Article

# Panium - Number Nine

Panium - Nomer Sanga

Fourth Line

Garis Kaping Papat

Author

Jeff Pippenger

Published

April 1, 2025

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> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.

> Lan ratu ing sisih kidul bakal kebak bebendu, lan bakal metu perang nglawan dheweke, yaiku nglawan ratu ing sisih lor; lan dheweke bakal nglumpukaké wong akèh banget; nanging wong akèh iku bakal kapasrahaké marang astané. Lan samangsa wong akèh iku wis dijupuk, atiné bakal kaangkat dhuwur; lan bakal ngasoraké pirang-pirang éwu wong; nanging ora bakal dadi kuwat marga saka iku. Daniel 11:11, 12.

Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.

Ayat sewelas lan rolas ngenali kamenanganipun Putin ngungkuli Ukraina lan Uni Éropa, sarta akibat lan dampak tumrap Putin sawisé kamenanganipun ing Perang Ukraina, kados dene dipralambangakaké déning Ptolemy ing kamenanganipun wonten ing Raphia taun 217 SM lan karuntuhanipun ing ayat rolas. Tema ing ayat-ayat punika inggih punika munggah lan tibaning ratu ing sisih kidul.

Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.

Nganti tekan titik iki artikel-artikel mau wis ngenali tema-tema dhasar saka garis-garis wangsit ing pasal sewelas. Ayat sewelas mbutuhake wektu sethithik luwih suwe sadurunge kita nerusake menyang pasal kasebut. Daniel sewelas, ayat sewelas selaras karo Wahyu sewelas ayat sewelas.

> 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 11:11.

> Lan sawisé telung dina satengah, Rohing urip saka Gusti Allah lumebet ing wong loro mau, banjur padha ngadeg ing sikilé; lan rasa wedi kang gedhé tumiba marang wong-wong kang ndeleng wong loro mau. Wahyu 11:11.

In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.

Ing taun 2023, loro seksi sing wis dipatèni déning kéwan saka jugangan tanpa dhasar padha ngadeg ing sakané sikilé. Paseksèn saka sungu Républikan wis diwiwiti ing taun 2015 kanthi pangumuman Donald Trump kanggo maju dadi présidhèn, lan ing taun 2020 naga, sing diwakili déning para globalis ing donya, lan para globalis sing dadi partai Demokrat bebarengan karo para globalis saka partai Républikan (RINO’s), nyolong pamilihan lan ngangkat Joe Biden, mangkono matèni Donald Trump ing dalan. Sungu Protestan, sing diwakili déning pelayanan Future for America, dipatèni lumantar nyebaraké ramalan sing kliru kang njlèntrèhaké sawijining serangan déning Islam marang Nashville. Ing taun 2023, loro-loroné sungu Républikan lan Protestan padha ditangèkaké manèh. Ayat sewelas ngenali wiwitané Perang Ukraina wiwit taun 2014 lan sabanjuré tumuju marang kamenangan pungkasané Putin lan Rusia.

Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.

Ayat kaping sewelas iku minangka ujian visual kang tekan pucaké ana ing pangadilan tumrap Adventisme sacara umum, nanging uga tumrap wong-wong kang wis nampa pepadhang bab 9/11 lan tekane bilai katelu; nanging utamané iku tumrap wong-wong kang bakal ditanggungjawabi manut pepadhanging pameca nabi kang kabukak segelé sethithik mbaka sethithik wiwit Juli 2023.

The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.

Kepemimpinan Adventisme dipunliwati ing taun 1989, kados ingkang dipralambangaké déning miyosipun Kristus ing periode kenabian punika. Nalika baptisanipun Kristus, Panjenenganipun wiwit nimbali para murid ingkang dados “landhesan” Gréja Kristen, saéngga dados pralambang 9/11, nalika kanthi tekane Islam minangka bilai ingkang kaping tiga, Gusti nuntun umatipun wangsul dhateng margi-margi lamiipun Yérémia, ingkang nggambaraken landhesaning Adventisme. Ing 9/11 pangadilan tumrap tiyang gesang wiwit saking griyanipun Allah, lan Adventisme nampik pepadhang saking malaékat Wahyu wolulas sami mesthinipun kados tiyang Yahudi nampik Gusti Yesus minangka Mesias. Tiyang-tiyang ingkang nampi pepadhang saking malaékat Wahyu wolulas lajeng dipunujia déning kuciwa ing tanggal 18 Juli 2020.

