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# The Hidden History of Verse Forty - Number Six

Sajarah Sing Kasingid saka Ayat Patang Puluh – Nomer Enem

Eleven

Sewelas

Author

Jeff Pippenger

Published

April 2, 2026

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As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.

Nalika kita miwiti nyinau sajarah kang kasamaran iki, kita bakal ngrembug loro-lorone garis ramalan internal lan eksternal kang saiki dimangertèni selaras karo sajarah wiwit ing wektu pungkasan ing ayat patang puluh nganti tekan undhang-undhang Minggu ing ayat patang puluh siji. Garis internal saka sajarah ramalan iku ditandhani déning kitab Wahyu pasal sewelas ayat sewelas. Garis eksternal ditandhani déning kitab Daniel pasal sewelas ayat sewelas. Garis eksternal saka Daniel 11—ayat sewelas tekan ing sajarah ing taun 2014, lan garis internal saka Wahyu 11—ayat sewelas tekan ing sajarah ing tanggal 31 Dhésèmber 2023. Garis eksternal makili sungu Républikan saka kéwan bumi, lan garis internal makili sungu Protestan saka kéwan bumi.

## The United States

Amerika Sarékat

The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.

Kitab Wahyu netepake sawijining bangsa utama minangka pokok rembagan ing dina-dina wekasan. Bangsa iku yaiku kéwan bumi sing meksa sakdonya kabèh supaya nyembah marang kéwan segara kapapalan. Kitab Wahyu netepake siji bangsa utama, siji konfederasi saka sepuluh bangsa, lan siji gréja palsu. Bangsa iku yaiku Amerika Serikat, yaiku kéwan bumi ing pasal telulas; gréja palsu iku yaiku kéwan segara ing pasal telulas; lan konfederasi ala miturut Alkitab sing dumadi saka sapuluh ratu iku yaiku Perserikatan Bangsa-Bangsa. Katelu kakuwasan mau, sing dipralambangaké minangka naga, kéwan, lan nabi palsu ing Wahyu nembelas, nuntun donya menyang Armagedon.

They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.

Saben-sabené iku diidhèntifikasi ing Daniel bab sewelas, ayat patang puluh nganti patang puluh lima, ing ngendi pasamuwan palsu tekan pungkasané ana ing antarané segara-segara lan gunung suci kang mulya ing ayat patang puluh lima, kang sacara géografis selaras karo Armageddon ing Kitab Wahyu. Ayat patang puluh diwiwiti ing taun 1798 nalika kéwan segara, yaiku pasamuwan palsu, nampa tatu pati, lan pérangan iku dipungkasi kanthi kéwan segara kang wis kawungokaké manèh mau, yaiku sundel ing Wahyu pitulas, mati kaping pindho, mangkono pérangan iku dipungkasi pas ing panggonan nalika wiwitané. Bangsa utama ing loro-loroné, yaiku ing Kitab Wahyu lan Daniel, iku Amérika Sarékat, yaiku kéwan bumi ing Wahyu bab telulas, bab pambrontakan. Kéwan bumi iku uga nabi palsu ing Wahyu bab nembelas, lan ing ayat patang puluh Daniel bab sewelas, iku kreta-kréta, kapal-kapal, lan para jaranan.

## Half Truths are No Truth at All

Satengahing Kayekten iku Dudu Kayekten Babarpisan

The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.

Bangsa sing dados pokok pirembagan ing Daniel lan Wahyu ing dina-dina wekasan iku Amerika Serikat, lan Daniel pasal sewelas diwiwiti kanthi kanthi cetha ngenali présidhèn pungkasan saka bangsa mau. Kayektèn iki minangka kasunyatan Kitab Suci sing wis mapan, nanging ditampik déning para Advent Hari Ketujuh Laodikia kanthi ndhelik ana ing sangisoré satengahing kayektèn. Satengahing kayektèn sing dienggo ndhelik ing prakara iki yaiku manawa padha sarujuk yèn Amerika Serikat iku kéwan saka bumi ing Wahyu telulas lan uga nabi palsu ing pasal nembelas; nanging padha nampik kanggo nyumurupi yèn Donald Trump iku sawijining pokok pirembagan utama ing ramalan Kitab Suci ing dina-dina wekasan. Gusti Allah ora naté owah, lan nalika Panjenengané sesambungan karo Mesir, Firaun dadi pokok utama ing sajarah ramalan; banjur karo Babil, Nebukadnésar lan Belsyazar kasebut kanthi jeneng. Kores kasebut kanthi jeneng. Darius kasebut kanthi jeneng. Kitab Suci kanthi cetha ngenali panguwasa pungkasan saka kéwan bumi, lan iku dudu mung sebutan samben. Adventisme ngerti sapa Amerika Serikat iku ing ramalan wekasaning jaman, nanging ora bisa nyumurupi yèn Gusti Allah ngrembug bangsa mau lan uga pimpinane ing saben tatanan ramalan, lan kabèh sajarah suci sadurungé iku nggambarake dina-dina wekasan.

