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

Kitab Daniel - Nomêr Satus Rong Puluh Papat

Unveiling Daniel 11:40 – A Prophetic Examination of Historical Parallels and Future Events

Mbabar Daniel 11:40 – Panalitèn Profetik Bab Padhanan Sajarah lan Kedadéan-kedadéan Ing Tembe Muri

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Jeff Pippenger

Published

March 8, 2024

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We are taking time to set forth the structure of Daniel chapter eleven, as we address verse forty. Verse forty is the parallel of verse fourteen of Daniel chapter eight, in the prophetic sense that the light, which Christ, as the Lion of the tribe of Judah unsealed in 1798, was based upon Daniel chapter eight verse fourteen, so too, the light which He unsealed in 1989 was based upon verse forty.

Kita sami nyawisaken wekdal kangge njlentrehaken struktur Daniel pasal sewelas, nalika kita ngrembag ayat patang puluh. Ayat patang puluh punika sajajar kaliyan ayat patbelas saking Daniel pasal wolu, ing pangertosan kenabian bilih pepadhang, ingkang Kristus, minangka Singa saking taler Yehuda, sampun mbikak segelé ing taun 1798, punika adhedhasar Daniel pasal wolu ayat patbelas; mekaten ugi, pepadhang ingkang Panjenenganipun mbikak segelé ing taun 1989 punika adhedhasar ayat patang puluh.

As we have pointed out, but not actually addressed in a previous article, when employing the latter rain methodology of “line upon line,” verse forty sets forth two distinct lines, for it contains the time of the end for both the movement of the first angel and the movement of the third angel.

Kados ingkang sampun kita aturaken, nanging dereng satemene kita rembag wonten ing sawijining artikel kapengker, nalika ngginakaken metodologi udan pungkasan “baris demi baris,” ayat kaping patang dasa punika nyariosaken kalih garis ingkang béda, awit ayat punika ngemot wekdaling pungkasan tumrap gerakaning malaekat kapisan lan ugi gerakaning malaekat katelu.

When we bring together verse forty’s time of the end in 1798, and its time of the end in 1989, we find that Daniel chapter eight, verse fourteen, aligns with Daniel chapter eleven, verse forty, for they both represent the knowledge that is unsealed in the prophetic history of the three angels of Revelation fourteen. They are also connected by the fact that verse fourteen is the “mareh” vision of Christ’s sudden “appearance” to the temple, and verse forty is the “chazon” vision of the twenty five hundred and twenty years of prophetic history. One is a point in time, the other is a period of time.

Nalika kita nggabungaké wektu wekasan ing taun 1798 ing ayat patang puluh, lan wektu wekasané ing taun 1989, kita nemokaké yèn Daniel pasal wolu, ayat patbelas, selaras karo Daniel pasal sewelas, ayat patang puluh, awit kalorone padha makili kawruh sing kabukak segelé ana ing sajarah kenabian telung malaékat ing Wahyu patbelas. Kalorone uga ana gandhèngané déning kasunyatan yèn ayat patbelas iku wahyu “mareh” bab “katoné” Kristus kanthi dumadakan ana ing Padalemané, lan ayat patang puluh iku wahyu “chazon” bab rong éwu limang atus rong puluh taun sajarah kenabian. Sing siji iku sawijining titik wektu, sing sijiné manéka sawijining mangsa wektu.

One represents the restoration and cleansing of the temple, the other the destruction and trampling down of the temple. One represents the twenty-three hundred years, and the other the twenty-five hundred and twenty years. One is represented by the river Ulai, the other by the river Hiddekel. One represents humanity, the other represents divinity. Rightly understood, verse forty in connection with verse fourteen is amazingly profound. 1798 represents the work of divinity, and 1989 represents the rebellion of humanity.

Siji nggambarake pamulihan lan panyucèning padaleman suci, lan sijiné nggambarake karusakan lan pangidak-idake padaleman suci. Siji nggambarake rong éwu telung atus taun, lan sijiné rong éwu limang atus rong puluh taun. Siji diwakili déning kali Ulai, sijiné déning kali Hiddekel. Siji nggambarake kamanungsan, sijiné nggambarake kaallahan. Manawa dipahami kanthi bener, ayat patang puluh sajroning gegandhèngan karo ayat patbelas iku nggumunaké banget sajroning kalemuning makna. Taun 1798 nggambarake pakaryaning kaallahan, lan taun 1989 nggambarake pambrontakaning kamanungsan.

We identified in the previous article that the description of the conquering of three obstacles by the king of the north is represented in a sequential fashion, but that the actual application of the events portrayed need to be carefully applied, for verses forty-two through and including verse forty-four, are actually aligned with verse forty-one, which is the soon-coming Sunday law in the United States. It is there that the threefold union is accomplished, and there where the loud cry message of the “east” and “north” begins.

Ing artikel sadurungé kita wis ngenali yèn gambaran ngenani panaklukan marang telung alangan déning raja saka lor iku dipacak kanthi runtut, nanging yèn penerapan nyata saka prastawa-prastawa sing digambarake iku kudu ditrapaké kanthi ngati-ati; awit ayat patang puluh loro nganti tekan lan kalebu ayat patang puluh papat, satemené sejajar karo ayat patang puluh siji, yaiku angger-angger Minggu sing bakal enggal teka ing Amérika Sarékat. Ing kono pasatuan telu rangkep kalakon, lan ing kono uga pekabaran panguwuh sora saka “wetan” lan “lor” wiwit.

In Daniel eleven, it has been recognized by Adventist students through the years that Daniel employs a specific technique in his illustrations of Rome. Uriah Smith takes note of it in the book Daniel and Revelation. Daniel first identifies how Rome takes control of the world, and then in the following verses he drops back to the beginning of the history identifying the political conquering, and identifies how Rome interacts with God’s people during that very same history. Then ultimately, he identifies how Rome comes to its end. The principal Daniel employs is called, “repeat and enlarge.”