In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.

Ing sasi Juli 2023, pepadhang saka Daniel sewelas, ayat sewelas, mratélakaké garis njaba saka kabeneran saiki. Pepadhang babagan kawujudan ramalan njaba kang kapanggih ing ayat sewelas saka Daniel sewelas iku kabukak marang para prawan kang wis kauripaké manèh ing ayat sewelas saka Wahyu pasal sewelas. Wahyu mratélakaké sajarah njero kang dibukak déning Daniel minangka sajarah njaba.

Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.

Wong-wong kang wis nimbang pepadhang sing kabukak wiwit Juli 2023 makili rong golongan kang béda, awit wis ana wong-wong sing biyèn padha lumaku bebarengan sawisé Juli 2023 nanging saiki ora lumaku bebarengan manèh. Pangadilan iku lumaku kanthi majeng sethithik-sethithik, lan wiwit 9/11 gréja Seventh-day Adventist diparingi “wektu kanggo mratobat” saka panolaké marang “paugeran-paugeran panafsiran ramalan sing diadopsi déning Miller lan para kancané,” kang wis saya ditolak déning wong-wong mau wiwit taun 1863. Wiwit 9/11 nganti 18 Juli 2020, gréja Seventh-day Adventist diparingi kasempatan pungkasané kanggo mratobat, lan ing titik iku wong-wong sing wis melu ing pawartan Nashville 2020 padha diuji. Ing wulan Juli, tataran pungkasan saka panyucèn dipralambangaké déning ayat sewelas saka pasal sewelas ing kitab Daniel lan Wahyu.

It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.

Ing sajroning prosès panggodhogan iki, ujian kapindho saka telu ujian katindakake. Ujian kapindho iku ujian visual, kang didhisiki déning ujian napsu lan dipungkasi déning ujian katelu, kang béda karo rong ujian sadurungé awit iku ujian litmus. Nalika para prawan tangi ing Tengah Wengi déning panguwuh, “Lah, Pangantèn lanang rawuh,” siji golongan nduwèni lenga kang perlu, lan sijiné katilar. Para Millerit netepi pengalaman iki kanthi nyata, lan kanthi mangkono padha mratandhani pangerten tumrap garis wangsit lahiriah lan batiniah.

When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.

Nalika padha martakake piwelinging malaékat kapindho kanthi netepaké pasamuwan-pasamuwan Protestan sing wus tiba minangka para putri Babil, padha martakake sawijining piweling kang ana ing njabaning pengalamané dhéwé. Supaya bisa martakake piweling Bab Têngah Wengi, luwih dhisik padha kudu ndeleng awaké dhéwé minangka para prawan kang wis ana ing mangsa tundha. Ing ayat sewelas saka kitab Daniel lan uga saka Wahyu pasal sewelas, piweling internal lan eksternal iku kababar minangka bebener saiki wiwit Juli 2023.

In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.

Ing pasal kapisaning Daniel, pacoban kang kapindho lan kang kasatmata iku nalika padha nemu pasuryan Daniel lan telu priya luhur mau luwih bagus lan luwih lemu sajroning “katoné” tinimbang wong-wong kang padha mangan panganan Babil. Ing pasal kapindho, pacoban kang kasatmata iku dipratandhakaké minangka pacoban profetik kang nuntut supaya bisa nafsiraké kanthi bener sawijining pesen kang kasimpen, kang ing pungkasan kabuktèkaké minangka reca karajan-karajan sajroning wangsit Alkitab. Pasal kapisan, kapindho, lan katelu saka Daniel nggambaraké malaékat kapisan, kapindho, lan katelu saka Wahyu patbelas.

The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.

Malaékat kapindho ing Wahyu patbelas ngrembag pesen lahiriah saka sajarah Millerit, lan Daniel bab loro uga ngrembag garis lahiriah lumantar gambaran patung kéwan-kéwan saka sajarah kenabian. Ujian visual ing bab siji didhasaraké marang Daniel lan telu wong pinilih mau, lan mulané iku minangka garis batiniah. Garis lahiriah lan batiniah saka ramalan, kang diwakili déning paralel Daniel bab siji nganti telu karo telung malaékat ing Wahyu patbelas, ngasilaké sawijining paseksi liyané tumrap pesen malaékat kapindho minangka kang kasampurnakaké déning para Millerit.

