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# The Book of Daniel - Number One-Hundred and Twenty-Three

Kitab Daniel - Nomer Satus Rong Puluh Telu

Unveiling the Prophetic Significance of Daniel 11:40

Mbabar Makna Prorètis kang Wigati saka Daniel 11:40

Author

Jeff Pippenger

Published

March 8, 2024

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Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Ayat kaping patang puluh saka Daniel pasal sewelas iku salah siji saka ayat-ayat kang paling jero ing Sabdaning Allah, kaya dene Daniel pasal wolu, ayat patbelas. Ayat kaping patang puluh dilambangaké déning Kali Hiddekel, lan Kali Ulai nglambangaké Daniel pasal wolu, ayat patbelas.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Ayat kaping patang puluh kawiwitan kanthi tembung, “lan ing wekdal wekasan,” saéngga kanthi cetha netepaké bilih wiwitaning ayat punika ing taun 1798. Gangsal dasa satunggal tembung ing ayat punika kapundhut segelé ing taun 1989, nalika dipunmangertosi bilih tembung-tembung punika nandhakaké ambruking Uni Soviet ing wekdal punika. Gangsal dasa satunggal tembung ing ayat punika makili loro-loroné, yaiku wekdal wekasan ing taun 1798, lajeng ugi wekdal wekasan sanès ing taun 1989. Alpha lan Omega maringi tandha astanipun ing ayat punika tumrap sedaya tiyang ingkang kersa mirsani lan miyarsakaké. Wekdal wekasan tumrap gerakaning malaekat kapisan lan kaping tiga kalambangaken wonten ing satunggaling ayat punika.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

Ayat ing ngisor iki netepaké kapan kapausan, sing dilambangaké minangka raja ing sisih lor, ngrebut Amérika Sarékat, sing dilambangaké minangka tanah kang mulya, nalika hukum Minggu sing bakal enggal teka ing Amérika Sarékat. Mulané, sanadyan tembung-tembung ing ayat patang puluh netepaké wektu wekasan ing taun 1798 minangka wiwitan, lan wektu wekasan ing taun 1989 minangka pungkasan, kasunyatané yaiku yèn sajarah kenabian sing dilambangaké ing ayat patang puluh iku durung rampung nganti ayat patang puluh siji, nalika raja ing sisih lor ngrebut tanah kang mulya. Iki tegesé yèn sajarah wiwit ambruké Uni Sovyèt ing taun 1989 nganti hukum Minggu sing bakal enggal teka ing ayat patang puluh siji nggambaraké sajarah Amérika Sarékat wiwit Présidhèn Ronald Reagan nganti hukum Minggu sing bakal enggal teka. Sajarah iku nyakup 11 September 2001 lan sabanjuré nganti tekan jamé lindhu gedhé ing Wahyu pasal sewelas.

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

Nalika ayat punika wiwitanipun kabikak, satunggaling bantahan dipunatur nglawan kayektèn bilih “pamanggihipun Pippenger, bilih ayat punika nglambangakên sajarah wiwit taun 1798 ngantos dhatêng angger-angger Minggu, punika satunggaling pamanggih ingkang botên masuk akal, awit ayat-ayat wontên ing Kitab Suci botên nate nglambangakên mangsa sajarah ingkang mekaten dawanipun.” Kawula dereng nate ngraosaken bab gagasan menapa wontên watesing mangsa wekdal ingkang saged kapanggihaken wontên ing satunggaling ayat, nanging kawula lajeng énggal kènging pangéling bilih Wahyu pasal tigang welas, ayat sewelas, netepakên sajarah ingkang sami punika, lan punika dipuntindakakên wontên ing satunggaling ayat. Sajarah kéwan bumi punika kawiwitan ing taun 1798, lan pawicantenipun kéwan bumi punika kados naga, badhé kalampahan wontên ing angger-angger Minggu ingkang enggal rawuh.

