The key to rightly dividing verses ten through sixteen of Daniel eleven is found in the basic prophetic applications that were employed over thirty years ago, in 1996, when The Time of the End magazine was published. Thirty years later, the Lord has revealed that another prophetic message is to be formalized as was the Millerite message formalized in 1831. In the omega history of these thirty years the message to be formalized is represented as a correction of a previous message of Islam, as represented by Josiah Litch and also a corrected message of the closed door, as represented by Samuel Snow, which is the symbol of the parable of the ten virgins. A message of Islam, accompanied with a warning of the progressive closing doors of probation as Christ finishes His work of judgment will be proclaimed. The message is twofold, possessing and internal and external line, which in turn represent the first two steps of the three-step testing process that always occurs when a prophecy is unsealed, as was the revelation of Jesus Christ on December 31, 2023.
डैनियल 11 के पद दस से सोलह का ठीक रीति से विभाजन करने की कुंजी उन मूलभूत भविष्यवाणीगत अनुप्रयोगों में पाई जाती है, जिन्हें तीस वर्ष से भी अधिक पहले, 1996 में, जब *The Time of the End* पत्रिका प्रकाशित हुई थी, प्रयोग में लाया गया था। तीस वर्ष बाद, प्रभु ने प्रकट किया है कि एक और भविष्यवाणीगत संदेश को उसी प्रकार औपचारिक रूप दिया जाना है, जिस प्रकार 1831 में मिलरवादी संदेश को औपचारिक रूप दिया गया था। इन तीस वर्षों के ओमेगा-इतिहास में जिस संदेश को औपचारिक रूप दिया जाना है, वह इस्लाम के एक पूर्ववर्ती संदेश के संशोधन के रूप में प्रस्तुत किया गया है, जैसा कि जोसाया लिच द्वारा निरूपित है, और साथ ही बंद द्वार के एक संशोधित संदेश के रूप में भी, जैसा कि सैमुएल स्नो द्वारा निरूपित है, जो दस कुँवारियों के दृष्टान्त का प्रतीक है। इस्लाम के विषय में एक संदेश, जो अनुग्रह-अवधि के क्रमिक रूप से बंद होते जाने वाले द्वारों के विषय में चेतावनी के साथ संयुक्त है, जबकि मसीह अपने न्याय के कार्य को पूर्ण करते हैं, प्रचारित किया जाएगा। यह संदेश द्विगुण है, जिसमें एक आंतरिक और एक बाह्य रेखा है, जो बदले में उस त्रि-चरणीय परीक्षण-प्रक्रिया के प्रथम दो चरणों का प्रतिनिधित्व करती हैं, जो सदैव तब घटित होती है जब कोई भविष्यवाणी अनसील की जाती है, जैसा कि 31 दिसंबर, 2023 को यीशु मसीह के प्रकाशन में हुआ।
The Time of the End magazine contains the basic overview of the future for America as represented in the last six verses of Daniel eleven which were unsealed at the time of the end in 1989. The magazine has been in the public record for thirty years and no one saw that a main theme of the magazine was the religious struggle between communism and the churches under the influence of Catholicism, especially in the Ukraine. That religious battle from the period of 1989, explains the context of the religious demise of Putin as represented by Ptolemy and Uzziah in the rebellion they both manifested at the temple in Jerusalem. The temple in Jerusalem was Uzziah’s temple, not Ptolemy’s temple. Both Putin and Zelenskyy desecrate the same temple in two different ways; one as an Egyptian and one as a Jew.
সেরার সময়ের পত্রিকায় আমেরিকার ভবিষ্যৎ সম্পর্কে সেই মৌলিক সারসংক্ষেপ অন্তর্ভুক্ত আছে, যা দানিয়েল অধ্যায় এগারোর শেষ ছয়টি পদে উপস্থাপিত হয়েছে এবং যা ১৯৮৯ সালে সেরার সময়ে উন্মুক্ত করা হয়েছিল। এই পত্রিকাটি ত্রিশ বছর ধরে জনসমক্ষে লিপিবদ্ধ রয়েছে, তবু কেউ দেখেনি যে পত্রিকাটির একটি প্রধান বিষয় ছিল সাম্যবাদ ও ক্যাথলিক প্রভাবাধীন গির্জাসমূহের মধ্যে ধর্মীয় সংগ্রাম, বিশেষত ইউক্রেনে। ১৯৮৯ সালের সেই সময়পর্বের এই ধর্মীয় সংঘর্ষই পুতিনের ধর্মীয় পতনের প্রেক্ষাপট ব্যাখ্যা করে, যাকে টলেমি ও উজ্জিয়াহর দ্বারা উপস্থাপিত করা হয়েছে—যে বিদ্রোহ তারা উভয়েই যিরূশালেমের মন্দিরে প্রকাশ করেছিল। যিরূশালেমের মন্দিরটি উজ্জিয়াহর মন্দির ছিল, টলেমির মন্দির নয়। পুতিন ও জেলেনস্কি উভয়েই একই মন্দিরকে দুই ভিন্ন উপায়ে অপবিত্র করে; একজন একজন মিশরীয় হিসেবে এবং অন্যজন একজন ইহুদি হিসেবে।
The church that was struggling against the king of the south in 1989 was the Catholic church. And why not? Atheism of France delivered the deadly wound to the king of the north in 1798, so why wouldn’t the papacy retaliate against atheism’s long-drawn-out persecution of the Catholic church, especially in the Ukraine? More significant is that this clear testimony about the Ukraine came from a publication in 1996, that was citing the secular historians about the history of 1989. Now that the Lord is unsealing the hidden history of verse forty, He has pointed to the struggle between two orthodox churches to provide the prophetic and historical context of the battle of Raphia and its aftermath, and He had already included the necessary insights in The Time of the End magazine that was published thirty years ago.
Eklezia, které v roce 1989 zápasila proti králi jihu, byla katolická církev. A proč by ne? Ateismus Francie zasadil v roce 1798 králi severu smrtelnou ránu, proč by tedy papežství neoplatilo dlouhotrvající pronásledování katolické církve ze strany ateismu, zvláště na Ukrajině? Ještě významnější je, že toto jasné svědectví o Ukrajině pocházelo z publikace z roku 1996, která citovala světské historiky o dějinách roku 1989. Nyní, když Pán odpečeťuje skryté dějiny čtyřicátého verše, poukázal na zápas mezi dvěma pravoslavnými církvemi, aby poskytl prorocký a historický kontext bitvy u Rafie a jejích následků, a potřebné poznatky již zahrnul do časopisu The Time of the End, který vyšel před třiceti lety.
The demise of Napoleon aligns with the progressive demise of Lenin, Stalin and the system of the Soviet Union. When the prophetic southern kingdom moved its capital to Russia there were two major revolutions in 1917. The first is what is called the Russian revolution when the Czar was overthrown, and then in the same year the Bolshevik Revolution followed, which led to the civil war of 1917 unto 1922. In 1922 the Soviet Union was formed.
La chute de Napoléon correspond à la chute progressive de Lénine, de Staline et du système de l’Union soviétique. Lorsque le royaume prophétique du sud transféra sa capitale en Russie, il y eut deux grandes révolutions en 1917. La première est ce qu’on appelle la révolution russe, lorsque le tsar fut renversé; puis, la même année, suivit la révolution bolchevique, qui conduisit à la guerre civile de 1917 à 1922. En 1922, l’Union soviétique fut constituée.
The beginning of Russia as the spiritual king of the south represented a two-step revolution that led to civil war, then the formation of a confederacy of countries. The collapse of the Soviet Union was also two steps, beginning with the tearing down of the Berlin wall on November 9, 1989, which then led to the dissolution of the Soviet Union on December 31, 1991. As the last ruler of Russia, the king of the south, Vladimir Putin was typified by the first Russian ruler—Vladimir Lenin.
Ang pagsisimula ng Russia bilang espirituwal na hari ng timog ay kumatawan sa isang rebolusyong may dalawang hakbang na humantong sa digmaang sibil, at pagkatapos ay sa pagbuo ng isang kompederasyon ng mga bansa. Ang pagbagsak ng Unyong Sobyet ay naganap din sa dalawang hakbang, na nagsimula sa pagpapabagsak ng Berlin Wall noong Nobyembre 9, 1989, na siya namang humantong sa pagbuwag ng Unyong Sobyet noong Disyembre 31, 1991. Bilang huling pinuno ng Russia, ang hari ng timog, si Vladimir Putin ay tinipong anyo ng unang pinuno ng Russia—si Vladimir Lenin.
Vladimir means “a great leader” and Putin means “the path.” Lenin means “a great river,” but Vladimir Lenin chose the name of Lenin to hide his real name, which was Vladimir Ilyich Ulyanov. Ilyich means “son of Elijah,” and Ulyanov means “youthful son of Elijah.”