The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.

Para pandhèrèké Miller martakaké pesen njaba lan uga pesen njero nalika padha netepi pawartaning Panguwuh Wengi Tengah. Pesen njabané yaiku malaékat kapindho ing Wahyu patbelas, mula kanthi langsung nyambungaké pesené Millerite karo malaékat kapindho lan karo patung ing Daniel loro. Patung iku makili karajan-karajan njaba ing ramalan Kitab Suci wiwit saka Babil harfiah nganti tumeka Babil modhèren sing tekan pungkasané nalika masa kasempatan tumrap manungsa katutup. Para Millerite maneh nyambung karo pesen njaba bab Babil. Ujian paningalé Daniel adhedhasar panganan sing dipilihé kanggo dipangan, lan malaékat kapisan ing Wahyu sepuluh sing mudhun lan nglèhaké sikil siji ing dharatan lan sijiné ing segara nggawa kitab cilik sing kabukak, kang dipréntahaké marang Yohanes supaya dipangan. Malaékat kapisan dipralambangaké déning napsu mangan lan diterusaké déning ujian paningal. Ujian paningal iku nyakup garis kayekten njero lan njaba.

Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.

Ayat kaping sewelas saka Daniel sewelas, sajajar karo ayat kaping sewelas saka Wahyu sewelas, nglambangaké ujian visual kaping pindho. Ujian iku rampung ing ujian litmus, nalika para prawan nuduhaké apa padha nduwé lenga utawa ora. Panyingkapan iku dumadi pas sadurungé panutupan mangsa sih-rahmat ing wektu hukum Minggu ana ing Amérika Sarékat. Panutupan mangsa sih-rahmat ing wektu hukum Minggu iku dilambangaké déning tanggal 22 Oktober 1844. Pas sadurungé tanggal 22 Oktober 1844, yaiku ing tanggal 17 Agustus 1844, para Millerit nggawa pekabaran iku kaya ombak pasang gedhé nyabrang sadhawané pasisir wétan Amérika Sarékat.

1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.

Taun 1989 iku wektu wekasan nalika kitab Daniel kabukak segelé, lan nalika kitab Daniel kabukak segelé, tansah ana tambahing kawruh kang ngasilaké rong golongan para panyembah. Taun 1989 iku kang kapisan saka telung pratandha pangujian mau, kaya dene dipralambangaké déning rawuhipun malaékat kapisan ing taun 1798. Nalika malaékat kapisan tumedhak tanggal 11 Agustus 1840, punika nglambangaké malaékat ing Wahyu wolulas tumedhak ing 9/11. Kuciwaning pangajeng-ajeng kang kapisan ing sajarahé kaum Millerit nandhani rawuhipun malaékat kapindho lan nglambangaké tanggal 18 Juli 2020, sarta wiwitaning wektu nunggu. Kaum Millerit saya suwe saya kawangun sumurup marang piwulang malaékat kapindho lan yèn dhèwèké iku para prawan ing pasemon bab sepuluh prawan. Dhèwèké padha kasampurnakaké tangi ing pasamuwan kémah Exeter ing Agustus 1844. Wong satus patang puluh papat èwu padha diwangunké ing Juli 2023 nalika piwulang Babakan Tengah Wengi wiwit kabukak segelé kanthi saya cetha.

The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.

Wektu tundhané tumrap para Millerit rampung ing Exeter, padha kaya dene iku rampung tumrap kulawargané Lazarus nalika Gusti Yesus mungokaké Lazarus minangka tumindak puncak saka paladosan Kristus, nalika Lazarus dados “segel” saka paladosan-Nipun. Wunguné Lazarus nandhakaké pungkasaning wektu tundha, lan panyegelan umat Allah. Mlebetipun kanthi kamulyan ingkang lajeng tumindak sasampunipun punika mratandhani kanthi pralambang pangumumaning wekdal Panguwuh Wengi Tengah ing sajarah para Millerit. Tema ayat sewelas saking Daniel pasal sewelas punika munggah lan tumbangipun ratu kidul, lan punika nuntun dhateng perang Panium ing ayat telulas ngantos gangsal welas. Ayat-ayat punika minangka ujian pungkasan ing ngendi segel punika katetepaké ing bathuk para priya lan wanita ingkang badhé kaangkat dados panji ing ayat nembelas.

Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.

Ayat kaping limalas kawujud ing Peperangan Panium, kang selaras karo rawuhipun Kristus ing Kaisaréa Filipi. Ing kana, ing Kaisaréa Filipi, Kristus ngowahi asmane Simon Barjonah dados Pétrus, minangka pratandha panyegelan tumrap satus patang puluh papat èwu. Wiwit wektu iku, pepadhang bab salib kang enggal bakal kelakon kabukak marang para murid. Nalika Kristus ngowahi asmane Simon dados Pétrus sakdurungé salib, prakara iku selaras karo ujian litmus Exeter lan Lazarus kang nuntun marang Lebeting Kanthi Kamulyan menyang Yérusalèm. Pakempalan kémah Exeter wiwit tanggal 12 nganti 17 Agustus nggambarake pemantapan pungkasan ing sajroning kayektèn sadurungé gonjang-ganjing, yaiku lindhu saka undhang-undhang Minggu ing pasal sewelas kitab Daniel lan Wahyu.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Pakaryan ing Battle Creek kuwi manut tatanan kang padha. Para pamimpin ing sanitarium wis campur karo wong-wong kang ora pracaya, nampani wong-wong mau mlebu ing rembugan-rembugane, luwih utawa kurang, nanging iku padha karo tumindak kanthi mripate ketutup. Wong-wong mau kurang pangreten rohani kanggo nyumurupi apa kang sawayah-wayah bakal njeblug tumrap kita. Ana roh nekat, roh perang lan getih tumpah, lan roh iku bakal saya mundhak nganti tekan pungkasaning jaman. Sanalika umat Allah wis disegel ing bathuke—iku dudu segel utawa tandha apa wae kang bisa katon, nanging sawijining mapaning jejeg ing kayekten, becik ing pangerten intelektual utawa rohani, saéngga wong-wong mau ora bisa digoyahake—sanalika umat Allah wis disegel lan disiapake kanggo guncangan, iku bakal teka. Satemene, iku wis wiwit. Paukuman-paukumané Allah saiki lagi tumiba ing bumi, kanggo maringi pepeling marang kita, supaya kita bisa mangerti apa kang bakal teka.” Manuscript Releases, volume 10, 252.

The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.

Panyegelané wong satus patang puluh papat ewu iku kaagem pralambang déning pakempalan kémah ing Exeter, Kristus nggantos asmané Simon dados Pétrus, lan patangené Lazarus. Patangen iku nggambaraken patangené kalih seksi wonten ing Wahyu bab sewelas. Ayat sepuluh ngantos nembelas nggambaraken sajarah ingkang kasingid saking ayat patang puluh. Kabukakané sajarah ingkang kasingid saking ayat patang puluh punika wiwit wonten ing salebeting kaleksanan sajarahis saking ayat sewelas lan perang Ukraina. Wiwit Juli 2023, sajarah ingkang kasingid punika sampun wonten ing prosès kabikak déning Singa saking taler Yehuda.

When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.

Nalika para calon kang bakal klebu ing antarané wong satus patang puluh papat ewu padha diuripaké menèh ing ayat sewelas saka Wahyu pasal sewelas, wiwitlah ujian profetik visual kang kudu dilulusaké sadurungé mangsa kasempatan katutup ing hukum Minggu, kang déning Sister White dianggep minangka ujian tumrap gambaré kéwan galak.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be t he great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Gusti wis nduduhaké marang aku kanthi cetha yèn gambaring kéwan iku bakal kawangun sadurungé mangsa kasempataning sih-rahmat katutup; awit prakara iki bakal dadi ujian gedhé tumrap umaté Allah, kang lumantar iku nasib langgèngé bakal diputusaké. Posisimu iku campur aduk kebak ora salaras, satemah mung sawetara baé sing bakal katipu.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Ing Wahyu 13 prakara iki katuduhaké kanthi cetha; [Wahyu 13:11–17, dipunpetik].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Iki minangka ujian kang kudu dialami déning umaté Allah sadurungé padha kasegel. Kabèh wong kang mbuktèkaké kasetyané marang Allah lumantar netepi angger-anggeré, lan nampik nampa sabat palsu, bakal kaétung ana ing sangisoré panji-panji Pangeran Allah Yehuwah, lan bakal nampa segelé Allah kang gesang. Wong-wong kang nyerahaké kayektèn kang asalé saka swarga lan nampa sabat Minggu, bakal nampa tandhané kéwan galak iku.” Manuscript Releases, volume 15, 15.

