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# Panium - Number Ten

Panium - Nomer Sepuluh

The Rise and Fall of Nations: Sealing the 144,000 and the Hidden Prophetic History of Daniel 11:10–16

Munggah lan Rubuhe Bangsa-Bangsa: Panyegelan tumrap 144.000 lan Sajarah Kenabian kang Kapendhem ing Daniel 11:10–16

Author

Jeff Pippenger

Published

April 16, 2025

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The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.

Tema ing ayat sewelas lan rolas iku yaiku munggah lan ambruké ratu sisih kidul, kaya mangkono uga munggah lan ambruk pungkasané Amérika Sarékat sing diwakili déning présidhèn pungkasan ing ayat loro, minangka wakil kadonyan pungkasan saka kakuwatan naga; uga munggah lan ambruk pungkasané Perserikatan Bangsa-Bangsa sing diwakili ing ayat telu lan papat. Ayat lima nganti sanga nggambarake sajarah kakuwatan kepausan wiwit taun 538 nganti 1798. Taun 538 nandhani diparingaké kakuwatan marang kakuwatan kepausan, taun 1798 nandhani tatu sing matèni tumrap kepausan, lan mulané ayat lima nganti sanga nggambarake munggah lan ambruk pungkasan saka kéwan iku. Ayat sepuluh nandhani taun 1989 minangka ambruké ratu sisih kidul kaya sing diwakili déning tilas Uni Sovyèt.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .

> “Saben bangsa sing wis mlebu ing panggung tumindak wis diparengake ngenggoni panggonane ana ing bumi, supaya bisa katon apa bangsa iku bakal nindakaké maksud saka ‘Sang Pengawas lan Sang Mahasuci.’ Ramalan wis nglacak munggah lan rubuhe kakaisaran-kakaisaran gedhé ing donya—Babilon, Medo-Pèrsia, Yunani, lan Roma. Tumrap saben kakaisaran kasebut, kaya dene tumrap bangsa-bangsa sing kakuwatané luwih cilik, sajarah mbalèni awaké dhéwé. Saben-saben nduwèni mangsa panggawéaning piwulangan lan pangadilan, saben-saben gagal, kamulyané luntur, kakuwatané sirna, lan panggonané dikuwasani déning liyané....”

> “From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

> “Saka mundhak lan rubuhipun bangsa-bangsa kados ingkang dipun cethakaken wonten ing kaca-kaca Kitab Suci, manungsa kedah sinau sepinten tanpa aji kamulyan lahiriah lan kadonyan semata. Babil, kaliyan sakathahing kakuwatanipun lan kaluhuranipun, ingkang tandhinganipun dereng nate dipuntingali malih déning donya kita wiwit samanten,—kakuwatan lan kaluhuran ingkang tumrap tiyang-tiyang jaman punika katingal mekaten tetep lan langgengipun,—satemah sampurna sirnanipun! Kados ‘kembang suket’ piyambakipun sampun sirna. Mekaten ugi sirnanipun sadaya ingkang boten ndadosaken Allah minangka dhasaripun. Mung ingkang kaiket kaliyan karsa-Nipun lan nglairaken watak-Nipun ingkang saged lestari. Prinsip-prinsip-Nipun punika satunggal-satunggalipun perkawis ingkang tetep teguh ingkang dipunmangertosi déning donya kita.” Education, 177, 184.

Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.

Ayat sewelas lan rolas nandhani munggah lan rubuhipun pungkasaning raja ing sisih kidul, kados ingkang kaanggepi déning Rusia. Ayat telulas dumugi limalas nandhani munggah lan rubuhipun pungkasaning Amérika Sarékat. Sakabèhé cariyos pamedhar wangsit ing pasal sewelas kabangun ing sadhuwuring struktur munggah lan rubuhipun karajan-karajan. Siswa pamedhar wangsit kedah nggatekaken kasunyatan punika manawi piyambakipun badhé gadhah kamungkinan sethithik kemawon kanggé mbédakaken kanthi leres pesen pamedhar wangsit ing pasal sewelas.

The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”

Pandhangan dhasar tumrap Daniel pasal sewelas yaiku bilih pasal punika ngemot gambaran-gambaran kang bola-bali bab munggah lan rubuhipun karajan-karajan. Nalika Sister White ngandika, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” piyambakipun nemtokake bilih “Grecia” punika naga, “Rome” punika kéwan galak, lan “Medo-Persia” punika nabi palsu. Piyambakipun nemtokake munggah lan rubuhipun pungkasan saking karajan kadonyan pungkasan, ingkang kadadosan saking naga, kéwan galak, lan nabi palsu, ingkang wiwit munggahipun nalika angger-angger Minggu lan nuntun jagad tumuju Armageddon minangka kasampurnaning Wahyu 16:12–21. Piyambakipun nujokake umatipun Gusti Allah dhateng “munggah lan rubuhipun bangsa-bangsa kados ingkang dipratelakake kanthi cetha wonten ing kaca-kacanipun Kitab Suci” minangka pandhangan ingkang kedah dipunginakaken supados “mangertos sepira tanpa reginipun kamulyan lahiriah lan kadonyan kemawon.”

The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.

Sebab kita prelu “sinau sepira tanpa regané kamulyan lahiriah lan kadonyan waé,” yaiku supaya luwih mangertèni manawa samubarang kabèh bakal sirna “kang ora nduwèni Gusti Allah minangka dhasaré.” Mulané, dadi sawijining prekara urip-utawa-mati manawa panjenengan nduwèni Gusti Allah utawa ora nduwèni Gusti Allah minangka dhasar panjenengan. Saka titik iku ing pangrembakaning pamikirané, Sister White banjur netepaké apa tegesé nduwèni Gusti Allah minangka dhasar panjenengan nalika piyambakipun ngandika, “Namung barang kang kaiket ing karsa-Né lan nglairaké watak-Né kang bisa lestari.” Piyambakipun nembe waé nerangaké yèn samubarang kabèh kang ora ana ing dhasaré Gusti Allah iku bakal sirna, lan yèn ana loro prakara minangka panandha tumrap apa kang kabangun ing dhuwur dhasar iku, yaiku manawa sawijining prakara “kaiket ing karsa-Né,” lan manawa prakara iku “nglairaké watak-Né.” Watak-Né iku dhasar-Né.

Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.

Banjur ing ukara panutuping paragraf iku dheweke nyatakake manawa “Prinsip-prinsip Panjenengane iku mung siji-sijine prakara kang mantep lan ora owah kang dingerteni déning jagad kita.” Watak Allah iku prinsip-prinsip Panjenengane, lan prinsip-prinsip Panjenengane mratelakake watak Panjenengane. Iki minangka prakara urip-utawa-pati ngenani kepriye manungsa sesambungan karo Allah minangka dhasar saka samubarang kabèh. Aku negesake manawa struktur dhasar Daniel pasal sewelas kabangun ing dhuwur narasi munggah lan runtuhé karajan-karajan. Ana sawijining pethikan ing ngendi ilham maringi pawartos marang kita ngenani jinis pasinaon kang bener.

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.

> “Ana sawijining panaliten babagan sajarah kang ora kena disalahaké. Sajarah suci minangka salah siji saka panaliten ing sekolah-sekolah para nabi. Ing cathetan babagan tumindak Panjenengané marang bangsa-bangsa, katlusuran tapak-tapak Yéhuwah. Mangkono uga saiki kita kudu nyemak tumindak-tumindak Allah marang bangsa-bangsa ing bumi. Kita kudu mirsani ing sajroning sajarah kasampurnaning ramalan, nyinaoni pakaryaning Pangrèh Ilahi ing gerakan-gerakan reformasi kang agung, lan mangertèni majuning prastawa-prastawa ing panglumpukan bangsa-bangsa kanggo patemon pungkasan ing pasulayan gedhé.” The Ministry of Healing, 441.

A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.

Panyinau sajarah kang kasucèkaké katandhai minangka nyinau cara Gusti Allah sesambungan karo bangsa-bangsa ing bumi lan uga ing pituduh pamrayoganipun Gusti Allah tumrap gerakan-gerakan reformasi kagunganipun; mila sajarah kang kasucèkaké iku nyakup garis panaliten lahiriah lan batiniah. Tujuan migunakaké sajarah kanggo netepaké Sabda nubuatipun Gusti Allah yaiku supaya sajarah kenabian mau dipigunakaké kanggo “mangertèni majuning prastawa-prastawa sajroning pangaturan bangsa-bangsa tumuju marang pasulayan pungkasan ing kontroversi agung.” Paragraf sadurungé saka Sister White dijupuk saka panjlèntrèhan kang padhang banget bab kabutuhan mbangun sawijining modhel kenabian sajarah suci kang dhedhasar marang struktur dhasar kang kaunèkaké ing “munggah lan rubuhipun” karajan-karajan.

> “As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.

> “Minangka sawijining panyawis tumrap pakaryan Kristen, akeh wong nganggep yèn nggayuh kawruh kang jembar babagan tulisan-tulisan sajarah lan teologi iku prakara kang penting. Wong-wong mau nyangka yèn kawruh iki bakal dadi pitulungan tumrap wong-wong mau ing mulang Injil. Nanging panalitèné kang abot lan rekasa marang panemu-panemu manungsa luwih cenderung nglemahake palayanané, tinimbang nguwataké. Nalika aku ndeleng perpustakaan kebak jilid-jilid gedhé kang sarat kawruh sajarah lan teologi, aku mikir, Yagéné ngentèkaké dhuwit kanggo barang kang dudu roti? Bab kaping enem saka Yokanan nyritakake marang kita luwih akèh tinimbang kang bisa ditemokake ana ing karya-karya kaya mangkono. Kristus ngandika: ‘Aku iki Roti Kauripan; sapa sing marani Aku, ora bakal ngelih maneh; lan sapa sing pracaya marang Aku, ora bakal ngelak maneh.’ ‘Aku iki roti kang urip, kang wus tumurun saka swarga; manawa ana wong mangan roti iki, wong iku bakal urip ing salawas-lawase.’ ‘Sapa sing pracaya marang Aku nduwèni urip langgeng.’ ‘Tembung-tembung kang Dakucapaké marang kowé iku roh lan iku urip.’ Yohanes 6:35, 51, 47, 63.”

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.

> “Ana sawijining pangkajian sajarah kang ora kena dipaido. Sajarah suci minangka salah siji saka pasinaon ing sekolah-sekolah para nabi. Ing cathetan pakaryan Panjenengané tumrap bangsa-bangsa, katelusuran jejak lakuning Yehuwah. Mangkono uga ing jaman saiki, kita kudu nggatekake pakaryan Allah tumrap bangsa-bangsa ing bumi. Kita kudu nyumurupi ing sajarah kayektening panggenapaning ramalan, nyinaoni pakaryaning Providence ing gerakan-gerakan reformasi gedhé, lan mangerteni lumampahing prastawa-prastawa ing pangaturan bangsa-bangsa tumuju marang pasulayan pungkasan ing kontroversi agung.”

> “Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.

> Panaliten kang mangkono iku bakal maringi wawasan kang amba lan jangkep ngenani urip. Iku bakal nulungi kita mangerteni sapérangan bab gegandhèngan lan katergantungané, sepira nggumunaké yèn kita kaiket bebarengan ana ing paseduluran agung masyarakat lan bangsa-bangsa, lan sepira gedhéné yèn panindhesan lan karendhahaning siji anggota iku ateges kapitunan tumrap kabèh.

> “But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.

