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

Kitab Daniel - Nomer Satus Sekawan Dasa Gangsal Puluh Tiga

The Spiritual Symbolism of the Northern and Southern Kingdoms: A Journey Through Biblical Temples and Human Nature

Simbolisme Rohani Karajan Lor lan Kidul: Sawijining Lelakon Lumantar Padaleman Suci ing Alkitab lan Sipat Alam Manungsa

Author

Jeff Pippenger

Published

March 23, 2024

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The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.

Karajan sisih lor nggambarake kodrat kang luwih asor ing pasamuwaning manungsa, nggambarake badan ing pasamuwaning greja, nggambarake daging manungsa ing pasamuwané Kristus. Kristus yasa saben pasamuwan, lan Panjenengané nglantarake saben dhasar, lan watu pisanan ing pasamuwan Millerite yaiku piwulang bab “pitu mangsa,” kang digambarake déning loro tekené Ezekiel. Ing pambrontakan taun 1863, Adventisme Laodikia nampik “watu pojok” profetiké, prakara iki uga kelakon ing pambangunan pasamuwan kadonyan. Watu kang katampik iku wus katetepake bakal kapilih ing pungkasaning panyadegan pasamuwan, senadyan sajroning kabèh mangsa pambangunan iku dadi watu sandhungan. Nanging, Sabda profetik mratelakake bilih watu sandhungan kang katampik iku ing wekasané bakal dadi sirahing pojok.

The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.

Gaganging “pitung mangsa,” kaya sing dilambangaké déning karajan kidul, iku “sirahé,” gegayutan karo karajan lor. Iku dadi “sirah,” awit ana ing karajan kidul Gusti Allah milih ngidentifikasi Yérusalèm minangka kutha-Nya, ing papan kono Panjenengané nempataké pasucèn-Nya lan asma-Nya. Nganti rong gagang mau disawijèkaké wiwit taun 1798 tekan 1844, “sirah” iku wis dadi karajan kidul sing ngandhap. Nalika Yohanes, ing taun 1844, didhawuhi ninggal karajan lor, amarga iku wis diparingaké marang para bangsa liya, karajan kidul banjur kari minangka panji sing ngadeg piyambakan minangka siji bangsa, utawa paling ora mangkono iku rancangane. Rancangan mau kaalang-alangi déning pambrontakan taun 1863, lan “pambrontakan ing Kadesh” kang kapisan saka Israèl modhèren.

On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.

Ing tanggal 11 September 2001, Gusti nuntun pasamuwan-Nipun Laodikia bali marang taun 1863, bali marang 1888, bali marang 1919, lan bali marang 1957, yaiku marang “pambrontakan kaping kalih ing Kadesh”. Nanging ing pambrontakan punika, janji bilih watu ingkang katampik badhé dados sesirahing pojok sapunika saweg katetepaken. Punika katetepaken wonten ing tiyang-tiyang ingkang dipunlambangaken dados satus patang puluh sekawan ewu, ing antawisipun para punika Kristus ngleksanani sesambunganipun Kaallahan lan kamanungsan ing salawas-lawase.

Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.

Paulus ngenali kodrat sing asor minangka daging, lan kodrat sing luwih luhur minangka pikiran. Panjenengané ngenali badan (kodrat sing asor) minangka pati.

> For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.

> Awit kita padha sumurup manawa angger-anggering Torèt iku sipaté rohani; nanging aku iki kadagingan, kaadol ana ing sangisoré dosa. Sabab apa sing daklakoni, aku dhéwé ora sarujuk; amarga apa sing dakkarepake, iku ora taklakoni; nanging apa sing dak sengiti, iku sing taklakoni. Dadi manawa aku nindakaké apa sing ora dakkarepake, aku sarujuk marang angger-anggering Torèt manawa iku becik. Saiki, mula, dudu aku manèh sing nindakaké iku, nanging dosa kang manggon ana ing njero aku. Sabab aku sumurup manawa ana ing aku, yaiku ana ing dagingku, ora manggon samubarang kang becik; amarga karsa iku ana ing aku, nanging daya kanggo nindakaké apa sing becik, aku ora nemu. Sabab kabecikan sing dakkarepake, iku ora taklakoni; nanging piala sing ora dakkarepake, iku sing taklakoni. Saiki manawa aku nindakaké apa sing ora dakkarepake, dudu aku manèh sing nindakaké iku, nanging dosa kang manggon ana ing njero aku. Mulané aku nemu sawijining angger-angger, manawa nalika aku arep nindakaké kabecikan, piala iku ana ing sandhingku. Sabab sajroning manungsa batinku aku rena marang angger-anggeré Allah; nanging aku ndeleng angger-angger liyané ana ing perangan-peranganing badanku, kang perang nglawan angger-anggering pikiranku, lan nggawa aku dadi tawanané angger-anggering dosa kang ana ing perangan-peranganing badanku. Dhuh, cilakané aku iki! Sapa sing bakal ngluwari aku saka badaning pati iki? Rum 7:14–24.

Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.

Paulus mangertos bilih wonten ing “daging”-ipun boten wonten “bab becik satunggal pun.” Kacekelan-kacekelan, ingkang warisan ugi ingkang dipunwulang lan dipunlestantunaken, ingkang wonten ing dagingipun (badanipun), namung nyambut damel kanggé nuntun piyambakipun dhateng dosa. Kacekelan-kacekelan punika nglambangaken angger-anggering dosa, nanging Paulus kepéngin netepi angger-anggeripun Allah, sanès angger-anggering dosa. Angger-anggeripun Allah dipunwastani déning Paulus minangka “angger-anggering pikiranipun” (kodratipun ingkang langkung inggil). Pambengokipun inggih punika, “sinten ingkang badhé ngluwari kula saking badan pejah punika?” Mesthi kemawon, Paulus mangertos bilih kaswargan ingkang badhé ndhatengaken kamardikan, nanging piyambakipun ugi mangertos bilih pakaryan pangluwaran punika mbutuhaken pandherekipun piyambak.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.

> Mulané, para kekasihku, kaya déné kowé tansah padha mituhu, ora mung nalika aku ana ing ngarepmu waé, nanging saiki luwih-luwih manèh nalika aku ora ana, tumindakna kaslametanmu dhéwé kanthi wedi lan giris. Awit Gusti Allah iku kang makarya ana ing kowé, becik kanggo maringi kersa lan uga kanggo nindakaké manut kersané kang becik. Filipi 2:12, 13.

The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.

Pambebasan saka badan pati katindakake déning kakuwatan Ilahi, kang kagandhèng karo kakuwatan manungsa, lan iku dadi tuladha kang diparingaké déning Gusti Yésus marang manungsa. Sanadyan angger-anggering dosa aktif nyambut-gawé ana ing sipat ngandhap saka badan, Gusti Yésus njaga sipat ngandhap-é tetep katundhuk marang angger-anggering Allah lumantar masrahaké karsané marang karsaning Rama-Né. Paulus bisa nemu pambebasan manawa dhèwèké gelem masrahaké karsané marang karsaning kaallahan. Kanthi mengkono, dhèwèké lagi ngupayakaké kaslametané dhéwé, lan iki kang dimaksud déning Sister White nalika panjenengané ngandika bab pakaryan nyingkiraké dosa saka urip kita.

> “Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.

> “Saben jiwa sing ora gelem masrahaké awaké dhéwé marang Gusti Allah ana ing sangisoré panguwasa liya. Dhèwèké dudu kagungané dhéwé. Bisa waé dhèwèké ngucap bab kamardikan, nanging satemené dhèwèké ana ing panjajahan kang paling asor. Dhèwèké ora diparengaké ndeleng kaéndahaning kayekten, amarga pikirane ana ing sangisoré pangwasané Iblis. Nalika dhèwèké ngapusi awaké dhéwé manawa lagi nuruti tuntunan pangadilané dhéwé, satemené dhèwèké manut marang karsané pangéran pepeteng. Kristus rawuh kanggo medhot ranté pangawulan dosa saka jiwa. ‘Mulané menawa Sang Putra mardikakaké kowé, kowé temenan bakal mardika.’ ‘Angger-anggering Rohing kauripan ana ing Kristus Yésus’ ndadèkaké kita ‘mardika saka angger-anggering dosa lan pati.’ Rum 8:2.”

> “In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.