The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.

Garis ramalan lahiriah dibukak segelé ana ing sajarah ayat sewelas saka Daniel sewelas, lan garis batiniah dibukak segelé ana ing Wahyu pasal sewelas ayat sewelas. Garis lahiriah iku nuduhaké kepriyé citra kéwan galak, kang makili paduan gréja lan nagara kanthi gréja ngendhalèkaké sesambungan mau, kawangun sajroning mangsa pangadilan tumrap wong urip. Déné garis batiniah iku nuduhaké kepriyé citra Sang Kristus, kang makili paduan kaallahan lan kamanungsan, kawangun sajroning pangadilan tumrap wong urip.

The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.

Gerakan réformasi malaékat katelu lan wong satus patang puluh papat ewu diwiwiti ing wektu wekasan ing taun 1989 kaya dilambangaké ing ayat sepuluh saka Daniel pasal sewelas. Kasampurnaning panggenapan Daniel pasal rolas banjur kawiwitan.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Panjenengané banjur ngandika, “Lungaa, Dhanièl; awit pangandika iki katutup lan katetepaké segelé nganti tekan wektuné wekasan. Akeh wong bakal disucèkaké, diputihaké, lan dicobakaké; nanging para duraka bakal tumindak duraka; lan ora ana siji waé saka para duraka kang bakal mangerti; nanging wong-wong wicaksana bakal mangerti.” Daniel 12:9, 10.

Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.

Ayat kaping sedasa saka bab sewelas nggambarake wiwitaning sawijining “proses panyucèk” kang dilambangaké déning malaékat kapisan minangka wedi marang Allah. Ayat kaping sewelas lan rolas nggambarake nalika wong satus patang puluh papat èwu iku diputihaké. Kitab Zakharia netepaké pengalaman iku.

> And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.

> Panjenengané banjur nduduhaké marang aku Yusak Imam Agung ngadeg ana ing ngarsané Malaékaté Pangéran, lan Iblis ngadeg ana ing sisih tengené kanggo nglawan dhèwèké. Pangéran banjur ngandika marang Iblis, “Muga Pangéran ngukumi kowé, hé Iblis; iya Pangéran, Kang wis milih Yerusalem, ngukumi kowé: apa dudu iki tatal kang dicabut saka geni?” Anadéné Yusak nganggo sandhangan reged, lan ngadeg ana ing ngarsané Malaékat iku. Panjenengané banjur mangsuli sarta ngandika marang wong-wong kang ngadeg ana ing ngarsané, pangandikané, “Copotna sandhangan reged iku saka dhèwèké.” Banjur Panjenengané ngandika marang dhèwèké, “Lah, Aku wus nyingkiraké kaluputanmu saka kowé, lan Aku bakal nganggoni kowé sandhangan gantèn.” Aku banjur ngandika, “Muga dipasangaké sorban kang pantes ana ing sirahé.” Mulané padha masangaké sorban kang pantes ana ing sirahé, lan padha nganggoni dhèwèké sandhangan. Déné Malaékaté Pangéran tetep ngadeg ing kono. Zakharia 3:1–5.

This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.

Pethikan iki kaleksanan ing pakaryan pungkasanipun Kristus minangka Imam Agung lan nggambaraken panyegelanipun cacahipun satus patang puluh sekawan ewu.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.

