The Battle of Panium was essentially spiritual warfare. Just before the Sunday law the eighth president, who is the seventh (fifth) since Ronald Reagan at the time of the end in 1989, who is also the last Republican president, and who is the richest president, and who also stirs up all the realm of globalism, will lead apostate Protestantism in defeating the Greek religion of Pan, which is the “woke-ism” of globalism. In verses eleven and twelve, the history that begins at the Ukraine War in 2014 concludes at the Sunday law in verse sixteen. Verse fifteen is the Battle of Panium, and the Battle of Panium leads to the battle of Actium, which is the Third World War.

Peperangan Panium iku sajatosipun perang rohani. Sakderengipun hukum Minggu, présidhèn kaping wolu, ingkang ugi dados présidhèn kaping pitu (kaping gangsal) wiwit Ronald Reagan ing wekdal pungkasan taun 1989, ingkang ugi dados présidhèn Republik pungkasan, lan ingkang dados présidhèn paling sugih, saha ingkang ugi nggerakaké sakèhé karajan globalisme, badhé mimpin Protestanisme murtad ing ngalahaké agami Yunani Pan, ingkang dados “woke-ism”-ipun globalisme. Ing ayat sewelas lan rolas, sajarah ingkang kawiwitan saking Perang Ukraina taun 2014 pungkasanipun dumugi ing hukum Minggu wonten ing ayat nembelas. Ayat limalas punika Peperangan Panium, lan Peperangan Panium ndadosaké tumuju dhateng peperangan Actium, ingkang punika Perang Donya Katelu.

At the hour of “the great earthquake”, which is the Sunday law of verse sixteen, Islam of the third Woe attacks the United States, angering the nations, and producing national ruin. It is the Battle of Panium that precedes that attack. At the Sunday law the threefold union of the dragon, the beast and false prophet is established.

Ing wekdal “lindhu gedhé”, yaiku angger-angger Minggu ing ayat nembelas, Islam saka Bilai katelu nyerang Amerika Serikat, njalari para bangsa nepsu, lan ndhatengaké karusakan nagara. Perang Panium punika kang ndhisiki serangan punika. Ing angger-angger Minggu, pakempalan telu-prangkep saka naga, kéwan, lan nabi palsu katetepaké.

“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

“Liwat dekrit kang ngetrapaké pranatan Kepausan kanthi nglanggar angger-anggering Allah, bangsa kita bakal nyuwil dhiriné kanthi tuntas saka kabeneran. Nalika Protestanisme bakal ngluluraké tangane nyabrang jurang kanggo nyekel tangan kakuwasan Roma, nalika dhèwèké bakal nggayuh ngliwati palung kanggo sesarengan salaman karo Spiritualisme, nalika, ana ing sangisoré pangaribawané uni telu iki, nagara kita bakal nampik saben asas Konstitusiné minangka pamaréntahan Protestan lan republik, lan bakal nyawisaké dalan kanggo panyebaran pepalson lan pangapusan saka kepausan, mula kita bisa sumurup yèn wektu tumindak Satan kang nggumunaké wis teka lan yèn wekasan wis cedhak.” Testimonies, jilid 5, 451.

At that point, the papacy’s deadly wound is fully healed, and she rules supremely until she finally comes to her end with none to help. It is when Rome conquers the third obstacle that she rules, as represented by pagan Rome in Daniel chapter eight, verse nine, and in chapter eleven, verses sixteen through nineteen. When papal Rome removed the three horns, she ruled supremely for twelve hundred and sixty years, as did pagan Rome rule supremely for three hundred and sixty years once it conquered Egypt, the third obstacle at the Battle of Actium in 31 BC.

Ing wektu iku, tatu pati kepausan wis mari kanthi sampurna, lan dheweke mrentah kanthi paling dhuwur nganti pungkasané tekan marang wekasané tanpa ana siji-sijia kang nulungi. Iku dumadi nalika Roma ngrebut alangan katelu, mula dheweke mrentah, kaya kang dilambangaké déning Roma kapir ing Daniel bab wolu, ayat sanga, lan ing bab sewelas, ayat nembelas nganti sangalas. Nalika Roma kepausan nyingkiraké telung sungu iku, dheweke mrentah kanthi paling dhuwur sajroning sèwu rong atus sewidak taun, kaya Roma kapir uga tau mrentah kanthi paling dhuwur sajroning telung atus sewidak taun sawisé ngalahaké Mesir, yaiku alangan katelu, ing Peperangan Actium ing taun 31 SM.

In grammar, the suffix “ium” is added to the end of a word to form a noun that denotes a place, a state, or a collection of something. It is commonly used in the formation of technical and scientific terms, particularly in chemistry and biology. For example: “stadium” refers to a place for athletic competitions or other events, “aquarium” refers to a place where aquatic organisms or plants are kept for display and “gymnasium” refers to a place for physical exercise or training. In scientific terminology, “ium” is often used to indicate a chemical element or compound, particularly when the element or compound has been isolated or discovered. For example: “sodium” refers to a chemical element with the symbol Na, “calcium” refers to a chemical element with the symbol Ca.