> “Nanging sajarah, kaya lumrahe disinaoni, ngemot prakara-prekara babagan prestasine manungsa, kamenangane ana ing paprangan, kasilane nggayuh kakuwasan lan kaluhuran. Campur tangane Allah ana ing lelakoning uripe manungsa ora digatekake. Sithik wong sing nyinaoni kaleksananing karsane Panjenengane sajroning munggah lan rubuhe bangsa-bangsa.

> “And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.

> Lan, ing ukuran kang gedhé, teologi, kaya dene disinaoni lan diwulangaké, satemené mung minangka cathetan spekulasi manungsa, kang mung ngladosi kanggo “nggelapaké piwulang lumantar tembung-tembung tanpa kawruh.” Kerep banget pamuji ing nglumpukaké akèh buku iki dudu banget amarga pepénginan kanggo olèh pangan tumrap pikiran lan jiwa, nanging luwih amarga ambisi supaya dadi wanuh karo para filsuf lan para teolog, lan pepénginan kanggo nyuguhaké agama Kristen marang wong akèh nganggo istilah lan proposisi kang kakehan kawruh.

> “Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.

> “Ora kabèh buku sing katulis bisa ngladèni ancasing urip suci. ‘Sinaua saka Aku,’ pangandikané Sang Guru Agung, ‘pikulanana gandhèng-Ku ing awakmu,’ ‘sinaua saka kalemanku lan andhap-asorku.’ Sombong intelektualmu ora bakal migunani kanggo nulungi kowé anggonmu sesambungan karo jiwa-jiwa sing lagi nemoni karusakan merga kekurangan roti panguripan. Ing pasinauanmu marang buku-buku iki, kowé lagi nglilani buku-buku mau njupuk panggonané piwulang-piwulang praktis sing kuduné kok sinaoni saka Kristus. Kanthi asil pasinaon iki, wong akèh ora kapangani. Sithik banget saka panaliten sing ngèlèh-èlèhaké pikiran iku sing maringi apa kang bakal mbiyantu wong dadi pegawe sing kasil kanggo jiwa-jiwa.”

> “The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.

> “Sang Juru Slamet rawuh ‘kanggo martakaké Injil marang wong miskin.’ Lukas 4:18. Ing piwulangé Panjenengané migunakaké tembung-tembung kang paling prasaja lan pralambang-pralambang kang paling cetha. Lan kapratelakaké yèn ‘wong akèh padha remen ngrungokaké Panjenengané.’ Markus 12:37. Wong-wong kang ngupaya nglakoni pakaryané Panjenengané kanggo jaman iki mbutuhaké pangerten kang luwih jero tumrap piwulang-piwulang kang wis diparingaké déning Panjenengané.

> “The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.

> “Pangandikanipun Gusti Allah ingkang gesang punika pendhidhikan ingkang paling luhur ngungkuli sedaya. Tiyang-tiyang ingkang ngladosi umat kedah nedha rotiing gesang. Punika badhé maringi kekiyatan kasukman dhateng piyambakipun; lajeng piyambakipun badhé kaparengaken siyap ngladosi sedaya golongan manungsa.” The Ministry of Healing, 441–443.

Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.

Suster White salajengipun njlentrehaken bilih ngakeni pakaryaning panguwaosing Allah sajroning ngangkat para raja lan ngedhunaken para raja adhedhasar pilihanipun sang raja punika filsafat sejati tumrap pasinaon sajarah.

> “In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.

> “Ing sajarahing bangsa-bangsa, para sinau Sabdaning Allah bisa nyumurupi kaleksananing wangsit ilahi kanthi harfiah. Babil, ing tembe pungkasan remuk lan ambruk, sirna amarga nalika mapan ing kamakmuran para panguwasane nganggep awake padha bebas saka Gusti Allah, lan nyandhangaké kamulyaning karajané marang pakaryan manungsa. Karajan Medo-Persia katempuh bebenduning Swarga amarga ana ing kono angger-anggering Allah wis diremehake lan diidak-idak. Wedi marang Pangeran ora manggoni papan ana ing ati akèh banget saka rakyat. Piala, pitenah, lan karusakan akhlak padha ngrembaka. Karajan-karajan sing nuli nyusul malah luwih asor lan luwih rusak; lan kabeh mau saya mudhun, saya mudhun manèh ing tataraning ajining budi.”

> “The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.

> “Kakuwasan kang ditindakaké déning saben panguwasa ing bumi iku pinaringan déning Swarga; lan kasuksèsané gumantung marang carané migunakaké kakuwasan kang mangkono iku kang wis diparingaké marang dhèwèké. Kanggo saben wong, pangandikané Sang Panjaga ilahi iku mangkéné, ‘Ingsun ngiketaké sabuk marang kowé, senadyan kowé ora wanuh marang Ingsun.’ Yesaya 45:5. Lan tumrap saben wong, tembung-tembung kang biyèn kapangandikakaké marang Nebukadnezar iku dadi piwulanging urip: ‘Pedhotna dosa-dosamu kanthi kabeneran, lan pialamu kanthi nresnani wong miskin: manawa mangkono bisa dadi dawaning katentremanmu.’ Daniel 4:27.”

> “To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.

> “Kanggo mangertèni prakara-prakara iki,—mangertèni manawa ‘kabeneran ngluhuraké sawijining bangsa;’ manawa ‘dhampar katetepaké déning kabeneran,’ lan ‘ditetegaké déning sih-rahmat;’ ngakoni kalairané asas-asas iki ing panyingkapan kakuwatan Panjenengané kang ‘nyingkiraké para ratu, lan ngangkat para ratu,’—iki tegesé mangertèni filsafat sajarah. Wulang Bebasan 14:34; 16:12; 20:28; Daniel 2:21.

> “In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.

> “Mung ana ing pangandikané Allah prakara iki katuduhaké kanthi cetha. Ing kéné katampilaké yèn kakuwataning bangsa-bangsa, kaya déné kakuwataning saben wong, ora dumunung ing kasempatan utawa sarana kang katon ndadèkaké wong-wong mau ora bisa dikalahaké; uga ora dumunung ing kaluhurané kang padha diunggul-unggulaké. Iku diukur saka kasetyan kang kanthi iku padha netepi karsané Allah.” Prophets and Kings, 501, 502.