> “Paningaling Zakharia ngenani Yusak lan Sang Malaekat katrap kanthi daya kang mirunggan tumrap pengalaman umat Allah ing adegan-adegan pungkasaning dina gedhé pangruwating dosa. Pasamuwan sisah bakal banjur digawa mlebu ing panggodhèn lan kasangsaran gedhé. Wong-wong kang netepi pepakoning Allah lan pracaya marang Gusti Yesus bakal ngrasakaké bebenduning naga lan bala tentarane. Iblis ngetung jagad minangka para kawulane; dhèwèké wis nggayuh pangwasaning malah marang akèh wong kang ngakoni dadi Kristen. Nanging ing kéné ana golongan cilik kang nglawan kaluhuran panguwasane. Manawa dhèwèké bisa nyirnakaké wong-wong mau saka bumi, kamenangané bakal sampurna. Kaya déné dhèwèké mengaruhi bangsa-bangsa kapir supaya numpes Israèl, mangkono uga ing mangsa cedhak dhèwèké bakal nggugah kakuwatan-kakuwatan ala ing bumi supaya numpes umaté Allah. Manungsa bakal diprentah supaya masrahaké katriman marang pranatan-pranatan manungsa kang nglanggar angger-anggering Allah.” Para Nabi lan Para Raja, 587.

The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.

“Pamandhangan pungkasaning dina panebusan gedhé” iku ya iku panyegelan dhisik marang satus patang puluh papat ewu, kang banjur kasusul déning panyegelan marang anak-anaké Allah liyané sing saiki isih ana ing Babil.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> “Minangka umat Allah nandhang sengsaraing nyawa ana ing ngarsané Panjenengané, nyuwun kasucèning ati, banjur dhawuh kaparingaké, ‘Copoten sandhangan kang reged iku,’ lan tembung panglipur kapratelakaké, ‘Lah, Ingsun wus ndadèkaké kaluputanmu liwati saka kowé, lan Ingsun bakal ngagemaké kowé nganggo sandhangan gingsir.’ Zakharia 3:4. Jubah tanpa cacad saka kabenerané Kristus dipasangaké marang anak-anak Allah kang wus kabuktèn, kagodha, nanging setya. Turahan kang kaasoraké iku kapanganggokaké busana kamulyan, lan ora bakal najis manèh déning karusakaning donya. Asmané tetep katetepaké ana ing kitab kauripaning Sang Cempé, kacacah ana ing antarané para setya saka sakehing jaman. Wong-wong mau wus nglawan akal-cilakané panipu; wong-wong mau ora kasirnakaké saka kasetyané déning gemrengénging naga. Saiki wong-wong mau langgeng katetepaké aman saka pirantining panggodha. Dosané dipindhahaké marang pangripta dosa. “Makutha sirah kang endah” dipasangaké ana ing sirahé.”

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> “Nalika Iblis wis nglairaké tuduhan-tuduhané kanthi tanpa kendhat, para malaékat suci, kang ora katon, padha lumaku mrana-mréné, masang segelé Allah kang gesang marang wong-wong setya. Iki wong-wong sing ngadeg ana ing Gunung Sion bebarengan karo Sang Cempé, sarta jenengé Sang Rama katulis ana ing bathuké. Padha ngidungaké kidung anyar ana ing ngarepé dhampar, yaiku kidung kang ora ana wong siji waé bisa sinau kajaba satus patang puluh papat ewu wong kang wis kaentas saka bumi. ‘Iki wong-wong sing ngetutaké Sang Cempé menyang ngendi waé Panjenengané tindak. Wong-wong iki wis kaentas saka antarané manungsa, dadi woh kawitan kagem Allah lan kagem Sang Cempé. Lan ana ing cangkemé ora katemuné cidra: awit wong-wong iku tanpa cacad ana ing ngarsané dhamparé Allah.’ Wahyu 14:4, 5.”

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.

> “Saiki kasampurnan tembung-tembunge Malaekat wis kacandhak kanthi sampurna: ‘Saiki rungokna, he Yosua, Imam Agung, kowe lan para kancamu kang lenggah ana ing ngarepmu; awit wong-wong mau iku wong-wong kang dadi kaelokan; amarga, lah, Ingsun bakal nglairake Abdi-Ku, Sang Tunas.’ Zakharia 3:8. Kristus kawehyakake minangka Panebus lan Jurupepulih umat-Nya. Saiki temenan para turahan iku dadi ‘wong-wong kang dadi kaelokan,’ dene eluh lan asor sajrone pangumbaraan uripe padha kalimputi dening kabungahan lan kamulyan ana ing ngarsane Allah lan Sang Cempé. ‘Ing dina iku Tunas Pangeran bakal endah lan mulya, lan wohing bumi bakal becik banget lan endah tumrap wong-wong Israèl kang padha kaluwaran. Lan bakal kelakon, sing kari ana ing Sion lan sing isih tetep ana ing Yerusalem bakal kasebut suci, yaiku saben wong kang katulis ana ing antarane wong urip ing Yerusalem.’ Yesaya 4:2, 3.” Prophets and Kings, 591, 592.

