun 1798 bisa makili Constitution taun 1789?

At Trump’s second inauguration his Executive Orders, that are typified by the Alien and Sedition Acts of 1798, initiate not only a second set of Pelosi Trials, but the acts also initiate the formation of the image of the beast. The period of the formation of the image of the beast begins and ends with the speaking as the dragon. The speaking at the beginning of the period represents the establishment of the kingly powers that are represented as a dictatorship, or as Sister White calls it, “despotism.” The speaking of a dragon at the end of the period of the formation of the image of the beast identifies the authority of the religious powers being established over the political powers.

Ing pelantikan kapindhone Trump, Prentah-prentah Eksekutife, kang dilambangaké déning Alien and Sedition Acts taun 1798, miwiti ora mung rangkaian kapindho saka Pengadilan Pelosi, nanging tumindak-tumindak iku uga miwiti pambentukan patung kéwan galak. Mangsa pambentukan patung kéwan galak iku diwiwiti lan diakhiri kanthi ngandika kaya naga. Pangandikan ing wiwitaning mangsa iku nggambaraké pamasangan kakuwatan karajan kang dipratélakaké minangka diktator, utawa kaya dene Sister White nyebataken, “despotism.” Pangandika kaya naga ing pungkasaning mangsa pambentukan patung kéwan galak iku nandhakaké bilih panguwasa saka kakuwatan-kakuwatan agami lagi dipasang ing dhuwuré kakuwatan-kakuwatan pulitik.

The Declaration of Independence was a declaration against the tyranny of both the political authority of the kings of Europe and the religious authority of the Roman church. The period of the formation of the image of the beast is where these two corrupt powers are merged together, with the religious authority in control of the relationship. In the formation, or the merging of these two powers it is the religious authority that comes up last and is higher. Therefore, the beginning of that period represents the ending of the period. The Alien and Sedition Acts of 1798, represent the end of the Democratic party, and it is their third waymark, but it simultaneously represents the second waymark in the ending period of the Republican party. The third waymark for the Republican party is Sunday enforcement.

Pranyatan Kamardikan iku sawijining pranyatan nglawan tirani panguwasa pulitik para raja ing Éropah lan uga panguwasa agama gréja Roma. Mangsa pambentukan gambaring kéwan iku minangka wektu nalika kaloro panguwasa rusak iki digandhengaké dadi siji, kanthi panguwasa agama nguwasani sesambungan kasebut. Ing pambentukan, utawa ing panggabungan kaloro panguwasa iki, panguwasa agama iku sing muncul pungkasan lan luwih dhuwur. Mulané, wiwitaning mangsa kasebut nggambaraké pungkasaning mangsa iku. Alien and Sedition Acts taun 1798 makili pungkasané partéy Demokrat, lan iku minangka waymark kaping teluné, nanging ing wektu sing padha uga makili waymark kaping pindhoné ing mangsa pungkasaning partéy Republik. Waymark kaping telu kanggo partéy Republik yaiku penegakan dina Minggu.

For the Democratic party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the first Pelosi Trials of 2021 (1789), and the second Pelosi Trials of 2025 (1798).

Kanggo parté Demokrat, telung tenger dalan kang diwakili déning 1776, 1789, lan 1798 nglambangaké 2001 (1776), Pengadilan Pelosi kapisan taun 2021 (1789), lan Pengadilan Pelosi kapindho taun 2025 (1798).

For the Republican party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the second Pelosi Trials of 2025 (1789), and the Sunday law (1798).

Kanggo parté Républik, telung panandha dalan kang dipralambangaké déning 1776, 1789, lan 1798 iku nglambangaké taun 2001 (1776), Pengadilan Pelosi kaping pindho taun 2025 (1789), lan angger-angger Minggu (1798).

1776, 1789 and 1798 represent twenty-two years, and twenty-two is the symbol of the combination of divinity with humanity. These three waymarks bear the testimony of “Truth”, for they represent that the first and last waymark identify the same truth. 1776 identifies the establishment of independence, and 1798 identifies the removal of independence. They therefore represent the first and last letters of the Hebrew alphabet that consists of twenty-two letters. The thirteenth letter is a symbol of rebellion, and together those three letters; the first, the thirteenth and the last combined to form the Hebrew word “Truth”.