Vladimir significa “um grande líder”, e Putin significa “o caminho”. Lenin significa “um grande rio”, mas Vladimir Lenin escolheu o nome Lenin para ocultar o seu verdadeiro nome, que era Vladimir Ilyich Ulyanov. Ilyich significa “filho de Elias”, e Ulyanov significa “jovem filho de Elias”.
The great Russian leader on the path, in the history represented by the battle of Raphia in 217 BC, was typified by the first leader of Russia, who as Vladimir Lenin was the great leader of the mighty river, but who hid his name. A name is a symbol of character, and for Vladimir to hide his two names represents a character that chose a great river of political thought, over a character represented by Elijah, which means “God is Jehovah.” The root of atheism is the denial of God, and atheism is a prime characteristic of the king of the south. The second and third given name of Lenin emphasize Elijah and his son, and the end of Russia as the king of the south is represented by Ptolemy IV, who was victorious at the battle of Raphia, but when Antiochus returned in 200 BC at the battle of Panium Ptolemy’s five-year-old son was then ruling. Lenin’s two original names identify Elijah and his son, and align with Ptolemy and his son. Elijah and the message to his children occurs in the latter days, just before “the great and dreadful day of the Lord;” which is where the battles of Raphia and Panium are also located.
Le grand dirigeant russe sur le chemin, dans l’histoire représentée par la bataille de Raphia en 217 av. J.-C., était typifié par le premier dirigeant de la Russie, lequel, en tant que Vladimir Lenin, était le grand dirigeant du puissant fleuve, mais qui cacha son nom. Un nom est un symbole de caractère, et le fait que Vladimir ait caché ses deux noms représente un caractère qui choisit un grand fleuve de pensée politique, plutôt qu’un caractère représenté par Élie, lequel signifie « Dieu est Jéhovah ». La racine de l’athéisme est la négation de Dieu, et l’athéisme est une caractéristique majeure du roi du sud. Le deuxième et le troisième prénom de Lenin mettent l’accent sur Élie et son fils, et la fin de la Russie en tant que roi du sud est représentée par Ptolémée IV, qui fut victorieux à la bataille de Raphia, mais lorsque Antiochus revint en 200 av. J.-C. à la bataille de Panium, le fils de cinq ans de Ptolémée régnait alors. Les deux noms originels de Lenin identifient Élie et son fils, et s’alignent sur Ptolémée et son fils. Élie et le message adressé à ses enfants apparaissent dans les derniers jours, juste avant « le grand et redoutable jour de l’Éternel » ; c’est là aussi que se situent les batailles de Raphia et de Panium.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
देखो, मैं यहोवा के उस बड़े और भयानक दिन के आने से पहले तुम्हारे पास भविष्यद्वक्ता एलिय्याह को भेजूँगा; और वह पिताओं के हृदय को पुत्रों की ओर, और पुत्रों के हृदय को उनके पिताओं की ओर फेरेगा, ऐसा न हो कि मैं आकर पृथ्वी को शाप से मारूँ। मलाकी 4:5, 6.
The testimony of Uzziah and Ptolemy align in verse eleven of Daniel eleven, and Uzziah lived for eleven years after his rebellion and leprosy; whereas, Ptolemy ruled for a total of seventeen years, which is the same number of years between the battles of verse eleven and verse fifteen. The 250-year prophecy that began in 457 BC, ended in 207 BC in the middle of those two battles; ten years after Raphia and seven before Panium. Ptolemy IV’s reign began in 221 BC, and he died in 204 BC, so the seventeen years of Ptolemy are not the same line as the seventeen years from Raphia to Panium. Nor are they the same seventeen years that are represented by the conclusion of the 250-year prophecy beginning with Nero in 64 and ending in 313. From 313 to the first Sunday law in 321 is eight years, and nine years later in 330 Constantine divided the kingdom into east and west.
यज्जियाह और टॉलेमी की साक्ष्य दानिय्येल 11 के पद 11 में परस्पर मेल खाती हैं, और यज्जियाह अपने विद्रोह और कोढ़ के बाद ग्यारह वर्ष तक जीवित रहा; जबकि टॉलेमी ने कुल सत्रह वर्ष शासन किया, जो पद 11 और पद 15 की लड़ाइयों के बीच के वर्षों की वही संख्या है। 250-वर्षीय भविष्यद्वाणी, जो 457 ईसा-पूर्व में आरम्भ हुई थी, 207 ईसा-पूर्व में उन दो लड़ाइयों के मध्य समाप्त हुई; राफिया के दस वर्ष बाद और पानियम से सात वर्ष पहले। टॉलेमी चतुर्थ का शासन 221 ईसा-पूर्व में आरम्भ हुआ, और वह 204 ईसा-पूर्व में मर गया, इसलिए टॉलेमी के वे सत्रह वर्ष राफिया से पानियम तक के सत्रह वर्षों की वही रेखा नहीं हैं। और न ही वे वही सत्रह वर्ष हैं, जिनका निरूपण 250-वर्षीय भविष्यद्वाणी की समाप्ति द्वारा होता है, जो नीरो के साथ 64 में आरम्भ होकर 313 में समाप्त होती है। 313 से 321 में प्रथम रविवार-विधि तक आठ वर्ष होते हैं, और उसके नौ वर्ष बाद 330 में कॉन्स्टैन्टीन ने राज्य को पूर्व और पश्चिम में विभाजित कर दिया।
In the very near future Putin and Russia will defeat Ukraine and the footsteps of Ptolemy and Uzziah will begin to repeat in the history represented by verse twelve. The two biblical witnesses place the final crisis for Putin in a church and state crisis. Their rebellion was manifested at the temple in Jerusalem, thus identifying Uzziah’s temple and religion as the point of prophetic reference.
Dans un avenir très proche, Poutine et la Russie vaincront l’Ukraine, et les pas de Ptolémée et d’Ozias commenceront à se répéter dans l’histoire représentée par le verset douze. Les deux témoins bibliques situent la crise finale de Poutine dans une crise entre l’Église et l’État. Leur rébellion s’est manifestée au temple de Jérusalem, identifiant ainsi le temple et la religion d’Ozias comme le point de référence prophétique.
Zelenskyy, which means “green,” is the puppet of the globalist bureaucrats of the European Union and the United Nations, whose globalist agenda is aptly represented by the green political movement that worships mother earth. It is fitting that Zelenskyy was an actor, for he is clearly a proxy of other powers, and his name meaning “green” identifies the political philosophy that guides his movements on the chess board of human history. Checkmate is right around the corner for Zelenskyy.
زەلێنسکی، کە واتای ناوی «سەوز»ە، بووکەشوشەی بێڕۆکراتە گڵۆبالیستەکانی یەکێتیی ئەوروپا و ڕێکخراوی نەتەوە یەکگرتووەکانە؛ ئەوانەی ئەجێندای گڵۆبالیستییان بە باشی لە لایەن بزووتنەوەی سیاسیی سەوز، کە دایکزەوی دەپەرستن، نوێنەرایەتی دەکرێت. گونجاوە کە زەلێنسکی ئەکتەر بووبێت، چونکە بە ئاشکرا نوێنەری هێزەکانی دیکەیە، و واتای ناوی، «سەوز»، ئەو فەلسەفەی سیاسییە دەناسێنێت کە جووڵەکانی لەسەر تەختەی شەترەنجی مێژووی مرۆڤایەتی ڕێبەری دەکات. ماتدان لە نزیکەوەیە بۆ زەلێنسکی.
In this final history the rebellion of Uzziah and Ptolemy will once again be acted out, but Ptolemy (Putin) died four years before the battle of Panium, and the last ruler of the king of the south is represented by a five-year-old child who is being handled by a series of corrupt and incompetent regents.
Bua histuria final, la rebellió da Uzziah e Ptolemy vegn anc ina giada reproducida, dentant Ptolemy (Putin) è mort quatter onns avant la battaglia da Panium, e l’ultim regent dal retg dal sid è represchentà tras in uffant da tschintg onns che vegn manegià d’ina seria da regents corrupts e nuncumpetents.
Ptolemy V was only about 5–6 years old when he ascended the throne in 204 BC (after his father’s mysterious death), and the Ptolemaic kingdom was paralyzed by a series of incompetent or corrupt regencies during his reign. The initial regency was from 204–202 BC, after Ptolemy IV’s death was concealed and his mother Arsinoe III murdered. The court favorites Sosibius, a longtime minister under Ptolemy IV, and Agathocles the brother of Ptolemy IV’s mistress Agathoclea, declared themselves regents. They forged or presented a will making them guardians, placed the young king under the care of Agathoclea and her family, and purged potential rivals. Sosibius handled much of the early administration.