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> “Nalika Kepausan, sawisé kasirnan kakuwatané, kapeksa mandheg saka panganiaya, Yohanes nyumurupi sawijining kakuwatan anyar kang munggah kanggo nggemakaké swarané naga, lan nerusaké pagawéan kang padha kejem lan nyenyamah. Kakuwatan iki, kang pungkasan kang bakal nindakaké perang nglawan pasamuwan lan angger-anggeré Allah, dilambangaké déning sawijining kéwan galak mawa sungu loro kaya cempen.” Signs of the Times, November 1, 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Manawa ana wong perlu ngandharake kanthi teknis, ayat patang puluh nyakup sajarah taun 1798, nganti tekan ayat patang puluh siji, lan ing ayat patang puluh siji angger-angger Minggu kaidentifikasi; mula, béda karo ayat tunggal ing Wahyu pasal telulas, ayat patang puluh satemené rada luwih cekak amarga angger-angger Minggu ana ing ayat sabanjuré, déné ing Wahyu pasal telulas, wiwit 1798 nganti tekan angger-angger Minggu kabèh ana ing siji ayat. Sadulur White maringi katrangan marang kita yèn “garis wangsit sing padha” kang ana ing kitab Daniel diterusaké ana ing kitab Wahyu, lan Wahyu pasal telulas, ayat sewelas, kanthi gampang lumaku ngliwati pucaké ayat patang puluh, manawa panjenengan milih nerapaké prinsip garis ing ndhuwur garis.

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

Nalika panjenengan saestu migunakaké prinsip garis ing sadhuwuring garis, panjenengan bakal nemokaké yèn gambaran kéwan bumi ing Wahyu telulas sajroning ayat kaping patang puluh (Amerika Sarékat), kang ing ayat kaping patang puluh diprasetyakaké déning “kréta, kapal, lan para nunggang jaran,” ngalami owah-owahan saka kéwan kaya cempen kang nduwèni sungu loro ing taun 1798 dadi kéwan kang ngucap kaya naga nalika angger-angger Minggu kang enggal rawuh, lan uga yèn kéwan kaya cempen iku nduwèni sungu loro.

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

Ayat kaping patang puluh ugi nggambaraken pitung dasa taun simbolis nalika sundelipun Tirus dipunlangkungi lan dipunsirnani saking pangèling-éling, awit pitung dasa taun simbolis punika kados dintenipun satunggal ratu, lan ratu punika satunggaling karajan. Adhedhasar ayat kaping patang puluh, lan garis ing Wahyu pasal tigang welas, karajan ing wangsit Kitab Suci ingkang mrentah salebeting pitung dasa taun simbolis ing Yésaya pasal kalih likur punika inggih kéwan bumi, ingkang gadhah kalih sungu kakiyatan. Kéwan bumi punika wiwit kanthi kalih sungu kakiyatan ingkang nglambangaken Republikanisme lan Protestanisme, nanging nalika sajarah ayat kaping patang puluh saya nyedhak dhateng kasampurnanipun wonten ing ayat kaping patang puluh satunggal, kalih kakiyatan nabi-nabiipun punika lajeng dipunmangertosi minangka “kapal-kapal” (daya ékonomi), lan “kréta-kréta perang lan para penunggang jaran” (kawisesan militèr).

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

Sajroning pitung puluh taun simbolis ing Yesaya pasal rong puluh telu, sundhalé Tirus, kang ana ing ayat patang puluh iku ratu lor, kaicalaké. Nanging ing pungkasan pitung puluh taun simbolis iku, dhèwèké bakal sepisan manèh laku jina karo para ratu ing bumi, kaya kang kelakon ing sajarah kang nuntun marang ambruké Uni Sovyèt nalika kabèh sejarawan netepaké yèn Présidhèn Reagan ngukuhaké pasrawungan rahasia karo antikristusé ramalan Kitab Suci kanthi ancas ngrubuhaké Uni Sovyèt. Ing mangsa kang nuntun marang taun 1989, Reagan wis wiwit sesambungan rahasia kang ora sah karo manungsa duraka, mula para juru tetabuhané Nebukadnésar wiwit gladhi lagu kang wiwit ditembangaké déning sundhal kang wis kaicalaké iku. Paladosan donya kabèh kang tanpa tandhing saka Yohanes Paulus II, ing sajarah iku piyambak, dadi wiwitané “tembang lan jogèdan” kang njalari “sak donya kabèh” “gumun ngetutaké kéwan” iku.