The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.

Tema ing ayat sewelas lan rolas yaiku munggah lan tibahe ratu ing sisih kidul, nanging sing luwih wigati, ayat-ayat iku nandhani pemeteraiané wong satus patang puluh papat ewu, lan ujian kapindho saka telung ujian sing diwiwiti ing wektu wekasan taun 1989 kaya sing katuduhaké ing ayat sepuluh.

That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.

Panyegelan punika diprayogakaké déning Daniel ing guwa singa, telu wong pinilih ing pawon geni murub, Daniel lan telu wong pinilih ndedonga supaya mangertos impenipun Nebukadnezar bab reca kéwan-kéwan ing pasal kalih, Daniel ndedonga pandonganing Imamat kalih dasa enem ing pasal sanga, para wicaksana ingkang mangertos tambahing kawruh, Yosua ingkang dosaipun dipunangkat ing Zakharia pasal tiga, Zerubabel ing pasal sekawan, Yusuf dados panguwasa kaping kalih ing Mesir, para murid wonten ing kamar inggil salami sedasa dinten sadèrèngipun Pentakosta, para Millerit wonten ing pakempalan kémah Exeter, Lazarus mimpin arak-arakan ing Mlebeting Sang Juru Slamet kanthi Kamenangan, lan satus patang puluh sekawan ewu wonten ing Wahyu pasal pitu.

Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.

Ayat kaping sewelas tumeka ing taun 2014 nalika wiwitaning perang Ukraina, lan ing Juli 2023 wiwit uji pandeleng, ing ngendi umaté Gusti Allah “diputihaké,” diwiwiti. Larik kaping lima ing pasal sewelas yaiku ayat telulas nganti limalas.

## Fifth Line Overview

Gambaran Ringkes Lini Kalima

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. 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. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.

> Sebab ratu saka lor bakal bali, lan bakal nglumpukaké pasukan kang luwih akèh tinimbang kang kapisan, lan temenan bakal teka sawisé sawetara taun kanthi bala tentara kang gedhé lan kanthi kasugihan kang akèh. Lan ing mangsa kuwi bakal ana akèh wong kang nglawan ratu saka kidul; mangkono uga para perampok saka bangsamu bakal ngluhuraké awaké dhéwé kanggo netepaké wahyu iku; nanging wong-wong mau bakal rubuh. Mulané ratu saka lor bakal teka, lan bakal ngedegaké tanggul pangepungan, sarta ngrebut kutha-kutha kang paling kukuh betengé; lan pasukan saka kidul ora bakal bisa nahan, mangkono uga rakyat pilihane, lan ora bakal ana kekuwatan kanggo nahan. Daniel 11:13–15.

These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”

Ayat-ayat punika kasembadan ing taun 200 SM lan mratelakaken Perang Panium, ingkang nyakup para ratu ingkang sami nglawan saha pakempalan-pakempalanipun, lan ayat-ayat punika ugi dados titik ing sajarah nalika Roma kafir kapisan ngukuhaken dhirinipun mlebet ing sajarah Daniel sewelas. Ayat-ayat punika nyakup tangi pungkasan lan rubuhipun karajan kaping nem saking wangsit Kitab Suci, nanging ugi sajarah Alkitab bab Kristus ngunjungi Kaisarea Filipi, ing pundi Petrus netepaken panyegelanipun wong satus patang dosa ewu. Sajarah punika dados pralambang panyegelanipun wong satus patang dosa ewu kanthi rawuhipun ingkang kaping tiga saking telung pacoban ing pasal rolas ingkang kapérang saking dados “dipunresiki, dipunputihaké lan dipunucalani.”

These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.

Ayat telu iki nuntun marang ayat kaping nembelas, ing kono angger-angger Minggu ing Amérika Sarékat digambarake. Nalika pasamuwan kémah Exeter rampung tanggal 17 Agustus 1844, para prawan kang wicaksana nggawa pawarta Panguwuh ing Tengah Wengi nyabrang sadawaning pasisir wétan Amérika Sarékat sajrone nem puluh enem dina. Ana sawijining mangsa nalika kabèh prawan tangi lan salah siji golongan ora nduwèni lenga, bebarengan karo samubarang kabèh kang dituduhake déning iku. Nalika jeneng Simon Barjona diganti dadi Pétrus, panyegelan wong satus patang puluh papat èwu ditandhani. Wiwit ing titik iku lan salajengipun, Gusti Yésus wiwit mulang para murid bab prakara-prakara kang magepokan karo salib.

The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.

Salib iku minangka pralambang panutupaning mangsa sih-rahmat, lan William Miller, kang wis dipralambangaké déning Yohanes Pembaptis, sing sabanjuré uga wis dipralambangaké déning Élia, katangèkaké kanggo martakaké “prastawa-prastawa kang ana gegayutané karo panutupaning mangsa sih-rahmat,” kaya dene Yohanes Pembaptis lan Élia kalorone uga nindakaké. Yohanes ngandharaké mangkéné.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Nanging nalika dhèwèké weruh akèh wong Farisi lan Saduki teka marang baptisané, panjenengané banjur ngandika marang wong-wong mau, Hé turuné ula beludhak, sapa sing wis ngélingaké kowé supaya padha mlayu saka bebenduning Allah sing bakal rawuh? Matius 3:7.

Elijah said it this way.

Élia ngandika mekaten.

> And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.

