It has been a long process for me to get to this point in the study of Panium, and the title “Eleven, Eleven” is meant to emphasize that the Lion of the tribe of Judah coordinated both the book of Daniel and the book of Revelation to set forth the internal and external lines of the history of the sealing of God’s people in the eleventh chapter and eleventh verse. Just before probation closes a command to unseal the prophecy in Revelation that was sealed until the time when the internal and external prophetic histories represented by the two lines of eleven—eleven, found in the books of Daniel and Revelation became present truth.
Sampun dados prosès ingkang dawa tumrap kula dumugi wonten ing tataran punika sajroning panaliten Panium, lan irah-irahan “Sewelas, Sewelas” dipunmaksudaken kanggé negesaken bilih Sang Singa saking taler Yéhuda nglantaraken koordinasi antawisipun kitab Daniel lan kitab Wahyu supados ngandharaken garis-garis sajarah internal lan eksternal bab panyegelan umatipun Allah wonten ing pasal kaping sewelas lan ayat kaping sewelas. Sakderengipun mangsa pencobaan katutup, wonten dhawuh supados mbikak segel wangsit ing kitab Wahyu ingkang sampun kasegel ngantos dumugi wekdal nalika sajarah-sajarah wangsit internal lan eksternal ingkang dipunlambangaken déning kalih garis sewelas—sewelas, ingkang kapanggih wonten ing kitab Daniel lan Wahyu, dados kayektèn ingkang kawrat ing jaman punika.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Panjenengané banjur ngandika marang aku, “Aja ngesahaké tembung-tembung pamedhar wangsit ing kitab iki, awit wektuné wis cedhak. Sapa sing ora adil, supaya tetep ora adil; lan sapa sing najis, supaya tetep najis; lan sapa sing mursid, supaya tetep mursid; lan sapa sing suci, supaya tetep suci.” Wahyu 22:10, 11.
The “time is at hand” just before the close of probation, and the “time is at hand” when the “Revelation of Jesus Christ” is unsealed.
“Wektuné wis cedhak” sakdurungé panutupaning mangsa sih-rahmat, lan “wektuné wis cedhak” nalika “Wahyuning Gusti Yesus Kristus” kabikak segelé.
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Wahyu saking Gusti Yesus Kristus, kang kaparingaké déning Allah marang Panjenengané, supaya Panjenengané nedahaké marang para abdiné prakara-prakara kang rauh bakal kelakon; lan Panjenengané banjur ngutus malaékaté lan maringaké pratandha lumantar malaékat iku marang abdiné, Yohanes: yaiku kang wis mènèhi paseksi bab pangandikané Allah, lan bab paseksiné Gusti Yesus Kristus, sarta bab samubarang kabèh kang wis didelengé. Rahayu wong kang maca, lan wong-wong kang ngrungokaké tembung-tembunging panguwatu iki, sarta netepi samubarang kang katulis ana ing kono: awit wekdalé wis cedhak. Wahyu 1:1–3.
When the Lion of the tribe of Judah unseals the “Revelation of Jesus Christ” as He has been doing since the arrival of the message of the Midnight Cry in July of 2023, that unsealing includes the revelation that He is “Palmoni,” the Wonderful Numberer, or the Numberer of Secrets. Failure to accept this truth is to fail the testing process which seals the one hundred and forty-four thousand.
Nalika Singa saka taler Yehuda mbukak segel “Wahyu Yesus Kristus” kaya kang wus Panjenengane tindakake wiwit tekane pesen Pambengoking Wengi Tengah ing Juli 2023, pambukakan segel iku kalebu pambabar manawa Panjenengane iku “Palmoni,” Sang Panyacah Ajaib, utawa Sang Panyacah Rahasia. Gagal nampani kayekten iki ateges gagal ing proses pangujian kang ngesahake segel tumrap wong satus patang puluh papat ewu.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Aku satemen-temene mbaptis kowé nganggo banyu tumuju marang pamratobat; nanging Panjenengané kang rawuh sawisé aku iku luwih kuwasa tinimbang aku, nganti ngangkat sepatu-Né waé aku ora pantes; Panjenengané bakal mbaptis kowé nganggo Roh Suci lan geni; piranti nyirip ana ing astané, lan Panjenengané bakal ngresiki tenan papan pangirikané, sarta nglumpukaké gandumé menyang lumbung; nanging daminé bakal diobong nganggo geni kang ora kena dipateni. Matius 3:11, 12.
“Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.
“Sepira enggale proses panyucèn iki bakal diwiwiti aku ora bisa ngomong, nanging ora bakal suwe ditundha. Panjenengané kang garuné ana ing asta-Nya bakal ngresiki Padalemané saka najising moral. Panjenengané bakal temenan ngresiki papan pangiriking pari-Nya.” Testimonies to Ministers, 372, 373.