Ing Daniel sewelas, para pamelajar Advent wiwit biyèn wis nyumurupi yèn Daniel ngginakaken sawijining tèknik tartamtu ing gambaran-gambarané ngenani Rum. Uriah Smith nyathet prakara punika ing buku Daniel and Revelation. Daniel rumiyin ngenali kadospundi Rum ngrebut panguwasa nguwasani jagad, lajeng ing ayat-ayat salajengipun piyambakipun mbalèk dhateng wiwitan sajarahipun, kanthi nandhesaken penaklukan pulitik, lan nerangaken kadospundi Rum sesambungan kaliyan umatipun Allah sajroning sajarah ingkang sami punika. Banjur ing pungkasanipun, piyambakipun nerangaken kadospundi Rum dumugi dhateng wekasanipun. Prinsip ingkang dipunginakaken déning Daniel punika sinebat, “ngulang lan ngembaraké.”

This three-step technique is identified in verses forty to forty-five. Verses forty to forty-three, identify the three-step process of Modern Rome capturing planet earth, then in verse forty-four, Daniel drops back to verse forty-one, when the “tidings” that are then proclaimed by the ensign of the one hundred and forty-four thousand, and when the papacy then goes forth with great fury to destroy and utterly make away many. Then in verses forty-five, and chapter twelve, verse one, the papacy comes to his end with none to help, between the seas and the glorious holy mountain, as human probation closes.

Tèknik telung-langkah iki kaidentifikasi ing ayat patang puluh nganti patang puluh lima. Ayat patang puluh nganti patang puluh telu ngidentifikasi prosès telung-langkah nalika Roma Modhèren ngrebut planit bumi, banjur ing ayat patang puluh papat, Daniel mbalèk menyang ayat patang puluh siji, nalika “pawartos” iku banjur diproklamakaké déning panji saka wong satus patang puluh papat èwu, lan nalika kalungguhan kapausan banjur maju kanthi bebendu gedhé kanggo numpes lan ngrampungaké sirnané akèh wong. Banjur ing ayat patang puluh lima, lan pasal rolas, ayat siji, kalungguhan kapausan tekan pungkasané tanpa ana sing nulungi, ana ing antarané segara-segara lan gunung suci kang mulya, nalika mangsa pikobaring manungsa katutup.

In verse thirty, of Daniel eleven, we find the beginning of a history that Sister White quotes word for word through to verse thirty-six, and then writes, “scenes similar to those described in these verses will take place.” Verse thirty and thirty-one identify the historical transition from pagan Rome to papal Rome as the fourth and fifth kingdoms of Bible prophecy, respectively. Verse thirty-one describes the history which represents how papal Rome was placed upon the throne of the earth in the year 538.

Ing ayat telung puluh, saka Daniel sewelas, kita nemokake wiwitan sawijining sajarah sing dipunpetik Sister White tembung demi tembung nganti tekan ayat telung puluh enem, banjur panjenenganipun nyerat, “adegan-adegan sing padha karo kang katrangan ana ing ayat-ayat iki bakal kelakon.” Ayat telung puluh lan telung puluh siji ngenali transisi sajarah saka Roma pagan menyang Roma kapausan minangka karajan kaping papat lan kaping lima saka ramalan Kitab Suci, saben-sabené. Ayat telung puluh siji nggambarake sajarah sing makili kepriye Roma kapausan dipunpasang ing dhampar bumi ing taun 538.

In verse thirty-one, the first thing identified is when Clovis, king of the Franks (modern France), stood up for the papacy in the year 496. Clovis then converted from outright paganism to the hidden paganism of Catholicism (the religion of his wife Clotilda). He then dedicated his throne to lifting up the papacy to the throne of the earth. Clovis was represented by the “arms,” in the verse, for he dedicated his arm of military might and his arm of monetary might to the work he then undertook.

Ing ayat kaping telung puluh siji, prakara kapisan kang diidentifikasi yaiku nalika Clovis, ratu bangsa Franka (Prancis modhèren), ngadeg mbélani kapausan ing taun 496. Sawisé iku Clovis mratobat saka paganisme kang cetha marang paganisme kang kasamunyi, yaiku Katulikisme (agama bojoné, Clotilda). Banjur dhèwèké ngladosaké dhamparé kanggo ngangkat kapausan menyang dhamparing bumi. Clovis dilambangaké déning “lengen-lengen” ing ayat iku, awit dhèwèké ngaturaké lengené kakuwatan militèr lan lengené kakuwatan monètèr marang pakaryan kang banjur ditindakaké.

Clovis’ initial work represented the work of all the kings of formerly pagan Europe who were destined to provide various supports for the whore of Rome as the history unfolded. Clovis, and thereafter France, was anointed by the Catholic church with the title of the first-born of the Catholic church, and also the eldest daughter of the Catholic church. He was the symbol of the first of many kings to commit fornication with the whore of Tyre.

Pakaryan wiwitané Clovis nglambangaké pakaryané kabèh raja ing Éropah sing biyèn pagan, kang wus katemtokaké bakal maringi manéka warna panyengkuyung marang sundelé Roma sajrone sajarah lumaku. Clovis, lan sabanjuré Prancis, dipunurapi déning gréja Katulik kanthi gelar putra pambarep gréja Katulik, lan uga putri tuwa gréja Katulik. Panjenengané dadi pralambang raja sing kapisan saka akèh raja sing nindakaké laku jina karo sundelé Tirus.

In this prophetic sense Clovis had been represented by Ahab, who also had committed fornication with Jezebel (symbol of the Catholic church in the book of Revelation), and who was also the premier king of ten tribes, as Clovis became the premier symbol of the ten horns (see Daniel chapter seven) of pagan Rome. Those kings of Europe would ultimately establish the whore of Babylon on the throne of the earth. In this sense Ahab, and Clovis both represent the United States, who commits fornication with the papacy in the last days.

Ing pangertosan kenabian punika Clovis sampun dipunlambangaken déning Akhab, ingkang ugi sampun nindakaken jina kaliyan Izebel (lambang gréja Katulik ing kitab Wahyu), lan ingkang ugi dados ratu ingkang utami saking sapuluh taler, kadosdene Clovis dados lambang ingkang utami saking sapuluh sungu (delengen Daniel pasal pitu) Romawi kapir. Para ratu Éropah punika ing wekasanipun badhé ngedegaken sundel Babil ing dhampar bumi. Ing pangertosan punika Akhab lan Clovis kalihipun nglambangaken Amérika Sarékat, ingkang nindakaken jina kaliyan kapausan ing dinten-dinten pungkasan.