> Lan Akhab yasa tugu Asyera; lan Akhab nindakaké luwih akèh manèh kanggo nuwuhaké bebenduning Pangéran, Allahé Israèl, ngungkuli kabèh raja Israèl sing sadurungé dhèwèké. Ing jamané, Hiel, wong Bètèl, mbangun Yerikho; dhasaré dilebokaké kanthi kurban Abiram, anaké sing pambarep, lan gapurané ditetepaké kanthi kurban Segub, anaké sing ragil, miturut pangandikané Pangéran, kang wus kaandika lumantar Yosua bin Nun. Lan Élia, wong Tisbi, salah siji saka para penduduk Gilead, ngandika marang Akhab, “Demi gesangé Pangéran, Allahé Israèl, ing ngarsané Panjenengané aku ngadeg, ing taun-taun iki ora bakal ana embun utawa udan, kejaba miturut pangandikku.” 1 Para Raja 16:33–17:1.

Speaking of William Miller’s work as a modern reformer Sister White stated:

Nalika ngrembag pakaryané William Miller minangka sawijining pembaru ing jaman modhèren, Sister White ngandika:

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> “Manungsa prelu digugah supaya padha nyadhari bebayané; supaya padha kaéngetaké kanggo nyawisaké awak tumrap prekara-prekara kang khidmat gegayutan karo pungkasaning mangsa kabegjan.” The Great Controversy, 310.

The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.

Enem ayat pungkasan saking Daniel sewelas nggambaraken “prastawa-prastawa ingkang gayut kaliyan panutupaning mangsa kasempatan sih-rahmat.” Prastawa-prastawa punika kabikak ing wekdal wekasaning jaman ing taun 1989, lan punika kaandharaken kanthi cetha.

> “Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. T he words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.

> “Sakdurungé panyaliban Panjenengané, Sang Juru Wilujeng nerangaké marang para sakabat yèn Panjenengané bakal dipatèni lan bakal wungu manèh saka kubur, lan para malaékat ana ing kono kanggo nandhesaké pangandikané iku ing pikiran lan ati. Nanging para sakabat ngarep-arep pambébasan kadonyan saka gandhènging kuk Roma, lan wong-wong mau ora bisa nampani gagasan yèn Panjenengané, kang dadi pusat kabèh pangarep-arep wong-wong mau, kudu nandhang pati kang asor lan ngisin-isini. Pangandika kang prelu diéling-eling déning wong-wong mau padha kasirnakaké saka pikirané; lan nalika tekan wektu panggawé pacoban, iku ndadèkaké wong-wong mau ketemu ing kaanan durung siyap. Patié Gusti Yésus ngrusak pangarep-arep wong-wong mau kanthi sampurna, kaya déné Panjenengané durung tau mènèhi pepéling sadurungé. Mangkono uga ing panuwunaning para nabi, prakara-prakara kang bakal kelakon dibukak ana ing ngarepé kita kanthi cetha, kaya déné iku wis dibukak marang para sakabat lumantar pangandikané Kristus. Prastawa-prastawa kang ana gandhèngané karo panutupaning mangsa sih-rahmat lan pakaryan pambudi siyaga kanggo mangsa kasangsaran, katuduhaké kanthi cetha. Nanging wong akèh ora luwih mangerti marang kayektèn-kayektèn wigati iki ketimbang manawa prakara-prakara mau durung tau kawejakaké. Sétan ngawasi kanggo ngrebut saben pangaruh kang bakal ndadèkaké wong-wong mau wicaksana tumuju marang kaslametan, lan mangsa kasangsaran bakal nemoni wong-wong mau ing kaanan durung siyap.” The Great Controversy, 595.

It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.

Ana ing Caesarea Philippi, yaiku Panium, yaiku ayat telulas nganti limalas, Sang Kristus wiwit mulang para murid-Nya bab salib, mangkono nglambangaké sajarah pakempalan pasamuwan Exeter nganti 22 Oktober 1844. Ing wiwitaning gerakan reformasi saka wong satus patang puluh papat ewu, “prastawa-prastawa kang magepokan karo panutuping mangsa sih-rahmat” kabukak segelé, lan ing pungkasaning gerakan saka wong satus patang puluh papat ewu, “prastawa-prastawa kang magepokan karo panutuping mangsa sih-rahmat” kabukak segelé ana ing sajroning sajarah kang kasimpen saka ayat patang puluh.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> “Ing jaman saiki, kanthi roh lan kakuwatané Élia lan Yohanes Pambaptis, para utusan kang katetepaké déning Allah padha ngarahaké kawigatèning jagad kang katetepaké tumuju marang pangadilan marang prastawa-prastawa kang suci lan nggegirisi sing bakal enggal kalakon gegayutan karo jam-jam pungkasaning mangsa sih-rahmat lan ngatingalé Kristus Yésus minangka Ratuning para ratu lan Gustining para gusti.” Prophets and Kings, 715, 716.

The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.

“Prastawa-prastawa kang ana gandhengané karo pungkasaning mangsa kasempatan sih-rahmat” iku prastawa-prastawa kang kabukak segelé ana ing sajarah kang kasingid ana ing ayat kaping patang puluh. Ing Zakharia pasal telu, adegan-adegan pungkasan saka pangadilan panalitèn digambarake. Ilham nyawijèkaké paseksèné Zakharia karo wong-wong kang dimaterèni segel ing Yéhèzkiel pasal sanga.

> “The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.