## Trump in the Final Vision

Trump ing Wahyu Pungkasan

Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.

Donald Trump punika subyek ingkang kapisan wonten ing wahyu pungkasanipun Daniel, ingkang dados puncak saking sedaya wahyu kenabian, boten namung wonten ing kitab Daniel, nanging ugi wonten ing salebeting sadaya Kitab Suci.

The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.

Tema saka sesanti pungkasan tumrap sajarah kenabian ing sajroning Sabda Allah yaiku Donald Trump. Panjenengané iku lambang kang nandhani tapak-langkah saka ramalan njaba ing dina-dina pungkasan tumrap sajarah kang kasamar ing ayat patang puluh. Panjenengané uga dadi pranala kang nandhani lan netepaké garis batin saka wong satus patang puluh papat ewu. Wong satus patang puluh papat ewu iku sungu Protestan ing dhuwur kéwan bumi saka Wahyu telulas, lan Donald Trump makili sungu Republik saka kéwan kang padha. Kéwan iku yaiku Konstitusi Amerika Serikat kaya dene kagambarake lumantar pamaréntahan republik konstitusional kang wiwitané netepaké pamisahan ing antarané loro sungu kasebut, nanging ing pungkasané nyawijèkaké sungu-sungu iku dadi sawijining gambar saka kéwan segara kapausan.

Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?

Mbakyu White bola-bali nyelarasake reca emas ing Daniel pasal telu karo hukum Minggu ing jaman pungkasan; mula, Nebukadnezar makili sapa? Adventisme bakal ngandhani sampeyan manawa iku Amerika Sarékat, kewan bumi ing Wahyu pasal telulas, kang padha karo ngenali manawa Babilonlah sing nyemplungake Sadrakh, Mesakh, lan Abednego menyang ing geni. Nebukadnezarlah sing déning Kitab Suci diidentifikasi minangka wong sing tanggung jawab nalika hukum Minggu, mula Nebukadnezar iku sapa, manawa dudu présidhèn sing mrentah nalika hukum Minggu sing bakal enggal teka iku dumugi?

## Three

Telu

Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.

Paningal pungkasanipun Daniel, yaiku paningal ing Kali Hiddekel, kapérang dados tiga bab, ingkang saben-saben cocog kaliyan sipat-sipatipun para malaékat tiga ing Wahyu patbelas. Tiga bab punika nggambaraken malaékat kapisan, kaping kalih, lan kaping tiga, nanging ugi nggambaraken pesen pungkasanipun Daniel. Pesen kapisanipun ing bab satunggal ugi nggambaraken para malaékat tiga ing Wahyu patbelas, lan kanthi mekaten pratandha Alfa lan Omega kaasta wonten ing bab satunggal lan paningal ing Kali Hiddekel.

Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.

Wahyu pungkasané Daniel dipasang ana ing kerangka tembung Ibrani “truth,” kang kaanggit saka aksara kapisan, kaping telulas, lan aksara pungkasan, yaiku aksara kaping rong puluh loro, saka abjad Ibrani. Bab sepuluh nedahaké Daniel minangka sawijining siswa wangsit kang diowahi saka wong Laodikia dadi wong Filadelfia ing dina kaping rong puluh loro. Daniel banjur diparingi kakuwatan kanggo mangertèni tambahing kawruh kang wus kabukak segelé, kaya kang dilambangaké ing bab rolas. Bab kapisan lan bab pungkasan saka wahyu iku nedahaké Daniel minangka pralambang saka satus patang puluh papat ewu, yaiku para siswa wangsit kang sejati.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.