Ing tata basa, seselan “ium” ditambahake ing pungkasaning sawijining tembung kanggo mbentuk tembung aran sing nuduhake sawijining papan, sawijining kaanan, utawa sawijining kumpulan saka sawatara prakara. Seselan iki lumrah digunakake ing pambentukan istilah-istilah tèknis lan ngèlmiah, mliginipun ing babagan kimia lan biologi. Tuladhanipun: “stadium” ngarujuk marang sawijining papan kanggo sayembara atletik utawa adicara-adicara sanès, “aquarium” ngarujuk marang sawijining papan ing ngendi organisme utawa tetuwuhan banyu dipelihara kanggo dipamerake, lan “gymnasium” ngarujuk marang sawijining papan kanggo olah raga jasmani utawa palatihan. Ing terminologi ngèlmiah, “ium” asring digunakake kanggo nandhani sawijining unsur utawa senyawa kimia, mliginipun nalika unsur utawa senyawa mau wis kasil dipisahake utawa ditemokake. Tuladhanipun: “sodium” ngarujuk marang sawijining unsur kimia kanthi pralambang Na, “calcium” ngarujuk marang sawijining unsur kimia kanthi pralambang Ca.

The beginning of pagan Rome ruling supremely was accomplished at the Battle of Actium, and the Battle of Panium opened the door to the war represented by Actium, for “line upon line” Actium represents the Sunday law when the papacy again rules the world supremely.

Wiwitané Roma kapir mrentah kanthi kawibawan kang paling luhur katindakaké ana ing Peperangan Actium, lan Peperangan Panium mbukak lawang tumrap perang kang diwakili déning Actium, awit “baris demi baris” Actium nggambaraké angger-angger dina Minggu nalika kapausan sapisan manèh mrentah donya kanthi kakuwasan kang paling luhur.

Actium was a sea battle, and Panium was a ground battle, thus the connection of the two battles represents a battle that is worldwide encompassing land and sea. Actium, the most famous sea battle of ancient history, also represents a worldwide war, for the “waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.” Panium represents a spiritual war that is combined with a political war at the soon coming Sunday law.

Actium iku sawijining perang segara, lan Panium iku sawijining perang darat; mula, sesambunganing kaloro perang iku nggambarake sawijining peperangan kang saindenging jagad, nglingkupi daratan lan segara. Actium, perang segara kang paling misuwur ing sajarah kuna, uga nglambangake sawijining perang saindenging jagad, awit “banyu kang kokdeleng, ing ngendi wanita laku jina iku lenggah, iku para bangsa, lan wong akeh, lan nagara-nagara, lan basa-basa.” Panium nggambarake sawijining perang rohani kang kagandheng karo perang pulitik ing wektu angger-angger Minggu kang enggal rawuh.

The word “pan” as a noun, has multiple meanings depending on the context, but in Greek mythology, Pan is the god of shepherds, flocks, rustic music, and wilderness. He is often depicted as a half-man, half-goat figure, known for his love of music and nature.

Tembung “pan” minangka aran nduwèni warna-warna teges gumantung marang konteksé, nanging ing mitologi Yunani, Pan iku déwa para pangon, kawanan kéwan, musik padesan, lan ara-ara samun. Pan asring digambarake minangka sawijining sosok satengah manungsa lan satengah wedhus, kang kawentar amarga katresnané marang musik lan alam.

“As the crowning act in the great drama of deception, Satan himself will personate Christ. The church has long professed to look to the Saviour’s advent as the consummation of her hopes. Now the great deceiver will make it appear that Christ has come. In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation. Revelation 1:13–15.” The Great Controversy, 624.

“Minangka tumindak puncak ing drama gedhé panipon, Iblis piyambak bakal nyamar dados Kristus. Pasamuwan wis suwé ngakoni bilih dheweke ngarep-arep marang rawuhipun Sang Juru Slamet minangka kasampurnaning pangajabipun. Saiki, si panipu ageng bakal ndadosaké katingal bilih Kristus sampun rawuh. Ing manéka péranganing bumi, Iblis bakal ngetingalaké piyambakipun ana ing antarané manungsa minangka sawijining pribadi kang mulya kanthi padhang kang nggumunaké, mirib kaliyan katrangan bab Putraning Allah ingkang kaparingakén déning Yohanes wonten ing Kitab Wahyu. Wahyu 1:13–15.” The Great Controversy, 624.

Pan is the shepherd-god, and will personate the True Shepherd. Satan’s personation of Christ begins at the Sunday law for at “the decree” “we may” then “know that the time has come for the marvelous working of Satan and that the end is near”.

Pan iku allah pangon, lan bakal njilma minangka Sang Pangon Sejati. Panjilmané Iblis marang Kristus diwiwiti nalika angger-angger Minggu, amarga ing “decree” “we may” banjur “know that the time has come for the marvelous working of Satan and that the end is near”.

The word “pan” can also refer to a shallow, wide-rimmed cooking vessel used for frying, baking, or cooking food. The final war is centered upon spiritual Jerusalem, the holy mountain that is lifted up as an ensign, and the mountain that God’s other flock that are still in Babylon flee unto. At that time all nations will come against spiritual Jerusalem, which is identified as a “cup” (pan).

