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

Kitab Daniel - Nomer Satus Sanga Puluh Wolu

Divine Gatherings and Prophetic Alignments: The Role of the 144,000 in the Eschatological Framework of Daniel 11:40

Pepanggihan Ilahi lan Kalarasan Nabi: Peranipun 144.000 wonten ing Kerangka Eskatologis Daniel 11:40

Author

Jeff Pippenger

Published

May 1, 2024

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We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.

Kita nemtokake garis kapausan, garis Republikanisme murtad, garis Protestanisme murtad, lan garis wong satus patang puluh papat ewu menyang sajarah kang kasimpen ing ayat patang puluh saka Daniel pasal sewelas. Saiki kita lagi ngrembug manawa Kristus nglumpukake umaté kaping pindho, lan kabèh gambaran babagan Panjenengané nglumpukake umaté kaping pindho iku makili prosès panyegelan pungkasan tumrap wong satus patang puluh papat ewu.

When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.

Nalika pralambang ilahi tumurun ing sawijining garis reformasi, Gusti banjur nglumpukaké sawijining umat pilihan, kang sawisé kuwi diuji. Ing pungkasaning proses panggènan paujiwan iku ana panyebaran, lan sawisé iku Panjenengané nglumpukaké umat pilihan mau kaping pindho, sanadyan akèh kang katilar merga ora lestantun ngliwati proses panggènan paujiwan iku. Kristus wiwit nglumpukaké para muridé nalika baptisané, lan ing salib para murid padha kasebar. Sawisé wunguné saka pati, Panjenengané nglumpukaké para muridé kaping pindho sadurungé Pentakosta. Garis iki mratélakaké yèn panglumpukan kaping pindho katindakaké marang wong sèket sèwu patang atus patang puluh papat sadurungé hukum Minggu, kang dipralambangi déning Pentakosta. Salib mratélakaké sawijining kuciwa, kang banjur diterusaké déning panglumpukan kaping pindho.

The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.

Pangumpulan kaping pindho sawisé kayu salib diwiwiti nalika Kristus tumurun sawisé pinanggih karo Rama-Né sawisé wunguné saka pati. Nalika pralambang ilahi tumurun, umating Allah kudu mangan peparingé piwulang iku, lan sawisé Kristus tumurun, Panjenengané dhahar bebarengan karo para murid.

> 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 24:30, 31.

> Lan kadadosan, nalika Panjenengané lenggah nedha bebarengan karo wong-wong mau, Panjenengané mundhut roti, mberkahi, lajeng nyuwil-nyuwil sarta maringake marang wong-wong mau. Banjur mripaté wong-wong mau kabukak, lan padha wanuh marang Panjenengané; temah Panjenengané sirna saka ing paningalé. Lukas 24:30, 31.

At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.

Ing pasamuwan kaping pindho sawisé salib, Kristus “ngusékké” Sang Roh Suci marang para sakabaté.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Tumindak Kristus nalika ngembusaké Roh Suci marang para sakabate, lan nalika maringaké tentrem-rahayu-É marang wong-wong mau, iku kaya sawetara tetes sadurungé udan deres kang lubèr sing bakal kaparingaké ing dina Pentakosta.” Spirit of Prophecy, jilid 3, 243.

In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.

Ing pakumpulan kapindho sawisé kuciwané tanggal 19 April 1844, Kristus nyingkiraké astanipun saka kaluputan taun 1843.

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Wong-wong setya kang kebak kuciwa iku, kang ora bisa mangertèni sababé Gustiné ora rawuh, ora ditinggal ana ing pepeteng. Maneh wong-wong mau dituntun marang Kitab Suciné kanggo nliti mangsa-mangsa wangsit. Astané Pangéran dicopot saka angka-angka mau, lan kasalahan iku diterangaké. Wong-wong mau weruh yèn mangsa-mangsa wangsit mau ngancik tekan taun 1844, lan yèn bukti-bukti sing padha wus diaturaké déning wong-wong mau kanggo nduduhaké yèn mangsa-mangsa wangsit iku rampung ing taun 1843, mbuktèkaké yèn mangsa-mangsa iku bakal pungkasan ing taun 1844.” Early Writings, 237.

At the disappointment the second angel descended with a “writing in his hand.”

Nalika kuciwa iku dumadi, malaékat kapindho tumurun mawa “tulisan ana ing tangane.”

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.