> “Umaté Allah padha nggresula lan nangis merga panggawé-panggawé nistha kang katindakaké ing nagara. Kanthi luh, wong-wong mau ngélingaké para duraka bab bebayané nalika padha ngidak-idak angger-angger ilahi, lan kanthi kasusahan kang ora kaandharaké, padha andhap-asor ana ing ngarsané Pangéran marga saka kaluputané dhéwé. Para duraka padha ngguyoni kasusahané, ngolok-olok pangéling-élingé kang kebak kasantosan, lan nyepèlèkaké apa kang déning wong-wong mau diarani kalemahan. Nanging panandhang lan andhap-asoring umaté Allah iku dadi bukti kang cetha tanpa kélangan yèn wong-wong mau lagi olèh manèh kakuwatan lan kaluhuran watak kang wis ilang jalaran dosa. Awit wong-wong mau saya nyedhak marang Kristus, lan mripaté tumancep marang kasucèné kang sampurna, mula wong-wong mau bisa ndeleng kanthi cetha banget sepira ngungkuli nisthané dosa iku. Kabingahaning ati amarga tobat lan ngremehaké awaké dhéwé ana ing ngarsané Allah iku luwih tanpa upama tinimbang rohing wong kang rumangsa cukup ing awaké dhéwé, kumalunggung, kang ora weruh ana sabab kanggo sesambat, kang ngina andhap-asoring Kristus, lan kang ngakoni kasampurnan déné padha nerak angger-angger suci kagungané Allah. Keleman lan andhap-asoring ati iku dadi sarat tumrap kakuwatan lan kamenangan. Makuthaning kamulyan ngentèni wong-wong kang sujud ana ing sikilé salib. Begja wong-wong kang padha sesambat iki, awit wong-wong mau bakal pinaringan panglipur.

> “The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.

> Wong-wong sing setya lan tansah ndedonga iku, kaya-kaya, katutup ana bebarengan karo Gusti Allah. Dheweke dhewe ora mangerténi sapira kukuhé perlindungan sing ngreksa wong-wong mau. Kanthi pituduhing Iblis, para panguwasa donya iki padha ngupaya numpes wong-wong mau; nanging manawa mripate bisa kabukak, kaya dene mripaté abdiné Elisa ing Dhotan, mesthi padha weruh para malaékaté Allah padha masang kémah ngubengi wong-wong mau, lan lumantar pepadhang lan kamulyané padha nyegah pasukaning pepeteng.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”

> “Manakala umat Allah ngasorake nyawané ana ing ngarsanipun Panjenengané, nyuwun kasucèning manah, dhawuh kaparingaké, ‘Copotana sandhangan kang reged iku’ saka wong-wong mau, lan tembung panglipur kapangandikakaké, ‘Lah, Ingsun wus ndadèkaké kaluputanmu sumingkir saka kowé, lan Ingsun bakal ngagemaké kowé nganggo sandhangan ganti.’ Jubah tanpa cacad, yaiku kabenerané Kristus, dipasrahaké marang para putraning Allah kang wus katindakake ing pacoban, kagodha, nanging tetep setya. Sisané wong kang diremehake iku kapanggenan sandhangan kamulyan, lan ora bakal najis manèh déning karusakaning donya. Asmané tetep kacathet ana ing kitab kauripanipun Sang Cempening Allah, kadhaftar ana ing antarané para setya ing sakehing jaman. Wong-wong mau wus nglawan tipu-dayaning si panipu; wong-wong mau ora digingsir saka kasetyané déning gemuruhé naga. Saiki wong-wong mau lestari kaslametané kanggo salawas-lawasé saka muslihaté si panggodha. Dosa-dosané dipindhahaké marang pangripta dosa. Lan sisané iku ora mung diapura lan ditampi, nanging uga kinurmatan. ‘Serban kang endah’ dipasang ana ing dhuwuré sirahé. Wong-wong mau bakal dadi kaya para ratu lan imam tumrap Allah. Nalika Iblis nglairaké panuduh-panuduhe lan ngupaya numpes golongan iki, para malaékat suci, tanpa katon, padha lumaku mrana-mréné, masang segelé Allah kang gesang ana ing wong-wong mau. Iki lah wong-wong kang ngadeg ana ing Gunung Sion bebarengan karo Sang Cempening Allah, lan asmané Sang Rama kaserat ana ing bathuké. Wong-wong mau padha ngidungaké kidung anyar ana ing ngarepé dhampar, yaiku kidung kang ora bisa disinau déning sapa waé kajaba satus patang puluh papat éwu, yaiku wong-wong kang wis kaébus saka bumi. ‘Iki lah wong-wong kang ngetutaké Sang Cempening Allah menyang ngendi waé Panjenengané tindak. Wong-wong iki wis kaébus saka antarané manungsa, dadi woh kawitan tumrap Allah lan tumrap Sang Cempening Allah. Lan ana ing cangkemé ora kapanggih cidra: awit wong-wong mau tanpa cacad ana ing ngarsané dhamparing Allah.’”

> “Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.

> “Saiki wis kawujud kanthi sampurna tembung-tembung mau saka Sang Malaekat: ‘Saiki rungokna, he Yosua, imam agung, kowe lan para kancamu kang lungguh ana ing ngarepmu: awit padha iku wong-wong kang dadi kaélokan; marga lah, Ingsun bakal ndhatangaké Kawulaningsun, yaiku Sang Pang.’ Kristus kaandharaké minangka Panebus lan Jurupepadhangé umaté. Saiki temenan para turahan iku dadi ‘wong-wong kang dadi kaélokan,’ amarga luh lan kaasorané sajroning palakrama uripé minangka wong neneka digentos déning kabungahan lan pakurmatan ana ing ngarsané Allah lan Sang Cempé. ‘Ing dina iku Pangé Sang Yéhuwah bakal éndah lan mulya, lan wohing bumi bakal utama lan éndah tumrap wong-wong Israel kang padha kapitulungan slamet. Lan bakal kelakon, wong kang kari ana ing Sion lan wong kang tetep ana ing Yerusalem bakal kasebut suci, yaiku saben wong kang katulis ana ing antarané wong urip ing Yerusalem.”’ Testimonies, jilid 5, 474–476.

The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.

Satus patang puluh papat ewu ing kitab Wahyu iku golongané Yéhezkièl sing “dipatèni segel” nalika wong-wong mau “sesambat lan nangis” marga saka sakehing jijik-jijik kang ana ing nagara. Wong-wong mau dipatèni segel nalika padha kaparingan jubah kabenerané Kristus lan makutha imam kang éndah, kang nggambaraké “para ratu lan imam” miturut Pétrus, sing biyèn dudu umaté Gusti Allah, nanging saiki wus dadi umaté Gusti Allah.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.