Tembung “pan” ugi saged ngrujuk dhateng piranti masak ingkang cethek saha mawi pinggiran amba, ingkang dipunginakaken kanggé nggoreng, manggang, utawi ngolah panganan. Peperangan pungkasan punika kapusataken dhateng Yerusalem rohaniah, gunung suci ingkang kaangkat dados panji, saha gunung ingkang dados papan panguyunan wedhus-wedhus sanès kagunganipun Gusti Allah ingkang taksih wonten ing Babil supados sami mlayu dhateng mriku. Ing wekdal punika sadaya bangsa badhé tumeka nglawan Yerusalem rohaniah, ingkang dipunpratandhani minangka “cawan” (pan).

The burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. Zechariah 12:1—3.

Pawartosé pangandikané Pangéran tumrap Israèl, mangkéné pangandikané Pangéran, Panjenengané kang nglentaraké langit, lan ngedegaké dhasaring bumi, sarta mbentuk rohé manungsa ana ing sajroning awaké. Lah, Ingsun bakal ndadèkaké Yérusalèm dadi tuwung kang ndadèkaké gumeter tumrap sakehing bangsa ing sakiwa-tengené, nalika padha ngepung nglawan Yéhuda lan uga nglawan Yérusalèm. Lan ing dina iku Ingsun bakal ndadèkaké Yérusalèm dadi watu abot tumrap sakehing bangsa: kabèh wong kang ngangkaté bakal remuk dadi pecahan, senajan sakehing bangsa ing bumi padha kaklumpukaké bebarengan nglawan kutha iku. Zakharia 12:1—3.

Jerusalem is also the caldron, for it is the pan where the drama is carried out. A “caldron” is a cooking pan.

Yerusalem uga iku panci godhogan, amarga iku dadi wadah panggonan dramane kalaksanakake. “Panci godhogan” iku panci kanggo masak.

Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. Ezekiel 11:2–12.

Panjenengané banjur ngandika marang aku, “He, anaké manungsa, iki wong-wong kang ngrancang piala lan maringi pitutur duraka ana ing kutha iki; kang padha ngucap, ‘Durung cetha tekan wektuné; ayo padha mbangun omah-omah: kutha iki minangka pawon, lan kita iki dagingé.’ Mulané medhara-pratandha nglawan wong-wong iku, medhara-pratandha, he anaké manungsa.” Lan Rohé Pangéran tumiba ing atasku, banjur ngandika marang aku, “Ngucapa: Mangkéné pangandikané Pangéran: Mangkéné pangucapmu, hé turuné Israèl; awit Ingsun pirsa sakehing kang munggah ing pikiranmu, siji-sijia. Kowé wis nambahi cacahing wong kang katumpes ing kutha iki, lan dalan-dalané wis kok kebaki karo wong-wong kang katumpes.” “Mulane mangkéné pangandikané Pangéran Allah: Wong-wongmu kang katumpes, kang wis kok glethakaké ana ing satengahé kutha iki, wong-wong mau iku dagingé, lan kutha iki pawoné; nanging kowé bakal Ingsun irid metu saka satengahé. Kowé wedi marang pedhang; lan Ingsun bakal ndhatengaké pedhang marang kowé, mangkono pangandikané Pangéran Allah. Ingsun bakal ngetokaké kowé saka satengahé kutha iku, lan masrahaké kowé menyang tangané wong-wong manca, lan Ingsun bakal nglakoni paukuman ana ing antaramu. Kowé bakal rubuh déning pedhang; Ingsun bakal ngadili kowé ana ing tapel wates Israèl; lan kowé bakal sumurup yèn Ingsun iki Pangéran. Kutha iki ora bakal dadi pawonmu, lan kowé ora bakal dadi daging ana ing satengahé; nanging Ingsun bakal ngadili kowé ana ing tapel wates Israèl. Lan kowé bakal sumurup yèn Ingsun iki Pangéran; awit kowé ora lumaku miturut katetepan-katetepaningSun, uga ora nindakake paukuman-paukumaningSun, nanging malah tumindak manut karo pakulinané para bangsa ing saubengmu.” Ezekièl 11:2–12.

In English, “pan” as a prefix means “universal,” “all” or “across”. For example, “panorama” refers to a wide or comprehensive view of an area, “pantheism” refers to the belief that the universe is divine, and “Pan-American” refers to something involving all the countries of the Americas. Thus “pan” identifies a worldwide war.

Ing basa Inggris, “pan” minangka ater-ater kang tegesé “universal,” “kabeh” utawa “ngliwati kabèh”. Upamané, “panorama” nuduhaké sawijining pandeleng kang amba utawa nyakup sakabèhé marang sawijining dhaérah, “pantheism” nuduhaké kapitadosan yèn jagad raya iku ilahi, lan “Pan-American” nuduhaké sawijining prakara kang nyakup kabèh nagara ing bawana Amérika. Mulané, “pan” mratélakaké sawijining perang donya.

“Satan is diverting minds with unimportant questions, in order that they shall not with clear and distinct vision see matters of vast importance. The enemy is planning to ensnare the world.