> “Malaékat gagah prakosa liyané diutus mudhun menyang bumi. Gusti Yésus nyelehake sawijining tulisan ana ing tangane, lan nalika dhèwèké tumeka ing bumi, panjenengané nguwuh, ‘Babil wis rubuh, wis rubuh.’” Early Writings, 247.

The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.

Prosès pangujian kang diwiwiti kanthi rawuhipun malaékat kaping kalih, rampung ing pasamuwan kémah Exeter nalika Roh Suci kawutahaké lan pawarta mau lumaku kados ombak pasang ageng. Prosès pangujian punika kacetha kasumurupan sasampunipun salib nalika jangka wekdal dumugi tumrap kawutahanipun Roh Suci ing Pentakosta dipunparingi pambuka déning satunggaling mangsa sèket dinten, ingkang salajengipun kawangun saking satunggaling mangsa patang puluh dinten, lajeng dipuniringi déning satunggaling mangsa sedasa dinten ingkang rampung ing Pentakosta.

> “God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.

> “Umaté Gusti Allah kudu tansah nggayuh Panjenengané lumantar pandonga. Sawisé para murid wiwitan nglampahi sepuluh dina sajroning panyuwunan kang temen, sawisé sakehing pasulayan wis disingkiraké, lan padha manunggal sajroning panggolekan batin kang jero, sarta sajroning pangaken dosa lan nyingkiraké dosa, lan sajroning nyawiji ing pasamuwan suci, mula Roh Suci tumedhak marang wong-wong mau, lan prasetyané Kristus kawujud. Ana pencuran Roh Suci kang nggumunaké. Dumadakan ana swara saka swarga kaya swaraning angin topan kang rosa, lan swara iku ngebaki saomah kabèh ing papan anggoné padha lungguh. ‘Lan ing dina iku uga ana kang katambah marang wong-wong mau kira-kira telung ewu jiwa.’” Review and Herald, 11 Maret 1909.

During the forty days Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.

Sajroning patang puluh dina Kristus ana ing satengahe para murid mulang wong-wong mau, lan sawisé iku Panjenengané munggah menyang swarga. Sepuluh dina sabanjuré minangka mangsa panyawisan sadurungé pambedhahan Roh Suci ing Pentakosta. Patang puluh dina piwulang sawisé salib iku cocog karo 19 April 1844 nganti wiwitan pakempalan kémah Exeter tanggal 12 Agustus 1844. Sepuluh dina sadurungé Pentakosta makili 12 nganti 17 Agustus 1844, nalika para Millerit dadi siji ing sajroning pesen Pambengok Tengah Wengi kang digawa déning Samuel Snow. Ing pakempalan kémah iku kawedhar rong golongan, lan mung siji golongan nampa pambedhahan Pentakosta ing pungkasaning pakempalan mau. Ing mangsa kang dilambangaké déning patang puluh dina iku siji golongan nampa piwulang, dené golongan sijiné nampik piwulang mau. Nalika Pambengok Tengah Wengi rawuh, siji golongan nduwèni lenga, lan sijiné ora.

> “‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.

> “‘Nalika panganten lanang mau kèri, kabèh padha keturon lan turu.’ Kanthi kèriné panganten lanang iku dipratandhakaké lumakuné wektu nalika Gusti diarep-arep rawuh, kuciwa, lan kaya-kayané ana tundhané. Ing wektu kang ora mesthi iki, kapentingan wong-wong kang lumahing waé lan setengah ati enggal wiwit goyah, lan upayané dadi kendho; nanging wong-wong kang pracayané mapan ing kawruh pribadi bab Kitab Suci nduwèni watu karang ing sangisoring sikilé, kang ora bisa kasirnakaké déning ombak-ombak kuciwané. ‘Kabèh padha keturon lan turu;’ golongan siji ana ing rasa ora perduli lan ninggalaké pracayané, déné golongan sijiné ngentèni kanthi sabar nganti pepadhang kang luwih cetha kaparingaké. Nanging ing wengi panggodha iku, golongan kang pungkasan iki katon kaya-kaya nganti sawatara ilang semangat lan pengabdiané. Wong-wong kang setengah ati lan lumahing waé ora bisa manèh nyandhak marang pracayané para saduluré. Saben wong kudu ngadeg utawa tiba kanggo awaké dhéwé.” The Great Controversy, 395.

During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.