1776, 1789, lan 1798 makili rong puluh loro taun, lan rong puluh loro iku pralambang panyawijiné kaallahan karo kamanungsan. Katelu tandha dalan iki ngasta paseksi bab “Kayekten”, amarga padha makili menawa tandha dalan kang kapisan lan kang pungkasan ngenali kayekten kang padha. 1776 ngenali madegé kamardikan, lan 1798 ngenali dicabuté kamardikan. Mulané, iku makili aksara kapisan lan aksara pungkasan saka alfabèt Ibrani kang dumadi saka rong puluh loro aksara. Aksara kang kaping telulas iku pralambang pambrontakan, lan bebarengan katelu aksara mau—kang kapisan, kang kaping telulas, lan kang pungkasan—digandhengaké dadi tembung Ibrani “Kayekten”.

1776 represents September 11, 2001, and marks the beginning of the sealing time of the one hundred and forty-four thousand. It marks the beginning of the sprinkling of the latter rain, which is the period of time when the dragon is given to the beast for services rendered, as the Democratic dragon party will be defeated by the Republican beast party.

1776 nggambarake 11 September 2001, lan nandhani wiwitaning mangsa panyegelan tumrap wong satus patang puluh papat ewu. Iku nandhani wiwitaning panyipratan udan pungkasan, yaiku mangsa nalika naga dipasrahake marang kéwan mau minangka ganjaran tumrap pakaryan kang wis katindakaké, awit partéy naga Demokrat bakal dikalahaké déning partéy kéwan Republikan.

During that history the sealing of the true Protestant horn is accomplished during the period of time when the Lord stretches His hand forth a second time to gather the people who are identified as the outcasts of Israel, and who will be lifted up as an ensign at the Sunday law.

Sajeroning sajarah iku, panyegelan sungu Protestan sejati kalampahan sajrone mangsa nalika Sang Pangéran ngunjukaké astanipun kaping pindho kanggo nglumpukaké umat kang katetepaké minangka para wong buwangané Israèl, lan kang bakal kaangkat dadi panji nalika hukum Minggu.

On July 18, 2020 the true Protestant horn was scattered and twenty-two years after 2001, in July of 2023 the work of the second gathering was initiated by a voice crying in the wilderness. The first gathering took place in 2001, when the angel of Revelation chapter eighteen descended as the great buildings of New York city came down. The descent of that angel represented the beginning of the sealing time, and the descent of Michael the archangel on July 18, 2020 represented the ending of the sealing time. Jesus, as the Alpha and Omega always illustrates the end with the beginning, so the prophetic elements of the first gathering that began on September 11, 2001, represent the prophetic elements that occur in the second gathering.

Ing tanggal 18 Juli 2020, sungu Protestan sejati dipencarake, lan rong puluh loro taun sawisé 2001, yaiku ing Juli 2023, pakaryan panglumpuk kapindho diwiwiti déning sawijining swara kang nguwuh ing ara-ara samun. Panglumpuk kapisan dumadi ing taun 2001, nalika malaékat ing Wahyu pasal wolulas tumurun nalika gedhong-gedhong gedhé ing kutha New York ambruk. Tumuruning malaékat mau nglambangaké wiwitaning mangsa panyegelan, lan tumuruning Mikhaèl sang pangéran malaékat ing tanggal 18 Juli 2020 nglambangaké pungkasaning mangsa panyegelan. Gusti Yesus, minangka Sang Alfa lan Omega, tansah nggambaraké pungkasan lumantar wiwitan, mula unsur-unsur nubuat saka panglumpuk kapisan kang diwiwiti ing tanggal 11 September 2001, nggambaraké unsur-unsur nubuat kang dumadi ing panglumpuk kapindho.

There are three clear illustrations of the second gathering that represent the ending history of the sealing time of the one hundred and forty-four thousand, which are the history of Christ, the history of the first and second angels’ messages from August 11, 1840 to October 22, 1844, and also the history of the third angel from October 22, 1844 unto the rebellion of 1863. Those three witnesses establish the second gathering of the one hundred and forty-four thousand from July 2023, unto the soon coming Sunday law. If we isolate one distinct element from each history we find the evidence of the role of the Third Woe.