> “Apa baé waé kamajuan intelektualing manungsa, aja nganti sawatara mangsa dhèwèké mikir yèn ora ana kabutuhan kanggo nliti Kitab Suci kanthi jero lan tanpa kendhat supaya oleh pepadhang kang luwih gedhé. Minangka sawijining umat kita katimbalan, saben wong siji-sijiné, supaya dadi para murid pratélan.” Testimonies, jilid 5, 708.

Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.

Bab kapisan ngenali kayektèn-kayektèn sing padha karo wahyu Kali Hiddekel, lan bab kapisan saka wahyu Kali Hiddekel uga ngenali kayektèn sing padha karo bab katelu lan pungkasané. Kitab Daniel nggawa tandha tangan Alpha lan Omega, amarga bab kapisan ngenali proses pangujian telung undhak saka Injil langgeng, lan mangkono uga bab rolas. Banjur, ing sajroning telung bab kang nyusun wahyu pungkasané Daniel, bab kapisan iku alpha lan bab katelu iku omega. Iki selaras karo panggawéné Daniel kang kapisan ngenani panganan apa kang kudu dipangan, lan panggawéné kang katelu lan pungkasan nalika dhèwèké diadili déning Nebukadnésar sawisé telung taun. Panggawéné alpha ing Daniel bab siji ana ing babagan metodhologi pasinaon Kitab Suci, kaya kang dilambangaké déning mangan panganan Babilon utawa panganan sayuran.

Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.

Kasetyan Daniel marang metodologi “baris demi baris” ndadèkaké dhèwèké katemokaké manawa “ing samubarang prakara kawicaksanan lan pangerten, sing diprentahaké raja marang wong-wong mau, raja nemokaké wong-wong mau sapuluh tikel luwih becik tinimbang kabèh para ahli sihir lan juru lintang sing ana ing sakèhé karajané.” Ing omega pasal rolas, para wicaksana iku sing mangertèni samubarang prakara kawicaksanan sing katambah nalika Sabda kenabian dibukak segelé. Pasal rolas iku omega tumrap pasal siji, lan uga omega tumrap pasal sepuluh, yaiku alpha saka wahyu Hiddekel. Ing alpha pasal sepuluh iku, Daniel mapan ing pengalaman rohani sing selaras karo para wicaksana sing mapan ing pengalaman intelektual ing pasal rolas. Pasal siji negesaké yèn metodologi sinau Kitab Suci iku sing ndadèkaké murid nubuatan bisa mapan ana ing kayektèn kanthi rohani lan uga intelektual supaya bisa disegel.

Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.

Nggambarake para siswa wangsit sing sejati ing dina-dina wekasan, Daniel lan telu priyayi pinilih iku minangka wong-wong wicaksana sing ora mung mangertèni tambahing kawruh kang kabukak segelé ing wektu wekasan ing taun 1989, nanging uga mangertèni tambahing kawruh ing 9/11. Pungkasane, padha uga mangertèni tambahing kawruh kang kabukak segelé ing tanggal 31 Desember 2023.

In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.

Nalika ngupaya pepadhanging pitedah kenabianing Allah, wong-wong mau kaowahi saka gerakan Laodikia Advent Dina Kaping Pitu saka satus patang puluh papat ewu dadi gerakan Filadelfia saka satus patang puluh papat ewu. Nalika owah-owahan iku dumadi, wong-wong mau kapisahake saka para wong kang mlayu saka wahyu bab kaca pangilon.

## Message of Human Rebellion

Piwulang Bab Pambrontakaning Manungsa

Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.