The lines of prophecy which identify the time of the sealing as a prophetic testing process are more than abundant. It is clear that the testing process is based upon the students aptitude and ability to apply the correct or incorrect methodology for studying God’s prophetic Word. This truth is also abundantly set forth within the inspired record.
Garising ramalan sing nandhani wekdal panyegelan minangka satunggaling proses pangujian profetik punika langkung kathah tinimbang cekap. Cetha bilih proses pangujian punika adhedhasar kaprigelan lan kabisan para murid anggenipun nerapaken metodologi ingkang leres utawi ingkang lepat kanggé nyinau Sabda profetikipun Allah. Kayekten punika ugi dipratelakaken kanthi limpah wonten ing cathetan ingkang kaparingaken inspirasi.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Dene tumrap para mudha papat iki, Allah maringi marang wong-wong mau kawruh lan kaprigelan ing sakehing pangawikan lan kawicaksanan; lan Daniel kagungan pangerten ing sakehing wahyu lan pangimpen. Nalika wus tekan pungkasaning dina-dina kang wis katetepake dening Sang Prabu supaya wong-wong mau diaturake mlebu, panggedhening para sida-sida banjur ngaturake wong-wong mau ana ing ngarsane Nebukadnésar. Sang Prabu banjur ngandika rembugan karo wong-wong mau; lan ing antarané kabèh mau, ora tinemu siji waé kang padha karo Daniel, Hananya, Misaèl, lan Azarya; mulané wong-wong mau banjur madeg ana ing ngarsaning Sang Prabu. Lan ing sakehing prakara kawicaksanan lan pangerten, kang dipundangu déning Sang Prabu marang wong-wong mau, panjenengané manggih wong-wong mau kaping sapuluh luwih becik tinimbang sakehing para juru tenung lan para juru nujum kang ana ing saindenging karajané. Daniel 1:17–20.
A premier rule of prophetic interpretation is that truth is established upon the testimony of two, and those who fail to have confidence in the principle are setting themselves up for failure. An element of the testing process during the sealing time, involves the recognition of the connection of the internal and external histories represented in chapter eleven and verse eleven by Daniel and John.
Salah satunggaling paugeran utami ing panafsiran kenabian yaiku bilih kayekten katetepake adhedhasar paseksèné wong loro, lan wong-wong kang ora nduwèni kapitadosan marang asas punika sajatiné lagi nyawisaké awake dhéwé tumuju ing kagagalan. Salah satunggaling unsur ing proses pangujian sajroning wekdal panyegelan, nyakup pangenalan tumrap sesambungan antarané sajarah internal lan eksternal ingkang dipratandhakaké ing pasal sewelas lan ayat sewelas déning Daniel lan Yohanes.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Kitab Wahyu iku kitab sing kaségel, nanging uga kitab sing kabukak. Kitab iki nyathet prakara-prakara nggumunaké sing bakal kalakon ing dina-dina pungkasan sajarah bumi iki. Piwulang-piwulang ing kitab iki temtu cetha, dudu mistis lan ora bisa dimangertèni. Ing jeroné, garis wangsit sing padha diterusaké kaya ing kitab Daniel. Sawenèh wangsit wis diambali déning Allah, mangkono Panjenengané nuduhaké yèn wigati kudu diparingaké marang iku. Gusti ora mbalèni prakara-prakara sing ora duwé akibat gedhé.” Manuscript Releases, volume 9, 8.
The books of Daniel and Revelation represent two witnesses, and the one hundred and forty-four thousand are represented as two witnesses in Revelation chapter eleven. In verse eleven of the chapter the two witnesses, represented by Elijah and Moses are resurrected as typified by both John in the boiling oil and Daniel in the lion’s den. The one hundred and forty-four thousand are represented by Daniel and John, and also by Elijah and Moses. To succeed in the testing process which produces the one hundred and forty-four thousand a student must understand that truth is established upon two witnesses, and that the books of Daniel and Revelation represent two witnesses, and that the one hundred and forty-four thousand have been typified as Elijah and Moses and also Daniel and John.
Kitab Daniel lan Wahyu nggambarake loro seksi, lan wong satus patang puluh papat ewu iku digambarake minangka loro seksi ing Wahyu pasal sewelas. Ing ayat sewelas saka pasal iku, loro seksi mau, sing digambarake déning Élia lan Musa, ditangèkaké manèh kaya sing dilambangaké déning Yohanes ing lenga sing nggodhok lan Daniel ing guwa singa. Wong satus patang puluh papat ewu digambarake déning Daniel lan Yohanes, lan uga déning Élia lan Musa. Supaya bisa kasil ana ing proses pangujian sing ngasilake wong satus patang puluh papat ewu, sawijining murid kudu mangertèni manawa kayektèn diteguhaké adhedhasar loro seksi, lan manawa kitab Daniel lan Wahyu nggambarake loro seksi, lan manawa wong satus patang puluh papat ewu wis dilambangaké minangka Élia lan Musa lan uga Daniel lan Yohanes.