> Ing sajroning pakaryan panebusan ora ana paksaan. Ora ana kakuwatan lahiriah kang digunakaké. Ing sangisoré pangaribawané Roh Allah, manungsa diparingi kamardikan kanggo milih sapa kang bakal diladèni. Ing owah-owahan kang dumadi nalika jiwa nyerah marang Kristus, ana pangrasa kamardikan kang paling luhur. Pangusiraning dosa iku tumindak saka jiwa iku dhéwé. Pancen, kita ora nduwèni kakuwatan kanggo mbébasaké awak kita dhéwé saka pangwasané Sétan; nanging nalika kita kepéngin dibébasaké saka dosa, lan ing kabutuhan kita kang gedhé sesambat nyuwun pitulungan marang kakuwatan kang ana ing njaban lan ngluwihi awak kita dhéwé, kakuwatan-kakuwatan jiwa kebak dening energi ilahi saka Roh Suci, lan padha manut marang dhawuhing karsa sajroning netepi karsané Allah.

> “The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.

> “Mung siji-sijiné sarat kang ndadèkaké kamardikaning manungsa bisa kalakon, yaiku dadi siji karo Kristus. ‘Kabeneran bakal mardikakaké kowé;’ lan Kristus iku kabeneran. Dosa mung bisa menang kanthi nglemesaké pikiran, lan ngrusak kamardikaning jiwa. Tundhuk marang Gusti Allah iku pamulihan marang dhiriné wong dhéwé,—marang kamulyan lan drajat manungsa kang sejati. Angger-angger ilahi, kang ndadèkaké kita kaasta ana ing sangisoring panguwasané, iku ‘angger-angger kamardikan.’ Yakobus 2:12.” The Desire of Ages, 466.

Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”

Paulus sesambat, “He aku iki wong sing sangsara! sapa sing bakal ngluwari aku saka badaning pati iki?” Sister White nyatakake, “nalika kita kepéngin dibébasaké saka dosa, lan sajroning kabutuhan kita kang gedhé sesambat njaluk kakuwatan saka njaban lan ngungkuli awak kita dhéwé, daya-daya jiwa kapenuhan tenaga ilahi saka Roh Suci, lan padha manut marang pituduhing karsa sajroning nindakaké karsané Allah.” Ing melu nggayutaké kamanungsan kita karo keallahané Kristus, lumantar ngginakaké karsa kita, kita ngrampungaké “tumindak” nyingkiraké dosa saka “jiwa” kita dhéwé.

But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”

Nanging sing “kudu kita mangertèni yaiku kakuwatan sejati saka karsa.” Karsa iku “daya sing mrentah ing sipaté manungsa, yaiku daya kanggo netepaké putusan, utawa kanggo milih. Kabèh gumantung marang tumindak karsa sing bener. Daya kanggo milih iku wis diparingaké Allah marang manungsa; iku dadi kagungané kanggo ditindakaké. Kowé ora bisa ngowahi atimu, kowé ora bisa saka awakmu dhéwé masrahaké tresnané marang Allah; nanging kowé bisa milih ngladèni Panjenengané. Kowé bisa masrahaké karsamu marang Panjenengané; banjur Panjenengané bakal makarya ana ing kowé, supaya kowé gelem lan tumindak miturut keparenging kersané sing becik. Kanthi mangkono, sakabèhé sipatmu bakal digawa ana ing sangisoré panguwasané Roh Kristus; katresnanmu bakal kapusataké marang Panjenengané, pikiranmu bakal selaras karo Panjenengané.”

Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.

Paulus mangertos bebener-bebener punika, lan piyambakipun mangertos bilih kodratipun ingkang langkung asor kedah dipunsujugaken wonten ing sangandhaping kodratipun ingkang langkung inggil, lumantar pangginakaken karsanipun. Mila punika Paulus pejah saben dinten.

> I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.

> Aku nekseni marga saka kabungahmu kang dakgadhahi ana ing Kristus Yesus, Gusti kita, yèn aku mati saben dina. 1 Korinta 15:31.

Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.

Paulus mangertosi bilih piyambakipun kedah nyalib hakekatipun ingkang asor saben dinten kanthi ngginakaken karsanipun supados tetep nundhukaken hakekatipun ingkang asor punika. Mila saking punika, piyambakipun nyalib dagingipun.

> And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.

> Lan wong-wong kang dadi kagungané Kristus wis nyalib daging bebarengan karo hawa-nepsu lan pepénginan-pepénginané. Galatia 5:24.

Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.