Ronald Reagan began the fornication, and it will be the last president that forces the other nine kings of the United Nations to also commit the same act. Reagan was president at the time of the end in 1989, and he therefore must prophetically represent the last president in the history where the other nine kings accomplish the same act, for Jesus always illustrates the end of a thing with the beginning of a thing. Reagan was a wealthy, well-known media personality, highly recognized for his own peculiar style of speaking, who initially was in the Democratic party, who eventually switched to the Republican party.

Ronald Reagan miwiti laku jina iku, lan présidhèn pungkasan iku uga sing bakal meksa sangang ratu liyané saka Perserikatan Bangsa-Bangsa supaya padha nindakaké tumindak kang padha. Reagan dadi présidhèn ing wektu wekasan ing taun 1989, mula kanthi profètis dhèwèké mesthi nggambaraké présidhèn pungkasan ing sajarah nalika sangang ratu liyané nindakaké tumindak kang padha, awit Gusti Yésus tansah nggambaraké pungkasaning sawijining prakara lumantar wiwitaning prakara iku. Reagan iku wong sugih, sawijining tokoh média kang misuwur lan kawentar, banget dipaèni amarga gaya micarané dhéwé kang mligi, sing wiwitané ana ing partéy Demokrat, lan ing pungkasané pindhah menyang partéy Republik.

In verse thirty-one, the arms that stood for the papacy would pollute the sanctuary of strength. Prophetically the sanctuary of strength for both pagan Rome and papal Rome was the City of Rome. This is based upon the fact that both Rome’s ruled for a specific period of time from the City of Rome, and when they ruled from the City of Rome, they were essentially invincible.

Ing ayat telung puluh siji, lengen-lengen sing nglambangaké kapapaan bakal najisaké papan suci kakuwatan. Miturut tegesé nubuat, papan suci kakuwatan tumrap Roma kapir lan Roma kapapaan yaiku Kutha Roma. Iki adhedhasar kasunyatan yèn kaloroné pamaréntahan Roma mrentah sajroning mangsa wektu tartamtu saka Kutha Roma, lan nalika padha mrentah saka Kutha Roma, sajatiné padha ora bisa dikalahaké.

Pagan Rome began its three hundred and sixty year rule at the Battle of Actium, in the year 31 BC. Daniel chapter eleven, verse twenty-four identifies that they would forecast their devices from their stronghold, which was the City of Rome, for a “time.” A prophetic “time,” is three hundred and sixty years, and three hundred and sixty years after the Battle of Actium, where Antony and Cleopatra were defeated, Constantine moved out of the City of Rome to the City of Constantinople and the period of pagan Rome’s invincibility was over.

Roma kapir miwiti pamaréntahané sing suwéné telung atus sawidak taun nalika Peperangan Actium, ing taun 31 SM. Daniel pasal sewelas, ayat patlikur, nerangaké yèn wong-wong mau bakal ngarahaké rancangan-rancangané saka bentengé, yaiku Kutha Roma, sajroning satunggaling “mangsa.” Satunggaling “mangsa” ing wangsit yaiku telung atus sawidak taun, lan telung atus sawidak taun sawisé Peperangan Actium, nalika Antony lan Cleopatra kasoraké, Constantine pindhah metu saka Kutha Roma menyang Kutha Konstantinopel lan mangsa kalis-kasoré Roma kapir wis rampung.

When the third geographical obstacle for papal Rome (the Goths), were driven out of the City of Rome in the year 538, papal Rome’s twelve hundred and sixty year rule of supremacy began and continued until 1798, when the pope was removed from the City of Rome, thus delivering the prophetic deadly wound to the papal beast, and in the next year, 1799, that pope (the woman who had ridden the beast) died in captivity.

Nalika alangan géografis katelu tumrap Roma kapapan (yaiku bangsa Goth), wis diusir metu saka Kutha Roma ing taun 538, pamaréntahan kaunggulan Roma kapapan sajroning sèwu rong atus suwidak taun wiwit kalakon lan lumaku terus nganti taun 1798, nalika paus disingkiraké saka Kutha Roma, mangkono marakaké tatu pati miturut nubuat marang kéwan galak kapapan, lan ing taun candhaké, 1799, paus iku (wanita sing nunggang kéwan galak mau) mati ing panangkaran.

The arms (Clovis) which stood for the papacy were to pollute the sanctuary of strength, and Constantine began that work by philosophically identifying the city as a lesser city than Constantinople, and from that point on, the warfare of that history that was carried out by the enemies of Rome was always focused upon attacking the City of Rome, and by the year 476, there was never again an actual Roman descendant that ruled in the city, until the year 538, when the city became the sanctuary of strength for papal Rome.

Lengen-lengen (Clovis) kang makili kapausan iku bakal najisake pasucèning kakuwatan, lan Konstantinus miwiti pakaryan mau kanthi ngenali kutha iku sacara filsafati minangka kutha kang luwih asor tinimbang Konstantinopel, lan wiwit nalika iku, peperangan sajrone sajarah mau kang ditindakake déning para mungsuh Roma tansah dipusatake marang nyerang Kutha Roma, lan ing taun 476, ora ana manèh turunan Romawi sejati kang mréntah ing kutha iku, nganti tekan taun 538, nalika kutha iku dadi pasucèning kakuwatan kanggo Roma kapausan.

Ahab, Clovis, and France typify the United States, and the United States’ sanctuary of strength is the Constitution of the United States. That document is a divine document, and it is a waymark of prophetic history. Since Ronald Reagan stood up for the papacy in the history leading up to 1989, the Constitution has been under a constant escalating attack, as was the sanctuary of strength in the demise and fall of pagan Rome. When the soon coming Sunday law in the United States is enforced, the Constitution will be fully overthrown. From the time of Reagan until that Sunday law, the history from the year 330 to 538 is repeated. In the year 538, the papacy was placed upon the throne, thus typifying the healing of its deadly wound at that Sunday law.

Ahab, Clovis, lan Prancis minangka pralambang Amerika Serikat, lan papan suci kakuwataning Amerika Serikat iku yaiku Konstitusi Amerika Serikat. Dokumen mau yaiku dokumen ilahi, lan iku minangka tenger dalan sajroning sajarah kenabian. Wiwit Ronald Reagan ngadeg mbélani kapausan ing sajarah kang nuntun marang taun 1989, Konstitusi wis tansah kena serangan sing saya mundhak tanpa kendhat, kaya déné papan suci kakuwatan ing karuntuhan lan guguré Roma pagan. Nalika undhang-undhang Minggu sing bakal énggal rawuh ing Amerika Serikat dileksanakaké, Konstitusi bakal katumpes kanthi tuntas. Wiwit jaman Reagan nganti tekan undhang-undhang Minggu mau, sajarah wiwit taun 330 nganti 538 kaulang manèh. Ing taun 538, kapausan katetepaké ana ing dhampar, mangkono iku dadi pralambang warasing tatu patiné ing undhang-undhang Minggu mau.