These truths are only a brief sampling of prophetic truths associated with the internal and external history represented by “eleven, eleven” in both Daniel and Revelation. As Palmoni, Christ guided in the alignment of the two passages, and also that eleven, plus eleven equals twenty-two, which in turn is a tithe or tenth of two hundred and twenty, which is a symbol of the combination of divinity with humanity. Palmoni established upon more than two witnesses that “two hundred and twenty” represents the combination of divinity and humanity, which is in turn a description of the incarnation of Christ when He took upon Himself fallen flesh. In doing so He set forth the example for mankind that if they are willing to meet the requirements of the gospel, Christ is willing to combine His divinity with our humanity. Divinity and humanity are therefore two witnesses.
Kasunyatan-kasunyatan iki mung minangka tuladha cekak saka kasunyatan-kasunyatan nubuatan kang ana gandhengané karo sajarah batiniah lan lahiriah kang diwakili déning “sewelas, sewelas” ing Daniel lan Wahyu. Minangka Palmoni, Kristus nuntun ing panyelarasane rong perangan mau, lan uga yèn sewelas, ditambah sewelas, padha karo rong puluh loro, kang sabanjuré dadi prasepuluhan utawa saprasepuluh saka rong atus rong puluh, kang dadi pralambang saka pamanunggalané kaallahan karo kamanungsan. Palmoni netepaké adhedhasar luwih saka loro seksi yèn “rong atus rong puluh” makili pamanunggalané kaallahan lan kamanungsan, kang sabanjuré minangka katerangan bab inkarnasiné Kristus nalika Panjenengané ngagem daging kang wus tiba. Kanthi mengkono Panjenengané maringi tuladha tumrap manungsa yèn manawa wong-wong mau gelem netepi sarat-sarat Injil, Kristus kersa manunggalaké kaallahané karo kamanungsan kita. Mulané, kaallahan lan kamanungsan iku loro seksi.
The “Revelation of Jesus Christ” that opened up just before probation closes includes that Jesus is the “Word” of God.
“Wahyu Yesus Kristus” kang kabukak sawatara sadurungé mangsa sih-rahmat katutup kalebu kasunyatan yèn Yesus iku “Sabda” Allah.
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 anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Ing wiwitan wus ana Sang Sabda, lan Sang Sabda iku ana bebarengan karo Gusti Allah, lan Sang Sabda iku Gusti Allah. Panjenengané iku wiwit wiwitan ana bebarengan karo Gusti Allah. Samubarang kabeh kadadèkaké lumantar Panjenengané; lan tanpa Panjenengané ora ana sawiji-wiji barang kang kadadèkaké. Ana ing Panjenengané ana urip; lan urip iku pepadhangé manungsa. Lan pepadhang iku sumunar ana ing pepeteng; nanging pepeteng ora nyekel iku. Yohanes 1:1–5.
The Bible is the “Word” of God which, just as Christ represents the combination of divinity with humanity. The Bible represents the two witnesses of the Old and New Testaments, who are also Moses and Elijah in Revelation chapter eleven.
Kitab Suci iku “Sabda” Allah kang, kaya déné Kristus makili manunggaling kaallahan lan kamanungsan. Kitab Suci makili loro seksi saka Prajanjian Lawas lan Prajanjian Anyar, kang uga yaiku Musa lan Élia ing Wahyu pasal sewelas.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
Babagan loro seksi iku, nabi mratelakake maneh: ‘Iki ana loro wit zaitun, lan loro kaki dian kang ngadeg ana ing ngarsaning Allahing bumi.’ ‘Pangandika Paduka,’ pangandikane juru masmur, ‘iku damar tumrap sikil kawula, lan pepadhang tumrap margi kawula.’ Wahyu 11:4; Jabur 119:105. Loro seksi iku nggambarake Kitab Suci Prajanjian Lawas lan Prajanjian Anyar.” The Great Controversy, 267.
The two witnesses are the two olive trees, the two candlesticks and the Old and New Testaments, which is represented in the paragraph as “Thy word.” The “Revelation of Jesus Christ” that is unsealed by the Lion of the tribe of Judah just before the close of probation is “the final increase of knowledge” which tests those who are candidates to be one of the one hundred and forty-four thousand. The “final increase of knowledge” is also the message of the Midnight Cry in the parable of the ten virgins.