The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.

Panyegelan iku minangka langkah kapindho saka “diresiki, diputihaké, lan diuji” kagungané Daniel. Ayat sewelas lan rolas nandhani munggah lan rubuhipun Rusia ing pungkasaning jaman, yaiku ratu ing sisih kidul miturut ramalan, kang ndhisiki Peperangan Panium ing ayat telulas nganti limalas. Nalika satus patang puluh papat èwu iku dicopot sandhangané kang reged déning Kristus ing adegan-adegan pungkasaning dina gedhé pangruwating dosa, padha nampani “iket sirah kang endah,” yaiku pangangkatan Daniel dadi panguwasa katelu, bebarengan karo jubah kirmizi lan kalung emas. Iku uga minangka peparing Yusuf awujud kalung emas, pangangkatané dadi panguwasa kapindho, lan peparing cincining raja. “Cincin” iku nglambangaké segel karaton kang biyèn digunakaké déning sawijining panguwasa kanggo mènèhi cap segel karaton marang angger-anggeré.

Darius used his signet to seal the pit where Daniel was placed among the lions.

Darius migunakaké cinciné meterai kanggo nyegel guwa panggonané Daniel dilebokaké ana ing satengahé para singa.

> Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.

> Sang ratu banjur dhawuh, lan Daniel digawa, sarta dicemplungaké menyang guwa sing kebak singa. Sang ratu banjur ngandika marang Daniel: Allahmu, kang kokabdi kanthi tanpa pedhot, Panjenengané bakal ngluwari kowé. Banjur ana watu digawa lan ditetepaké ana ing cangkem guwa iku; lan sang ratu nyégel guwa mau nganggo cincin capé dhéwé sarta nganggo cincin cap para penggedhé, supaya paugeran tumrap Daniel iku ora diowahi. Daniel 6:16, 17.

The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”

Tembung Ibrani kang dipunjarwakakên dados “signet” punika H5824 ing Strongs, lan punika asalipun saking tembung oyod ingkang cocog kaliyan H5823; tegesipun cincin meterai (minangka ingkang dipunukir). Yusak sadèrèngipun malaékat, Dhanièl wontên ing guwa singa, Yusuf sadèrèngipun Sang Pringon nglambangakên panyegelan satus patang puluh sekawan èwu, ingkang dados ujian kaping kalih wontên ing Dhanièl rolas, ing pundi para tiyang ingkang sampun dipunsucèkakên lajeng “dipunputihakên,” sakderengipun dipun “cobèn.” Larik-larik punika ugi dipunlambangakên déning “Zerubabel,” “putranipun Sealtiel.”

> In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.

> Ing dina iku, mangkene pangandikané Pangéran sarwa tumitah, Ingsun bakal ngasta kowé, hé Zerubabel, abdi-Ku, anaké Sealtiel, mangkene pangandikané Pangéran, lan Ingsun bakal ndadèkaké kowé kaya cincin cap meterai; awit Ingsun wus milih kowé, mangkene pangandikané Pangéran sarwa tumitah. Hagai 2:23.

Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.