“Sétan lagi ngliyakaké pikiran marang pitakon-pitakon sing ora wigati, supaya wong-wong mau ora bisa kanthi paningal sing cetha lan gamblang ndeleng prakara-prakara sing gedhé banget wigatiné. Mungsuh iku lagi ngrancang kanggo njiret jagad.”

“The so-called Christian world is to be the theater of great and decisive actions. Men in authority will enact laws controlling the conscience, after the example of the Papacy. Babylon will make all nations drink of the wine of the wrath of her fornication. Every nation will be involved.” Selected Messages, book 3, 392.

“Donya sing sinebut Kristen iku bakal dadi panggung tumindak-tumindak gedhe lan nemtokake. Wong-wong sing nduwèni kuwasa bakal netepake angger-angger kang ngendhalèkaké ati nurani, manut tuladha Kapapaan. Babil bakal ndadèkaké sakehing bangsa ngombé saka anggur bebenduning jinahe. Saben bangsa bakal katut melu.” Selected Messages, buku 3, 392.

The word “act” as a noun means “a formal written decision or statute enacted by a legislative body.”

Tembung “act” minangka aran ateges “kaputusan utawa undhang-undhang tinulis kang resmi, kang ditetepake déning sawijining badan législatif.”

“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery.” Testimonies, volume 5, 712.

“Nalika bangsa kita nganti nyélak lan nyingkir saka prinsip-prinsip pamréntahané dhewe kanthi netepaké angger-angger dina Minggu, Protestantisme ing tumindak iki bakal gandhèng tangan karo kapapèn.” Testimonies, jilid 5, 712.

The so-called Christian world is a theater of great actions, or acts, and every nation (pan) will be involved. The word “act” can also refer to a division or segment of a play, movie, or other performance, typically characterized by a particular set of events or actions. The word “act” as a verb, means to perform a specific action or behave in a certain way. It can also refer to pretending or playing a role, as in acting in a play or film.

Donya sing sinebut Kristen iku minangka sawijining panggung tumindak-tumindak agung, utawa babak-babak, lan saben bangsa (pan) bakal kalibet. Tembung “babak” uga bisa ngrujuk marang sawijining pérangan utawa segmen saka sandiwara, filem, utawa pagelaran liyane, sing lumrahe ditandhani déning runtutan prastawa utawa tumindak tartamtu. Tembung “tumindak” minangka kriya, ateges nindakaké sawijining pakaryan tartamtu utawa tumindak kanthi cara tartamtu. Tembung iku uga bisa ngrujuk marang pura-pura utawa mainaké sawijining peran, kaya dene akting ing sandiwara utawa filem.

“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Jagad iki minangka sawijining téater. Para paraga, yaiku para pedunungé, lagi nyawisaké dhiriné kanggo mainaké perané ana ing drama agung pungkasan. Gusti Allah wis ora digatèkaké manèh. Ing antarané golongan gedhé umat manungsa ora ana kasawijèn, kajaba nalika manungsa padha nggabungaké awaké dhéwé kanggo nggayuh pepénginané sing mentingaké awaké dhéwé. Gusti Allah lagi mirsani. Karsané gegayutan karo para bawahane sing mbalela bakal kalakon. Jagad iki ora dipasrahaké menyang tanganing manungsa, sanadyan Gusti Allah ngidinaké unsur-unsur kebingungan lan kacau balau ngasta panguwasa kanggo sawatara mangsa. Sawijining kakuwatan saka ngisor lagi makarya kanggo nglantaraké adegan-adegan agung pungkasan ing drama iku,—Iblis teka minangka Kristus, lan makarya kanthi sakèhé daya panipuning piala ana ing antarané wong-wong sing lagi ngiket awaké dhéwé bebarengan ing paguyuban-paguyuban rahasia. Wong-wong sing nyerah marang hawa nepsu kanggo bersekutu mangkono kuwi lagi nglakokaké rancangané mungsuh. Sabab bakal katut déning akibaté.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Pelanggaran wis meh tekan watese. Kegedhening bingung ngebaki jagad, lan rasa nggegirisi gedhe enggal bakal tumiba marang manungsa. Pungkasan wis cedhak banget. Kita kang wanuh marang kayekten kudu nyawisake awak kanggo apa kang bakal enggal njeblug marang jagad minangka sawijining kaagetan gedhe kang ngungkuli sakehe.” Review and Herald, 10 September 1903.

Panium and Actium represent the Third World War. In that war there will be supernatural manifestations as represented by the Greek goat-god Pan. The war will be associated with the enforcement of the Sunday law as an “act.” And the war is identified as “the last scenes in the great drama”, for it is not only the legal act of enforcing Sunday legislation, it is also the climax of the gospel drama in the closing hours of human probation. In advance of the battle where Panium and Actium prophetically join, in verse sixteen of Daniel chapter eleven, God’s last-day army will already be raised up, and their banner, which is an ensign, will then be lifted up. The primary meaning of “ensign” is the banner of an army.