Ana telung ilustrasi cetha ngenani panglumpukan kapindho sing makili sajarah pungkasaning wektu panyegelan tumrap wong satus patang puluh papat ewu, yaiku sajarah Kristus, sajarah pekabaran malaékat kapisan lan kapindho wiwit 11 Agustus 1840 nganti 22 Oktober 1844, lan uga sajarah malaékat katelu wiwit 22 Oktober 1844 nganti pambrontakan taun 1863. Kateluné seksi iku netepaké panglumpukan kapindho tumrap wong satus patang puluh papat ewu wiwit Juli 2023 nganti tekan angger-angger Minggu sing enggal rawuh. Manawa kita misahaké siji unsur kang béda saka saben sajarah, kita bakal nemokaké bukti ngenani peran Bilai Katelu.

At the conclusion of the Exeter camp meeting on August 17, 1844, the message of the Midnight Cry was proclaimed. That proclamation represented the proclamation of the Midnight Cry message in the history of the one hundred and forty-four thousand, for both histories were and are a fulfillment of the parable of the ten virgins. Sister White identifies that Christ’s triumphal entry into Jerusalem represented the proclamation of the Midnight Cry in 1844. The only time Christ ever rode an animal was in His entry into Jerusalem, and the animal He rode was an ass, which is the symbol of Islam. In the period of the second gathering of 1844 unto 1863, in 1848 Sister Whites identifies that the European nations were being angered, and the angering of the nations in that history was accomplished by the threats of continued warfare being brought upon Europe by Islam. In each of the three histories of a second gathering, the role of Islam of the third Woe is identified.

Ing pungkasaning pakempalan kémah ing Exeter tanggal 17 Agustus 1844, pawartos Panguwuh Tengah Wengi diproklamakaké. Proklamasi mau nggambaraké pamroklaman pawartos Panguwuh Tengah Wengi ing sajarahé wong satus patang puluh papat ewu, awit kaloroning sajarah iku wus lan isih dadi panggeneping pasemon bab sepuluh prawan. Sedhèrèk White mratélakaké yèn mlebeting Kristus kanthi kaurmatan menyang Yérusalèm nggambaraké pamroklaman Panguwuh Tengah Wengi ing taun 1844. Mung sapisan Kristus naté nunggang kéwan, yaiku nalika Panjenengané mlebet menyang Yérusalèm, lan kéwan kang ditunggangi iku kuldi, kang dadi pralambang Islam. Ing mangsa pakempalan kapindho wiwit 1844 tekan 1863, ing taun 1848 Sedhèrèk White mratélakaké yèn bangsa-bangsa Éropah lagi digawé nesu, lan panggugahing nesu bangsa-bangsa ing sajarah iku kalakon lumantar ancaman perang kang terus lumaku sing digawa marang Éropah déning Islam. Ing saben telung sajarah pakempalan kapindho, perané Islam saka Bilai katelu katandhakaké.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001 with a surprise attack from Islam of the third Woe, upon the modern glorious land of the United States. Twenty-two years later on October 7, 2023, Islam of the third Woe, brought a surprise attack upon the ancient glorious land. At the soon coming Sunday law, which is the great earthquake of Revelation eleven, the third Woe suddenly comes again, as it once again accomplishes a surprise attack upon the modern glorious land.

Wektu panyegelané wong satus patang puluh papat ewu diwiwiti tanggal 11 September 2001 kanthi sawijining serangan dadakan saka Islam saka Bilai kaping telu, marang nagara kamulyan modern, yaiku Amerika Serikat. Rong puluh loro taun sawisé iku, ing tanggal 7 Oktober 2023, Islam saka Bilai kaping telu nindakake serangan dadakan marang nagara kamulyan kuna. Ing wektu hukum Minggu sing bakal enggal teka, yaiku lindhu gedhé ing Wahyu sewelas, Bilai kaping telu dumadakan teka manèh, nalika sapisan manèh ngrampungaké sawijining serangan dadakan marang nagara kamulyan modern.