The period from Ronald Reagan to the Sunday law is a prophetic period that is specifically identified by God’s prophetic Word. The “arms,” represented by Clovis were also to take away “the daily,” from the formerly pagan kingdom of the Roman Empire. The religion of the empire had been pagan from the very outset, and Clovis began the work of replacing the religion of open paganism with the religion of Catholicism, which is simply cloaked paganism.

Mangsa wiwit saka Ronald Reagan nganti tekan undhang-undhang dina Minggu iku sawijining mangsa profetik sing kanthi cetha diidentifikasi déning Sabda profetiké Allah. “Lengen-lengen,” sing dilambangaké déning Clovis, uga kudu nyingkiraké “kang saben dina,” saka karajan Kakaisaran Romawi sing biyèn pagan. Agamané kakaisaran iku wis dadi pagan wiwit wiwitané dhéwé, lan Clovis miwiti pakaryan nggantos agama paganisme sing kabuka mau nganggo agama Katulik, kang sejatiné mung paganisme sing diwungkus.

The United States fully removes the religion of Protestantism when it enforces the mark of papal authority at the soon coming Sunday law, for the only definition of the word “Protestant,” is to protest Rome. If you accept the mark of Rome’s authority, you are not protesting Rome. In Amos chapter three, verse three, Amos asks the rhetorical question: “Can two walk together, except they be agreed?”

Amérika Sarékat kanthi tuntas nyingkiraké agama Protestanisme nalika negara iku ngetrapaké tandha wewenang kepausan ing hukum Minggu sing enggal bakal teka, awit siji-sijiné teges saka tembung “Protestan” yaiku mbantah Roma. Manawa kowé nampa tandha wewenang Roma, kowé ora lagi mbantah Roma. Ing Amos bab telu, ayat telu, Amos ngaturaké pitakon retoris iki: “Apa bisa wong loro lumaku bebarengan, kajaba yèn padha sarujuk?”

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

> “Ing gerakan-gerakan sing saiki lagi lumaku ing Amerika Sarékat kanggo ngupaya supaya pranata-pranata lan pakulinan-pakulinan pasamuwan oleh panyengkuyung saka nagara, wong-wong Protestan lagi mlaku ngetutaké tilas langkahé para penganut kapausan. Malah luwih saka kuwi, wong-wong kuwi lagi mbukak lawang kanggo Kapapèn supaya bisa ngrebut manèh ing Amerika Protestan kaunggulan sing wis kelangan déning dhèwèké ing Donya Lawas.” The Great Controversy, 573.

When the religion of paganism was taken away as the official religion of the realm in the year 508, it typified that the restraint, represented by Paul in Second Thessalonians chapter two had been taken away in advance of the revealing of the man of sin at the soon coming Sunday law in the United States. The subjection of the openly pagan religion, transitioning to the hidden pagan religion of Catholicism did not happen instantly, and it is marked in history as beginning with Clovis’ conversion to Catholicism in the year 496, and fully accomplished by the year 508.

Nalika agama kapir dipunicalaken saking dados agama resmi karajan ing taun 508, punika nglambangaken bilih panglempak, ingkang dipunwakili déning Paulus wonten ing 2 Tesalonika pasal kalih, sampun dipunicalaken rumiyin sadèrèngipun kapratélakakening manungsa dosa nalika angger-angger Minggu ingkang badhé enggal rawuh wonten ing Amerika Serikat. Panyandhetan agama kapir ingkang katone cetha, lajeng ngalih dhateng agama kapir ingkang kapendem, yaiku Katulik, boten kalampahan sakedhap, lan punika kacathet wonten ing sajarah minangka wiwitanipun kanthi konversinipun Clovis dhateng Katulik ing taun 496, lan kasampurnakaken kanthi jangkep ing taun 508.

Thus, from the Reagan years, beginning in 1989, until the soon coming Sunday law, genuine Protestantism will be fully restrained in the United States. At that time the Constitution, the “sanctuary of strength” for the United States, will be overturned, and the fourth work of the “arms” of verse thirty-one will be accomplished, as the “arms” then place the papacy upon the throne of the earth, as was the case in the year 538.

Mangkono, wiwit jaman Reagan, diwiwiti ing taun 1989, nganti tekan undhang-undhang Minggu sing enggal rawuh, Protestantisme sejati bakal kasirep kanthi tuntas ing Amerika Serikat. Ing wektu iku Konstitusi, “papan suci kakuwatan” tumrap Amerika Serikat, bakal dibatalake, lan pakaryan kaping papat saka “lengen-lengen” ing ayat telung puluh siji bakal kaleksanan, awit “lengèn-lengèn” iku banjur ngasta kapapaan menyang dhamparing bumi, kaya kang kelakon ing taun 538.

Once the papacy took the throne in the year 538, the narrative in Daniel switches from describing how the papacy captured the world, to the subject of how the papacy persecuted God’s people in that history. In verse fourteen, of chapter ten of Daniel, Gabriel had informed Daniel that the purpose of the vision he was about to present was to demonstrate “what would befall God’s people in the latter days.”

Sawisé kapapaan ngasta dhampar ing taun 538, carita ing Daniel ngalih saka nerangaké kepriyé kapapaan ngrebut donya, menyang prakara kepriyé kapapaan nganiaya umaté Gusti Allah sajroning sajarah iku. Ing ayat kaping patbelas, pasal sepuluh kitab Daniel, Gabriel wus ngandhani Daniel yèn tujuan saka wahyu kang arep dipratélakaké iku yaiku kanggo nduduhaké “apa kang bakal tumiba marang umaté Gusti Allah ing dina-dina wekasan.”

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Saiki aku teka supaya kowé ngerti apa kang bakal tumiba marang bangsamu ing dina-dina wekasan; awit wahyu iku isih kanggo dina-dina kang akèh. Daniel 10:14.