Sajrone sepuluh dina sadurunge Pentakosta, lan sajrone wektu rapat perkemahan Exeter, Kristus nglumpukaké umat‑Nya kaping pindho minangka ancang-ancang sadurunge umat iku nggawa warta‑Nya marang jagad. Nalika malaékat katelu tumurun tanggal 22 Oktober 1844, kawanan cilik iku maneh ngalami kuciwa lan buyar, nanging sawijining mangsa piwulang diwiwiti tanggal 22 Oktober 1844 nalika Kristus nuntun umat‑Nya mlebu ing Papan Maha Suci. Ing taun 1849, Pangéran nglunjuraké asta‑Nya kaping pindho kanggo nglumpukaké maneh wong-wong kang wus Panjenengané klumpukaké metu saka kuciwaning tanggal 19 April lan 22 Oktober 1844.

In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.

Ing taun 1844, pitutur iku magepokan karo pekabaran kang dicekel déning malaékat katelu ing astanipun nalika piyambakipun tumedhak, nanging ing “mangsa mamang lan kahanan ora mesthi” kang ngetutaké kuciwane gedhé mau, akèh wong kelangan dalané. Ing taun 1849, pakaryan nglumpukaké wedhus cilik kang kasebar mau wiwit ditindakaké, nanging apa kang dipratélakaké déning sajarah iku yaiku asoré taun 1863, lan Kadesh kang kapisan tumrap Israèl modhèrn. Kamenangan ing tembé saka wong satus patang puluh papat ewu lan pakaryané ing Kadesh kang kapindho katundha.

When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.

Nalika Gusti tumedhak ing tanggal 11 September 2001, Panjenengane nglumpukaké umat-Né ing dina-dina wekasan, maringi wong-wong mau pangan rohani saka Panjenengane supaya dipangan, ngembusaké Roh-Né marang umat iku nalika Panjenengane wiwit nyirami udan pungkasan, lan Panjenengane uga miwiti sawijining proses panggodhèn kang nuntun tumuju tanggal 18 Juli 2020, nalika umat-Né ing dina-dina wekasan kuciwa lan kabuyar. Sajroning telung dina setengah wong-wong mau mati ana ing dalan. Loro-loroné, yaiku telung dina setengah lan mangsa patang puluh dina ing jaman Kristus, nggambaraké ara-ara samun. Bab iku uga digambaraké déning mangsa saka 19 April 1844 nganti 12 Agustus 1844, lan uga mangsa saka 22 Oktober 1844 nganti 1849.

From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.

Wiwit Juli 2023 nganti tekan hukum Minggu, yaiku sepuluh dina sing ndhisiki Pentakosta, pasamuwan kemah ing Exeter wiwit tanggal 12 Agustus nganti 17 Agustus, lan mangsa saka 1849 nganti 1863, kabèh padha salaras siji lan sijiné. Kabeh iku makili mangsa panglumpuking kapindho umat Allah ing dina-dina wekasan. Mangsa saka kuciwa nganti tumuruning Roh Suci kapérang dadi rong mangsa sing béda cetha.

Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).

Ing sajeroning sajarah kang kaumpet saka ayat kaping patang puluh ing Daniel pasal sewelas, garis Protestantisme murtad (pasamuwan nominal), garis Adventisme Seventh-day Adventist Laodikia (Adventisme nominal), garis Katulikisme, lan garis Protestantisme sejati, kabeh katuduhaké. Papat garis iku nggambaraké Protestantisme sejati sajroning pasulayan karo satunggaling pasatuan telung rangkep saka naga (Yudas), kéwan iku (Katulikisme), lan nabi palsu (Protestantisme murtad).

Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.

Ing sajroning sajarah sing kasamaran iku uga kagambar garis Republikanisme murtad. Ing sajroning garis mau katuduhaké sawijining pasulayan antarané partai Demokrat (naga) lan partai Republik (gambaré kéwan galak). Partai Republik bakal mimpin metu ing pambentukan gambar kanggo kéwan galak iku, lan kanthi mangkono partai iku ngetingalaké ciri-ciri kenabian saka kéwan galak mau (kapausan). Ing Sabdané Allah, kapausan, kang dadi ratu ing sisih lor lan uga kéwan galak iku, diparingi Mesir (naga) minangka pambayaran kanggo layanan sing wis katindakaké amarga wis dienggo déning Allah minangka piranti pangadilan.

> Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.

> He anaking manungsa, Nebukadrezar, ratu ing Babil, wus ndadèkaké balané nglakoni pagawéan gedhé nglawan Tirus: saben sirah dadi gundhul, lan saben pundhak dadi kèlot; nanging dhèwèké ora olèh bayaran, mangkono uga balané, saka Tirus, marga saka pagawéan kang wus dilakoni nglawan kutha iku: Mulané mangkéné pangandikané Pangéran Allah; Lah, Ingsun bakal maringaké tanah Mesir marang Nebukadrezar, ratu ing Babil; lan dhèwèké bakal njupuk akèhé wongé, lan njupuk barang rampasané, lan njupuk barang jarahané; lan iku bakal dadi upah tumrap balané. Ingsun wus maringaké tanah Mesir marang dhèwèké minangka ganjaraning leladi kang wus ditindakaké nglawan iku, amarga wong-wong iku tumindak kanggo Ingsun, mangkono pangandikané Pangéran Allah. Ing dina iku Ingsun bakal njalari sungu saka brayat Israèl wiwit thukul, lan Ingsun bakal maringi kowé pambukaning cangkem ana ing satengahé wong-wong mau; lan wong-wong mau bakal sumurup yèn Ingsun iki Pangéran. Yehezkiel 29:18–21.

Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.

Nebukadnésar, kang ana ing pérangan mau minangka raja saka lor, diparingi tanah Mesir minangka upahé; kanthi mangkono iku nglambangaké yèn ing dina-dina pungkasan, kapausan diparingi Mesir, yaiku naga, yaiku sepuluh raja, Perserikatan Bangsa-Bangsa, kang padha sarujuk masrahaké karajané sing kapitu marang kéwan mau sawatara mangsa.

> 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 sapuluh kang kokdeleng ana ing kéwan iku, iku bakal sengit marang wanita laku jina iku, lan bakal ndadèkaké dhèwèké sepi lan wuda, lan bakal mangan dagingé, sarta ngobong dhèwèké nganggo geni. Awit Gusti Allah wus nuwuhaké ing atiné supaya nindakaké karsané, lan supaya sarujuk, lan masrahaké karajané marang kéwan iku, nganti pangandikané Gusti Allah kasampurnakaké. Wahyu 17:16, 17.

This prophetic payment is represented also in Daniel chapter eleven verse forty-two.

Pambayaran profetik iki uga kaancapaké ing Daniel bab sewelas ayat patang puluh loro.

> He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.

> Panjenengané uga bakal ngacungaké astané marang nagara-nagara; lan tanah Mesir ora bakal bisa uwal. Daniel 11:42.

The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.

Kapapaan ngungkuli kakuwatan naga ing mangsa udan pungkasan, awit pambayaran iki kalakon “ing” “dina” nalika Gusti Allah “ndadèkaké sunguing brayat Israèl tuwuh metu.” Udan iku sing njalari Israèlé Allah tuwuh metu, lan dina iku wiwit ing 11 September 2001, yaiku dina angin saka wétan.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:6–9.

> Panjenengane bakal ndadèkaké wong-wong kang asalé saka Yakub ngoyod; Israèl bakal mekar lan metokaké tunas, lan ngebaki lumahing jagad nganggo woh. Apa Panjenengane wus nggebag dhèwèké kaya nalika Panjenengane nggebag wong-wong kang nggebag dhèwèké? Utawa apa dhèwèké dipatèni miturut pati-patèn kang tumiba marang wong-wong kang dipatèni déning panjenengané? Kanthi ukuran, nalika iku wiwit metu, Paduka bakal ngrèmbug karo iku; Panjenengane nahan angin-é kang atos ing dina angin wetan. Mulané, kanthi iki pialané Yakub bakal kasucèkaké; lan iki kabèh wohé, yaiku nyingkiraké dosané; nalika panjenengané ndadèkaké sakehing watu mesbèh kaya watu gamping kang diremuk dadi pecahan-pecahan, wit-witan keramat lan reca-reca ora bakal tetep ngadeg. Yesaya 27:6–9.

Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the Third Woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the Third Woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.