Panium lan Actium nggambarake Perang Donya Katelu. Ing perang iku bakal ana manifestasi-manifestasi adikodrati kaya kang diwakili déning Pan, déwa wedhus saka Yunani. Perang iku bakal ana gandhengané karo penegakan hukum Minggu minangka sawijining “tumindak”. Lan perang iku diidentifikasi minangka “adegan-adegan pungkasan ing drama gedhé”, awit iku ora mung tumindak légal kanggo ngetrapaké undhang-undhang Minggu, nanging uga klimaks saka drama Injil ing jam-jam panutup mangsa cobaning umat manungsa. Sadurungé perang ing ngendi Panium lan Actium nyawiji sacara profètis, ing ayat nembelas saka Daniel pasal sewelas, wadyabala Gusti Allah ing dina-dina pungkasan wis bakal kaangkat, lan panji-panjié, yaiku sawijining pratandha, banjur bakal diunggahaké. Makna utama saka “pratandha” yaiku panji-panji sawijining wadyabala.

Act and Pan are Actium and Panium, and the Wonderful Linguist controlled the geography, the names, and the history of both battles, for it is the history immediately before the soon coming Sunday law. The Battle of Panium took place in 200 BC, and verse sixteen identifies Rome conquering Jerusalem in 63 BC.

Akt lan Pan iku Actium lan Panium, lan Sang Ahli Basa ingkang Ajaib nguwaosi géografi, jeneng-jeneng, lan sajarahing kalih paprangan punika, awit punika minangka sajarah ingkang dumunung pas sadèrèngipun hukum Minggu ingkang énggal badhé rawuh. Paprangan Panium kalampahan ing taun 200 SM, lan ayat nembelas nedahaken Rum ngrebut Yérusalèm ing taun 63 SM.

Between the history in the last days that is represented by the period from 200 BC to 63 BC, the formation of the image of the beast in the United States will be accomplished, as represented by the history of 161 BC to 158 BC. Before the period where the final movements of erecting an image of the beast in the United States, there will be an event represented by the revolt of Modein in 167 BC. The revolt is typified by the revolt against the forced religion of Greece, and the revolt will lead to a waymark represented by the rededication of the temple in 164 BC.

Ing antarané sajarah ing akhir jaman sing kaawakili déning kurun saka 200 SM nganti 63 SM, pambentukan gambar kéwan galak ing Amérika Sarékat bakal katuntaské, kaya sing kaawakili déning sajarah taun 161 SM nganti 158 SM. Sadurungé kurun nalika lumakuné gerakan pungkasan kanggo ngedegaké gambar kéwan galak ing Amérika Sarékat, bakal ana sawijining prastawa sing kaawakili déning pambrontakan ing Modein ing taun 167 SM. Pambrontakan iku dadi tipé pambrontakan nglawan agama Yunani sing dipaksa, lan pambrontakan iku bakal nuntun marang sawijining tenger dalan sing kaawakili déning pentahbisan manèh Padaleman Suci ing taun 164 SM.

164 BC is commemorated by Judaism because of the miracle of a day’s worth of holy oil lasting for eight days. Thus 164 BC, which precedes 161 BC, identifies a satanic miracle that was accomplished for the apostate people of God. The miracle is represented as one day producing eight days, and that first day’s oil was what supplied the entire eight days. The miracle was brought upon the one part that was of the seven, and this waymark is set within the very history where the enigma of the eighth that is of the seven being accomplished upon both the apostate Republican horn and the apostate Protestant horn.

Taun 164 SM dipunèngeti déning agama Yahudi marga saka mukjijat minyak suci sak dina sing tahan nganti wolung dina. Mulané 164 SM, kang ndhisiki 161 SM, nandhakaké sawijining mukjijat satanis sing kalaksanan tumrap umat Allah sing murtad. Mukjijat mau kagambaraké minangka sak dina ngasilaké wolung dina, lan minyak ing dina kapisan iku kang nyukupi kabèh wolung dina mau. Mukjijat iku ditibakaké marang pérangan siji sing kalebu saka pitu, lan waymark iki katetepaké ana ing sajarah iku dhéwé, ing panggonan têka-têki ngenani kang kaping wolu sing asalé saka pitu katindakake marang loro-loroné, yaiku sungu Republik sing murtad lan sungu Protestan sing murtad.

The manifestation of satanic miracles before the soon coming Sunday law is associated with the Greek god Pan. When the Battle of Panium is waged and won by Trump and apostate Protestantism, “Pandora’s box” will have been opened, and there will be no way to solve the problems that are then released upon mankind for, “a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.”

Pamedharing mukjijat-mukjijat setanis sadurungé enggal rawuhipun undhang-undhang Minggu kagandhèng kaliyan déwa Yunani, Pan. Nalika Perang Panium katindakaké lan kaunggulaké déning Trump lan Protestantisme murtad, “kothak Pandora” bakal wus kabikak, lan ora bakal ana dalan kanggo ngrampungaké masalah-masalah kang banjur diluncuraké tumrap umat manungsa, awit, “sawijining kawekan gedhé bakal enggal nempuh manungsa. Pungkasan wis cedhak banget. Kita kang sumurup kayektèn kudu lagi nyawisaké dhiri tumrap apa kang enggal njeblug nempuh donya minangka kagètan gedhé kang ngungkuli samubarang.”