The rebellion represented by literal Israel, as a symbol of those who crucified their Messiah, and the three surprise attacks of Islam of the third Woe bear the signature of “Truth.” The message that seals the one hundred and forty-four thousand accomplishes the work of gathering God’s last-day people a second time occurs during a period of time when the activities of Islam of the third Woe are active.

Pambrontakan sing dipralambangaké déning Israèl harfiah, minangka pralambang tumrap wong-wong sing nyalib Mesiasé, lan telung serangan dadakan déning Islam saka Bilai katelu nindakake tandha pangenal “Kayektèn.” Pesen sing masekaké sègèl marang wong satus patang puluh papat èwu, lan ngrampungaké pakaryan nglumpukaké umaté Allah ing dina-dina pungkasan kaping pindho, dumadi sajroning sawijining mangsa nalika kagiyatan Islam saka Bilai katelu lagi lumaku aktif.

The prophetic period represented as the “second gathering,” distinctly identifies specific prophetic periods that make up the entire history of the “second gathering”. The descent of Christ after His resurrection marks the beginning of His work to gather those who had been scattered at the cross.

Mangsa kenabian sing dilambangaké minangka “panglumpuking kaping pindho,” kanthi cetha mratélakaké mangsa-mangsa kenabian tartamtu sing nyusun sajarah kabèh saka “panglumpuking kaping pindho” iku. Tumuruning Kristus sawisé wunguné saka ing antarané wong mati nandhani wiwitaning pakaryané kanggo nglumpukaké wong-wong sing wis kabuyaraké ing kayu salib.

> Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. Matthew 26:31.

> Banjur Gusti Yesus ngandika marang wong-wong mau, “Kowé kabèh bakal kesandhung marga saka Aku ing bengi iki; awit ana tulisan mangkéné: Aku bakal nggebag pangon, lan wedhus-wedhus ing pangonané bakal buyar sumebar.” Matius 26:31.

After the three days in the tomb, Christ descended unto the disciples, initiating a forty-day period of personal instruction, which was followed by a ten-day period of unification and prayer in advance of the outpouring of the Holy Spirit without measure at Pentecost.

Sawisé telung dina ana ing kubur, Kristus rawuh marang para murid, miwiti sawijining mangsa patang puluh dina kanggo piwulang pribadi, kang banjur katutaké déning mangsa sepuluh dina panyawijèn lan pandonga sadurungé katurahané Roh Suci tanpa ukuran ing Pentakosta.

> The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. . .. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. Acts 1:1–9, 2:1, 2.

> Risalah kang kapisan sampun kawula damel, he Theophilus, bab samubarang prekawis ingkang wiwit katindakaken lan dipunwulangaken déning Gusti Yesus, ngantos ing dinten piyambakipun kapundhut munggah, sasampunipun lumantar Roh Suci maringi pepakon dhateng para rasul ingkang sampun kapilih déning Panjenenganipun; dhateng para rasul punika ugi Panjenenganipun nedahaken sariranipun piyambak gesang sasampunipun kasangsaranipun kanthi kathah bukti ingkang boten saged kaselaki, amargi Panjenenganipun katingal déning para rasul punika patang puluh dinten danguhipun, sarta ngandika bab prekawis-prekawis ingkang magepokan kaliyan Kratoning Allah. Lan nalika sami nglumpuk bebarengan kaliyan para rasul punika, Panjenenganipun dhawuh dhateng para rasul supados boten nilar Yerusalem, nanging ngantos-antos janji saking Sang Rama, ingkang, pangandikanipun, sampun kokrungu saking Aku. Awit Yokanan saestu mbaptis kanthi toya; nanging kowe bakal kabaptis kanthi Roh Suci boten dangu malih saking sapunika. Mila nalika para rasul sampun sami nglumpuk, para rasul nyuwun pirsa dhateng Panjenenganipun, matur: Gusti, punapa ing wekdal punika Paduka badhé mulihaken malih kraton dhateng Israèl? Panjenenganipun banjur ngandika dhateng para rasul: Iku dudu bagéanmu kanggo mangertosi jaman utawi mangsa, ingkang sampun dipunwastani Sang Rama wonten ing kakiyatanipun piyambak. Nanging kowe bakal nampi kakiyatan, sasampunipun Roh Suci tumurun marang kowe; lan kowe bakal dados seksi-seksi-Ku, ing Yerusalem, lan ing satanah Yudéa kabèh, lan ing Samaria, lan ngantos ing pungkasaning bumi. Lan sasampunipun Panjenenganipun ngandika bab punika, nalika para rasul sami nyawang, Panjenenganipun kapundhut munggah; lan méga nampi Panjenenganipun saking paningaling para rasul.... Lan nalika dinten Pentakosta sampun temen kalampahan, para murid sami wonten bebarengan kanthi satunggal manah wonten ing satunggal papan. Lan dumadakan wonten swanten saking swarga kados angin ribut ingkang rosa, sarta ngêbaki sakehing griya papanipun para murid sami lenggah. Kisah Para Rasul 1:1–9, 2:1, 2.