Mesir dipasrahaké marang kéwan paus nalika udan pungkasan lagi kawutahaké. Udan pungkasan wiwit ngrembuyung nalika angin wetan, kang makili Islam saka Cilaka Katelu, “ditahan,” utawa dicegah, ing tanggal 11 September 2001. Banjur udan iku wiwit diukur, (diwêwêtaké) marang Israèl nalika wong-wong mau wiwit ngetokaké tunas. Nalika hukum Minggu, nalika Cilaka Katelu rawuh manèh, udan pungkasan kawutahaké tanpa ukuran. Ing antarané tanggal 11 September 2001 lan hukum Minggu kang bakal enggal rawuh, “pialané Yakub” kasucekaké, lan tembung Ibrani kanggo “kasucekaké” ateges “kaénggoni panebusan”. Nalika hukum Minggu, kéwan paus dipasrahi Mesir (naga), nalika sepuluh ratu iku padha laku jina karo kapausan lumantar mbentuk gambar kéwan ing saindenging donya.

Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.

Sadurungé hukum Minggu, sajroning wektu panyegelan tumrap wong satus patang puluh papat ewu, sungu Republik sing murtad mbentuk sawijining gambar tumrap kéwan galak bebarengan karo sungu Protestan sing murtad, lan ing garis kenabian iku partéy Republik ngungkuli partéy Demokrat, awit partéy Demokrat iku sawijining kakuwasan naga lan partéy Republik iku kakuwasan kang mbentuk gambar papasi.

Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.

Ing sajeroning sajarah kenabian kewan bumi, pungkasaning partai Demokrat lan pungkasaning partai Republik kaidentifikasi. Kaloro partai iku mbentuk sunguning Republikanisme, nanging uga nandhani sawijining perjuwangan batin sing lumaku sajroning kabèh sajarah kewan bumi. Sungu iku (Republikan) ngemu sawijining mikrokosmos batin saka loro sunguning kewan bumi.

In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.

Ing paseksi bab karajané wong Média lan Persia, sungu kang pungkasan iku munggah luwih dhuwur; lan partai Demokrat wiwit luwih dhisik ana ing sajarah Amerika, nanging ing wekasané partai Republik munggah luwih dhuwur lan ngungkuli wong Demokrat. Ing sajarah udan pungkasan, kang diwiwiti ing tanggal 11 September 2001, para Demokrat globalis kang kasurung déning naga iku munggah saka jugangan tanpa dhasar ing Wahyu pasal sewelas lan matèni wong Republik kanthi nyolong pamilihan umum taun 2020. Peperangané nglawan Trump (lan wong Republik) diwiwiti nalika dhèwèké ngumumaké pencalonané ing taun 2015, lan wiwit nalika iku mung saya nggegirisi.

When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.

Nalika Partai Demokrat nyolong pamilihan ing taun 2020, banjur padha netepake Pangadilan Pelosi; nanging nalika Trump ngumumake kampanye katelune ing taun 2022, wedi nempuh wong-wong Demokrat, lan bebendune saya mundhak, banjur padha nyerang Trump lan para panyengkuyunge kanthi bebendu kang gedhe, amarga padha sumurup manawa wektune wus cendhak. Padha padha ngrayakake patine, nanging nalika dheweke jumeneng, wedi kang gedhe tumiba marang wong-wong mau.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7–11.

> Lan nalika wong-wong mau wus ngrampungake paseksèné, kéwan galak kang munggah saka telenging jurang tanpa dhasar iku bakal perang nglawan wong-wong mau, lan bakal ngalahake wong-wong mau, sarta matèni wong-wong mau. Lan bathangé bakal gumléthak ing dalan kutha gedhé, kang miturut teges kasukman sinebut Sodom lan Mesir, ing papan Gusti kita uga kasalib. Lan wong-wong saka para bangsa lan taler lan basa lan suku bangsa bakal ndeleng bathangé telung dina setengah, lan ora nglilani bathangé dikubur. Lan wong-wong kang manggon ing bumi bakal bungah marga saka iku, lan padha seneng-seneng, sarta bakal padha kirim-kiriman peparing siji marang sijiné; awit nabi loro iki wis nyiksa wong-wong kang manggon ing bumi. Lan sawisé telung dina setengah, Rohing urip saka Gusti Allah mlebu ing wong-wong mau, banjur padha ngadeg ing sikilé; lan rasa wedi kang gedhé tumiba marang wong-wong kang ndeleng iku. Wahyu 11:7–11.

The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.