> Nanging kowé iku turunan kang kapilih, imam-imam karajan, bangsa kang suci, umat kagungané piyambak; supaya kowé mratélakaké pakurmatan tumrap Panjenengané kang wus nimbali kowé metu saka pepeteng marang pepadhangé kang nggumunaké: kang biyèn dudu sawijining umat, nanging saiki dadi umaté Allah; kang biyèn durung oleh sih-rahmat, nanging saiki wus olèh sih-rahmat. He para kekasih, aku nyuwun marang kowé, minangka wong manca lan wong neneka, supaya ngedohi hawa-nepsu kadagingan, kang perang nglawan nyawa; kanthi tata-lakumu kang becik ana ing antarané para bangsa liya: supaya, sanadyan wong-wong mau nyelaki kowé minangka para tumindak ala, marga saka panggawému kang becik, kang padha dideleng déning wong-wong mau, padha ngluhuraké Allah ing dina rawuhipun. 1 Petrus 2:9–12.

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Mulané, manawa kowé temenan gelem ngrungokaké swaraningsun lan netepi prejanjianingsun, mula kowé bakal dadi kagunganingsun kang linuwih dhéwé ngungkuli sakehing bangsa; awit sakèhé bumi iku kagunganingsun. Lan kowé bakal dadi tumrapingsun kratoning para imam lan bangsa kang suci. Iki tembung-tembung kang kudu kokucapaké marang bani Israèl. Exodus 19:5, 6.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> “Ing dina-dina wekasaning sajarah bumi iki, prejanjianing Allah karo umaté kang netepi dhawuh-dhawuhé bakal dianyari. ‘Ing dina iku Aku bakal damel prejanjian kanggo wong-wong mau karo kewan-kewaning ara-ara, lan karo manuk-manuk ing langit, lan karo sarupaning kéwan melata ing bumi; lan Aku bakal mecah panah lan pedhang sarta perang saka bumi, lan Aku bakal ndadèkaké wong-wong mau padha sare kanthi tentrem. Lan Aku bakal njodhokaké kowé marang Aku ing salawas-lawasé; iya, Aku bakal njodhokaké kowé marang Aku ing kabeneran, lan ing kaadilan, lan ing katresnan kang kebak sih, lan ing welas asih. Aku malah bakal njodhokaké kowé marang Aku ing kasetyan; lan kowé bakal wanuh marang Pangéran.’”

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

> “‘Ing dina iku bakal kalakon, mangkono pangandikané Pangéran, Aku bakal miyarsakaké; Aku bakal miyarsakaké langit, lan langit bakal miyarsakaké bumi; lan bumi bakal miyarsakaké gandum, lan anggur, lan lenga; lan kabeh iku bakal miyarsakaké Yizreèl. Lan Aku bakal nyebar dheweke kanggo Aku ana ing bumi; lan Aku bakal paring sih-rahmat marang dheweke kang durung olèh sih-rahmat; lan Aku bakal ngandika marang wong-wong kang dudu umat-Ku, Kowé iku umat-Ku; lan wong-wong mau bakal matur, Paduka punika Allah kawula.’ Hosea 2:14–23.

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘Ing dina iku,... turahaning Israèl, lan wong-wong saka brayat Yakub kang wus kapitulungan slamet,... bakal gumantung marang Pangéran, Kang Mahasuci, Allahé Israèl, kanthi satemené.’ Yesaya 10:20. Saka ‘saben bangsa, lan taler, lan basa, lan umat’ bakal ana wong-wong kang kanthi bungah nanggapi pawarta, ‘Wedia marang Allah, lan mènèhana kamulyan marang Panjenengané; awit wis tekan waktuné pangadilané.’ Wong-wong mau bakal mratobat saka saben brahala kang ngiket wong-wong mau marang bumi iki, lan bakal ‘nyembah marang Panjenengané kang nitahaké langit, lan bumi, lan segara, lan sumber-sumber banyu.’ Wong-wong mau bakal mbebasaké awaké dhéwé saka saben reruwetan kang mbelit, lan bakal ngadeg ana ing ngarepé donya minangka tenger-tenger sih-rahmaté Allah. Manut marang saben pepakon ilahi, wong-wong mau bakal kawruhan déning para malaékat lan déning manungsa minangka wong-wong kang ‘netepi dhawuh-dhawuhé Allah, lan iman marang Gusti Yésus.’ Wahyu 14:6–7, 12.”

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘Lah, bakal tumeka dinane, pangandikane Pangeran, manawa wong sing ngluku bakal nyusul wong sing ngundhuh, lan wong sing ngidak-idak woh anggur bakal nyusul wong sing nyebar wiji; lan gunung-gunung bakal netesaké anggur manis, lan sakehing bukit bakal lumer. Lan Ingsun bakal mbalèkaké para tawanan umat-Ku Israèl, lan wong-wong mau bakal mbangun kutha-kutha sing wis dadi reruntuhan, lan bakal manggon ana ing kono; wong-wong mau bakal nandur kebon-kebon anggur, lan ngombé anggure; uga bakal gawé taman-taman, lan mangan wohé. Lan Ingsun bakal nandur wong-wong mau ana ing tanahé dhéwé, lan wong-wong mau ora bakal kacabut manèh saka tanahe kang wus Sunparingaké marang wong-wong mau, mangkono pangandikane Pangeran, Gusti Allahmu. Amos 9:13–15.’” Review and Herald, 26 Februari 1914.

It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.

Cetha bilih wiwit ing wektu nalika generasi pungkasan sing kapilih saka satus patang puluh papat ewu iku kasêgel, isih ana bangsa-bangsa kapir sing bisa kaimpêng déning cara urip (pacelathon) saka satus patang puluh papat ewu mau sajrone dina piwalesanipun bangsa-bangsa kapir.

> “Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.