Bab sepuluh lan rolas ngrembug bab satus patang puluh papat ewu, awit wong-wong iku minangka langkah kapisan lan kaping telu sajroning kerangka kayekten. Sawisé diparingi kakuwatan déning pengalaman batin saka wahyu pangilon ing bab sepuluh, bebarengan karo dipadhangi déning pangerten Daniel rolas kang wus kabukak segelé, wong-wong iku kudu martakaké piweling bab pambrontakan manungsa. Piweling bab pambrontakan manungsa iku kaambarake déning kitab Daniel lan Wahyu, lan piweling bab pambrontakan iku dipasang ana ing sajroning kerangka kenabian karajan-karajan ing wangsit Kitab Suci kang katetepaké ana ing Daniel. Simbolisme kenabian saka paseksèn bab pambrontakan manungsa sajroning kitab Daniel katuduhaké kanthi jangkep ana ing bab sewelas. Bab sewelas iku sawijining sajarah kang diwiwiti nalika pungkasaning Babil lan wiwitaning wong Media lan Persia. Mulané, bab iku diwiwiti saka tatuning pati Babil, kang dadi pralambang tumrap tatuning pati kapausan ing taun 1798. Nalika tatuning pati kapausan mari ing angger-angger Minggu kang bakal enggal rawuh, dheweke dadi sirahing pasamuwan telu-lapis saka naga, kéwan galak, lan nabi palsu. Sawisé kuwi, dheweke dadi wanita kang nunggang kéwan galak ing Wahyu pitulas, lan ana ing bathuké wanita iku katulis Babil Agung. Ing angger-angger Minggu kang bakal enggal rawuh iku, tatuning pati saka Babil lan saka kapausan padha mari.

The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.

Pambrontakan manungsa kang kawakili wiwit jaman Babil nganti tekan pungkasaning donya iku dadi rerangkèn dhasaring kitab Daniel, lan pasal sewelas iku pesen sunnat lahiriah kang nyathet pambrontakan iku ing dina-dina pungkasan. Paseksèn bab pambrontakan kang kapanggih ing pasal sewelas iku salaras karo lan ana ing sajroning enem ayat pungkasaning pasal mau. Enem ayat pungkasan iku minangka pesen bab pambrontakan manungsa, lan enem ayat pungkasan mau kawakili kanthi lan ana ing sajroning sajarah siningid ing ayat patang puluh. Mangkono, kitab Daniel kasuda dadi siji pasal, kang sabanjuré kasuda dadi enem ayat saka pasal iku piyambak, lan banjur kasuda manèh dadi sajarah siningid saka satengah pungkasaning siji ayat.

Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.

Bab sewelas nggambarake aksara kaping telulas kang didhisiki déning aksara kapisan lan dipungkasi déning aksara pungkasan saka abjad Ibrani, lan kang kapisan lan kang pungkasan iku tansah padha. Bab kapisan netepake manawa wong wicaksana kapisah saka wong bodho ana ing wahyu pangilon, lan bab pungkasan netepake manawa wong wicaksana kapisah saka wong bodho ana ing pambukan segel. Ilham maringi weruh marang kita manawa panyegelan tumrap satus patang puluh papat ewu iku sawijining “mapan ing sajroning kayektèn, loro-loroné sacara intelektual lan spiritual.” Bab sepuluh netepake panyegelan satus patang puluh papat ewu sacara spiritual, lan bab rolas nuduhake kang intelektual. Bab sepuluh netepake telung panyentuhan lan telung sesambungan karo makhluk swarga. Bab rolas netepake panyucèning wong wicaksana kanthi telung tataran kang katindakaké lumantar tambahé kayektèn nubuatan sacara intelektual minangka “kasucekake, diputihaké lan diuji.” Kaya déné bab sepuluh nduwèni loro lambang saka telu, yaiku telung panyentuhan lan telung patemon swarga, mangkono uga bab rolas nduwèni prosès pangruwatan kanthi telung tataran, sarta telung nubuatan wektu.

Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.

Telung pasrawungan kaswargan ing pasal sepuluh ngasta pratandha kayekten, awit makhluk kaswargan kang kapisan lan kang pungkasan sesambungan karo Daniel iku malaékat Gabriel, lan kang ana ing tengah yaiku Mikhaèl. Ana telung malaékat, nanging Kristus iku Malaékat ing tataran kapindho. Telung jamahan iku nglambangaké sawijining panguwatan maju-maju kanthi telung tataran marang Daniel. Ing sajroning pérangan iki Daniel nyebutaké sesanti looking glass kaping telu, lan kanthi mangkono panjenengané nempataké telung sesanti looking glass iku ana ing sajroning pitu rujukan marang sesanti mareh ing pasal sepuluh. Kaping pindho tembung Ibrani mareh diterjemahaké dadi “appearance,” lan kaping pindho dadi “vision,” lan kaping telu liyané diterjemahaké dadi “vision.” “Kaping telu liyané” iku dudu mareh, nanging wangun féminin saka mareh, yaiku marah. Pasal sepuluh ngandhut telung jamahan panguwatan kang maju-maju, telung pasrawungan kaswargan kang ngasta pratandha kayekten, lan telung sesanti looking glass kang dadi pérangan saka pitu rujukan marang panampakané Kristus.