Zerubbabel tegesipun turunipun Babil, lan bapakipun inggih punika Shealtiel, ingkang tegesipun “dipunnyuwun dhateng Gusti Allah.” Zerubbabel nglambangaken pekabaran malaekat kaping kalih ingkang nimbali turunipun Babil lumebet dhateng kumpulanipun Gusti Allah ing dinten-dinten wekasan. Unsur “pandonga” kagandhèngaken kaliyan satunggal atus patang dasa sekawan èwu ingkang nimbali turunipun Babil ingkang pungkasan medal, awit kabangkitan punika namung kalampahan lumantar pandonga.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> “Wangunan kasalehan sejati ana ing antarané kita iku kabutuhan kita sing paling gedhé lan paling ndhesek ngungkuli kabèh kabutuhan liyané. Nggoleki iki kuduné dadi pakaryan kita sing kapisan. Kudu ana upaya sing tememen kanggo ngolehake berkah saka Gusti, dudu amarga Allah ora karsa nyurungaké berkahé marang kita, nanging amarga kita durung siyap nampani iku. Rama kita ing swarga luwih karsa maringi Roh Suci-Né marang wong-wong sing nyuwun marang Panjenengané, tinimbang para wong tuwa ing bumi maringi peparing becik marang anak-anaké. Nanging dadi pakaryan kita, lumantar pangaken dosa, andhap-asor, pamratobat, lan pandonga sing tememen, kanggo netepi syarat-syarat sing marang iku Allah wis janji badhé maringi kita berkah-Né. Sawijining wungun bisa diarep-arep mung minangka wangsulan marang pandonga. Nalika umat isih mangkono mlaraté ing bab Roh Suci Allah, wong-wong mau ora bisa ngregani pangwulangé Sabda; nanging nalika daya Roh ndemèk ati wong-wong mau, mula piwulang-piwulang sing diparingaké ora bakal tanpa woh. Dipimpin déning piwulangé Sabdané Allah, kanthi pratélan Roh-Né, ana ing pangginaning kawicaksanan sing waras, wong-wong sing nekani pasamuwan-pasamuwan kita bakal olèh pengalaman sing aji, lan nalika bali menyang omah, bakal kasiyapaké kanggo nindakake pangaruh sing migunani lan njalari waras.”

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> “Para pembawa panji-panji ing jaman biyèn padha mangerténi apa tegesé gumulat karo Gusti Allah ana ing pandonga, sarta ngrasakaké kapenuhaning Roh Panjenengané. Nanging para mau lagi padha liwati saka panggunging pakaryan; lan sapa ta kang padha munggah kanggo ngisi papané? Kepriyé kahanané generasi kang lagi tuwuh? Apa padha wis mratobat marang Gusti Allah? Apa kita padha waspada marang pakaryan kang lagi lumaku ana ing papan suci swarga, utawa apa kita lagi ngenteni sawiji daya kang meksa tumiba marang pasamuwan sadurungé kita bakal kaudhari? Apa kita ngarep-arep bakal weruh sakabèhing pasamuwan diuripaké manèh? Wektu iku ora bakal tau teka.”

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> “Ana wong-wong ing pasamuwan sing durung kabalik, lan sing ora bakal nyawiji sajroning pandonga kang tenanan lan menang. Kita kudu miwiti pakaryan iki siji-siji. Kita kudu luwih akeh ndedonga, lan luwih sithik guneman. Piala saya nglimputi, lan umat kudu diwulang supaya aja marem mung karo wujud kasalehan tanpa roh lan kakuwatane. Manawa kita temenan arep nyelidiki ati kita dhewe, nyingkirake dosa-dosa kita, lan mbenerake kecenderungan kita kang ala, jiwa kita ora bakal kaangkat marang kasia-siaan; kita bakal ora ngandel marang awak dhewe, awit kita nduwèni pangrasa kang tetep yèn kacukupan kita asalé saka Gusti Allah.” Selected Messages, buku 1, 121, 122.

The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.

Tenger pandhita bab pandonga kapratélakaké ing kitab Daniel, kang njlèntrèhaké sawijining pandonga kanggo mangertèni pesen lahiriah ing pasal loro, lan uga sawijining pandonga kanggo ngleksanani pesen batiniah kang dilambangaké ing pasal sanga. Zerubabel lan bapakné, Sealtiel, nglambangaké panyegelané wong satus patang puluh papat èwu ing ujian kapindho, yaiku ujian visual saka gambar kéwan galak, kang uga dadi ujian batiniah kang dilambangaké ing Wahyu pasal sewelas, ayat sewelas, lan uga ujian lahiriah kang dilambangaké ing Daniel pasal sewelas, ayat sewelas.

We will continue to address verse eleven in the next article.

Kita badhé nerusaké mbabar ayat kaping sewelas ing artikel salajengipun.

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