For forty days, followed by the ten days the disciples were to “wait” for the promise of the Father, Christ was gathering His disciples a second time. The period of waiting in Jerusalem, is a symbol of a tarrying time, in agreement with the tarrying times of Matthew twenty-five and Habakkuk two. The entire period is identified by Christ as beginning at the work of Elijah, when John was baptizing, and the entire period ended with the baptism of the Holy Spirit at Pentecost. Baptism is a symbol of death, burial and resurrection, so the middle waymark in the entire period was the cross, for the entire period bears the signature of “Truth”.

Sajrone patang puluh dina, kang banjur katut dening sepuluh dina nalika para sakabat kaparingan dhawuh supaya “ngentosi” janji saka Sang Rama, Kristus lagi nglumpukake para muridé kaping pindho. Mangsa ngentosi ing Yérusalèm iku minangka pralambang saka sawijining mangsa tundha, selaras karo mangsa-mangsa tundha ing Matius rong puluh lima lan Habakuk loro. Kabèhing mangsa iku ditetepake déning Kristus minangka wiwité ana ing pakaryané Élia, nalika Yohanes lagi mbaptis, lan kabèhing mangsa iku pungkasané rampung kanthi baptisan Roh Suci ing Pentakosta. Baptisan iku minangka pralambang pati, panguburan, lan wunguné manèh, mulané tetenger tengah ing sajroning kabèhing mangsa iku yaiku salib, awit kabèhing mangsa iku ngemban pratandha “Kayektèn”.

The entire period begins with the baptism of Christ by John, when the Holy Spirit descended in the form of a dove. Then the work of gathering the disciples who were to be the foundation of the Christian temple began. At the end of that period Christ gathers His disciples a second time, and the period of the second gathering is a repetition of the period of the first gathering, for Christ illustrates the ending of a thing with its beginning.

Sakabèhé mangsa iku diwiwiti kanthi baptisané Kristus déning Yohanes, nalika Sang Roh Suci tumurun ing wujud manuk dara. Banjur wiwit pakaryan nglumpukaké para murid kang bakal dadi dhasaring padaleman suci Kristen. Ing pungkasané mangsa iku Kristus nglumpukaké para muridé kaping pindho, lan mangsa panglumpukan kang kaping pindho iku minangka pangulanganing mangsa panglumpukan kang kapisan, amarga Kristus nggambaraké pungkasaning sawiji prakara kanthi wiwitané.

The cross had been typified by Christ’s baptism, and both events began a work of gathering disciples. The waymark that identifies the beginning and the ending represents death, burial and resurrection. After the resurrection, forty days of testing in the wilderness represented forty days of instruction after His descent unto the disciples. The forty days both represent a primary truth that is expressed by Jesus as, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”

Salib iku wis dilambangaké déning baptisané Kristus, lan kaloro prastawa mau miwiti sawijining pakaryan nglumpukaké para murid. Tenger dalan sing nandhani wiwitan lan pungkasan iku makili pati, kakubur, lan wunguné saka ing antarane wong mati. Sawisé wunguné, patang puluh dina panggoda ing ara-ara samun makili patang puluh dina piwulang sawisé Panjenengané tumedhak marang para murid. Kaloro patang puluh dina iku padha makili sawijining kayektèn utama kang diandharaké déning Gusti Yesus mangkéné: “Ana tulisan, Manungsa ora bakal urip mung saka roti waé, nanging saka saben pangandika kang metu saka cangkemé Gusti Allah.”