Mangsa sing nandhani pungkasané partai Demokrat iku wiwit saka pelantikané Biden ing taun 2021 nganti tekan pelantikané Trump ing taun 2025. Mangsa iku diwiwiti kanthi Pengadilan Pelosi, kang saestu bertentangan karo konstitusi lan sakabèhé sipaté politik. Sajarah iku, kang nglambangaké patiné présidhèn kaping nem wiwit saka wektu pungkasan ing taun 1989 nganti tekan présidhèn kaping wolu kang asalé saka pitu, diwiwiti nganggo pengadilan-pengadilan politik (Pengadilan Pelosi), lan dipungkasi kanthi patiné partai Demokrat, lan rangkaian kapindho saka Pengadilan Pelosi, nalika sasaran-sasaran politiké dibalèkaké.

The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.

Gambaran sajarah punika kapanggih wonten ing bab kaping sewelas Kitab Wahyu, ingkang pinanggih kawujudipun kapisan wonten ing Révolusi Prancis. Révolusi Prancis punika conto sajarah klasik saking jinis peperangan pulitik model guillotine, ingkang nandhakaken satunggaling golongan panguwasa matèni golongan panguwasa sanès, lajeng panguwasa ingkang sami punika piyambak dipuntumbangaké lan dipunaniaya.

The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.

Mangsa wiwit saka pelantikan Biden lan Pengadilan Pelosi, nganti tekan pelantikan kapindho Trump lan pambatalan Pengadilan Pelosi, nandhani pungkasané partai Demokrat, lan uga nandhani wektu nalika Trump mbalèni lumakuning sawatara parentah eksekutif sing wis dipralambangaké déning Alien and Sedition Acts. Lumakuning parentah-parentah eksekutif mau bakal miwiti Pengadilan Pelosi kapindho lan nandhani wiwitaning mangsa nalika gambar kéwan galak iku wiwit diadegaké kanthi temenan. Mangsa mau pungkasané dumadi nalika panrapaning hukum Minggu, mula mangsa iku diwiwiti déning parentah-parentah eksekutif sing jejajar karo Alien and Sedition Acts, lan dipungkasi déning hukum Minggu. Ana ing kono partai Republik pungkasané.

Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.

Loro-loroné periode sing makili pungkasané partéy Demokrat banjur partéy Republik iku kaiket gegandhèngan kanthi profètis, lan dilambangaké déning periode rong puluh loro taun wiwit 1776 nganti 1798. Periode mau nduwèni telung pratandha; Deklarasi Kamardikan ing taun 1776, telulas taun sawisé iku Konstitusi, banjur Alien and Sedition Acts taun 1798. Telung pratandha mau nemokaké kasampurnané ana ing garis partéy Demokrat lan Republik, senadyan panganggoné pratandha kapindho lan katelu ana ing titik sing béda ing saben garis.

We will explain these waymarks and their fulfillments in the next article.

Kita badhé njlentrehaken pratandha-pratandha dalan punika saha kalampahanipun ing artikel salajengipun.

> “There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.

> “Mung ana rong golongan; Iblis nyambut gawé kanthi kakuwatané sing bengkong lan ngapusi, lan lumantar pepénginan sing banget nyasaraké, dhèwèké njiret kabèh wong sing ora tetep manggon ana ing bebener, sing wis mbalikaké kupingé saka bebener, lan ngénggok marang dongèng-dongèng. Iblis dhéwé ora tetep manggon ana ing bebener; dhèwèké iku rahasia piala. Lumantar kalicikané, dhèwèké maringi marang kasalahan-kasalahané sing ngrusak nyawa iku katoné kaya bebener. Ing kéné dunungé kakuwatané kanggo ngapusi. Awit kasalahan-kasalahan iku minangka tironé bebener, mula Spiritualisme, Teosofi, lan pepénginan liya sing padha, oleh kakuwatan mangkono gedhéné marang pikirane manungsa. Ing kéné katon pakaryané Iblis sing banget trampil. Dhèwèké pura-pura dadi Juru Slameté manungsa, sing marahi kabecikan tumrap umat manungsa, lan kanthi mangkono dhèwèké luwih gampang nyeret para korbane menyang karusakan.

> “We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.