Paulus mangertos bilih dagingipun ingkang dosa badhé tansah wonten ing manungsa dumugi Rawuhipun Kristus kaping kalih, nalika para setya, sajroning kedhèping netra, badhé nampi badan enggal ingkang kaluhuraken. Punika sababipun 1798 nandhani dhasaring patang puluh enem taun nalika pasamuwan padamelan Millerite dipunadegaken, awit Kristus, dados satunggaling dhasar tunggal, inggih punika Cempenipun Allah ingkang sampun kapatèni wiwit dhasaring jagad. Karajan sisih lor punika badan, ingkang lumantar dosa sampun ngrebat kaluhuran ngungkuli kamanungsan, lan ngluhuraken piyambakipun dados karajan sisih lor palsu. Ing taun 1844, Yohanes dipunmangertosi supados “ninggalaken” plataran, ingkang tegesipun wonten ing basa Yunani, nolak tabiat ingkang asor, ingkang sampun ngrebat kaluhuran ngungkuli tabiat ingkang langkung inggil, papan ing ngendi Allah sampun milih masang asmanipun, lan ing taun 1798, daging (tabiat ingkang asor) kaliyan “raos tresna lan pepénginan-pepénginanipun” kedah dipunsalib.

At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.

Ing dhasaré, dagingé Kristus pejah nalika panyaliban, amarga Panjenengané katetepaké kapisah saka para wong urip. Karajan sisih kidul banjur kudu dadi satunggaling bangsa, kanthi satunggaling ratu, ana ing prajanjian karo Gusti Allah, lan dadi bangsa kang ana Padalemané Suci Gusti Allah ana ing satengahé. Baris ing sadhuwuré baris, “pitung mangsa,” saiki dadi “sirahing pojok,” awit wiwit tanggal 11 September 2001 Gusti Allah lagi ngadegaké “balaning perang sisih lor”-Nya minangka panji. Balaning perang iku kudu dadi satunggaling bangsa, lan bangsa iku mung bakal nggambaraké citra-Nya piyambak, lan iku kelakon pas ing wektu nalika Iblis lagi ngadegaké “sunguné” kang dadi citrané kéwan iku. Ing Yeheskiel pasal telung puluh pitu, pesen bab patang angin napasaké pesen udan pungkasan marang wong-wong kang banjur ngadeg dadi balaning perang mau. Pesen bab patang angin iku yaiku pesen Sangkakala Kaping Pitu, yaiku ing kono rahasiané Gusti Allah rampung.

The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.

Pakaryan pungkasaning pemeteraian diwiwiti tanggal 7 Oktober 2023. Wektu pemeteraian tumrap wong satus patang puluh papat ewu kalaksanan sajrone swaraning Trompet Kapitu, lan trompet iku muni kaping telu sajrone proses pemeteraian. Iku tansah nandhani sawijining pukulan saka Islam marang Tanah Kamulyan. “Tanah kamulyan” rohani modern katempuh ing tanggal 11 September 2001, lan tanah kamulyan harfiah kuna katempuh ing tanggal 7 Oktober 2023, yaiku taun nalika loro seksi kang wus dipatèni mau bali urip. Pukulan kang katelu dumadi ing undhang-undhang Minggu ing Amerika Serikat kang bakal enggal teka.

From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.

Wiwit tanggal 7 Oktober 2023, sungu Republik lan sungu Protestan sejati saka kewan bumi lagi nggenepi transisi pungkasané dadi sawijining sungu sing salah siji ngandika kaya naga utawa kaya Cempen, ing hukum Minggu sing bakal enggal rawuh. Loro manifestasi saka para antagonis internal lan eksternal ing pasulayan agung sing kalakon sajrone prastawa-prastawa panutuping sajarah bumi, loro-loroné dumunung ing sajarah sing diwakili déning ayat patang puluh ing Daniel pasal sewelas. Loro perkembangan pungkasan saka loro sungu mau kalakon nalika muni Trompet Kaping Pitu. Trompet Kaping Pitu iku trompet bilai katelu saka telung trompet bilai.

The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.

Telung bilai iku makili sawijining panganggoné wangsit kaping telu, lan kanthi mangkono padha maringi paseksi kang kukuh tumrap tenger dalan tanggal 7 Oktober 2023. Ing bilai kapisan lan bilai kapindho, peperangané Islam katindakaké nglawan wadya-balané Roma, kang ing dina-dina pungkasan iku yaiku Amérika Sarékat, kaya dene kabuktèkaké déning penaklukan marang Uni Sovyèt kang kalakon lumantar sawijining aliansi rahasia antarané antikristus (Paus Yohanes Paulus II) lan nabi palsu (Ronald Reagan) ing taun 1989.