In that period of time Jesus opened up to the disciples all that the prophets had testified about Christ, thus identifying that period as an opening of His prophetic Word.

Ing mangsa wekdal punika Gusti Yésus mbikak dhateng para sakabat sadaya prakawis ingkang sampun kaseksèn déning para nabi bab Sang Kristus, kanthi mekaten nedahaken bilih mangsa punika minangka pambukaning Sabda kenabianipun piyambak.

> And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. . .. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:13–16, 26–31.

> Lah, ana wong loro saka antarané wong-wong mau lunga ing dina iku menyang sawijining désa aran Emaus, sing adohé saka Yérusalèm watara nem puluh stadia. Lan padha rembugan bebarengan bab samubarang prakara sing wus kalakon iku. Nalika padha geguneman lan padha tetimbangan, Gusti Yésus piyambak nyedhak lan mlaku bebarengan karo wong loro mau. Nanging mripaté padha katutupan, satemah padha ora wanuh marang Panjenengané.... Banjur Panjenengané ngandika marang wong-wong mau, Hé, wong bodho, lan alon atiné kanggo pracaya marang samubarang kabèh kang wis dipangandikakaké déning para nabi: Apa ora samesthiné Sang Kristus nandhang samubarang iku, banjur lumebu ing kaluhurané? Lan wiwit saka Musa lan sakèhé para nabi, Panjenengané nerangaké marang wong-wong mau ing sakèhé Kitab Suci bab prakara-prakara ngenani Panjenengané piyambak. Banjur padha nyedhaki désa sing arep dituju; lan Panjenengané ndadèkaké kaya wong sing arep nerusaké lakuné. Nanging wong-wong mau meksa Panjenengané, pangucapé, Tetepana ana karo aku kabèh; awit wus arep soré, lan dina wus sumare. Panjenengané banjur lumebet arep nginep bebarengan karo wong-wong mau. Nalika Panjenengané lenggah nedha bebarengan karo wong-wong mau, Panjenengané mundhut roti, mberkahi, nyuwil-nyuwil, lan maringaké marang wong-wong mau. Banjur mripaté padha kabuka, lan padha wanuh marang Panjenengané; temahan Panjenengané sirna saka pandelengané. Lukas 24:13–16, 26–31.

Christ tarried with the disciples who did not recognize who He was, until He opened their eyes, “and beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” Their eyes were opened when they were given “bread” to eat. After forty days Christ ascended unto heaven, and “vanished out of their sight,” as He had done with the disciples of Emmaus in the beginning of the forty days of instruction. They then began the ten days of preparation for Pentecost, which typifies the soon coming Sunday law.

Kristus tetep kari bebarengan karo para murid sing ora wanuh sapa Panjenengane, nganti Panjenengane mbikak mripaté, “lan wiwit saka Musa lan sakehing nabi, Panjenengane nerangake marang wong-wong mau ing sakehing Kitab Suci prakara-prekara bab Panjenengane piyambak.” Mripaté banjur kabikak nalika wong-wong mau diparingi “roti” kanggo dipangan. Sawisé patang puluh dina Kristus minggah menyang swarga, lan “sira ana sirna saka pandelengané,” kaya kang wis katindakaké Panjenengane marang para murid ing Emmaus ing wiwitan patang puluh dina panggulawenthah mau. Sawisé iku wong-wong mau banjur miwiti sepuluh dina panggawé siyaga kanggo Pentakosta, kang nggambarake angger-angger Minggu sing bakal enggal rawuh.

At the great earthquake, which is the Sunday law, the third Woe of Islam comes quickly, and Islam is Isaiah’s “rough” “east wind,” that is Ezekiel’s breath that comes from John’s four winds that are restrained during the sealing of the one hundred and forty-four thousand.

Nalika lindhu gedhé, yaiku angger-angger dina Minggu, bilai katelu saka Islam rawuh kanthi cepet, lan Islam iku “angin wetan” “kang atos” miturut Yesaya, yaiku ambegan ing kitab Ezekiel kang asalé saka patang angin ing kitab Yohanes, kang ditahan sajroning panyegelan wong satus patang puluh papat ewu.