بطلیموس پنجم در زمانی که در سال ۲۰۴ ق.م. به تخت سلطنت نشست—پس از مرگ رازآلود پدرش—تنها حدود ۵ تا ۶ سال داشت، و پادشاهی بطلمیوسی در دوران سلطنت او بر اثر رشتهای از نیابتهای سلطنتیِ نالایق یا فاسد فلج شده بود. نیابت آغازین از ۲۰۴ تا ۲۰۲ ق.م. ادامه یافت، پس از آنکه مرگ بطلیموس چهارم پنهان نگاه داشته شد و مادر او، آرسینویه سوم، به قتل رسید. محبوبان دربار، سوسیبیوس، وزیر دیرینِ بطلیموس چهارم، و آگاتوکلس، برادرِ آگاتوکلئا، معشوقهٔ بطلیموس چهارم، خود را نایبالسلطنه اعلام کردند. آنان وصیتنامهای را جعل کردند یا ارائه دادند که بر پایهٔ آن خود را سرپرستان پادشاه معرفی میکرد، پادشاه خردسال را تحت مراقبت آگاتوکلئا و خاندان او قرار دادند، و رقیبان بالقوه را تصفیه کردند. سوسیبیوس بخش عمدهای از ادارهٔ امور در آغاز کار را بر عهده داشت.
A shift occurred around 202 BC, when Agathocles became the dominant regent, but was widely hated for debauchery and mismanagement. A popular uprising in Alexandria led to his brutal lynching by a mob, with the boy-king nominally approving. Subsequent regents were Tlepolemus the governor of Pelusium, and then Aristomenes. By the time of the battle of Panium in 200 BC, the kingdom was under this rotating series of regents and court advisors.
Egy fordulat Kr. e. 202 körül következett be, amikor Agathoklész lett a meghatározó régens, ám kicsapongása és hűtlen kormányzása miatt széles körű gyűlölet övezte. Alexandriában népfelkelés tört ki, amelynek során a csőcselék kegyetlenül meglincselte őt, miközben a gyermek-király ezt névlegesen jóváhagyta. Az ezt követő régensek Tlepolemosz, Peluszion kormányzója, majd Arisztomenész voltak. Mire Kr. e. 200-ban sor került a paniumi csatára, a királyság e váltakozó régensek és udvari tanácsadók sorozatának fennhatósága alatt állt.
At the battle of Panium the Ptolemaic forces were led in the field by the general Scopas of Aetolia, a mercenary commander appointed under the regency, not by Ptolemy V himself. The young king had no real control—the decisions, military strategy, and kingdom’s overall weakness stemmed from the regents’ paralysis, internal revolts (like the native Egyptian uprisings), and court intrigue. This instability allowed Antiochus III the Great to decisively defeat Scopas at Panium, seizing Coele-Syria, including Judea permanently from Ptolemaic control.
في معركة بانيوم كانت القوات البطلمية تُقاد في الميدان على يد القائد سكوباس الأيتولي، وهو قائد مرتزقة عُيِّن في ظل الوصاية، لا على يد بطليموس الخامس نفسه. ولم يكن للملك الفتي أي سلطان حقيقي؛ إذ إن القرارات، والاستراتيجية العسكرية، والضعف العام للمملكة، كانت جميعها نابعة من شلل الأوصياء، والثورات الداخلية (مثل الانتفاضات المصرية الوطنية)، ومكائد البلاط. وقد أتاح هذا الاضطراب لأنطيوخس الثالث الكبير أن يهزم سكوباس هزيمة حاسمة في بانيوم، وأن يستولي على جوف سورية، بما في ذلك اليهودية، انتزاعًا دائمًا من السيطرة البطلمية.
Historians discuss the probability that Ptolemy IV’s death was by poisoning, which is also part of the historical speculation concerning Vladimir Lenin, Joseph Stalin, as well as the queen of the south, Cleopatra. Putin prevails in the Ukrainian War, but then his demise begins with his desire to implement the controlling relationship that the Soviet Union formerly had with the Ukrainian church, which when removed in 1989, was the symbol of the victory of the king of the north over the king of the south.
Les historiens évoquent la probabilité que la mort de Ptolémée IV ait été causée par un empoisonnement, ce qui relève également des conjectures historiques concernant Vladimir Lénine, Joseph Staline, ainsi que la reine du sud, Cléopâtre. Poutine l’emporte dans la guerre d’Ukraine, mais sa chute commence ensuite avec son désir d’instaurer de nouveau la relation de contrôle que l’Union soviétique exerçait autrefois sur l’Église ukrainienne, laquelle, lorsqu’elle fut supprimée en 1989, constitua le symbole de la victoire du roi du nord sur le roi du sud.
The Ukraine is the cradle of Eastern Slavic Orthodoxy. The baptism of Vladimir the Great took place in 988 in Kyiv. Moscow later claimed the title “Third Rome” after Constantinople fell, positioning itself as the rightful heir and spiritual guardian of all Russian lands, including the Ukraine as its “canonical territory”.
यूक्रेन पूर्वी स्लाविक रूढ़िवादिता की जन्मभूमि है। व्लादिमीर महान का बपतिस्मा 988 में कीव में हुआ था। बाद में, कॉन्स्टेंटिनोपल के पतन के पश्चात, मॉस्को ने “तृतीय रोम” की उपाधि का दावा किया, और स्वयं को यूक्रेन सहित समस्त रूसी भूमियों का वैध उत्तराधिकारी तथा उनके “कैनोनिकल क्षेत्र” का आध्यात्मिक संरक्षक के रूप में स्थापित किया।
The Moscow Patriarchate has always viewed Ukraine as spiritually inseparable from Russia with the motto of “One people, one faith,” which is a phrase Putin himself has repeatedly used. Ukraine, especially since 2014/2022, increasingly sees Moscow’s oversight as colonial and imperial domination rather than true spiritual motherhood. As of February 2026, there are two competing Orthodox structures. One is the Orthodox Church of Ukraine, which since 2019 has been independent from Ecumenical Patriarch Bartholomew of Constantinople. In Kyiv the Orthodox Church of Ukraine is considered as the truly national church.
પેટ્રિયાર્કેટે હંમેશાં યુક્રેનને “એક પ્રજા, એક વિશ્વાસ” આ સૂત્ર સાથે રશિયાથી આધ્યાત્મિક રીતે અવિભાજ્ય માન્યું છે; આ એવો વાક્યપ્રયોગ છે, જેનો પુટિને પોતે વારંવાર ઉપયોગ કર્યો છે. યુક્રેન, ખાસ કરીને 2014/2022 પછીથી, મોસ્કોની દેખરેખને સાચી આધ્યાત્મિક માતૃત્વતા કરતાં વસાહતી અને સામ્રાજ્યવાદી પ્રભુત્વ તરીકે વધુને વધુ જોવે છે. ફેબ્રુઆરી 2026 સુધીમાં, ત્યાં પરસ્પર સ્પર્ધારત બે ઑર્થોડોક્સ માળખાં છે. એમાંનું એક યુક્રેનની ઑર્થોડોક્સ ચર્ચ છે, જે 2019થી કોન્સ્ટાન્ટિનોપલના એક્યુમેનિકલ પેટ્રિયાર્ક બર્થોલોમ્યુથી સ્વતંત્ર છે. કીવમાં યુક્રેનની ઑર્થોડોક્સ ચર્ચને ખરેખર રાષ્ટ્રીય ચર્ચ તરીકે માનવામાં આવે છે.
Reader beware: the Orthodox Church of Ukraine is a different church than the Ukrainian Orthodox church. The Ukrainian Orthodox church is connected with Russia’s orthodox church, and for this reason Zelenskyy has been attacking it. The Vatican opposes the attacks of Zelenskyy that are already underway, but Putin’s rebellion of verse twelve follows his victory at Raphia, and is yet future.
भाचा, सावधान रहो: यूक्रेन की ऑर्थोडॉक्स चर्च, यूक्रेनी ऑर्थोडॉक्स चर्च से भिन्न कलीसिया है। यूक्रेनी ऑर्थोडॉक्स चर्च रूस की ऑर्थोडॉक्स चर्च से संबद्ध है, और इसी कारण ज़ेलेंस्की उस पर आक्रमण करता आया है। वेटिकन ज़ेलेंस्की के उन आक्रमणों का विरोध करता है जो पहले ही आरम्भ हो चुके हैं, परन्तु बारहवें पद का पुतिन का विद्रोह राफिया में उसकी विजय के पश्चात् आता है, और अभी भविष्य का विषय है।
The Ukrainian Orthodox Church was historically linked to the Moscow body. In the aftermath of the invasion of 2022, the Ukrainian Orthodox Church declared full autonomy in May 2022, but Ukrainian state investigations (DESS) have repeatedly argued it remains canonically and legally affiliated with Moscow. Ukraine passed a law in August 2024 (signed by Zelenskyy) banning any religious body tied to the Russian Orthodox Church (the “aggressor state”). The Ukrainian Orthodox Church has been ordered to fully sever ties or face court-ordered dissolution of its Kyiv Metropolis. As of late 2025 and early 2026, there are ongoing raids, parish transfers to the Ukrainian Orthodox Church (over 1,300 since 2022), court cases, and UN experts warning of religious-freedom concerns regarding the Ukrainian Orthodox Church.