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Ayat kaping patang puluh uga nggambarake sajarah Adventisme Laodikia, kang diwiwiti ing taun 1798 minangka Sardis; banjur wong-wong ing Sardis nampani pepadhang kang wis kabukak segelé, lan sabanjuré gerakan Filadelfia metu saka Sardis. Nalika gerakan Filadelfia nolak pepadhang taun 1856, banjur wong-wong mau ngalami transisi saka sawijining gerakan dadi pasamuwan Laodikia ing taun 1863. Mula, pasamuwan iku wis katetepake bakal dimuntahaké metu saka cangkemé Gusti ing ayat kaping patang puluh siji, yaiku angger-angger Minggu kang bakal enggal teka. Ayat kaping patang puluh ora mung nggambarake sajarah Amerika Serikat, nanging uga sajarah Adventisme Laodikia.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

Adventisme Laodikia diparingi pepadhang ilahi saka Sabda Allah minangka titik jangkare lan kekuwatane, lan pamaréntahan Amérika Sarékat diparingi pepadhang ilahi saka Konstitusi Amérika Sarékat minangka titik jangkare lan kekuwatane. Kalorone kanthi profetis wiwit minangka sungu-sungu ing taun 1798, lan ing pungkasan pitung puluh taun simbolis, sungu Republik sing murtad lan sungu Protestan sing murtad bakal nyawiji dadi siji sungu lan bakal ngandika kaya naga.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

Loro sungu ing ayat kaping patang puluh iku yaiku pamaréntahan lan gréja pilihan, kang makili loro garis wangsit kang lumaku bebarengan, awit loro mau digambarake minangka loro sungu ing sato galak siji. Ing ngendi waé sato galak iku lunga, loro sungu iku uga lunga, lan mengkono iku kadadéan ana ing sajarah wangsit kang padha. Sungu Protestanisme nduwèni sipat wangsit rangkep loro, kang diwakili déning Laodikia lan Filadelfia. Sungu Republikanisme uga nduwèni sipat wangsit rangkep loro, kang diwakili déning parté pulitik Republik lan Demokrat. Sing kapindho saka sipat rangkep loro ing saben sungu iku, metu pungkasan lan metu luwih dhuwur, miturut Daniel pasal wolu.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Banjur aku ngangkat mripatku, lan ndeleng, lah, ana wedhus gèmbèl jantan ngadeg ana ing ngarepé kali, kang duwé sungu loro; lan sungu loro iku dhuwur; nanging siji luwih dhuwur tinimbang sijiné, lan kang luwih dhuwur iku metu pungkasan. Daniel 8:3.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

Sipat loro-loroning saben sungu kagambarake ana ing garis Kristus lumantar wong Saduki lan wong Farisi, kang ing sungu Republik padha karo liberalisme (pro-perbudakan, demokrasi, woke-isme lan globalisme), lan konservatisme (anti-perbudakan, republik Konstitusional, para tradisionalis, MAGA). Sipat loro-loroning sungu Protestan padha karo Filadelfia lan Laodikia. Ora ana paralel kang sampurna antarane pamecahan rong sungu kasebut dadi sawijining pralambang loro-loroning, awit liberalisme progresif lan MAGA-isme konservatif loro-loroné ora metu ana ing sisih kang bener babagan prakara angger-angger Minggu, amarga wong Farisi lan wong Saduki padha bebarengan ana ing salib; nanging ing angger-angger Minggu kang enggal rawuh, kang dipralambangake déning salib, Laodikia dimuntahake metu saka cangkeming Gusti, lan sungu Filadelfia banjur diangkat dadi panji. Nanging, sipat loro-loroning saka loro sungu kasebut isih kagambarake déning pasulayan teologis antarane wong Farisi lan wong Saduki, lan utusan marang para bangsa liya (Paulus), ing sajarah Kristus, biyèn naté dadi wong Farisi saka para wong Farisi.