Verse thirty-two through to verse thirty-six are the verses that Sister White directly say will be repeated, and those verses describe the persecution of the twelve hundred and sixty year rule of the papacy from the time it was placed on the throne in the year 538, until it received its deadly wound in 1798.

Ayat telung puluh loro nganti tekan ayat telung puluh enem iku yaiku ayat-ayat sing dipunandharaken kanthi langsung déning Sister White badhé kaulang manèh, lan ayat-ayat mau njlentrehaken panganiaya sajroning mangsa pamaréntahan kapapaan suwene sèwu rong atus sawidak taun, wiwit nalika dipunlenggahaken ing dhampar ing taun 538, nganti nalika nampi tatuné sing matèni ing taun 1798.

> And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:32–36.

> Lan wong-wong kang tumindak ala marang prejanjian iku bakal disasaraké déning tembung-tembung manis; nanging bangsa kang wanuh marang Gusti Allahe bakal dadi rosa, lan bakal nindakaké prakara-prakara gedhé. Lan wong-wong kang padha duwé pangerten ana ing antarané bangsa iku bakal mulang marang akèh wong; nanging wong-wong mau bakal tiba déning pedhang, lan déning geni, déning panangkaran, lan déning rampasan, nganti pirang-pirang dina. Déné nalika padha tiba, wong-wong mau bakal dipitulungi kanthi pitulungan sethithik; nanging akèh wong bakal nggabung marang wong-wong mau kanthi tembung-tembung manis. Lan sapérangan saka wong-wong kang duwé pangerten iku bakal tiba, supaya padha dicoba, lan diresiki, lan diputihaké, nganti tekan wekasaning jaman; awit iku isih tumrap mangsa kang wis katetepaké. Lan ratu iku bakal tumindak manut karsané dhéwé; lan dhèwèké bakal ngluhuraké awaké dhéwé, lan mbesaraké awaké dhéwé ngungkuli saben allah, lan bakal ngucap prakara-prakara kang nggumunaké nglawan Allahing para allah, lan bakal makmur nganti duka murka iku katuntasan; awit apa kang wis katetepaké mesthi kalakon. Daniel 11:32–36.

The verses describe the persecution of the Dark Ages, and verse thirty-six then identifies that the papacy would prosper until God’s first indignation against the northern kingdom of Israel was accomplished in 1798. Daniel first identified how the papacy was placed upon the throne of the earth, then how the papacy interacted with God’s people, and then the final fall of the papacy. Verse forty through forty-three of Daniel eleven, identifies how the papacy takes control of the world, then verse forty-four identifies how she persecutes God’s latter-day people, and then verse forty-five identifies how she comes to her final end, with none to help.

Ayat-ayat kasebut njlentrehake panganiaya ing Jaman Peteng, lan ayat telung puluh enem banjur negesake manawa kepausan bakal makmur nganti bebenduné Allah sing kapisan marang karajan sisih lor, yaiku Israèl, kaleksanan ing taun 1798. Daniel luwih dhisik netepake kepriyé kepausan dipasang ing dhamparing bumi, banjur kepriyé kepausan sesambungan karo umaté Allah, lan sabanjuré tumibane pungkasan saka kepausan. Ayat patang puluh nganti patang puluh telu saka Daniel sewelas netepake kepriyé kepausan nguwasani jagad, banjur ayat patang puluh papat netepake kepriyé dheweke nganiaya umaté Allah ing dina-dina pungkasan, lan sabanjuré ayat patang puluh lima netepake kepriyé dheweke tekan pungkasané sing temenan, tanpa ana siji waé kang nulungi.

The Hebrew word “truth,” was created by the Wonderful Linguist by bringing the first, thirteenth and last letter of the Hebrew alphabet together to create the word “truth.” Thirteen is a symbol of rebellion, and the first represents the last.

Tembung Ibrani “truth” dipunwujudaken déning Sang Ahli Basa ingkang Ajaib kanthi ngempalaken aksara kapisan, kaping tigalas, lan ingkang pungkasan saking aksara Ibrani dados tembung “truth.” Tigalas punika pralambang pambrontakan, lan ingkang kapisan nggambaraken ingkang pungkasan.

Verse thirty-one describes the end of pagan Rome as the fourth kingdom of Bible prophecy, and verse thirty-six identified the end of papal Rome as the fifth kingdom of Bible prophecy. Between the first description of the fall of Rome and the last description of the fall of Rome is the rebellion, represented by the papacy murdering millions of God’s people in the history between the beginning and ending. The application of these verses bears the signature of “truth.”

Ayat tigang puluh siji nggambaraken pungkasanipun Roma pagan minangka karajan kaping sekawan wonten ing ramalan Kitab Suci, lan ayat tigang puluh enem ngenali pungkasanipun Roma paus minangka karajan kaping gangsal wonten ing ramalan Kitab Suci. Ing antawisipun katrangan kapisan ngenani rubuhipun Roma lan katrangan pungkasan ngenani rubuhipun Roma, wonten pambrontakan, ingkang dipunlambangaken déning kapausan nalika mejahi yuta-yuta umatipun Gusti Allah sajroning sajarah ing antawisipun wiwitan lan pungkasanipun. Panyeratan ayat-ayat punika ngasta pratandha “kayektèn.”

Verse forty to forty-five, which is illustrated by verses thirty to thirty-six, begins with the fall of the papacy, and it ends with the fall of the papacy. In the middle of the history beginning in 1798, through the close of probation is the rebellion of Modern Rome, once again murdering God’s people. The application of these verses also bear the signature of “truth,” and they align with one another to provide two witnesses which establish the “truth,” and both lines are describing Rome, which is the symbol that will “establish the vision”.

Ayat patang puluh nganti patang puluh lima, kang digambarake déning ayat telung puluh nganti telung puluh enem, diwiwiti kanthi tibane kapausan, lan dipungkasi kanthi tibane kapausan. Ing tengahing sajarah kang diwiwiti ing taun 1798, nganti tumekaning nutupe mangsa sih-rahmat, ana pambrontakane Roma Modern, kang sapisan manèh matèni umaté Allah. Penerapan ayat-ayat iki uga nggawa tetengering “kayektèn,” lan padha selaras siji lan sijiné kanggo maringi loro seksi kang netepake “kayektèn,” lan kaloro garis mau padha njlentrehake Roma, yaiku pralambang kang bakal “netepake wahyu”.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Lan ing jaman iku akèh wong bakal nglawan ratu ing sisih kidul; uga para wong duraka saka bangsamu bakal ngunggahaké awaké dhéwé kanggo netepaké wahyu iku; nanging wong-wong mau bakal ambruk. Daniel 11:14.