سێرکى ئۆرتودۆکسىی ئۆکراین لە ڕووی مێژووییەوە بە پەیکەری مەسکۆوە پەیوەست بوو. دوای داگیرکاریی ساڵی 2022، سێرکى ئۆرتودۆکسىی ئۆکراین لە مانگی ئایاری 2022دا خۆسەربەخۆیی تەواوی خۆی ڕاگەیاند، بەڵام لێکۆڵینەوەکانی دەوڵەتی ئۆکراین (DESS) بەردەوام بانگەشەیان کردووە کە لە ڕووی کانونی و یاساییەوە هێشتا بە مەسکۆوە پەیوەستە. ئۆکراین لە ئابی 2024دا یاسایەکی پەسەند کرد (بە واژۆی زێلێنسکی) کە هەر پەیکەرێکی ئایینیی پەیوەست بە سێرکى ئۆرتودۆکسىی ڕووسیا (دەوڵەتی “داگیرکەر”) قەدەغە دەکات. فەرمان بە سێرکى ئۆرتودۆکسىی ئۆکراین کراوە کە پەیوەندییەکانی بە تەواوی ببڕێت، یان ڕووبەڕووی هەڵوەشاندنەوەی بە فەرمانی دادگا بۆ میترۆپۆلیسی کییڤ ببێتەوە. تا کۆتایی 2025 و سەرەتای 2026، هێشتا پەلامارەکان، گواستنەوەی پەڕیشەکان بۆ سێرکى ئۆرتودۆکسىی ئۆکراین (زیاتر لە 1,300 دانە لە 2022ەوە)، کەیسە دادگاییەکان، و ئاگادارکردنەوەکانی پسپۆڕانی نەتەوە یەکگرتووەکان لەسەر نیگەرانییەکانی ئازادیی ئایین سەبارەت بە سێرکى ئۆرتودۆکسىی ئۆکراین بەردەوامن.
The Vatican has publicly opposed any forced dissolution of the Ukrainian Orthodox Church. Russia and Putin frame this as outright persecution of canonical Orthodoxy and have made protection of the “Russian Orthodox churches” an explicit demand in any peace negotiations. Russian propaganda consistently ties the Ukrainian Orthodox Church and the Ukrainian state attacks upon it as “Nazism” and as part of their “denazification” justification.
Le Vatican s’est publiquement opposé à toute dissolution forcée de l’Église orthodoxe ukrainienne. La Russie et Poutine présentent cela comme une persécution manifeste de l’orthodoxie canonique et ont fait de la protection des « églises orthodoxes russes » une exigence explicite dans toute négociation de paix. La propagande russe associe constamment l’Église orthodoxe ukrainienne ainsi que les attaques de l’État ukrainien contre elle au « nazisme » et les présente comme faisant partie de leur justification de la « dénazification ».
Putin will presumptuously “enter the temple” and claim full spiritual dominion over Ukrainian Orthodoxy in attempt to re-subordinate the entire Ukrainian church structure under Moscow, demanding recognition as the rightful spiritual head of the Russian orthodox world.
Путин самонадеянно «войдёт в храм» и заявит о полном духовном владычестве над украинским православием, стремясь вновь подчинить всю церковную структуру Украины Москве и требуя признания себя законным духовным главой русского православного мира.
This is the exact parallel to Ptolemy entering the Most Holy Place, while Uzziah is Zelenskyy seeking to burn incense. Ptolemy’s rebellion was in the Most Holy Place and Uzziah’s was in the holy place. A southern king, flushed with the victory of the “borderline,” ending the proxy-power of Nazism, and then overstepping into the place that belongs only to the realm of religion. Then will come a sudden providential humbling, and Putin will disappear from the scene (as Ptolemy IV died in 204 BC). After the power vacuum of a ‘weak-successors phase,’ the northern king returns with greater force and prevails at the modern battle of Panium in verse 15.
Hiki ndicho kifani sambamba hasa na Ptolemy kuingia Patakatifu pa Patakatifu, ilhali Uzia ni Zelenskyy akitafuta kufukiza uvumba. Uasi wa Ptolemy ulikuwa katika Patakatifu pa Patakatifu, na wa Uzia ulikuwa katika patakatifu. Mfalme wa kusini, akiwa amejaa ari kwa ushindi wa “mpakani,” akiukomesha utawala wa nguvu-wakala wa Unazi, kisha akivuka mipaka na kuingia mahali palipo mali ya upeo wa dini pekee. Kisha kutakuja kushushwa kwa ghafla kwa majaliwa ya Mungu, naye Putin atatoweka jukwaani (kama Ptolemy IV alivyokufa mwaka 204 KK). Baada ya ombwe la mamlaka la ‘awamu ya warithi dhaifu,’ mfalme wa kaskazini atarejea kwa nguvu zaidi na kushinda katika vita ya kisasa ya Panium katika aya ya 15.
Seventeen
Dix-sept
Seventeen years occurs three times in the history where the battles of Raphia and Panium merge together, line upon line. The seventeen years from the edict of Milan where the eastern and western thrones of the empire were brought together through marriage, until the kingdom was divided and divorced in 330. The seventeen years beginning and ending are waymarks of two other related prophetic periods. Beginning with Nero in the year 64 a period of persecution is marked that ended in the history of Constantine the Great. The transition from Nero’s period of persecution unto the compromise represented by Constantine identifies the transition from the church of Smyrna unto the church of Pergamos. 313 and the edict of Milan identify the end of the church of Smyrna, and the end of the seventeen-year period is the year 330, which was the fulfillment of the three-hundred-and-sixty-year prophecy of Daniel 11:24.
Seventeen years apparaît à trois reprises dans l’histoire, là où les batailles de Raphia et de Panium se rejoignent, ligne sur ligne. Les dix-sept années qui vont de l’édit de Milan, où les trônes oriental et occidental de l’empire furent réunis par le mariage, jusqu’au moment où le royaume fut divisé et divorça en 330. Les dix-sept années, à leur commencement comme à leur terme, sont des balises pour deux autres périodes prophétiques apparentées. En commençant avec Néron, en l’an 64, se trouve marquée une période de persécution qui prit fin dans l’histoire de Constantin le Grand. La transition entre la période de persécution de Néron et le compromis représenté par Constantin identifie la transition de l’Église de Smyrne à l’Église de Pergame. 313 et l’édit de Milan marquent la fin de l’Église de Smyrne, et la fin de la période de dix-sept ans est l’an 330, qui fut l’accomplissement de la prophétie des trois cent soixante ans de Daniel 11:24.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Izy dia hiditra amim-pilaminana eny amin’ny tany matavy indrindra amin’ny faritany; ary hataony izay tsy nataon’ny rainy, na ny rain’ny rainy; haparitany eo aminy ny babo sy ny fandrobana ary ny harena; eny, hamolavola ny tetiny hanoherana ny fiarovana mafy izy, mandritra ny fotoana iray. Daniela 11:24.
The seventeen years from 313 and the edict of Milan, begins with a fulfillment of prophecy and ends at the fulfillment of another prophecy. The first prophetic fulfillment which marks the beginning, identifies the transition from the church of Smyrna unto the church of Pergamos, and the prophecy that marks the end of those seventeen years, identifies the division of Rome into eastern and western Rome. The seventeen years is identified by prophetic history, not by any specific seventeen-year proclamation. The alpha of the division of the second church from the third church aligned with the division of the empire into east and west at the fulfillment of the time prophecy of 360 years. Those two prophecies establish a period of seventeen years, and they need to be established as a legitimate prophetic period based upon the witness of two or three; if seventeen is a valid prophetic symbol.
Ang labingpitong taon mula 313 at sa Kautusan ng Milan ay nagsisimula sa katuparan ng isang propesiya at nagtatapos sa katuparan ng isa pang propesiya. Ang unang katuparang panghula na nagmamarka ng pasimula ay tumutukoy sa paglipat mula sa iglesya ng Smyrna tungo sa iglesya ng Pergamos, at ang propesiyang nagmamarka sa katapusan ng labingpitong taong iyon ay tumutukoy sa pagkakahati ng Roma sa Silangang Roma at Kanlurang Roma. Ang labingpitong taon ay nakikilala sa pamamagitan ng kasaysayang panghula, hindi sa pamamagitan ng anumang natatanging proklamasyong labingpitong taon. Ang alpha ng pagkakabukod ng ikalawang iglesya mula sa ikatlong iglesya ay nakaayon sa pagkakahati ng imperyo sa silangan at kanluran sa katuparan ng propesiya ng panahong 360 taon. Itinatatag ng dalawang propesiyang iyon ang isang yugto ng labingpitong taon, at kinakailangang maitatag ang mga iyon bilang isang lehitimong panahong panghula batay sa patotoo ng dalawa o tatlo, kung ang labingpito ay isang balidong sagisag na panghula.