> “Dudu daya lan kakuwatan manungsa sing ngadegaké pasamuwané Allah, lan uga dudu kuwi sing bisa ngrusak pasamuwan iku. Pasamuwan iku didegaké ora ing sandhuwuré watu karang kakuwatan manungsa, nanging ing Kristus Yésus, Watu Karanging Jaman-jaman, ‘lan gapurané neraka ora bakal bisa nguwasani iku.’ Matius 16:18. Rawuhipun Allah maringi katetepan marang pakaryanipun. ‘Aja padha ngandel marang para panggedhé, utawa marang anaké manungsa,’ mangkono pangandika kang tumeka marang kita. Jabur 146:3. ‘Ing katentreman lan ing kapitadosan bakal dadi kekuwatanmu.’ Yesaya 30:15. Pakaryan Allah kang mulya, kang didegaké ing dhuwur prinsip-prinsip kayekten kang langgeng, ora bakal tau dadi tanpa guna. Pakaryan iku bakal lumampah saya kuwat saya kuwat, ‘dudu marga saka kakuwatan, lan dudu marga saka daya, nanging marga saka Roh-Ku, pangandikané Pangéran sarwa dumadi.’ Zakharia 4:6.”

> “The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.

> Janji, “Tangane Zerubabel wus ngedegake dhasaring padaleman iki; lan tangane dhewe uga bakal ngrampungake,” kasembadan kanthi harfiah. Ayat 9. “Para pinituwa wong Yahudi padha mbangun, lan padha kasil marga saka pangwucalan Nabi Hagai lan Zakharia bin Ido. Lan padha mbangun, sarta ngrampungake, miturut dhawuhe Allahipun Israel, lan miturut dhawuhe Koresy, lan Darius, lan Artahsasta, ratu Persia. Lan padaleman iki rampung ing dina katelu sasi Adar [sasi kaping rolas], yaiku ing taun kaping enem pamaréntahané Darius sang ratu.” Ezra 6:14, 15.” Prophets and Kings, 595, 596.

Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”

Ayat telulas nganti limalas nggambarake prastawa-prastawa profetik kang nuwuhake pungkasaning mangsa pacoban tumrap para pangreksa Sabat ing wektu hukum Minggu. Ayat-ayat kasebut uga nggambarake tataran katelu saka telung tataran ing ayat sepuluh saka Daniel rolas. Ayat sepuluh iku yaiku “pemurnian,” ayat sewelas lan rolas nggambarake “didadekake putih,” lan ayat telulas nganti limalas nggambarake ujian litmus ing ngendi para prawan pangreksa Sabat “dicoba.”

The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.

Pesen batin ing kitab Daniel diprayogakaké déning wahyu Kali Ulai ing pasal pitu nganti sanga, lan pesen lahir diprayogakaké déning wahyu Kali Hiddekel ing pasal sepuluh nganti rolas. Pasal rolas iku puncaké loro-loroné wahyu batin lan lahir, lan pasal iku nyaritrakaké tata-cara Kristus ngedegaké lan nucèkaké satus patang puluh papat éwu. Ayat sepuluh nganti nembelas nggambaraké sajarah sing kasamuné ing ayat patang puluh, wiwit taun 1989 nganti tekan hukum Minggu ing ayat patang puluh siji lan nembelas. Ayat-ayat sing cocog mlebu ing sajarah sing kasamun iku nggambaraké kasampurnaning panggenepan ayat sepuluh ing pasal rolas.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.

> Akeh wong bakal kasucekake, lan digawe putih, lan katetepake lumantar pacoban; nanging wong duraka bakal tumindak duraka; lan ora ana siji waé saka wong duraka kang bakal mangertèni; nanging wong wicaksana bakal mangertèni. Lan wiwit wektu kurban saben dina iku dibusak, lan kanisthan kang ndadèkaké sepi telenging karusakan iku ditegakaké, bakal ana sewu rong atus sangang puluh dina. Rahayu wong kang ngentèni, lan tekan ing sewu telung atus telung puluh lima dina. Daniel 12:10–12.

The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.

Wong-wong “wicaksana” kang mangertèni ayat sepuluh nganti nembelas lan kang wis katetepaké segelé, becik kanthi “intelektual” uga kanthi “kasukman”, yaiku wong-wong kang mangertèni pawarta nabi sing lahiriah kang diwakili ana ing sajarah sing kaumpet ing ayat patang puluh, lan wong-wong mau wis “intelektual”-é katetepaké ing pangerten iku sadurungé undhang-undhang Minggu. Wong-wong “wicaksana” iku yaiku wong-wong kang wis kaowahi déning pawarta batiniah kang diwakili déning Wahyu pasal sewelas lan ayat sewelas, lan wong-wong mau wis katetepaké ana ing pengalaman iku sadurungé undhang-undhang Minggu.

The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.

Para “wicaksana” iku yaiku wong-wong kang wus nampi “berkah” kang gegandhèngan karo “nganti,” kang nandhani yèn wong satus patang puluh papat èwu iku yaiku wong-wong kang nggenepi kasampurnan kang sampurna lan pungkasan saka prawan sepuluh. Wahyu bab sewelas ayat sewelas dumugi ing wulan Juli 2023, mula nandhani “wektu wekasan,” nalika Daniel lan Wahyu nandhani kanthi loro seksi yèn tambahing kawruh kang kabukak segelé ing Juli 2023 iku mènèhi pratandha tumrap prosès panyegelan wong satus patang puluh papat èwu. Sewelas ditambah sewelas padha karo rong puluh loro, kang dadi pralambang saka gabungan kadewatan karo kamanungsan, lan wong-wong kang ngliwati prosès panyucèn telung tataran kang ngasilaké wong satus patang puluh papat èwu iku katandhani ing Daniel bab rolas, ayat rolas, kang maringi pratandha Palmoni maneh, awit rolas ping rolas padha karo satus patang puluh papat èwu.

We will continue this study in the next article.

Kita badhé nerusaken pasinaon punika ing artikel salajengipun.

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