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

Metodologi udan pungkasan, awujud garis ing dhuwuré garis, ngasilaké pepadhang gedhé ing ayat kaping patang puluh nalika iku ditrapaké. Kitab Wahyu pasal loro nganti wolulas, kabèh selaras karo ayat kaping patang puluh. Paseksèné Yesaya pasal telulikur ngenani sundel saka Tirus selaras karo ayat mau. Mesthiné, ana sawetara wacan liya manèh sing kudu ditumpangaké ing ndhuwuré ayat kaping patang puluh, nanging mbokmenawa panganggon garis ing dhuwuré garis sing paling wigati tumrap ayat kaping patang puluh ya iku ayat kaping patang puluh iku dhéwé.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

Ing ayat kaping patang puluh, wektu wekasan ing taun 1798 lan wektu wekasan ing taun 1989, loro-loroné padha katuduhaké. Prastawa punika nuntun sawijining murid piwulang ramalan supaya nggelar wektu wekasan ing taun 1798 ing sadhuwuré wektu wekasan ing taun 1989. Nalika punika katindakaké, sajarah ing ayat kaping patang puluh ngasilaké rong garis sing saben-saben diwiwiti ing taun 1798, lan lumajeng terus nganti tumeka marang angger-angger Minggu sing badhé enggal rawuh ing ayat kaping patang puluh siji. Garis sing diwiwiti ing taun 1798 mratélakaké pesen internal umat Gusti Allah ing dinten-dinten wekasan, lan garis sing diwiwiti ing taun 1989 mratélakaké pesen eksternal umat Gusti Allah ing dinten-dinten wekasan sajroning sajarah sing sami punika. Mila, ayat kaping patang puluh ngemot ing jeroné piyambak pralambang sing kaawakaké déning sesambetan ramalan internal lan eksternal sing sami kados pitu pasamuwan lan pitu segel ing kitab Wahyu. Lan fénoména ramalan punika kaawakaké ing satunggal ayat, kang kasusun saking sèket siji tembung!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

Para pandhèrèk Miller ngertèni piwulang batin-lahiriah saka pitu pasamuwan lan pitu segel, nanging padha uga ngertèni yèn pitu kalasangka iku uga nglambangaké garis katelu saka kayektèn kang dadi sawijining unsur ing sajarah kang diwakili déning pitu pasamuwan lan pitu segel. Kalasangka-kalasangka iku, kaya dene Miller nyatakaké, yaiku “pangadilan-pangadilan mirunggan” kang didatengaké marang Roma. Para pandhèrèk Miller mangertèni yèn pangadilan-pangadilan Allah kang diwakili déning pitu kalasangka iku ana gandhèngané karo sajarah pitu pasamuwan lan sajarah sejajar saka pitu segel.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

Ayat patang puluh nyakup sajarah 11 September 2001, lan mulané ing ayat patang puluh garis kenabian saka pitu kalasangka uga selaras. Malaékat kapisan rawuh ing taun 1798, kanggo ngumumaké pambukaning pangadilan ing taun 1844. Pangadilan iku kapérang dadi pangadilan panyelidikan lan pangadilan eksekutif. Sajarah ayat patang puluh iku sajarah pangadilan panyelidikan, lan sajarah wiwit ayat patang puluh siji lan sabanjuré nganti Mikhaèl jumeneng lan pitu pageblug pungkasan kawutahaké iku sajarah pangadilan eksekutif.

The executive judgment begins when the United States speaks as a dragon.

Paukuman eksekutif diwiwiti nalika Amerika Serikat ngucap kaya naga.