Those witnesses exist in another 250-year period which began in 457 BC. On that date the 2,300-year prophecy of Daniel 8:14 began. 457 BC is a prophetic starting point, and an established prophetic waymark. Extending 250 years into the future brings you to 207 BC, which is the history between the battles of Raphia and Panium. The battle of Raphia and Panium cannot be separated, for they are both engaged in by Antiochus the Great. From the battle of Raphia in 217 BC unto the battle of Panium in 200 BC is seventeen years. The 2,300-year prophecy identifies a change of dispensation at the beginning, when the third decree restored Judah’s national sovereignty and then at the ending there was a change of dispensation when Christ moved from the holy place to the Most Holy Place. 207 BC represents the change of dispensation of Egyptian rule over Judea, unto the Seleucid dispensation of rule over the glorious land. The dispensation of Seleucid control over the glorious land produced the revolt of the Maccabees in 167 BC.
Tubuhudu mashahidi hao katika kipindi kingine cha miaka 250 kilichoanza mwaka 457 KK. Katika tarehe hiyo, unabii wa miaka 2,300 wa Danieli 8:14 ulianza. Mwaka 457 KK ni mwanzo wa kinabii, na alama ya njia ya kinabii iliyothibitishwa. Kuongeza miaka 250 kuelekea wakati ujao hukufikisha mwaka 207 KK, ambao ni historia iliyo kati ya vita vya Raphia na Panium. Vita vya Raphia na Panium haviwezi kutenganishwa, kwa maana vyote viwili vilipiganwa na Antioko Mkuu. Tangu vita vya Raphia mwaka 217 KK hadi vita vya Panium mwaka 200 KK ni miaka kumi na saba. Unabii wa miaka 2,300 hutambulisha badiliko la kipindi cha utawala mwanzoni, wakati amri ya tatu iliporejesha enzi kuu ya taifa ya Yuda, na kisha mwishoni kulikuwa na badiliko la kipindi cha utawala wakati Kristo alihama kutoka Patakatifu kwenda Patakatifu pa Patakatifu. Mwaka 207 KK unawakilisha badiliko la kipindi cha utawala wa Misri juu ya Uyahudi, kuelekea kipindi cha utawala wa Waseleukia juu ya nchi ya utukufu. Kipindi cha utawala wa Waseleukia juu ya nchi ya utukufu kilizalisha uasi wa Wamakabayo mwaka 167 KK.
The Nero period of 250 years ends with the history of Constantine the GREAT and the 250 years that conclude between the two battles is the history of Antiochus the GREAT. At the battle of Raphia, Ptolemy IV defeated Antiochus the Great and Ptolemy reigned for seventeen years. Both 250-year periods contain a distinct seventeen-year period. Both end in the history of a ruler who is known as the GREAT. Both 250-year periods begin at an established prophetic waymark and they both end at an established prophetic waymark.
250-वर्षीय नीरो काल Constantine the GREAT के इतिहास पर समाप्त होता है, और उन दो लड़ाइयों के बीच पूर्ण होने वाले 250 वर्ष Antiochus the GREAT का इतिहास हैं। राफिया की लड़ाई में, Ptolemy IV ने Antiochus the Great को पराजित किया, और Ptolemy ने सत्रह वर्ष तक राज्य किया। दोनों 250-वर्षीय अवधियों में सत्रह वर्षों की एक विशिष्ट अवधि सम्मिलित है। दोनों का अंत एक ऐसे शासक के इतिहास में होता है जो the GREAT के नाम से जाना जाता है। दोनों 250-वर्षीय अवधियाँ एक स्थापित भविष्यवाणी-सूचक चिह्न से आरंभ होती हैं, और दोनों का अंत भी एक स्थापित भविष्यवाणी-सूचक चिह्न पर होता है।
The United States began on July 4, 1776 and 250 years later brings you to July 4, 2026 when Donald Trump, who is known as the one seeking to make America “great,” is going to celebrate those 250 years. 2026, like unto the 250 years from 457 BC concludes in the middle of the history of the modern battles of Raphia and Panium, known as the Ukrainian and Third World War. The reign of a southern king, the period of the first Sunday law and the period from the battle of Raphia to Panium provide three periods of seventeen years that are all connected with the same prophetic history. Three 250-year periods all arrive together in the same prophetic histories. The three periods of 250 years establish three lines of prophetic truth with history associated with Donald Trump, represented as either Constantine the Great, or Antiochus the Great.
États-Unis li bin koumansé le 4 Jiyè 1776, é 250 an pli tar sa mennen zòt ziska le 4 Jiyè 2026, kan Donald Trump, ki koni kouma sa enn ki pe rod fer l’Amérique vinn “gran”, pou selebre sa 250 an-la. 2026, parey kouma 250 an depi 457 av. J.-C., fini o milye l’histoire bann batailles modernes de Raphia ek Panium, ki koni kouma la guerre d’Ukraine ek la Troisième Guerre mondiale. Le règne d’un roi du sud, la période de la première loi du dimanche, ek la période depi la bataille de Raphia ziska Panium, fourni trois périodes de dix-sept ans ki tou reliés ar la même histoire prophétique. Trois périodes de 250 ans arrivent toutes ensemble dan les mêmes histoires prophétiques. Ces trois périodes de 250 ans établissent trois lignes de vérité prophétique avec une histoire associée à Donald Trump, représenté soit comme Constantin le Grand, soit comme Antiochus le Grand.
The three lines of 250 years provide three different, but complementary illustrations of the latter days. Nero’s line identifies the seventeen-year history of compromise that perfectly speaks to the prophetic characteristics of the formation of the image of the beast.
Les trois périodes de 250 ans offrent trois illustrations différentes, mais complémentaires, des derniers jours. La période de Néron met en évidence les dix-sept années d’une histoire de compromis qui correspondent parfaitement aux caractéristiques prophétiques de la formation de l’image de la bête.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Seigneur te a mostrate me clarmente que le imagine del bestia essera formate ante que le probation se clude; nam illo debe esser le grande prova pro le populo de Deo, per le qual lor destino eterne essera decidite. Tuo position es un tal confusion de inconsistentias que solmente pauc personas essera decipite.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Dalam Wahyu 13 pokok ini dikemukakan dengan jelas; [Wahyu 13:11–17, dikutip].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Ceci est l’épreuve que le peuple de Dieu doit subir avant d’être scellé. Tous ceux qui auront prouvé leur fidélité à Dieu en observant sa loi et en refusant d’accepter un faux sabbat se rangeront sous la bannière du Seigneur Dieu Jéhovah et recevront le sceau du Dieu vivant. Ceux qui abandonnent la vérité d’origine céleste et acceptent le sabbat du dimanche recevront la marque de la bête.” Manuscript Releases, volume 15, 15.
The image of the beast is the combination of church and state, with the church in control of the relationship. The compromise of Constantine in attempting to bring paganism together with Christianity is the classic example of the compromise of the latter days.
L’image de la bête est l’union de l’Église et de l’État, l’Église exerçant la prééminence dans cette relation. Le compromis de Constantin, dans sa tentative de réunir le paganisme et le christianisme, est l’exemple classique du compromis des derniers jours.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.
«در جنبشهایی که اکنون در ایالات متحده برای تأمین حمایت دولت از نهادها و رسوم کلیسا در جریان است، پروتستانها در پیِ پای پاپگرایان گام برمیدارند. بلکه بیش از این، آنان در را برای پاپیّت میگشایند تا در آمریکای پروتستان، برتریای را که در دنیای قدیم از دست داده است، باز یابد. و آنچه به این جنبش اهمیت بیشتری میبخشد، این واقعیت است که مقصود اصلیِ مورد نظر، تحمیلِ رعایتِ یکشنبه است—رسمی که از روم سرچشمه گرفته و او آن را نشانهٔ اقتدار خویش میشمارد. این روحِ پاپیّت است—روحِ همنوایی با رسوم دنیوی، و حرمت نهادن به سنتهای بشری فراتر از احکام خدا—که در کلیساهای پروتستان نفوذ میکند و آنان را به انجام همان کارِ برکشیدنِ یکشنبه رهبری مینماید که پاپیّت پیش از ایشان انجام داده است.»