In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.

Ing bilai kang kapisan, kaya kang kapratelakaké ing Wahyu bab sanga, ana sawijining wangsit wektu limang sasi, kang padha karo satus seket taun. Ing bilai kang kapindho, ana sawijining wangsit wektu telung atus sangang puluh siji taun, lan limalas dina. Kaloro wangsit wektu iku makili peperangan nglawan Roma kang digawa déning Islam sajroning rong sajarah kang makili bilai kapisan lan kapindho. Kaloro wangsit iku nduwèni rong asil peperangan kang béda. Ing satus seket taun kang kapisan, Islam bakal “nglarani” Roma, lan ing wangsit telung atus sangang puluh siji taun, lan limalas dina, Islam bakal “matèni” Roma. Kaloro wangsit iku gegandhèngan langsung. Pungkasaning satus seket taun nalika Islam kudu nglarani Roma nandhakaké wiwitaning telung atus sangang puluh siji taun, lan limalas dina nalika Islam kudu matèni Roma. Bilai kapisan lan kapindho dipisahaké déning pungkasaning satus seket taun, lan wiwitaning telung atus sangang puluh siji taun, lan limalas dina.

The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.

Amerika Sarékat mandheg dadi karajan kaping nem ing ramalan Kitab Suci nalika undhang-undhang Minggu sing bakal enggal rawuh, lan nalika iku sacara profètis karajan mau “dipatèni”. Wektu “lindhu gedhé”, ing Wahyu pasal sewelas, iku yaiku undhang-undhang Minggu sing bakal enggal rawuh, lan nalika wektu iku tekan, Trompet Kapitu Islam uga teka. Tekané iku kanggo nandhani pungkasan, utawa pati, saka karajan kaping nem, yaiku bala tentara Roma ing dina-dina wekasan. Pati iku didhisiki déning satus sèket taun nalika Islam nyakiti bala-bala tentara Roma. Miturut média arus utama, sing ngupaya ngenthèngaké kegiyatan Islam radikal ing donya modern, wiwit tanggal 7 Oktober 2023 nganti tulisan iki ditulis ing tanggal 12 Februari 2024, Islam wis nindakaké satus suwidak lima serangan marang kapentingan-kapentingan Amerika ing saindenging jagad.

The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.

Satus sèket taun Islam nglarani wadya Romawi, kang nuntun marang dipatèni wadya Romawi ing bilai kapisan lan kapindho, kapitulang manèh ana ing sajarah bilai katelu, awit mekatenlah cara pakaryaning aplikasi telu-lipet saka ramalan. Anginangé Trompèt kapitu, yaiku panyegelan satus patang puluh papat éwu, yaiku nalika gabungan Ketuhanan kaliyan kamanungsan kelakon, kados diprayogakaké déning panyawijiné loro teken, nduwèni telung tenger dalan. Kang kapisan yaiku tanah kamulyan rohani lan kang pungkasan yaiku tanah kamulyan rohani. Tenger dalan ing tengah yaiku tanah kamulyan harfiah.

In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.

Ing taun 2023, jeblugan kapindho saka Trompet pepelinging bilai katelu, nandhani mundhake perang Islam nalika mlebu ing sawijining mangsa nalika iku bakal “nglarani” kéwan bumi. Ing taun sing padha, loro saksi yaiku sungu Republican lan sungu Protestan sejati padha urip maneh lan wiwit transisi bebarengan tumuju marang sungu-sungu simbolis pungkasané. Kanggo sungu Republican, iku minangka gabungan saka kabèh kakuwasan Protestan sing murtad, bebarengan karo kabèh kakuwasan Republican sing murtad, supaya mbentuk siji sungu yaiku gambaré kéwan. Déné kanggo sungu Protestan sejati, iku minangka gabungan saka Ketuhanan lan kamanungsan nalika sungu iku ngalami transisi watak saka Laodikia menyang Filadelfia, supaya nggambarake kosok balèné gambaré kéwan. Taun 2023 dumadi rong puluh loro taun sawisé 2001, mula makili sesambungan simbolis antarané Ketuhanan kang kagandhèng karo kamanungsan.