The prophetic phenomenon that Daniel employs in chapter eleven, is used more than in just verses thirty to thirty-six, and then in forty to forty-five. Verses fourteen through nineteen, identify how pagan Rome took control of the world, then verses twenty to twenty-four identify how pagan Rome dealt with God’s people, and from verse twenty-four to verse thirty the fall of pagan Rome is set forth.

Prastawa profetik sing dipigunakaké déning Daniel ing pasal sewelas, dipigunakaké ora mung ing ayat telung puluh nganti telung puluh enem, banjur uga ing patang puluh nganti patang puluh lima. Ayat patbelas nganti sangalas nerangaké kepriyé Roma kapir njupuk panguwasa marang donya, banjur ayat rong puluh nganti rong puluh papat nerangaké kepriyé Roma kapir ngadhepi umaté Allah, lan wiwit ayat rong puluh papat nganti ayat telung puluh dipaparaké guguré Roma kapir.

Verse fourteen is the beginning of pagan Rome and verse thirty is the end of pagan Rome. In the history represented in the middle, pagan Rome is identified as crucifying Christ, thus the rebellion of the middle identifies these verses as “truth.” Alpha and Omega placed His signature all the way through chapter eleven, of the book of Daniel.

Ayat patbelas iku minangka wiwitaning Roma kapir, lan ayat telung puluh iku pungkasaning Roma kapir. Ing sajarah kang kaambarake ana ing tengah, Roma kapir diidentifikasi minangka kang nyalib Sang Kristus; mulane, pambrontakan kang ana ing tengah iku nandhesake yèn ayat-ayat iki minangka “bebener.” Alfa lan Omega masang tandha astanipun ing sajroning kabèh pasal kaping sewelas, ing kitab Daniel.

Verse forty contains the history which begins in the Ronald Reagan years, and which identifies the alliance made between the President of the United States and the man of sin. It marks a specific period that concludes with the papacy being placed upon the throne of the earth, as it had been in the year 538. It is not a coincidence that Clovis, king of the Franks, which is modern day France, is the symbol of the United States. Clovis typified Reagan. Reagan was a symbol of Protestantism, as was Clovis a symbol of paganism.

Ayat patang puluh ngemot sajarah kang wiwit ana ing mangsané Ronald Reagan, lan kang mratélakaké pakumpulan kang katindakaké antarané Présidhèning Amérika Sarékat lan manungsa duraka. Iki nandhani sawatara mangsa tartamtu kang dipungkasi déning dilebokaké kapausan ing dhamparing bumi, kaya déné wus tau ana ing taun 538. Dudu sawijining kabeneran yèn Clovis, rajané bangsa Franka, yaiku Prancis jaman saiki, dadi pralambangé Amérika Sarékat. Clovis minangka pralambang tumrap Reagan. Reagan dadi lambang Protestantisme, kaya déné Clovis dadi lambang paganisme.

The battle in which Clovis, King of the Franks, converted to Catholicism was the Battle of Tolbiac (also known as the Battle of Zülpich or the Battle of Cologne). This battle took place in the year 496. Clovis was a pagan at the time, but during the battle, when it seemed that his forces were in danger of defeat, he prayed to the Christian God of his Catholic wife for help and made a vow that if he emerged victorious, he would convert to Christianity. Clovis did win the battle, and as a result, he and a significant portion of his Frankish warriors converted to Catholicism, marking a significant event in the Christianization of the Franks.

Peperangan kang sajroning iku Clovis, Raja bangsa Franka, mratobat marang Katulik yaiku Peperangan Tolbiac (uga dikenal minangka Peperangan Zülpich utawa Peperangan Cologne). Peperangan iki kalakon ing taun 496. Nalika semana Clovis isih dadi wong kapir, nanging sajroning peperangan iku, nalika katon manawa pasukané ana ing bebaya kalah, dhèwèké ndedonga nyuwun pitulungan marang Allahé wong Kristen, yaiku Allah kang disembah déning garwané kang Katulik, lan nglairaké nazar manawa manawa dhèwèké metu minangka pamenang, dhèwèké bakal mratobat dadi Kristen. Clovis pancèn menang ing peperangan iku, lan minangka akibaté, dhèwèké bebarengan karo sapérangan gedhé para prajurit Frankané padha mratobat marang Katulik, saéngga dadi pratandha sawijining prastawa wigati ing pangkristenan bangsa Franka.

Ronald Reagan, a professed Protestant, identified that his motivation for forming a secret alliance with the pope of Rome, was that he was convicted that the Soviet Union was the antichrist of Bible prophecy. In Reagan’s battle against the former Soviet Union, without recognizing his confusion about who the antichrist is, he joined with the antichrist.

Ronald Reagan, sawijining Protestan miturut pangakone, nyatakake manawa pamuputé kanggo mbentuk sawijining aliansi rahasia karo paus ing Roma yaiku awit dhèwèké yakin yèn Uni Soviet iku antikristus ing ramalan Kitab Suci. Ing perjuangan Reagan nglawan tilas Uni Soviet, tanpa nyumurupi kasasarané bab sapa antikristus iku, dhèwèké malah nggabung karo antikristus.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Wong-wong kang dadi bingung ing pangertené tumrap Sabda, kang gagal nyumurupi tegesé antikristus, mesthi bakal mapanakaké awaké dhéwé ana ing pihaké antikristus.” Kress Collection, 105.

The United States is a twofold prophetic symbol, as represented by the two horns of the earth beast. France is also a twofold prophetic symbol, as represented by Sodom and Egypt in Revelation chapter eleven. France is the firstborn child of the papacy, and Reagan, representing the United States was the first of the ten kings of Revelation chapter seventeen in the last days to commit fornication with the whore of Tyre, who had been forgotten since 1798. She was forgotten at the time of the end in 1798, but begins to be remembered at the time of the end in 1989.