The one hundred and forty-four thousand are those that have been sealed by the sanctifying power of God’s Word which was provided through the unsealing of the Revelation of Jesus Christ. That Revelation includes several specific lines of truth, and it provides sanctified instruction of Who Jesus is. As the Word of God, He is the Wonderful Linguist who has controlled all human language, since through His power He brought about the various languages when He rained down confusion at the tower of Babel. He is the Wonderful Numberer that has hidden secrets with the numbers set forth in His Word, and within His entire creation. He is the controller of history, for history is “His”-story. He created the earth and He controlled the geographical form of planet earth after the Flood, and therefore the various prophetic geographies that make up the “truths” found in His Word. The one hundred and forty-four thousand represent among other things, those who manifest faith that He created all things.

Satus patang puluh papat ewu iku yaiku wong-wong sing wis dimeteraèkaké déning kuwasa nyucekaké saka Sabdaning Allah sing diparingaké lumantar kabukakaning Wahyu Yesus Kristus. Wahyu mau nyakup sawatara garis kayektèn sing mligi, lan maringi piwulang kasucèkaké bab Sapa Yesus iku. Minangka Sabdaning Allah, Panjenengané iku Ahli Basa kang Ajaib sing wis ngwasani sakabèhé basa manungsa, awit lumantar pangwasané Panjenengané nuwuhaké manéka warna basa nalika Panjenengané nurunaké kabingungan ing menara Babel. Panjenengané iku Juru Cacah kang Ajaib sing ndhelikaké wewadi kanthi angka-angka sing kaandharaké ana ing Sabdané, lan ing sajroning sakabèhé titahing Panjenengané. Panjenengané iku kang ngwasani sajarah, awit sajarah iku “His”-story. Panjenengané nitahaké bumi lan Panjenengané ngendhalèkaké wujud géografis planit bumi sawisé Banjir, lan mulané manéka géografi profetik kang mbentuk “kayektèn-kayektèn” sing kapanggih ana ing Sabdané. Satus patang puluh papat ewu iku nggambaraké, antarané liya, wong-wong sing mratélakaké iman yèn Panjenengané nitahaké samubarang kabèh.

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. John 1:1–3.

Ing wiwitan wus ana Sang Sabda, lan Sang Sabda iku ana bebarengan karo Gusti Allah, lan Sang Sabda iku Gusti Allah. Panjenengane iku wiwit ing wiwitan wus ana bebarengan karo Gusti Allah. Samubarang kabeh katitahake dening Panjenengane; lan tanpa Panjenengane ora ana samubarang siji wae kang wus katitahake. Yokanan 1:1–3.

The story of Pandora’s box is a myth from ancient Greek mythology. It is primarily recounted in “Works and Days” by the Greek poet Hesiod and in various other classical sources. It is obviously a paraphrase of the experience of Eve in the Garden of Eden. The name “Pandora” comes from ancient Greek mythology. It is derived from the Greek words’ “pan” meaning “all,” “dora’ meaning “gifts.” Pandora means “all-gifted.” Eve is the symbol of the Church, and all gifts are found within God’s Church.

Carita babagan kothak Pandora iku sawijining mitos saka mitologi Yunani kuna. Crita iku utamané kacariosaké ing “Works and Days” déning pujangga Yunani Hesiod lan ing warna-warna sumber klasik liyané. Cetha yèn iku minangka sawijining parafrasa saka pengalaman Hawa ing Taman Éden. Jeneng “Pandora” asalé saka mitologi Yunani kuna. Jeneng iku kadudut saka tembung Yunani “pan” kang tegesé “kabeh,” lan “dora” kang tegesé “peparing.” Pandora tegesé “kang kaparingan sakabèhé peparing.” Hawa iku pralambangé Greja, lan sakabèhé peparing kapanggih ana ing sajroning Grejané Allah.

In Greek mythology, Pandora was the first mortal woman created by the gods. According to the myth, she was crafted by Hephaestus at the command of Zeus, the king of the gods, as part of a plan to punish humanity. Each of the gods contributed gifts to Pandora, including beauty, grace, intelligence, and charm. Zeus gave her a jar (in later retellings, it became a box) and instructed her never to open it under any circumstances. Eve was told she could eat of every tree except of “the tree in the midst of the Garden.”

Ing mitologi Yunani, Pandora iku wanita fana kapisan kang katitahaké déning para déwa. Miturut mitos kasebut, dheweke digawé déning Hephaestus miturut dhawuhé Zeus, ratuning para déwa, minangka pérangan saka rancangan kanggo ngukum manungsa. Saben déwa nyumbangaké peparing marang Pandora, kalebu kaéndahan, kaluhuran budi, kapinteran, lan daya pangaribawa. Zeus maringaké marang dheweke sawijining guci (ing carita ulangan sawisé kuwi, guci mau owah dadi kothak) lan dhawuh supaya dheweke aja pisan-pisan mbukak guci mau ing kahanan apa waé. Hawa dipangandikani yèn dheweke kena mangan saka saben wit kajaba saka “wit ing satengahing Taman.”

Pandora, overcome by curiosity, eventually succumbed to temptation and opened the jar. Upon doing so, all the evils, pains, and diseases that had previously been kept inside were released into the world, spreading suffering and misery among humanity. However, one thing remained in the jar: hope. In some versions of the myth, Pandora quickly closed the jar, preventing hope from escaping, while in others, hope also emerged, providing humanity with a glimmer of optimism and resilience in the face of adversity.