> “Kita dipèngetaké déning pangandikané Allah yèn kawaspadan tanpa turu iku regané kaslametan. Mung ana ing dalan kang lurus, yaiku dalané kayektèn lan kabeneran, kita bisa uwal saka pangwasané sing nggodha. Nanging jagad iki wis kapranthang. Kaprigelané Sétan katindakake ing ngrancang akèh rancangan lan cara tanpa wilangan supaya bisa ngleksanani maksud-maksudé. Panyamar wis dadi seni kang luhur tumrap dhèwèké, lan dhèwèké tumindak nganggo samaran kaya malaékat pepadhang. Mung mripaté Allah piyambak kang bisa ndelok rancangan-rancangané kanggo ngreridhu jagad iki nganggo asas-asas palsu lan ngrusak kang ing pasuryané ngasta rupaké kabecikan kang sejati. Dhèwèké makarya kanggo matesi kabébasan agama, lan nggawa menyang jagad agama sawijing rupa perbudakan. Organisasi-organisasi, lembaga-lembaga, manawa ora dijaga déning pangwasané Allah, bakal tumindak miturut pituduhé Sétan kanggo nglebokaké manungsa ana ing sangisoring pangwasané manungsa; lan panipon sarta akal licik bakal ngasta katoné kaya semangat tumrap kayektèn lan tumrap majuning Kratoné Allah. Apa waé ing panguripan lan tumindak kita kang ora cetha lan kabuka kaya padhangé raina, iku klebu cara-carané pangeran piala. Cara-carané iku malah dipraktèkaké ing antarané para Advent Hari Kapitu, kang ngakoni yèn padha nduwèni kayektèn kang luwih maju.”

> “If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.

> “Manawa manungsa nglawan pepéling-pepéling kang diparingaké déning Pangéran marang wong-wong mau, wong-wong iku malah banjur dadi para pamimpin ing laku-laku ala; wong-wong kaya mangkono ngaku arep nindakaké hak wewenangé Allah—wong-wong mau kendel nglakoni apa kang malah Allah piyambak ora bakal tindakaké sajroning upaya nguwasani pikiraning manungsa. Wong-wong mau ngenalaké cara-cara lan rancangan-rancangané dhéwé, lan lumantar pangertené kang kliru bab Allah, wong-wong mau nglemahaké pracayané wong liya marang kayektèn, lan nggawa mlebu asas-asas palsu kang bakal nyambut gawé kaya ragi kanggo ngeroti lan ngrusak lembaga-lembaga lan pasamuwan-pasamuwan kita. Apa waé kang ngasoraké pamawasé manungsa bab kabeneran, lan kaadilan, lan pangadilan kang ora mihak, saben rekadaya utawa piwulang kang ndadèkaké para agen manungsa kagungané Allah ana ing sangisoré pangendhalining pikiraning manungsa, iku ngrusak pracayané marang Allah; bab iku misahaké jiwa saka Allah, awit nuntun adoh saka margi kajujuran kang ketat lan kabeneran.

> “God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.

> “Gusti Allah ora bakal mbenerake piranti utawa cara apa wae kang ndadèkaké manungsa, sanajan mung sethithik pisan, mrentah utawa nindhes sesaminé. Pangarep-arep siji-sijiné tumrap manungsa kang wus tiba ana ing ndeleng marang Gusti Yesus lan nampani Panjenengané minangka Juru Slamet siji-sijiné. Sanalika manungsa wiwit netepaké paugeran wesi tumrap wong liya, sanalika iku uga dhèwèké wiwit masang kekang lan nggladrah manungsa manut karepé dhéwé, dhèwèké ngremehaké Gusti Allah lan mbebayani nyawané dhéwé, uga nyawané para saduluré. Manungsa kang dosa mung bisa nemu pangarep-arep lan kabeneran ana ing Gusti Allah; lan ora ana manungsa siji waé kang tetep bener kejaba yèn dhèwèké nduwèni pracaya marang Gusti Allah lan njaga sesambungan kang urip karo Panjenengané. Kembang ing ara-ara kudu nduwèni oyod ana ing lemah; kudu nampa hawa, embun, udan, lan pepadhang srengéngé. Kembang iku mung bakal ngrembaka yèn nampa kabèh kauntungan iku, lan kabèh mau asalé saka Gusti Allah. Mangkono uga tumrap manungsa. Kita nampa saka Gusti Allah apa kang ngrewangi uripé nyawa. Kita dipèngeti supaya aja ngendelaké manungsa, utawa ndadèkaké daging minangka lengen kita. Patrapa diumumaké tumrap kabèh wong kang nglakoni mangkono.” The 1888 Materials, 1432–1434.

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