> ““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

> “Sungu-sungu kados cempe lan swara naga ing pralambang punika nedahaken satunggaling tetentangan ingkang cetha sanget antawisipun pangaken-pangaken lan lampahing bangsa ingkang dipunlambangaken makaten. ‘Ngandika’-nipun bangsa punika inggih punika tumindakipun para panguwasa legislatif lan yudisialipun. Lumantar tumindak makaten, bangsa punika badhé mbuktekaken bilih prinsip-prinsip liberal lan tentrem ingkang sampun dipunwedalaken dados dhasaring kawicaksananipun punika boten leres. Ramalan bilih bangsa punika badhé ngandika ‘kados naga’ lan ngleksanakaken ‘sadayaning kakuwasaning kéwan kapisan’ kanthi cetha martosaken satunggaling perkembanganing roh boten sabar lan panganiaya ingkang sampun katuduhaken déning bangsa-bangsa ingkang dipunlambangaken déning naga lan kéwan kados macan tutul. Lan pratelan bilih kéwan ingkang gadhah sungu kalih punika ‘ndadosaken bumi lan para ingkang manggen ing ngriku nyembah kéwan kapisan’ nedahaken bilih wewenanging bangsa punika badhé dipunginakaken kanggé meksa netepi satunggaling pangreksan ingkang badhé dados tumindak pakurmatan dhateng kepausan.” The Great Controversy, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

Nalika Amerika Sarékat “ngandika,” lan ngetrapaké angger-angger Minggu sing enggal bakal rawuh, “swara kapindho” ing Wahyu pasal wolulas, “ngandika,” kanthi nimbali para priya lan para wanita metu saka Babilon.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Lan aku krungu swara liyané saka swarga, ngandika, Padha metua saka ing antarané dheweke, hé umat-Ku, supaya kowé aja mèlu nampa pandumané dosa-dosané, lan supaya kowé aja kataman wewelaké. Awit dosa-dosané wis nggayuh tekan swarga, lan Gusti Allah wis ngélingi pialané. Wangsulana marang dheweke kaya dene dheweke wis males marang kowé, lan tikelna kaping pindho marang dheweke manut pakaryané; ana ing tuwung kang wis diisiné, isenana kanggo dheweke kaping pindho. Wahyu 18:4–6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

Ing ayat patang puluh siji, nalika Amerika Serikat ngandika, wong-wong kang isih ana ing lingkungan rangkap telu saka Babil modern ditimbali metu nalika “swara kapindho” saka Wahyu pasal wolulas ngandika. Wong-wong kang banjur katimbali metu iku kagambarake ing ayat patang puluh siji minangka “Edom, Moab, lan para pangarepe bani Amon.” Ing ayat iku, wong-wong kang kagambarake ing pralambang rangkap telu saka Babil modern, uwal saka tangan ratu lor (kapapaan). Tembung Ibrani kanggo “uwal” ateges uwal lumantar kalicinan, lan teges kang kinandhut ing jerone yaiku manawa uwal iku kalakon saka sawijining prakara kang sadurunge uwal mau wis nyekel wong-wong kang uwal iku ana ing panangkaran.

> He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

> Panjenengané uga bakal lumebu menyang tanah kamulyan, lan akèh [nagari] bakal katumpes; nanging iki bakal uwal saka astané, yaiku Edom, lan Moab, lan para panggedhéné bani Amon. Panjenengané uga bakal ngacungaké astané marang nagari-nagari; lan tanah Mesir ora bakal uwal. Daniel 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

Ing ayat kaping patang puluh loro, kapapaan (raja lor) nelukaké alangan géografis kang katelu nalika ngrebut Mesir, kang minangka pralambang saka Perserikatan Bangsa-Bangsa, kaya kang dipralambangaké déning dina pengetané Hérodès, nalika dhèwèké nyerah marang jogèd ngapusi saka Salome (Amérika Sarékat), putriné Hérodias (kapapaan). Iki nandhakaké wektu nalika Perserikatan Bangsa-Bangsa (“sepuluh raja” ing Wahyu pitulas), sarujuk kanggo masrahaké kratoné marang kéwan iku sajroning sakjam. Sakjam iku yaiku jamé “lindhu gedhé” ing Wahyu sewelas, lan “jam” nalika sundel Babil kabawah paukuman. Ing ayat kaping patang puluh loro, Mesir (Perserikatan Bangsa-Bangsa), “ora bakal uwal.”