Amerika Sarékat minangka pralambang kenabian kang duwé sipat kaping pindho, kaya dene dipralambangaké déning loro sunguné kéwan saka bumi. Prancis uga minangka pralambang kenabian kang duwé sipat kaping pindho, kaya dene dipralambangaké déning Sodom lan Mesir ing Wahyu pasal sewelas. Prancis iku anak mbarep saka kapausan, lan Reagan, kang makili Amerika Sarékat, iku kang kapisan saka sepuluh ratu ing Wahyu pasal pitulas ing dina-dina wekasan kang nindakaké jina karo sundel saka Tirus, kang wus kalalèkaké wiwit taun 1798. Dhèwèké kalalèkaké ing wektu wekasan ing taun 1798, nanging wiwit dieling-eling manèh ing wektu wekasan ing taun 1989.

Clovis, the leader of France, marked the beginning of a period of time which led to the papacy being placed upon the throne in 538, where the papacy then passed a Sunday law at the Council of Orleans. Reagan, leader of the United States marked the beginning of a period of time which is leading to the papacy once again being placed upon the throne of the earth at the soon coming Sunday law.

Clovis, pamimpin Prancis, nandhani wiwitaning sawijining wektu sing nuntun marang dipasrahaké kepausan marang dhampar ing taun 538, nalika sawisé iku kepausan netepaké undhang-undhang Minggu ana ing Konsili Orléans. Reagan, pamimpin Amerika Sarékat, nandhani wiwitaning sawijining wektu sing lagi nuntun marang kepausan sapisan manèh dipasrahaké marang dhamparing bumi ing undhang-undhang Minggu sing bakal enggal rawuh.

France is the twofold power that placed the papacy in 538, and France, through Napoleon’s General Berthier, took the papacy off the throne in 1798. The United States places the papacy on the throne in the last days, and as the premier king of the ten kings, the United States will ultimately “make her desolate and naked, and shall eat her flesh, and burn her with fire.”

Prancis iku kakuwatan mawa rong perangan sing ngasta kapausan ing taun 538, lan Prancis, lumantar Jenderal Berthieré Napoleon, njabut kapausan saka dhampar ing taun 1798. Amerika Sarékat bakal ngasta kapausan ing dhampar ing dina-dina wekasan, lan minangka ratu kang utami ing antarané para ratu sepuluh, Amerika Sarékat pungkasane bakal “nggawé dheweke dadi sepi lan wuda, lan bakal mangan dagingé, lan ngobong dheweke nganggo geni.”

Verse forty contains the history of verse thirty-one, and identifies that the work of placing the papacy back upon the throne of the earth is represented by the period of time beginning with Ronald Reagan, and ending with the final president of the United States. That final president will have been typified by Reagan, for Jesus always illustrates the end with the beginning.

Ayat patang puluh ngemot sajarahé ayat telung puluh siji, lan negesaké yèn pakaryan nglairaké manèh kapausan menyang dhamparing bumi dilambangaké déning sawijining mangsa wektu sing diwiwiti déning Ronald Reagan, lan dipungkasi déning présidhèn pungkasaning Amérika Sarékat. Présidhèn pungkasan iku bakal wis dipratandhani déning Reagan, awit Gusti Yésus tansah nggambaraké wekasan lumantar wiwitan.

In the first verses in Daniel eleven, that prophetic history is set forth (verse two), we find the history that preceded the history of the kingdom of Greece. Greece is a symbol of the United Nations, and the one-world government of the ten kings of Revelation seventeen. Verse three in Daniel eleven, introduces Alexander the Great, and verse two, represents the history that precedes the one-world government in the last days.

Ing ayat-ayat wiwitan ing Daniel sewelas, sajarah kenabian iku kaandharake (ayat loro), kita nemokake sajarah sing ndhisiki sajarah karajan Yunani. Yunani iku pralambang Perserikatan Bangsa-Bangsa, lan pamaréntahan donya siji saka sapuluh ratu ing Wahyu pitulas. Ayat telu ing Daniel sewelas ngenalake Alexander Agung, lan ayat loro makili sajarah sing ndhisiki pamaréntahan donya siji ing dina-dina wekasan.

In verse one, Gabriel simply identifies that he had strengthened Darius at the beginning of the kingdom of the Medes and Persians, but Gabriel had come to Daniel in chapter ten, when Cyrus the Persian, not Darius the Mede was then ruling. After clearly tying the kingdom together as a prophetic twofold kingdom of the Medes and Persians (as is France and the United States), Gabriel then introduces the history that precedes the worldwide kingdom of Alexander the Great.

Ing ayat kapisan, Gabriel mung negesi manawa dhèwèké wis nguwataké Darius ing wiwitaning karajané wong Media lan Persia, nanging Gabriel wis sowan marang Daniel ing pasal sepuluh, nalika Koresy wong Persia, dudu Darius wong Media, kang nalika iku lagi mrentah. Sawisé kanthi cetha ngiket karajan iku dadi siji minangka karajan medhia loro sing sipaté profetik, yaiku wong Media lan Persia (kaya Prancis lan Amerika Sarékat), Gabriel banjur ngenalaké sajarah kang ndhisiki karajan donya wiyaré Aleksander Agung.

> And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

> Lan saiki aku bakal nuduhaké marang kowé kayektèn. Lah, isih bakal ana telung ratu jumeneng ing Persia; lan kang kaping papat bakal luwih sugih banget tinimbang wong-wong mau kabèh; lan marga saka kakuwatané lumantar kasugihané, dhèwèké bakal nglawanaké kabèh marang karajané Yunani. Daniel 11:2.

Alpha and Omega always illustrates the end of a thing, with the beginning of a thing, and verse two speaks to the history that precedes the enforcement of the one-world government, as represented by Alexander the Great’s kingdom of Greece. Verse two, is a line of prophecy concerning the United States, which, as the two-horned power of the last days as typified by the twofold power of the Medes and Persians, and by France. The verse identifies kings that would typify presidents of the United States in the last days, who would stand up in advance of the threefold one-world government of the dragon, the beast and false prophet. Clovis paralleled Reagan as the first president in the beginning of the history that leads to placing antichrist back on the throne.