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Si le lecteur veut comprendre les agents qui seront employés dans le conflit imminent, il n’a qu’à retracer le récit des moyens que Rome a employés, dans les siècles passés, pour atteindre le même objectif. S’il veut savoir comment les papistes et les protestants unis traiteront ceux qui rejettent leurs dogmes, qu’il considère l’esprit que Rome a manifesté à l’égard du sabbat et de ses défenseurs. »
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Décrets royaux, conciles généraux et ordonnances ecclésiastiques appuyées par le pouvoir séculier furent les étapes par lesquelles la fête païenne parvint à sa position d’honneur dans le monde chrétien. La première mesure publique imposant l’observance du dimanche fut la loi promulguée par Constantin. (A.D. 321) Cet édit prescrivait aux habitants des villes de se reposer en « le vénérable jour du soleil », mais permettait aux gens de la campagne de poursuivre leurs travaux agricoles. Bien qu’il fût, en réalité, un statut païen, il fut appliqué par l’empereur après son acceptation nominale du christianisme.” The Great Controversy, 574.
The progression of compromise that led to, and will again lead to the Sunday law is represented with the seventeen-year period from 313 to 330, with the first Sunday law of 321 as the midpoint of the history. At the beginning was a marriage of east and west, and at the end was the divorce of east and west. The first Sunday law is the middle waymark representing rebellion, just as the thirteenth letter of the Hebrew alphabet, when preceded by the first letter and followed by the twenty-second and last letter of the alphabet makes up the Hebrew word truth. Marriage at the beginning and divorce at the end identifies the alpha letter in agreement with the omega letter. The period of 250-years that began with Nero has the signature of Christ, and it speaks to a subject of present truth in the latter days.
Die fortschreitende Kompromissbereitschaft, die zum Sonntagsgesetz führte und wiederum zu ihm führen wird, wird durch den siebzehnjährigen Zeitraum von 313 bis 330 dargestellt, wobei das erste Sonntagsgesetz von 321 den Mittelpunkt dieser Geschichte bildet. Am Anfang stand eine Vermählung von Ost und West, und am Ende die Scheidung von Ost und West. Das erste Sonntagsgesetz ist die mittlere Wegmarke, die die Rebellion darstellt, so wie der dreizehnte Buchstabe des hebräischen Alphabets, wenn ihm der erste Buchstabe vorangestellt und ihm der zweiundzwanzigste und letzte Buchstabe des Alphabets nachgestellt wird, das hebräische Wort für Wahrheit bildet. Die Vermählung am Anfang und die Scheidung am Ende kennzeichnen den Alpha-Buchstaben in Übereinstimmung mit dem Omega-Buchstaben. Der Zeitraum von 250 Jahren, der mit Nero begann, trägt die Signatur Christi, und er spricht zu einem Thema gegenwärtiger Wahrheit in den letzten Tagen.
The 250-year period that begins with 457 BC is emphasizing the statecraft represented by Antiochus the Great as he stands within the seventeen-year period from Raphia to Panium. We understand it as statecraft, for in 457 BC a prophecy of 2,300 years also began. The 2,300 years is the internal line of prophecy that speaks to God’s work of redemption, which aligns with a symbol of churchcraft. Unlike the 250-year period that began with Nero, the period that begins in 457 BC is addressing the political role of the last American president who is seeking to make America and then the world great, as he promotes the erroneous Catholic concept of a golden age of a thousand years of peace.
457 BC-നോടു ആരംഭിക്കുന്ന 250-വർഷകാലം, റാഫിയയിൽ നിന്ന് പാനിയം വരെ വരുന്ന പതിനേഴ് വർഷകാലത്തിനുള്ളിൽ നിലകൊള്ളുന്ന ആന്റിയോകസ് ദി ഗ്രേറ്റ് പ്രതിനിധാനം ചെയ്യുന്ന രാജ്യകാര്യകലത്തെ ഊന്നിപ്പറയുന്നു. നാം അതിനെ രാജ്യകാര്യകലമായി മനസ്സിലാക്കുന്നു; കാരണം 457 BC-ൽ 2,300 വർഷങ്ങളുടെ ഒരു പ്രവചനവും ആരംഭിച്ചിരുന്നു. 2,300 വർഷങ്ങൾ ദൈവത്തിന്റെ വീണ്ടെടുപ്പുപണിയെ സംബന്ധിച്ചു സംസാരിക്കുന്ന പ്രവചനത്തിന്റെ ആന്തരിക രേഖയാണ്; അത് സഭകാര്യകലത്തിന്റെ ഒരു പ്രതീകത്തോടു യോജിച്ചുനിൽക്കുന്നു. നീറോവിനോടു ആരംഭിച്ച 250-വർഷകാലത്തിനെപ്പോലെ അല്ലാതെ, 457 BC-ൽ ആരംഭിക്കുന്ന കാലഘട്ടം അമേരിക്കയെ, പിന്നെ ലോകത്തെയും, മഹത്താക്കാൻ ശ്രമിക്കുന്ന അവസാന അമേരിക്കൻ പ്രസിഡന്റിന്റെ രാഷ്ട്രീയപങ്കിനെയാണ് അഭിസംബോധന ചെയ്യുന്നത്; അവൻ ആയിരം വർഷത്തെ സമാധാനത്തിന്റെ സ്വർണ്ണയുഗമെന്ന തെറ്റായ കത്തോലിക്കാ ആശയം പ്രചരിപ്പിച്ചുകൊണ്ടിരിക്കെ.
The 250 years of the United States, who is the earth beast of Revelation thirteen identifies the conclusion of the sixth kingdom of Bible prophecy, that ends where it began, in the midst of war. The victors of history, define the record of history that is preserved. The globalist dragon powered Democrats, view the current anarchy as a revolution, and the all-talk and no action Republicans view this current history as a civil war. The Democrats are representatives of the dragon of Bible prophecy, and the Republicans are represented as apostate Protestants, or in the terms of John in Revelation sixteen, they are the false prophet. The United States began in a war of revolution and it ends with a war of revolution. The Republican party began in a civil war and they end in a civil war. Republicans see the civil war that Democrats call a revolution.
Leta 250 tsa United States, e leng sebata sa lefatshe sa Tshenolo kgaolo ya leshome le metso e meraro, di supa pheletso ya mmuso wa botshelela wa boporofeta ba Baebele, o fedelang moo o qadileng teng, hara ntwa. Bafenyi ba histori ke bona ba hlalosang tlaleho ya histori e bolokilweng. Ba-Democrat ba fuputswang matla ke drakone ya ba-globalist ba nka moferefere wa jwale e le phetohelo, athe ba-Republican ba buang haholo empa ba sa etse letho ba nka histori ena ya jwale e le ntwa ya lehae. Ba-Democrat ke baemedi ba drakone ya boporofeta ba Baebele, mme ba-Republican ba emetswe e le Baprotestanta ba bakgelohi, kapa ka mantswe a Johanne ho Tshenolo kgaolo ya leshome le metso e tsheletseng, ke moporofeta wa bohata. United States e qadile ka ntwa ya phetohelo, mme e fela ka ntwa ya phetohelo. Mokga wa Republican o qadile ka ntwa ya lehae, mme o fela ka ntwa ya lehae. Ba-Republican ba bona ntwa ya lehae eo ba-Democrat ba e bitsang phetohelo.
Trump, as the last Republican president possesses the prophetic attributes of the first Republican president, who arrived in the external history of the Civil War. Lincoln’s external Civil War was also the internal history of Isaiah’s prophecy of chapter seven, verse eight that ended in 1863, the very year of the Emancipation Proclamation. The distinction between the two parties is a primary and foundational prophetic principle. It began with Cain and Abel, who in the time of Christ were represented by the Sadducees and the Pharisees, two classes of Cain who were to murder one Abel.
Trump, als der letzte republikanische Präsident, besitzt die prophetischen Merkmale des ersten republikanischen Präsidenten, der in der äußeren Geschichte des Bürgerkriegs auftrat. Lincolns äußerer Bürgerkrieg war zugleich die innere Geschichte der Prophezeiung Jesajas in Kapitel sieben, Vers acht, die im Jahr 1863 endete, eben in dem Jahr der Emanzipationsproklamation. Die Unterscheidung zwischen den beiden Parteien ist ein vorrangiger und grundlegender prophetischer Grundsatz. Er begann mit Kain und Abel, die zur Zeit Christi durch die Sadduzäer und die Pharisäer dargestellt wurden, zwei Klassen Kains, die einen Abel ermorden sollten.
The Pharisees and Sadducees represent those who agreed to crucify their Messiah, for different reasons, but agreement—just the same. The Pharisees professed to uphold the law, but didn’t, as with Republicans. The Pharisees professed to uphold the original divine law, but interpreted the law through their own bigoted logic. The original Law for the Pharisees is the Constitution for the Republicans, the very Constitution they claim to support, but don’t. The Sadducees rejected the power of God, and though a smaller sect than the Pharisees, the Sadducees controlled the religious and political landscape of Judea in the time of Christ. The Democrats are a smaller sect than the Republicans, so small they must cheat to stay in power, but stay in power they do, for their opponents who profess to uphold equal justice for all, do nothing to enforce the principles of the law they profess to uphold.