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

Tembung Ibrani sing dipunjarwakaken dados “uwal” ing ayat patang puluh loro punika beda kaliyan tembung Ibrani ing ayat patang puluh siji. Ing ayat patang puluh loro, tembung “uwal” punika ateges “boten manggih pangluwaran,” nanging ayat patang puluh siji nedahaken bilih wong-wong ingkang sadèrèngipun hukum Minggu ingkang enggal badhé rawuh punika sampun gegandhèngan astana kaliyan kapausan, lajeng uwal kados déné lumantar licining papan. Sadèrèngipun dumugi ing jam krisis hukum Minggu, tiyang-tiyang ing pasamuwan Babil modern sampun nampi pamanggih satanis bilih Minggu punika dinten pangibadah kagunganipun Gusti Allah. Nalika tandha kéwan punika dipunleksanakaken kanthi paksaan, satunggal tiyang saged milih nampi punika kanthi alesan punapa kemawon, utawi saestu pitados bilih punika leres mekaten. Pitados dhateng punika ateges nampi tandha punika ing bathuk, lan namung nampi punika kemawon ateges nampi tandha punika ing tangan panjenengan.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Wong-wong kang uwal saka cengkereman kepausan ing wektu angger-angger Minggu, padha nampik gagasan satani bilih dina pangibadahané Gusti Allah iku dina srengéngé, pas ing wektu nalika Amérika Sarékat lan Perserikatan Bangsa-Bangsa padha gandhengan tangan karo sundhalé Roma, kakuwasan paus, ratu saka lor.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Para Protestan ing Amerika Serikat bakal dadi sing kawitan ngulurkaké tangané nyabrang jurang kanggo nyekel tangan Spiritualisme; wong-wong mau bakal nggayuh nyabrang telenging jurang kanggo sesalaman karo kakuwatan Roma; lan ing sangisoré pangaribawané persatuan telu iki, nagara iki bakal nuruti tapak-lakuning Roma ing ngidak-idak hak-haké nurani.” The Great Controversy, 588.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Penting kanggo nyawisake wektu guna ngetrapake struktur saka enem ayat pungkasan Daniel sewelas nalika kita nerusake panggatosan kita babagan ayat patang puluh. Raja saka sisih lor, yaiku Roma Modern, nelukake telung alangan geografis supaya bisa diteguhake ana ing dhamparing bumi. Roma pagan nelukake telung alangan geografis, kaya mangkono uga Roma kapausan; mula Roma Modern nelukake raja saka sisih kidul (tilas Uni Sovyèt) ing ayat patang puluh, banjur nelukake tanah kang mulya (Amérika Sarékat) ing ayat patang puluh siji, lan banjur Mesir (Perserikatan Bangsa-Bangsa) ing ayat patang puluh loro lan patang puluh telu.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Nanging kaya dene pethikan sadurungé saka Sister White nerangaké, Amérika Sarékat sesarengan gandhèng tangan karo kapausan lan Perserikatan Bangsa-Bangsa ing wektu kang padha. Uni rangkep telu saka naga, kéwan galak, lan nabi palsu katindakaké ing hukum Minggu kang bakal enggal rawuh, sanajan Daniel pasal sewelas ayat patang puluh siji nganti patang puluh telu mratélakaké penaklukan kang kalakon bebarengan mau kanthi runtut. Runtutan kang digambaraké iku makili lumakuné kedadéan-kedadéan, nanging kabèh iku kasampurnakaké ing hukum Minggu kang bakal enggal rawuh.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