## Appearance

Pamenangan

The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.

Kaping pindho tembung mareh diterjemahaké minangka “panampakan” cocog karo kaping pindho tembung iku diterjemahaké minangka “wahyu.” Bebarengan, loro-loroné nandhakaké Kristus minangka sawijining pralambang sing katon minangka tenger dalan ing sajarah kenabian. Ing Wahyu pasal sepuluh, sawijining malaékat tumurun lan nempataké sikilé siji ing dharatan lan sijiné manèh ing segara. Sister White mratélakaké marang kita yèn malaékat iku “ora kurang saka pribadi Yesus Kristus piyambak.” Malaékat ing Wahyu pasal sepuluh iku yaiku “panampakan” Kristus ing sajarah kenabian. Panjenengané katon ing ayat telulas saka Daniel pasal wolu minangka Palmoni, lan wiwit Wahyu pasal lima Panjenengané katon minangka Singa saka taler Yehuda. Daniel nggambaraké wong-wong ing jaman wekasan sing ngetutaké panampakan-panampakan kenabian Kristus, ing ngendi waé Panjenengané lumampah. Manawa padha setya nindakaké mangkono, wong-wong mau bakal dituntun menyang wahyu pangilon, déné wong-wong sing ora setya padha mlayu.

Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.

Pasal rolas bab pambesutan telung undhak-undhakan kang adhedhasar pangerten tumrap kawruh kang saya katambahi nalika sawijining wangsit kabukak meterainé, katut déning telung “ramalan wektu,” kang makili telung panggenapan kang béda kanggo saben telung ayat mau. Rolas atus sawidak taun ing ayat pitu, rolas atus sangang puluh taun ing ayat sewelas, lan telulas atus telung puluh lima taun ing ayat rolas nandhani telung ayat kang saben-saben ngemu ramalan wektu sing wis kapanggeni ing sajarah, lan sawisé iku diakoni déning para Millerit minangka pameca sajarah tumrap piwulang kang padha wartakaké. Pratelan ing ayat mau, panggenapan sajarahé, lan panganggoné sajarah iku déning para Millerit dadi paseksi tumrap panggenapan telung ramalan mau ing jaman pungkasan. Nanging panganggoné wektu déning para Millerit wis ora sah manèh, mula rujukan-rujukan wektu ing ayat-ayat mau kudu ditrapaké minangka pralambang, dudu minangka wektu. Pralambang iku ditetepaké ing ayat-ayat mau lumantar nerapaké ayat kasebut, panggenapan sajarahé ayat mau, lan panyajèn piwulangé déning para Millerit.

Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.

Kronologi pambrontakan manungsa ing bab sewelas dirajut bebarengan déning aliansi, prajanjèn, lan pakaryan prasetyan. Pakaryan-pakaryan prasetya manungsa kang kaambar sajroning sajarah bab sewelas dipapandhingaké karo prasetyan Ilahi.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Ing dina-dina pungkasan sajarah bumi iki, prajanjianing Allah karo umaté kang netepi dhawuh-dhawuhé bakal dianyari.” Review and Herald, 26 Februari 1914.

Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.

Rum ngadegaké sakabèhé wawasan iku, lan nalika Rum kapausan sepisanan dipunrembag ing pasal sewelas, dhèwèké dipunwastani “wong-wong kang nilar prasetyaning prajanjian suci.” Garis internal ing Daniel pasal sewelas, kang ugi dados garis internal ing salebeting sajarah kasingid saking ayat patang puluh, nggambaraké wong-wong kang lumebu ing prajanjian kaliyan Allah ing dina-dina wekasan, déné garis eksternal mratélakaké wong-wong kang nilar prajanjian mau piyambak. Nalika njlentrehaké golongan wong kang boten badhé pikantuk paédah saking tambahing kawruh ing dina-dina wekasan, sajarah eksternalipun dipunanyam ing nginggil benang profetik saking prajanjian-prajanjian manungsa ingkang sampun kapedhot.

Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.

Ing sajroning garis internalé wong satus patang puluh papat èwu, ana manéka simbol lan pepindhan ngenani sesambetan prajanjiané Allah karo umat tinggalané ing dina pungkasan. Simbol angka “sewelas” iku salah siji saka kayektèn-kayektèn mau, lan kasunyatan yèn ayat kaping sewelas saka pasal sewelas netepaké sesanti eksternal lan internal tumrap dina-dina pungkasan, ditekanaké déning Yesaya nalika piyambakipun nandhesaké ancas lan pakaryané umat prajanjiané Allah ing dina pungkasan ing pasal sewelas, ayat sewelas.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> Lan ing dina iku bakal kelakon, manawa Pangeran bakal ndhatengaké astanipun manèh kaping pindho kanggo ngrebut bali para turahaning umat kagunganipun, kang isih kari, saka Asyur, lan saka Mesir, lan saka Patros, lan saka Kus, lan saka Elam, lan saka Sinear, lan saka Hamat, lan saka pulo-puloné segara. Yesaya 11:11.

## The Scattering

Panyebaran

In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.

Ing dina-dina wekasan, umaté Allah sing kari bakal wis kaping pindho kacawisaké, mula prelu diklumpukaké. Ayat pitu saka Daniel rolas nemtokaké anané pamecaré umaté Allah ing dina-dina wekasan, mangkono iku makili sèwu rong atus sawidak dina minangka pralambang saka pamecar.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Lan aku krungu wong kang nganggo sandhangan mori lenan, kang ana ing sadhuwure banyuning kali iku, nalika dhèwèké ngacungaké tangané tengen lan tangané kiwa marang swarga, lan sumpah marga saka Panjenengané kang gesang ing salawas-lawasé, manawa iku bakal kelakon sajrone satunggal mangsa, rong mangsa, lan satengah mangsa; lan manawa dhèwèké wis ngrampungaké panyebaran kakuwatané umat suci, samubarang iki kabèh bakal rampung. Daniel 12:7.

The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.

Kaloro seksi mau kasebar ing Wahyu pasal sewelas sawisé padha mènèhi paseksèné.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

> Lan nalika wong loro iku wus ngrampungaké paseksèné, kéwan galak kang munggah saka jurang tanpa dhasar bakal ngayahi perang nglawan wong-wong mau, lan bakal ngalahaké wong-wong mau, sarta matèni wong-wong mau. Lan layoné bakal gumléthak ana ing dalan kutha gedhé, kang miturut teges rohani kasebut Sodom lan Mesir, ing papan Gusti kita uga kasalib. Lan wong-wong saka para bangsa, taler-taler, basa-basa, lan suku bangsa bakal ndeleng layoné lawasé telung dina lan saparo, lan ora bakal ngidinaké layoné disarèkaké ing kubur. Lan wong-wong kang manggon ana ing bumi bakal padha bungah marga saka iku, lan padha seneng-seneng, sarta bakal padha kirim-kiriman peparing siji marang sijiné; amarga nabi loro iki wis nyiksa wong-wong kang manggon ana ing bumi. Wahyu 11:7–10.

In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.

Ing ayat sabanjuré, yaiku ayat sewelas, loro seksi iku ditangèkaké saka patiné ana ing dalan Sodom lan Mesir. Pati sing padha iku digambaraké déning Yehezkiel minangka lebak balung-balung garing, mati, lan sumebar. Loro seksi iku makili sungu Republik lan Protestan sing dipatèni ing taun 2020. Sungu Protestan mati nalika ramalan palsuné ngenani 18 Juli 2020, lan sungu Republik mati nalika pemilu 2020 sing dicolong. Yesaya negesaké yèn nalika para seksi iku ditangèkaké manèh, kang déning dhèwèké diidentifikasi minangka diklumpukaké kaping pindho, para seksi iku dadi panji sing nglumpukaké para buruh jam kaping sewelas.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Lan ing dina iku bakal ana oyodé Isai, kang bakal ngadeg minangka panji tumrap para bangsa; marang Panjenengané para bangsa liya bakal padha ngupaya, lan papan paleremané bakal mulya. Lan bakal kelakon ing dina iku, manawa Gusti bakal ngacungaké asta-Né maneh kaping pindho kanggo ngluwari turahaning umaté, kang isih kari, saka Asyur, lan saka Mesir, lan saka Pathros, lan saka Kus, lan saka Elam, lan saka Sinear, lan saka Hamat, lan saka pulo-puloné segara. Lan Panjenengané bakal ngedegaké sawijining panji tumrap para bangsa, lan bakal nglumpukaké wong-wong buwangané Israèl, sarta ngimpun wong-wong sing kasebar saka Yéhuda saka patang pojoking bumi. Yesaya 11:10–12.