Once the one hundred and forty-four thousand are sealed then the four winds are loosed, and “suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house.” Islam of the Third Woe strikes “suddenly” and unexpectedly, and produces the “sound from heaven” that is the Seventh Trumpet, which identifies when the mystery of God is finished, and the mystery of God is finished for the one hundred and forty-four thousand when divinity (the outpouring of the Holy Spirit) is permanently combined with humanity, and the Lord suddenly comes to His temple (the house where the disciples were gathered) and enters into covenant with the one hundred and forty-four thousand.

Sawisé wong satus patang puluh papat ewu kasegel, banjur patang angin iku diluwari, lan “dumadakan ana swara saka swarga kaya swaraning angin topan kang rosa, lan ngebaki sak omah kabèh.” Islam saka Bebendu Katelu nyerang “dumadakan” lan tanpa diduga, lan ngasilaké “swara saka swarga” yaiku Trompet Kapitu, kang mratélakaké kapan rahsaning Allah wis rampung, lan rahsaning Allah wis rampung tumrap wong satus patang puluh papat ewu nalika kaallahan (pamedharing Roh Suci) dipun-gandhèngaké kanthi langgeng karo kamanungsan, lan Pangéran dumadakan rawuh ing Padalemané (omah panggonan para sakabat padha nglumpuk) lan mlebet ing prejanjian karo wong satus patang puluh papat ewu.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika ing artikel salajengipun.

> “The Lord wants us to come up into the mount,—more directly into his presence. We are coming to a crisis which, more than any previous time since the world began, will demand the entire consecration of every one who has named the name of Christ.

> “Gusti kepéngin kita munggah menyang gunung,—kanthi luwih langsung mlebu ing ngarsané Panjenengané. Kita lagi nyedhaki sawijining krisis kang, ngungkuli wektu-wektu sadurungé wiwit donya wiwit ana, bakal nuntut kasucèkaké sakabehé urip saka saben wong kang wus nyebut asmané Kristus.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. We must have the holy unction from God, the baptism of his Spirit; for this is the only efficient agent in the promulgation of sacred truth. It is the Spirit of God that quickens the lifeless faculties of the soul to appreciate heavenly things, and attracts the affections toward God and the truth.

> “Wiwit manehing kasalehan sejati ana ing satengah kita iku kabutuhan kita sing paling gedhé lan paling ndhesak tinimbang kabèh kabutuhan liyane. Kita kudu nampa jebadan suci saka Gusti Allah, baptisan Roh-É; awit iki mung siji-sijiné sarana kang mujarab kanggo nyebarake kayektèn suci. Rohing Allah iku kang nguripake daya-daya jiwa kang tanpa urip supaya bisa ngajèni prekara-prekara kaswargan, lan narik rasa tresna marang Gusti Allah lan marang kayektèn.”

> “It is our privilege to take God at his word. As Jesus was about to leave his disciples, to ascend into heaven, he commissioned them to bear the gospel message to all nations, tongues, and peoples. He told them to tarry in Jerusalem till they were endued with power from on high. This was essential to their success. The holy unction must come upon the servants of God. All who were fully identified as disciples of Christ and associated with the apostles as evangelists, assembled together at Jerusalem. They put away all differences. They continued with one accord in prayer and supplication, that they might receive the fulfillment of the promise of the Holy Spirit; for they were to preach the gospel in the demonstration of the Spirit and in the power of God. It was a time of great danger to the followers of Christ. They were as sheep in the midst of wolves, yet they were of good courage, because Christ had risen from the dead, and had revealed himself to them, and had promised them a special blessing which would qualify them to go forth to preach his gospel to the world. They were waiting in expectation of the fulfillment of his promise, and were praying with special fervency.