Ing wekdal punika, “swanten kapindho” saking Wahyu wolulas “ngandika,” pas wonten ing papan Amerika Sarékat “ngandika.” Allah ngandika wonten ing papan lan nalika Sétan ngandika. Ing ayat patang puluh papat, kabar saking sisih wétan lan sisih lor nggadahi prabawa ngganggu ratu ing sisih lor lan patumpahaning getih kapausan ing pungkasan dipunwiwiti. Ayat patang puluh papat, kados dene ayat patang puluh kalih lan patang puluh tiga, dipunwiwiti ing ayat patang puluh siji, nalika malaékat ingkang kuwasa saking Wahyu wolulas miwiti timbalanipun dhateng wedhus-wedhusipun sanès supados medal saking Babilon.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

Pesen kang Panjenengané andharaké iku yaiku pesen kang netepaké Islam saka bilai katelu minangka piranti pangadilaning Panjenengané, lan paukuman tumrap sundhalé Babil. Islam kaanggé nggambaraké minangka “pawarta saka wetan”, lan kapausan (raja lor palsu) iku “pawarta saka lor”. Daniel sewelas ayat patang puluh netepaké pangadilan pamriksan, lan ayat patang puluh siji nganti patang puluh lima netepaké pangadilan eksekutif.

We will continue our consideration of verse forty of Daniel eleven in the next article.

Kita bakal nerusaké pangrembakan kita ngenani ayat patang puluh saka Daniel sewelas ing artikel sabanjuré.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Ing sawijining wektu, nalika ana ing Kutha New York, ing mangsa wengi aku katimbalan kanggo nyumurupi gedhong-gedhong munggah lantai sasawijining lantai menyang langit. Gedhong-gedhong iki dijamin tahan geni, lan diadegaké kanggo ngluhuraké para sing nduwèni lan para pambangune. Saya dhuwur lan isih saya dhuwur maneh gedhong-gedhong iki munggah, lan ing jeroné digunakaké bahan-bahan sing paling larang. Wong-wong sing dadi kagungané gedhong-gedhong iki ora takon marang awaké dhéwé: ‘Kadospundi kita saged ngluhuraken Gusti Allah kanthi saèstu?’ Pangéran ora ana ing pikirané.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Aku ngira: ‘Dhuh, saupama wong-wong kang mangkono iku, kang nandurake bandhané, bisa nyumurupi lakuné kaya déné Allah mirsa! Wong-wong mau lagi numpuk gedhong-gedhong kang megah, nanging sayah nèk dipirsani déning Panguwasa jagad raya, rancang lan rekasadayané kuwi! Wong-wong mau ora nyinau kanthi sakèhé kakuwataning ati lan budi kepriyé anggoné bisa ngluhuraké Allah. Wong-wong mau wis kelangan pandeleng marang prakara iki, yaiku kuwajiban kang kapisan tumrap manungsa.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Nalika gedhong-gedhong ingkang luhur punika saya kaadeg, para pamilikipun sami bingah kanthi gumunggung kang kebak ambisi, awit gadhah arta kangge dipunginakaken ngladosi kapinginan dhiri lan nuwuhaken drengki ing tanggi-tangginipun. Kathah saking arta ingkang mekaten dipuninvestasèkaken punika dipunpendhet lumantar pameksa, lumantar ngremuk tiyang-tiyang miskin. Wong-wong mau lali bilih ing swarga katemtokaken cathetan tumrap saben tindak dagang; saben pasrawungan ingkang boten adil, saben tumindak cidra, kabèh kacathet ana ing ngriku. Wektunipun badhé rawuh nalika ing sajroning cidra lan kasewenang-wenanganipun, manungsa badhé ngancik tataran ingkang boten badhé dipunidini déning Gusti kangge dipunliwati, lan wong-wong mau badhé mangertos bilih wonten watès tumrap kasabaranipun Yehuwah.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> “Pemandhangan sabanjuré kang kaparingaké marang aku yaiku bebaya kobongan. Wong-wong nyawang gedhong-gedhong kang dhuwur lan dianggep tahan geni, lan padha kandha: ‘Iki temenan aman banget.’ Nanging gedhong-gedhong iku dilalap geni kaya-kaya digawé saka tir. Mobil-mobil pemadam geni ora bisa nindakaké apa-apa kanggo nyegah karusakan mau. Para petugas pemadam geni ora bisa ngoperasèkaké piranti-piranti mau.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> “Aku diparingi pitutur bilih nalika wekdalipun Pangéran sampun dumugi, manawi boten wonten ewah-ewahan ing manahing manungsa ingkang gumunggung lan kebak ambisi, para manungsa badhé manggih bilih tangan ingkang sampun kiyat ngluwari punika ugi badhé kiyat ngrusak. Boten wonten kakiyatan kadonyan ingkang saged nyandhet tanganipun Allah. Boten wonten bahan apa kemawon ingkang saged dipunginakaken kanggé ngadegaken gedhong-gedhong ingkang badhé njagi supados boten katumpes nalika wekdal ingkang sampun katetepaken déning Allah dumugi kanggé ngirim piwales dhateng manungsa awit saking boten nggatekaken angger-anggeripun lan awit saking ambisi mentingaken dhirinipun piyambak.