फरीसी और सदूकी उन लोगों का प्रतिनिधित्व करते हैं जिन्होंने अपने मसीहा को क्रूस पर चढ़ाने के लिए सहमति दी—भिन्न-भिन्न कारणों से, परंतु सहमति फिर भी वही थी। फरीसी व्यवस्था को बनाए रखने का दावा करते थे, पर उसे मानते नहीं थे, जैसा रिपब्लिकनों के साथ है। फरीसी मूल दैवी व्यवस्था को बनाए रखने का दावा करते थे, पर व्यवस्था की व्याख्या अपनी ही पक्षपाती तर्क-पद्धति के द्वारा करते थे। फरीसियों के लिए जो मूल व्यवस्था थी, वही रिपब्लिकनों के लिए संविधान है—वही संविधान जिसका समर्थन करने का वे दावा करते हैं, पर करते नहीं। सदूकियों ने परमेश्वर की सामर्थ्य का निषेध किया, और यद्यपि वे फरीसियों की अपेक्षा एक छोटा पंथ थे, तथापि मसीह के समय में यहूदिया के धार्मिक और राजनीतिक परिदृश्य पर सदूकियों का ही नियंत्रण था। डेमोक्रेट, रिपब्लिकनों की अपेक्षा एक छोटा पंथ हैं, इतना छोटा कि सत्ता में बने रहने के लिए उन्हें छल करना पड़ता है; पर वे सत्ता में बने रहते हैं, क्योंकि उनके विरोधी, जो सबके लिए समान न्याय बनाए रखने का दावा करते हैं, उस व्यवस्था के सिद्धांतों को, जिन्हें बनाए रखने का वे दावा करते हैं, लागू कराने के लिए कुछ नहीं करते।
There is nothing new under the sun, and the two political parties in the United States are as much a part of the prophetic landscape as were the Pharisees and Sadducees. There are of course many other parallels along this prophetic line, but it is only when you see the prophetic relationship of the two unholy powers, who though adversaries, become united against holiness, that you then see Ptolemy and Uzziah in the proper light. Both southern kings attempted to sacrifice at the same temple, but Ptolemy, from Egypt represents a dragon power—the Democrats. Uzziah, as king of Judea is the leader of the glorious land, who is apostate Protestantism, or the false prophet—the Republicans.
Chini ya jua hakuna jambo jipya, na vyama viwili vya siasa katika Marekani ni sehemu ya mandhari ya unabii kwa kadiri ileile ambayo Mafarisayo na Masadukayo walikuwa. Bila shaka zipo sambamba nyingine nyingi katika mstari huu wa unabii, lakini ni pale tu unapoona uhusiano wa kiunabii wa mamlaka zile mbili zisizo takatifu, ambazo, ijapokuwa ni maadui, huungana dhidi ya utakatifu, ndipo unapomwona Ptolemy na Uzia katika nuru iliyo sawa. Wafalme wote wawili wa kusini walijaribu kutoa dhabihu katika hekalu lilelile, lakini Ptolemy, kutoka Misri, anawakilisha mamlaka ya joka—Democrats. Uzia, akiwa mfalme wa Yudea, ndiye kiongozi wa nchi ya utukufu, ambaye ni Uprotestanti ulioasi, au nabii wa uongo—the Republicans.
The relationship of the dragon and false prophet is classically represented at Mount Carmel. At the mount, Ahab represented the dragon and Jezebel’s prophets of Baal and Ashtaroth represented the false prophets who stood against Elijah. The beast that is Jezebel was still behind the scenes in Samaria. The dragon united with the false prophet was also represented by pagan Rome and the Jews unification at the cross, as will be the unification of the Democrats and the Republicans at the Sunday law. The elements of a united power are represented by the Democrats and Republicans within the Republican horn of the earth beast. Those two unholy political powers are represented by Cain, and the line of Abel also possesses a twofold division.
Le lien entre le dragon et le faux prophète est classiquement représenté au mont Carmel. Sur cette montagne, Achab représentait le dragon, et les prophètes de Baal et d’Astarté de Jézabel représentaient les faux prophètes qui se dressaient contre Élie. La bête qu’est Jézabel demeurait encore en arrière-plan, à Samarie. Le dragon uni au faux prophète fut aussi représenté par l’union de la Rome païenne et des Juifs à la croix, comme le sera l’union des Démocrates et des Républicains lors de la loi dominicale. Les éléments d’une puissance unifiée sont représentés par les Démocrates et les Républicains au sein de la corne républicaine de la bête de la terre. Ces deux pouvoirs politiques impies sont représentés par Caïn, et la lignée d’Abel possède elle aussi une division double.
Abel’s line, which in relation to Cain’s external line is the internal line, and is represented by two classes of virgins. The progression of the Protestant horn of the earth beast that is the United States is represented by a series of religious purging’s beginning with the church of Sardis in 1798, when the United States became the sixth kingdom of Bible prophecy. Sardis was a church who had a name claiming that it lived, but it was dead. By 1798 the Protestant sects that had broken away from the papal church were already returning to Rome. Christians were first named Christians in Antioch.
रेखा आहिलकी, जकरा कैनक बाह्य रेखाक संबंधमे आंतरिक रेखा कहल जाइत अछि, आओर जकर प्रतिनिधित्व दू वर्गक कुँवारीसभ करैत अछि। पृथ्वीक पशुक प्रोटेस्टेंट सींगक, अर्थात् संयुक्त राज्य अमेरिकाक, प्रगति धार्मिक शुद्धीकरणक एक श्रृंखलाद्वारा प्रतिनिधित्व कएल गेल अछि, जकर आरम्भ 1798 मे सार्दिसक कलीसियासँ होइत अछि, जखन संयुक्त राज्य अमेरिका बाइबिलक भविष्यवाणीमे छैठम राज्य बनल। सार्दिस एहन कलीसिया छल जाहि लग जीवित होएबाक दावा करैत एक नाम तँ छल, मुदा ओ मृत छल। 1798 धरि, ओ प्रोटेस्टेंट सम्प्रदायसभ जे पोपतंत्री कलीसियासँ अलग भऽ गेल छल, पहिनेसँ रोम दिस लौटि रहल छल। एण्टिओकमे पहिल बेर मसीहीसभ केँ “मसीही” कहल गेल छल।
“It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.
«Անտիոքիայում էր, որ աշակերտները նախ կոչվեցին քրիստոնյաներ։ Այդ անունը նրանց տրվեց, որովհետև Քրիստոսը նրանց քարոզության, նրանց ուսուցման և նրանց խոսակցության գլխավոր թեման էր։ Անընդհատ նրանք վերհիշում էին այն դեպքերը, որ տեղի էին ունեցել Նրա երկրային ծառայության օրերին, երբ Նրա աշակերտները օրհնված էին Նրա անձնական ներկայությամբ։ Անհոգնաբար նրանք կանգ էին առնում Նրա ուսմունքների և Նրա բժշկության հրաշքների վրա։ Դողդոջուն շուրթերով և արցունքալից աչքերով նրանք խոսում էին պարտեզում Նրա տառապանքի, Նրա մատնության, դատաստանի և մահապատժի մասին, այն համբերատարության և խոնարհության մասին, որով Նա կրել էր այն նախատինքն ու տանջանքները, որ Իր վրա էին դրել Իր թշնամիները, և այն աստվածային գթության մասին, որով Նա աղոթել էր Իրեն հալածողների համար։ Նրա հարությունը և համբարձումը, և երկնքում Նրա գործը՝ որպես ընկած մարդու Բարեխոսի, այն թեմաներն էին, որոնց վրա նրանք ուրախությամբ սիրում էին կանգ առնել։ Իրավամբ կարող էին հեթանոսները նրանց քրիստոնյաներ կոչել, որովհետև նրանք քարոզում էին Քրիստոսին և Իր միջոցով էին իրենց աղոթքները հասցնում Աստծուն։»
“It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
“Füür där Naame het Gott ihne dr Naame vo Christe gee. Das isch e chünigleche Naame, gee all dene, wo sich Christus aaschlüüssed. Vo däm Naame het Jakobus spööter gschribe: ‘Unterdrücked euch nid di Riiche und ziehed si euch nid vor d’Gricht? Lästered si nid dä würdige Naame, mit däm ihr gnennt sind?’ Jakobus 2:6, 7. Und Petrus het erklärt: ‘Wenn öpper als Christ liidet, söll er sich nid schäme; vielmehr söll er Gott dessentwäge verherrliche.’ ‘Wenn ihr um des Naames Christi wille gschmäht werded, glückselig sind ihr; denn dr Geist vo dr Herrlichkeit und vo Gott ruht uf euch.’ 1 Petrus 4:16, 14.” Taten der Apostel, 157.