Alfa lan Omega tansah nggambarake pungkasaning sawijing prakara bebarengan karo wiwitaning prakara iku, lan ayat kapindho ngrembug bab sajarah sing ndhisiki dileksanakaké pamaréntahan donya siji, kaya dene diwakili déning karajan Yunani-né Aleksander Agung. Ayat kapindho iku minangka sawijining larik wangsit ngenani Amerika Serikat, kang, minangka kakuwatan sungu loro ing dina-dina pungkasan kaya sing dilambangaké déning kakuwatan rangkep loro saka wong Media lan Persia, lan uga déning Prancis. Ayat iku netepaké para ratu sing bakal nglambangaké para présidhèn Amerika Serikat ing dina-dina pungkasan, kang bakal jumeneng luwih dhisik sadurungé pamaréntahan donya siji kang telu-lapis, yaiku naga, kéwan, lan nabi palsu. Clovis sejajar karo Reagan minangka présidhèn kapisan ing wiwitaning sajarah sing nuntun marang mapanaké antikristus bali ing dhampar.

From the time of Cyrus, in Daniel eleven, there would be three presidents followed by a fourth, who was far richer than they all were. Darius was the first king of the Medo-Persian Empire, and Cyrus, who was ruling when Daniel received the history from Gabriel was the second king. Four kings would follow Cyrus, so the fourth of the following kings would be the sixth king.

Wiwit jamané Koresh, ing Daniel bab sewelas, bakal ana telung présidhèn kang banjur katutaké déning présidhèn kaping pat, kang kasugihané adoh ngluwihi kabèh mau. Darius iku ratu kapisaning Kakaisaran Medo-Persia, lan Koresh, kang lagi mrentah nalika Daniel nampi sajarah iku saka Gabriel, iku ratu kapindho. Sawisé Koresh bakal ana papat ratu; mula ratu kaping pat saka para ratu kang mèlu sawisé iku bakal dadi ratu kaping nem.

The sixth king would be the richest king, and the rich president (king) would stir up all against the realm of Greece. The presidents since Reagan, were Bush the first, Clinton, Bush the second, Obama; so the sixth, and richest, king would be Trump. That king (president) would “stir up” the realm of Greece (globalists). The definition of the Hebrew phrase “stir up,” is quite informative.

Raja kang kaping nem bakal dadi raja kang paling sugih, lan présidhèn (raja) kang sugih iku bakal “ngudhek” sakèhé marang karajan Yunani. Présidhèn-présidhèn wiwit jaman Reagan, yaiku Bush kang kapisan, Clinton, Bush kang kapindho, Obama; mula raja kang kaping nem, lan paling sugih, iku Trump. Raja (présidhèn) iku bakal “ngudhek” karajan Yunani (para globalis). Tegesing frasa Ibrani “ngudhek” iku cukup maringi katrangan.

The Hebrew word translated as “stir up,” in the verse, is a primitive root meaning “to awaken”, or “wake up”. In the history typified by the fourth ruler after Cyrus, a president far richer than any other president would be raised up and through his strength and power an “awakening” would be brought about against Greece. Greece being a symbol of globalism, progressivism and “woke-ism,” would be brought into the spotlight of the history of the sixth, richest president. He would awaken the entire realm of planet earth to the controversy of progressive “woke-ism” and global domination.

Tembung Ibrani sing dipunjarwakaken dados “nggugah,” ing ayat punika, inggih punika tembung dhasar purwa ingkang ateges “nggugah” utawi “ngesukaken saking sare”. Ing sajarah ingkang dipunlambangaken déning panguwasa kaping papat sasampunipun Koresy, satunggaling présidhèn ingkang langkung sugih tinimbang présidhèn sanès-sanèsipun badhé katangèkaké, lan lumantar kakiyatan saha kuwasanipun sawijining “gugahing” badhé kalampahan nglawan Yunani. Yunani, minangka pralambang globalisme, progresivisme, lan “woke-ism,” badhé dipunbabar wonten ing sangajenging sajarah présidhèn kaping nem ingkang paling sugih. Panjenenganipun badhé nggugah saindhenging wewengkoning bumi punika tumuju dhateng pasulayan bab “woke-ism” progresif lan pangwaosan global.

The awakening to the movement of progressive “woke-ism,” that is brought about in the presidency of the richest president, occurs with the Republican horn, at the very time that the awakening of the ten virgins occurs in the Protestant horn.

Kawaspadan marang gerakan “woke-isme” progresif, kang kaasilaké sajroning kapresidenan présidhèn sing paling sugih, dumadi bebarengan karo sungu Republik, pas ing wektu kang padha nalika kawaspadané sepuluh prawan dumadi ing sungu Protestan.

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

Kita badhé nerusaké pasinaon kita bab Daniel sewelas ayat patang puluh ing artikel salajengipun.

> “Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.

> “Sanadyan akeh wong padha murtad saka pracaya lan kasalehan, isih ana para pandhèrèk Kristus kang sejati ana ing gréja-gréja iki. Sadurungé pamariksaning paukumaning Allah kang pungkasan tumiba marang bumi, ing antarané umat Pangéran bakal ana sawijining kawangunan kasalehan mula-bukané, kang durung tau katitèn wiwit jaman para rasul. Roh lan kakuwasané Allah bakal kaesokake marang para putrané. Ing wektu iku akèh wong bakal misahaké awaké saka gréja-gréja kang katresnan marang donya iki wis nggantèkaké katresnan marang Allah lan Sabdané. Akèh wong, loro-loroné para pelados lan umat, bakal kanthi bungah nampani kayektèn-kayektèn agung kang wis didhawuhaké Allah supaya diwartakaké ing wektu iki kanggo nyawisaké sawijining umat tumrap rawuhé Pangéran kang kaping pindho. Mungsuhing jiwa-jiwa kepéngin ngalang-alangi pakaryan iki; lan sadurungé tekan wektu tumrap obahing karya kang mangkono iku, dhèwèké bakal ngupaya nyegah iku kanthi ngenalaké sawijining tiron. Ing gréja-gréja kang bisa digawa déning dhèwèké ana ing sangisoré kakuwasané kang ngrayu, dhèwèké bakal ndadèkaké katon kaya-kaya berkah istiméwané Allah lagi kaesokake; bakal katon cetha apa kang dianggep minangka minat agami kang gedhé. Wong akèh bakal padha bungah banget yèn Allah lagi nyambut gawé kanthi cara kang nggumunaké tumrap wong-wong mau, sanadyan pakaryan iku asalé saka roh liya. Kanthi samudana agami, Sétan bakal ngupaya ngluwaské pangaribawané marang jagad Kristen.” The Great Controversy, 464.

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