Pandora, amarga kasurung déning rasa penasaran sing ngluwihi watas, pungkasane kalah marang panggodha lan mbukak guci iku. Nalika nindakaké mangkono, sakèhé piala, kasangsaran, lan lelara sing sadurungé dikurung ana ing njero banjur uwal menyang donya, nyebaraké sangsara lan kasengsaran ing antarané umat manungsa. Nanging, ana siji prakara kang isih kari ana ing guci iku: pangarep-arep. Ing sawatara versi mitos kasebut, Pandora enggal nutup manèh guci iku, saéngga nyegah pangarep-arep supaya ora uwal, déné ing versi liyané, pangarep-arep uga metu, maringi umat manungsa padhang samar optimisme lan daya tahan nalika ngadhepi kasusahan.

The Battle of Panium joins the Battle of Actium at the soon coming Sunday law, and the soon coming Sunday law was typified by the test in the Garden of Eden. In the garden the test was simply for Adam and Eve, but in the last days the test needed to confront all mankind around the entire world. The first test of believing or disbelieving God’s word in the Garden typifies the last test of the Sunday law. Eve failed that first test and opened the floodgates of woe upon mankind, as represented in the myth of Pandora.

Peprangan Panium nyawiji karo Peprangan Actium ing undhang-undhang Minggu sing enggal teka, lan undhang-undhang Minggu sing enggal teka iku wis dilambangaké déning ujian ing Taman Éden. Ing taman iku, ujian kasebut mung tumrap Adam lan Hawa, nanging ing dina-dina wekasan ujian iku kudu ngadhepi sakabèhé umat manungsa ing saindenging jagad. Ujian kapisan, yaiku pracaya utawa ora pracaya marang pangandikané Allah ing Taman, nglambangaké ujian pungkasan saka undhang-undhang Minggu. Hawa gagal ing ujian kapisan iku lan mbukak lawanging banjir kasangsaran marang umat manungsa, kaya dilambangaké ing mitos Pandora.

When the Battle of Panium joins the Battle of Actium, the test represented in the Garden of Eden will open upon all mankind. The hope that is then provided for the world is the ensign that is lifted up for all the world (panorama) to see.

Nalika Perang Panium sesambungan karo Perang Actium, pacoban kang katuduhake ana ing Taman Éden bakal kababar marang sakèhé umat manungsa. Pangarep-arep kang banjur kaparingaké marang donya iku yaiku panji kang kaangkat kanggo dipirsani déning sakèhé jagad (panorama).

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

He sakèhé para kang padha manggon ing donya, lan para kang padha ndunungi bumi, delengen, manawa Panjenengané ngedegaké panji ana ing gunung-gunung; lan manawa Panjenengané ngunèkaké kalasangka, rungokna. Yesaya 18:3.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.

“The world is a theater; the actors, its inhabitants, are preparing to act their part in the last great drama. With the great masses of mankind, there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to His rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Donya punika satunggaling panggung sandiwara; para lakonipun, para pedunungipun, sami nyawisaken dhiri kanggé nindakaken peranipun wonten ing drama ageng pungkasan. Ing antawisipun golongan gedhé umat manungsa, boten wonten kasatunggalan, kajawi manawi manungsa sami sesarengan ngiket dhiri kanggé nggayuh ancas-ancasipun ingkang mentingaken dhirinipun piyambak. Gusti Allah mirsani. Maksud-maksudipun tumrap para kawula ingkang mbalela badhé kalampahan. Donya boten kapasrahaken dhateng tanganipun manungsa, sanadyan Gusti Allah saweg nglilani unsur-unsur kabingungan lan kaco-kabrukan nguwaosi sajroning sawatawis mangsa. Satunggaling kakuwatan saking ngandhap saweg makarya kanggé ndadosaken adegan-adegan ageng pungkasan ing drama punika,—Sétan rawuh kados déné Kristus, sarta makarya kanthi sadaya pangapusaning piala wonten ing antawisipun tiyang-tiyang ingkang sami ngiket dhirinipun wonten ing paguyuban-paguyuban rahasia. Tiyang-tiyang ingkang sami nyerah dhateng hawa nepsu kanggé sesarengan ngiket dhiri punika saweg nindakaken rancangan-rancanganipun satru. Sebab badhé katut déning akibat.”

“Never did this message apply with greater force than it applies today. More and more the world is setting at naught the claims of God. Men have become bold in transgression. The wickedness of the inhabitants of the world has almost filled up the measure of their iniquity. This earth has almost reached the place where God will permit the destroyer to work his will upon it. The substitution of the laws of men for the law of God, the exaltation, by merely human authority, of Sunday in place of the Bible Sabbath, is the last act in the drama. When this substitution becomes universal, God will reveal Himself. He will arise in His majesty to shake terribly the earth. He will come out of His place to punish the inhabitants of the world for their iniquity, and the earth shall disclose her blood, and shall no more cover her slain.