The church of Ephesus was given the name of Christian which led to the persecuted church of Smyrna, that was followed by the church of compromise in the history of Pergamos. When the papacy took the throne, a separation identified God’s true church as the church in the wilderness. The Roman church was Thyatira. At the ending of the wilderness of twelve hundred and sixty years, the church of Protestantism arose, and from that point onward the Protestant horn is represented by a divine series of tests and purges.
Kanisa la Efeso lilipewa jina la Kikristo, ambalo lilipelekea kanisa lililoteswa la Smirna, na hilo likafuatwa na kanisa la maafikiano katika historia ya Pergamo. Upapa ulipochukua kiti cha enzi, utengano ulilitambulisha kanisa la kweli la Mungu kuwa ndilo kanisa lililo jangwani. Kanisa la Kirumi lilikuwa Thiatira. Mwishoni mwa kipindi cha jangwani cha miaka elfu moja mia mbili sitini, kanisa la Uprotestanti likatokea, na tangu wakati huo na kuendelea pembe ya Kiprotestanti inawakilishwa kwa mfululizo wa kimungu wa majaribu na utakaso.
Protestantism began when Martin Luther nailed his 95 theses upon the door in 1517, and “23” years later in 1540 the Jesuit order began. In 2013 the 95th and final presentation of Habakkuk’s Tables was nailed to the door, and on March 13, 2013¸ the first Jesuit pope was inaugurated. Martin Luther was excommunicated in that very history by pope Leo. Go figure…
پروتستانتیسم در سال 1517، هنگامی آغاز شد که مارتین لوتر نود و پنج تز خود را بر در کوبید، و «23» سال بعد، در سال 1540، فرقهٔ یسوعی آغاز گردید. در سال 2013، نود و پنجمین و آخرین ارائهٔ جداول حبقوق بر در کوبیده شد، و در 13 مارس 2013، نخستین پاپ یسوعی بر مسند نشست. مارتین لوتر نیز در همان تاریخ بهوسیلهٔ پاپ لئو تکفیر شد. خود دانید…
In 1798 the church of Sardis claimed to hold to the name of “Protestant,” but by returning to Rome they were already failing to uphold their name. When Millerite Adventism took the torch of Protestantism in 1844, they represented a rebuke against Jeroboam the first king of Israel, a nation who were blood relatives of the tribe in Judah, where God had placed His temple. Jeroboam set up a counterfeit, based upon the religion that represented his nation’s former bondage. He repeated Aaron’s foundational rebellion of erecting an image of a beast with all the prophetic significance associated with the story. But at his dedication service Millerite Adventism rebuked his unwillingness to continue to direct true worship to the sanctuary where God lives. Jeroboam, wanted the focus of worship to be in Bethel and Dan, representing those from Sardis in 1844 who refused to follow Christ into the Most Holy Place.
Em 1798, a igreja de Sardes professava sustentar o nome de “Protestante”, mas, ao regressar a Roma, já deixava de sustentar o seu nome. Quando o Adventismo Milerita tomou a tocha do Protestantismo em 1844, representou uma repreensão contra Jeroboão, o primeiro rei de Israel, uma nação cujos membros eram parentes de sangue da tribo de Judá, onde Deus havia colocado o Seu templo. Jeroboão estabeleceu uma falsificação, baseada na religião que representava a antiga servidão da sua nação. Ele repetiu a rebelião fundamental de Arão ao erguer a imagem de uma besta, com todo o significado profético associado à narrativa. Mas, no seu serviço de dedicação, o Adventismo Milerita repreendeu a sua recusa em continuar a dirigir a verdadeira adoração ao santuário onde Deus habita. Jeroboão queria que o foco da adoração estivesse em Betel e Dã, representando aqueles de Sardes, em 1844, que se recusaram a seguir Cristo para o Lugar Santíssimo.
Millerite Adventism chose to return to the religion of Rome, and took up the very doctrinal arguments of those who had just been exposed as false prophets through their rejection of Miller’s message; as their theological masters in order to justify their rejection of the prophetic message of the seven times. Millerite Adventism, as with the disobedient prophet chose their own path, instead of following God’s direction. The path that is chosen by the foolish in all the tests and purges of the wise and foolish virgins from the Protestant reformation onward in prophetic history is the path which returns to the worship of the land that you were delivered from, and as they say, “all roads lead to Rome.” All roads except Jeremiah’s old paths.
Millerite Adventism, tahkhawmna chungchanga lo dik lo an ni tih Miller-a thuchah an hnawl avanga pho lan tawh an ni zawng zawngte’n an zirtîrna thutakte hman tûra lo thlangin, an hnawlna tihfel tûrin Rome sakhua lamah kîr lehna a thlang a. Seven times hrilhlâwkna thuchah an hnawlna chu tihfel tûrin, chû miho chu an theology zirtîrtute anga an chhawr a. Millerite Adventism chuan, zâwlnei thuâwih lo ang khân, Pathian hruaina zui lovin anmahni kawng an thlang. Hrilhlâwkna chanchina Protestant Reformation aṭanga lo kal zêlah, fim leh âtlam nghâk tûr hmeichhiate fiahna leh tihthianghlimna zawng zawngah, âtlamte’n an thlan tâk kawng chu, i chhuahchhuah tawh ram biakna lamah kîr lehna kawng a ni a; an sawi angin, “kawng zawng zawng chu Rome-ah a hruai.” Jeremiah-a kawng hlui lo ni lo chu.
The Protestant reformation had been typified by Moses’ return to Egypt in order to lead God’s people into the Promised Land. Once out of the land of captivity God purposed to give His chosen people His law. In the line of Moses and the Protestant reformation rebellion was manifested immediately after the deliverance. God tested Sardis, a people who claimed to have a living name, but were dead by the time of the message of William Miller. Two purging’s took place in 1844; the first was the purge of the church of Sardis, who had claimed to be Protestants, but were proven to be dead; and then the Millerite’s were purged in the same year, in fulfillment of the parable of the ten virgins.
Reformasi Protestan telah dilambangkan oleh kembalinya Musa ke Mesir untuk menuntun umat Allah masuk ke Tanah Perjanjian. Setelah keluar dari negeri perbudakan, Allah bermaksud memberikan hukum-Nya kepada umat pilihan-Nya. Dalam garis Musa dan Reformasi Protestan, pemberontakan dinyatakan segera setelah pembebasan. Allah menguji Sardis, suatu umat yang mengaku mempunyai nama bahwa mereka hidup, tetapi mereka mati pada waktu pekabaran William Miller. Dua penyucian terjadi pada tahun 1844; yang pertama ialah penyucian gereja Sardis, yang telah mengaku sebagai Protestan, tetapi terbukti mati; dan kemudian kaum Millerit disucikan pada tahun yang sama, sebagai penggenapan perumpamaan tentang sepuluh gadis.
The Democrats and Republicans represent two political classes that together make up the Republican horn on the earth beast of Revelation thirteen. The wise and foolish virgins are two religious classes that together make up the Protestant horn on the earth beast. The wise virgins possess the first name given at Antioch. The wise virgins are Christians, but they are also Philadelphians who have the promise of receiving a name.
The Democrats and Republicans represent two political classes that together make up the Republican horn on the earth beast of Revelation thirteen. The wise and foolish virgins are two religious classes that together make up the Protestant horn on the earth beast. The wise virgins possess the first name given at Antioch. The wise virgins are Christians, but they are also Philadelphians who have the promise of receiving a name.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Celui qui vaincra, je ferai de lui une colonne dans le temple de mon Dieu, et il n’en sortira plus; j’écrirai sur lui le nom de mon Dieu, et le nom de la cité de mon Dieu, la nouvelle Jérusalem, qui descend du ciel d’auprès de mon Dieu; et j’écrirai sur lui mon nom nouveau. Apocalypse 3:12.
The first time God named His people Christian was at Antioch, and the history where the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand is also the history of Antiochus the Great, who the city of Antioch is named after, and who is represented at the end of a 250-year period between the battles of Raphia and Panium.
პირველად ღმერთმა თავის ხალხს ქრისტიანი ანტიოქიაში უწოდა; ხოლო ის ისტორია, რომელშიც ას ორმოცდაოთხი ათასის ლაოდიკიური მოძრაობა ას ორმოცდაოთხი ათასის ფილადელფიურ მოძრაობად იცვლება, არის აგრეთვე ანტიოქე დიდის ისტორია, რომლის სახელიც ქალაქ ანტიოქიას ეწოდა და რომელიც წარმოდგენილია ორას ორმოცდაათწლიანი პერიოდის ბოლოს, რაფიასა და პანიუმის ბრძოლებს შორის.
We will continue these things in the next article.
Dans le prochain article, nous poursuivrons ces considérations.