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> “Ing antarané para pendhidhik lan negarawan piyambak, ora akèh sing mangertèni sebab-sebab dhasar kang ndasari kahanan masarakat ing jaman saiki. Wong-wong sing nyekel kendhali pamaréntahan ora saged ngrampungaké masalah rusaking akhlak, kamlaratan, papa, lan saya mundhaké kadurjanan. Wong-wong mau padha ngupaya kanthi tanpa guna supaya tata laksananing usaha bisa dipasang ing dhasar kang luwih aman. Manawa manungsa gelem nggatekaké kanthi luwih temen marang piwulanging Sabdaning Allah, mesthi bakal nemu pemecahan tumrap masalah-masalah kang mbingungaké wong-wong mau.”

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> “Kitab Suci njlentrehake kaananing jagad sakdurungé rawuhipun Kristus kaping pindho. Bab wong-wong sing lumantar rampokan lan panindhes nglumpukaké kasugihan gedhé, ana katulisan mangkéné: ‘Kowe wus numpuk bandha kanggo dina-dina wekasan. Lah, upahé para buruh sing wis ngundhuh palemahanmu, kang koktahan kanthi cidra, padha sesambat; lan sesambaté wong-wong sing wis ngundhuh iku wus mlebu ing pangrungoné Pangéraning Sabaot. Kowé wus urip ing bumi kanthi kasenengan lan kemewahan; kowé wus nggemukaké atimu, kaya ing dina peprèngutan. Kowé wus ngukum lan matèni wong mursid; lan dhèwèké ora nglawan kowé.’ Yakobus 5:3–6.

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> “Nanging sapa kang maca pepèling-pepèling kang kaparingaké lumantar pratandha-pratandha jaman kang cepet kalaksanane? Pangrasa apa kang ditimbulaké marang wong-wong kadonyan? Owah-owahan apa kang katon ana ing sikapé? Ora luwih saka kang katon ana ing sikapé para pedunung donyané Nuh. Kacemplung ing urusan lan kasenengan kadonyan, wong-wong sadurungé Banjir ‘ora padha sumurup nganti Banjir gedhé tekan lan nyirnakaké wong kabèh.’ Matius 24:39. Wong-wong mau wis olèh pepèling kang asalé saka swarga, nanging padha ora gelem ngrungokaké. Lan ing jaman saiki, donya, kanthi babar pisan ora nggatèkaké swara pepèling saka Gusti Allah, lagi lumayu marang karusakan langgeng.”

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”

> “Donya kagugah déning roh perang. Ramalan ing pasal kaping sewelas kitab Daniel wis meh tekan kasampurnané kanthi jangkep. Ora suwé manèh, pemandhangan-pemandhangan kasangsaran kang kasebut ing ramalan-ramalan bakal kelakon.”

> Testimonies to the Church, volume NINE, page ELEVEN.

> Paseksen marang Pasamuwan, jilid SANGANG, kaca SEWELAS.

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