All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.

Sakabèhé sajarah iki dumadi ing ayat kaping patang puluh saka Daniel sewelas, yaiku ayat kang kabukak segelé lan ngasilaké tambahing kawruh ing taun 1989, kang dilambangaké déning Kali Hidékel. Ing sajarah kenabian saka ayat iku, pakaryan pungkasan ing Papan Mahasuci uga kasampurnakaké, yaiku pepadhang kang kabukak segelé ing taun 1798, lan iku dilambangaké déning Kali Ulai. Wiwitané ayat kaping patang puluh nandhani wektu pungkasan ing taun 1798, lan pungkasané ayat iku nandhani wektu pungkasan ing taun 1989, lan kaloro kali mau nyawiji bebarengan ing sajarah ayat kaping patang puluh, kaya déné Kali Tigris lan Efrat (Ulai lan Hidékel) nyawiji sakdurungé tekan Teluk Persia.

We will continue this study in the next article.

Kita badhé nglajengaken panaliten punika ing artikel salajengipun.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.

> Rohé Pangéran Allah ana ing atasku; awit Pangéran wus njebadi aku kanggo martakaké kabar kabungahan marang wong-wong kang andhap-asor; Panjenengané ngutus aku kanggo mbebedhagaké wong-wong kang remuk atiné, ngumumaké kamardikan marang para tawanan, lan kabukakaning pakunjaran marang wong-wong kang kabanda; Kanggo ngumumaké taun sih-rahmaté Pangéran, lan dina paukumaning Allah kita; kanggo nglipur kabèh wong kang padha nangis; Kanggo netepaké marang wong-wong ing Sion kang padha nangis, maringi marang wong-wong mau kaéndahan nggantos awu, minyak kabungahan nggantos sungkawa, sandhangan pamuji nggantos roh kasusah; supaya wong-wong mau karanira wit-witan kabeneran, tandurané Pangéran, supaya Panjenengané kaluhuraké.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

> Lan wong-wong mau bakal mbangun reruntuhan kuna, bakal ngedegaké manèh karusakan-karusakan biyèn, lan bakal ndandani kutha-kutha sing rusak, yaiku karusakan-karusakan saka pirang-pirang turun-temurun. Lan wong-wong manca bakal ngadeg lan ngopeni wedhus-wedhusmu, lan anak-anak wong asing bakal dadi juru waluku lan juru ngrumat pakebonan anggurmu. Nanging kowé bakal sinebut Imam-imamé Pangéran; wong-wong bakal nyebut kowé Para Abdi Allah kita; kowé bakal mangan kasugihané para bangsa liya, lan ana ing kamulyané wong-wong mau kowé bakal gumunggung. Minangka gantiné wirangmu, kowé bakal nampa tikel pindho; lan minangka gantiné kawirangan, wong-wong mau bakal padha bungah ana ing pandumané; mulané ana ing tanahé dhéwé wong-wong mau bakal nduwèni tikel pindho; kabungahan langgeng bakal dadi kagungané.

> For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> Amarga Aku, Pangeran Yehuwah, tresna marang kaadilan, Aku sengit marang pangrampogan kanggo kurban obaran; lan Aku bakal nuntun pakaryané ing kayekten, lan Aku bakal nganakaké prejanjian langgeng karo wong-wong mau. Lan turuné bakal kawentar ana ing antarané para bangsa liya, lan turun-tumuruné ana ing antarané para umat; kabèh wong kang weruh marang wong-wong mau bakal ngakoni wong-wong mau, yèn wong-wong mau iku turuné kang wis diberkahi déning Pangeran. Aku bakal banget bungah ana ing Sang Yehuwah, nyawaku bakal suketi ana ing Allahku; amarga Panjenengané wis ngagemaké aku sandhanganing kaslametan, Panjenengané wis nutupi aku nganggo jubahing kabeneran, kaya déné penganten kakung ngias awaké nganggo rerenggan, lan kaya déné penganten putri ngreksa awaké nganggo permata-permatané. Amarga kaya bumi ngetokaké tunasé, lan kaya taman ndadèkaké barang kang kasebar ana ing jeroné thukul metu; mangkono Pangeran Allah bakal ndadèkaké kabeneran lan pamuji thukul metu ana ing ngarepé sakèhé bangsa. Yesaya 61:1–11.

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