“Pesen iki ora tau tumrap kanthi kakuwatan kang luwih gedhé tinimbang tumrapé ing jaman saiki. Saya suwe saya akèh donya iki ngremehaké tuntutan-tuntutané Allah. Manungsa wus dadi kendel ing panerak. Pialané para padununging donya meh wus ngebaki ukuraning kaluputané. Bumi iki meh tekan ing papan nalika Allah bakal nglilani si pangrusak nindakaké karsané marang bumi iki. Nggantosing angger-anggeré Allah nganggo angger-anggering manungsa, pangungkulan, mung déning wewenang manungsa waé, marang dina Minggu minangka gantiné Sabat Kitab Suci, iku minangka tindak pungkasan ing drama iku. Nalika panggentosan iki dadi universal, Allah bakal nglairaké Sarirané. Panjenengané bakal jumeneng sajroning kamulyan-Agungé kanggo ngoyag bumi kanthi nggegirisi. Panjenengané bakal medal saka papan padunungané kanggo ngukum para padununging donya marga saka kaluputané, lan bumi bakal mbabar getihé, lan ora bakal nutupi manèh wong-wongé kang katumpes.”

“We are standing on the threshold of the crisis of the ages. In quick succession the judgments of God will follow one another,—fire, and flood, and earthquake, with war and bloodshed. We are not to be surprised at this time by events both great and decisive; for the angel of mercy cannot remain much longer to shelter the impenitent.

“Kita sami ngadeg wonten ing watesing krisising jaman. Ing reruntutan ingkang cepet, paukuman-paukumanipun Gusti Allah badhé ngetutaké satunggal lan satunggal malih,—geni, lan banjir, lan lindhu, kanthi perang lan tumpahing getih. Ing wekdal punika kita boten kedah gumun déning kadadosan-kadadosan ingkang ageng saha nemtokakên; awit malaékat sih-rahmat boten saged tetep langkung dangu malih kanggé ngayomi tiyang-tiyang ingkang boten mratobat.

“The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied, and entranced until the day of probation shall be ended, and the door of mercy forever shut.

“Krisis punika alon-alon nyedhak dhateng kita. Srengéngé sumunar wonten ing langit, ngliwati lintasanipun kados padatan, lan langit taksih martosakên kamulyaning Allah. Manungsa taksih nedha lan ngombé, nandur lan yasa, kawin lan maringakên anakipun supados kawin. Para sudagar taksih tumbas lan sade. Manungsa silih senggol satunggal kaliyan sijiné, padha saingan ngrebut papan ingkang paling inggil. Para pamejanging kasenengan taksih sesak nglumpuk ing téater, pacuan jaran, papan judi. Kasenengan ingkang paling nggegirisi taksih nguasani, nanging jaming mangsa sih-rahmat enggal sanget badhé katutup, lan saben prakara badhé enggal dipun-tetepakên salawas-lawasipun. Iblis mirsani bilih wekdalipun cekak. Panjenenganipun sampun nggerakakên sadaya piranti lan agèn-agènipun supados manungsa kapilut, kesasar, kasibukan, lan katlèntrèhakên, ngantos dumugi dinten mangsa sih-rahmat punika rampung, lan lawanging sih-rahmat katutup salawas-lawasipun.

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.

“Pelanggaran meh tekan watese. Kacau-bala kebak ing jagad, lan sawijining geger gedhe bakal enggal tumiba marang manungsa. Wekasan iku wis cedhak banget. Kita sing mangerténi kayektèn kuduné lagi nyawisaké dhiri kanggo apa sing bakal enggal njeblug marang jagad minangka sawijining kaget kang ngungkuli sakèhé.”

“In this time of prevailing iniquity we may know that the last great crisis is at hand. When the defiance of God’s law is almost universal, when His people are oppressed and afflicted by their fellow men, the Lord will interpose.

“Ing mangsa nalika duraka saya ngremerbak iki, kita bisa mangerteni manawa krisis agung pungkasan wis cedhak. Nalika pambangkangan marang angger-anggering Allah meh dadi lumrah ing saindenging jagad, nalika umaté katindhes lan kasangsarakaké déning sapepadhané, Gusti bakal campur tangan.

“We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

“Kita sami ngadeg wonten ing ambanging prastawa-prastawa ageng lan khidmat. Pamedhar wangsit-wangsit nabi sampun kaestokake. Sajarah ingkang aneh lan kebak prastawa saweg kacathet wonten ing kitab-kitab swarga. Kabeh ing donya kita punika sami kegugah. Ana perang lan pawartos bab perang. Bangsa-bangsa sami duka, lan wekdal tumrap para pejah sampun dumugi, supados piyambakipun dipunadili. Prastawa-prastawa sami owah ganti kangge ndadosaken rawuhipun dintenipun Allah ingkang enggal sanget. Namung kados dene sedhela wekdal kemawon ingkang taksih kari. Nanging sanadyan sampun wonten bangsa ingkang nglawan bangsa, lan karajan nglawan karajan, samenika dereng wonten paprangan umum. Ngantos samenika sekawan angin taksih dipun tahan nganti para abdining Allah dipun cap wonten ing bathukipun. Sasampunipun punika, kakuwatan-kakuwatan bumi badhe nglumpukaken bala pasukanipun tumuju ing paprangan ageng ingkang pungkasan.” Christian Service, 50, 51.