> “Iki minangka hak istimewa kita kanggo nampani pangandikaning Allah kanthi pracaya. Nalika Gusti Yesus meh nilar para sakabate, arep munggah menyang swarga, Panjenengane maringi dhawuh marang wong-wong mau supaya nggawa kabar Injil marang sakehing bangsa, basa, lan umat. Panjenengane dhawuh supaya padha ngenteni ana ing Yérusalèm nganti padha kaparingan kakuwatan saka ing dhuwur. Iki penting banget tumrap kasilé pakaryan mau. Uraping Roh Suci kudu tumiba marang para abdiné Allah. Kabèh wong sing satemené kaanggep dadi para sakabating Kristus lan padha sesambungan karo para rasul minangka para penginjil, padha nglumpuk bebarengan ana ing Yérusalèm. Padha nyingkirake sakehing pasulayan. Padha tekun kanthi sakrasa sajroning pandonga lan panyuwunan, supaya padha nampani kasampurnaning prasetyaning Roh Suci; amarga wong-wong mau bakal martakaké Injil kanthi pratandhaning Roh lan kanthi kakuwataning Allah. Iku wektu bebaya gedhé tumrap para pandhèrèking Kristus. Wong-wong mau kaya wedhus ana ing satengahing asu ajag, nanging padha kebak ing kabegjaning ati, amarga Kristus wis wungu saka ing antarane wong mati, lan wis maringi pitedah dhiri marang wong-wong mau, sarta wis janji bakal maringi berkah kang mirunggan sing bakal marakaké wong-wong mau pantes maju martakaké Injilé marang jagad. Wong-wong mau padha ngenteni kanthi pangarep-arep bakal kasampurnaning prasetyan Panjenengané, lan padha ndedonga kanthi kasetyan kang mirunggan.

> “This is the very course that should be pursued by those who act a part in the work of proclaiming the coming of the Lord in the clouds of heaven; for a people are to be prepared to stand in the great day of God. Although Christ had given the promise to his disciples that they should receive the Holy Spirit, this did not remove the necessity of prayer. They prayed all the more earnestly; they continued in prayer with one accord. Those who are now engaged in the solemn work of preparing a people for the coming of the Lord, should also continue in prayer. The early disciples were of one accord. They had no speculations, no curious theory to advance as to how the promised blessing was to come. They were one in faith and spirit. They were agreed.

> “Iki pancèn dalan sing kudu ditindakaké déning wong-wong sing melu ambagéyan ing pakaryan martakaké rawuhé Gusti ana ing méga-méga langit; awit ana sawijining umat sing kudu disawisaké supaya bisa ngadeg ing dina gedhéing Allah. Senadyan Kristus wus maringi janji marang para muridé yèn wong-wong mau bakal nampa Roh Suci, iki ora nyingkiraké kabutuhané pandonga. Wong-wong mau saya luwih temen ing pandonga; padha tekun ing pandonga kanthi sajroning siji karukunan. Wong-wong sing saiki kacemplung ing pakaryan kang serius kanggo nyawisaké sawijining umat tumrap rawuhé Gusti, uga kudu tetep mantep ing pandonga. Para murid wiwitan padha sajroning siji karukunan. Wong-wong mau ora nduwé spekulasi, ora ana téyori kang anèh-anèh kang arep diajukaké bab kepriyé berkah sing wis dijanjèkaké kuwi bakal rawuh. Wong-wong mau dadi siji ing pracaya lan roh. Wong-wong mau padha sarujuk.”

> “Put away all doubt. Dismiss your fears, obtain the experience that Paul had when he exclaimed, ‘I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’ [Galatians 2:20.] Surrender everything to Christ, and let your life be hid with Christ in God. Then you will be a power for good. One shall chase a thousand, and two put ten thousand to flight.” Gospel Workers, 369–371.

> “Singkirna sakehing mamang. Pangeranana rasa wedi panjenengan, tampa pengalaman kang dipunraosaken déning Paulus nalika panjenenganipun ngucap, ‘Aku wis kasalib bebarengan karo Kristus: nanging aku isih urip; nanging dudu aku manèh, nanging Kristus kang gesang ana ing aku: lan urip kang saiki daklakoni ana ing daging iki daklakoni lumantar pracaya marang Putraning Allah, kang wis nresnani aku, lan wis maringaké Sarirané kanggo aku.’ [Galatia 2:20.] Pasrahna samubarang kabèh marang Kristus, lan mugi gesang panjenengan kasimpen bebarengan karo Kristus ana ing Allah. Mangka panjenengan bakal dados kakuwatan tumrap kabecikan. Wong siji bakal ngoyak sewu, lan wong loro damel sepuluh ewu mlayu.” Gospel Workers, 369–371.

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