When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.

Nalika Pangéran ngunjukaké asta-Nya kaping pindho kanggo nglumpukaké, Panjenengané nglumpukaké “wong-wong buwangan Israèl.” “Wong-wong buwangan Israèl” dadi panji tumrap para bangsa liya, lan marga saka iku wong-wong mau kudu dibuwang luwih dhisik sadurungé diklumpukaké. Wong-wong mau wis dibuwang menyang lembah balung-balung mati kagungané Ezekiel, lan sawisé dipatèni, wong-wong mau padha gumlethak ing dalan, ing papan ing ngendi uga Gusti kita kasalib, nalika golongan sijiné padha bungah.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

> Padha rungokna pangandikané Pangéran, hé wong-wong kang gumeter marang pangandikané; para sadulurmu kang sengit marang kowé, kang ngusir kowé marga saka asmaningSun, padha ngandika, “Muga Pangéran kaluhuraké”: nanging Panjenengané bakal ngatingal kanggo kabungahanmu, déné wong-wong mau bakal kawirangan. Yesaya 66:5.

Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.

Wong-wong kang giris marang Sabdaning Allah diuncalaké metu déning para saduluré, yaiku wong-wong kang sengit marang wong-wong mau. Yeremia nerangaké apa kang bakal kelakon marang para sadulur kang sengit marang panji.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Mulane mangkono pangandikané Pangéran: Lah, Ingsun bakal ndhatangaké bilai marang wong-wong mau, kang ora bakal bisa oncat saka ing kono; lan sanadyan padha sesambat marang Ingsun, Ingsun ora bakal miyarsakaké wong-wong mau. Yeremia 11:11.

The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.

Konteks ayat kaping sewelas punika inggih prajanjianipun Allah, lan sadaya para nabi ngrembag bab wekasaning jaman; mila prajanjian ingkang dipunrembag punika inggih pamrenewaning prajanjian kaliyan satunggal atus patang dasa sekawan èwu.

> The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

> Pangandika kang tumeka marang Yeremia saka Pangeran Yehuwah, mangkene: Rungokna tembung-tembung prejanjian iki, lan kandhakake marang wong-wong Yehuda lan marang para pedunung Yerusalem; lan kandhaa marang wong-wong mau: Mangkene pangandikané Pangeran Yehuwah, Allahé Israèl: Kaipatèn wong kang ora mituhu marang tembung-tembung prejanjian iki, kang Dakkarsakaké marang para leluhurmu ing dina nalika Ingsun ngirid wong-wong mau metu saka tanah Mesir, saka pawon wesi, kanthi pangandika: Padha mituhua swaraningSun lan lakonana, miturut sakèhé kang Dakdhawuhaké marang kowé; temah kowé bakal dadi umat-Ku, lan Ingsun bakal dadi Allahmu; supaya Ingsun netepaké supata kang wus Dakucapaké marang para leluhurmu, yaiku maringi wong-wong mau tanah kang mili susu lan madu, kaya ing dina iki. Banjur aku mangsuli lan matur: Amin, dhuh Pangeran Yehuwah.

> Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Sang Yehuwah banjur ngandika marang aku, “Makwakna sakehing pangandika iki ana ing kutha-kuthane Yehuda lan ana ing dalan-dalane Yerusalem, kanthi ngandika: Rungokna tembung-tembunge prajanjian iki lan tindakna. Amarga Ingsun kanthi temen-temen wis menehi pepenget marang para leluhurmu wiwit ing dina nalika Ingsun ngentasake dheweke metu saka tanah Mesir, nganti tekan dina iki, tansah enggal-enggal lan menehake pepenget, kanthi ngandika: Tumulunga marang swaraningSun. Nanging dheweke ora tumuli manut, lan ora ngudhari kupinge, nanging saben wong lumaku manut pamayanging atine kang ala; mulane Ingsun bakal ndhatengake marang dheweke sakehing pangandika prajanjian iki, kang Ingsun dhawuhake supaya ditindakake; nanging dheweke ora nindakaké.”

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.

> Pangéran ngandika marang aku, “Ana pakumpulan ala tinemu ana ing antarané wong-wong Yehuda lan ing antarané para pedunung Yerusalem. Wong-wong iku padha bali marang pialané para leluhuré, sing padha ora gelem ngrungokaké pangandikan-Ku; lan padha ngetutaké allah-allah liyané kanggo ngabekti marang iku. Wong Israèl lan wong Yehuda wis nglanggar prejanjian-Ku kang Sun-damel karo para leluhuré. Mulané kaya mangkéné pangandikané Pangéran: Lah, Aku bakal ndhatangaké piala marang wong-wong iku, sing ora bakal bisa disingkiri déning wong-wong mau; lan senajan padha sesambat marang Aku, Aku ora bakal miyarsakaké wong-wong mau.” Yeremia 11:1–11.

The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.

Bab prakara paukuman tumrap Adventisme Dina-Kaping-Pitu Laodikia sing diidentifikasi déning Yérémia iku diulang déning Yéhezkièl ing pasal kaping sewelas, ayat kaping sewelas.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Kutha iki ora bakal dadi panci godhoganmu, lan kowé ora bakal dadi daging ing satengahé; nanging Aku bakal ngadili kowé ana ing tapel wates Israèl. Ezekiel 11:11.

Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.

Ilham kanthi langsung negesake yèn panyegelan ing Yehezkiel bab sanga iku satemene panyegelan kang padha karo panyegelan tumrap wong satus patang puluh papat ewu ing Wahyu pitu. Ayat sewelas saka bab sewelas iku mung nerusake reroncening carita Yehezkiel bab pangadilan tumrap pasamuwan Advent Dina Kaping Pitu, kang déning Sister White dipituturaké minangka Yerusalem ing Yehezkiel bab sanga. Wong-wong kang ora nampa segel iku diadili lan dirusak ana ing wahyu saka bab sanga nganti sewelas.

The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.

Paningal bab 9/11 ing Yehezkiel nedahaké manawa wong-wong kang ora setya digawa metu saka Yerusalem supaya diadili, mula kanthi mangkono netepaké pamisahan pungkasan saka wong-wong kang ngakoni awaké minangka pasamuwan pungkasan kang digambaraké ana ing kitab Wahyu. Lambang “sewelas, sewelas” iku minangka lambang prejanjian kang lumebu ing antarané Gusti Allah lan wong satus patang puluh papat ewu. Nalika cacahing angka-angka mau dijumlahaké, asilé dadi rong puluh loro, yaiku saprasepuluh saka rong atus rong puluh, salah siji saka pralambang-pralambang gabunganing Kaallahan karo kamanungsan.

Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.

Rong atus rong puluh taun antarané 677 lan 457 SM nyambungaké ramalan Daniel bab rong éwu telung atus dina karo ramalan wektu Musa bab pitu mangsa. Kathah ingkang saged dipunmangertosi saking rong atus rong puluh taun punika minangka pralambang pakaryan pangruwating dosa ingkang kawiwitan nalika kalih ramalan punika dumugi bebarengan ing taun 1844. Kathah ingkang saged dipunwedharaken bab punapa ingkang dipunlambangaken kanthi pralambang déning wilangan rong puluh loro minangka saprasepuluh saking rong atus rong puluh, kados dene prakawis punika ugi tumrap wilangan sewelas. Ing ngriki, ingkang kula kepéngin tandhai punika gegayutan antawisipun sewelas lan rong puluh loro.

We will continue these thoughts in the next article.

Kita badhé nerusaké pamikiran-pamikiran punika wonten ing artikel salajengipun.

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