Kaloro seksi mau yaiku kaloro wit zaitun, kaloro kaki dian, lan Prejanjian Lawas sarta Prejanjian Anyar, kang ing paragraf iku kawejahana minangka “Firman Paduka.” “Wahyu Yesus Kristus” kang kabukak segelé déning Singa saka taler Yehuda sakdurungé panuwunaning sih-rahmat katutup iku yaiku “tambahing kawruh kang pungkasan” kang nyobi wong-wong kang dadi calon supaya dadi salah siji saka satus patang puluh papat ewu. “Tambahing kawruh kang pungkasan” iku uga pesen Bengok Tengah Wengi ana ing pasemon bab sepuluh prawan.
“‘Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14. These empty themselves into the golden bowls, which represent the hearts of the living messengers of God, who bear the Word of the Lord to the people in warnings and entreaties. The Word itself must be as represented, the golden oil, emptied from the two olive trees that stand by the Lord of the whole earth. This is the baptism by the Holy Spirit with fire. This will open the soul of unbelievers to conviction. The wants of the soul can be met only by the working of the Holy Spirit of God. Man can of himself do nothing to satisfy the longings and meet the aspirations of the heart.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.
“‘Banjur aku mangsuli lan matur marang dheweke, Punapa tegesipun kalih wit zaitun punika ing sisih tengenipun kaki dian lan ing sisih kiwaipun? Aku banjur mangsuli malih lan matur marang dheweke, Punapa tegesipun kalih pangipun wit zaitun punika, ingkang lumantar kalih pipa emas punika ngleleraken lenga emas saking awake dhewe? Panjenenganipun banjur mangsuli kula lan ngandika, Punapa sira boten mangertos punapa punika? Lan aku matur, Mboten, gusti kawula. Banjur ngendikanipun, Punika kalih tiyang ingkang kaurapi, ingkang jumeneng wonten ing ngarsanipun Gustining salumahing bumi. Zakharia 4:11–14. Punika ngosongaken awake dhewe menyang ing bokor-bokor emas, ingkang nggambaraken manahipun para utusan Allah ingkang gesang, ingkang nggawa Sabdaning Pangeran marang bangsa kanthi pepenget lan panyuwunan. Sabda punika piyambak kedah kados ingkang kagambaraken, yaiku lenga emas, ingkang dipunleler saking kalih wit zaitun ingkang jumeneng wonten ing ngarsanipun Gustining salumahing bumi. Punika baptisan déning Roh Suci kanthi geni. Punika badhé mbikak nyawanipun para ingkang boten pitados tumuju dhateng pangrasa yakin. Kabutuhaning nyawa namung saged kapanggih déning pakaryaning Roh Suci Allah. Manungsa saking awake dhewe boten saged nindakaken punapa-punapa kangge maremi pepénginan lan nyembadani gegayuhaning manah.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.
The Word of God is both the Bible and Christ, and the Bible and Christ represent two witnesses, as do the one hundred and forty-four thousand. The two witnesses in turn represent a combination of divinity with humanity. They also represent internal and external prophetic histories. As witnesses, they provided evidence that divinity combined with humanity does not sin. They also represent the connection between divinity and humanity. Whether a ladder, conduit, pipes, angels or any of the other symbols of the communication link between God and man, the message conveyed to man is always life or death.
Sabdaning Allah iku padha-padha Kitab Suci lan Kristus, lan Kitab Suci lan Kristus makili loro seksi, kaya dene satus patang puluh papat ewu uga makili mangkono. Loro seksi iku sabanjure makili gabungan kaallahan karo kamanungsan. Uga makili sajarah kenabian sing internal lan eksternal. Minangka seksi, dheweke menehi bukti manawa kaallahan sing kagandheng karo kamanungsan iku ora nglakoni dosa. Uga makili sambungan antarane kaallahan lan kamanungsan. Apa iku andha, saluran, pipa, malaékat, utawa pralambang-pralambang liyané saka pranala komunikasi antarane Allah lan manungsa, pesen kang kaaturaké marang manungsa tansah urip utawa pati.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Wong-wong kang katetepaké jumeneng ana ing sandhingé Pangéraning sakèhé bumi, nduwèni kalungguhan kang biyèn tau kaparingaké marang Sétan minangka kerub kang nglindhungi. Lumantar para makhluk suci kang ngubengi dhamparé, Pangéran njagi sesambungan kang tanpa pedhot karo para pedununging bumi. Lenga emas iku nglambangaké sih-rahmat kang lumantar iku Gusti Allah njagi supaya damar-damaré para pracaya tansah kacukupi, supaya ora murub remeng-remeng lan banjur mati. Saupama lenga suci iki ora diwutahaké saka swarga lumantar pawarta-pawarta saka Rohé Gusti Allah, piranti-pirantiing piala bakal nguwasani manungsa kabèh kanthi tanpa wates.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Gusti Allah kaaibaké nalika kita ora nampa pawartos-pawartos kang Panjenengané kirimaké marang kita. Mangkono kita nampik lenga emas kang arep dipouraké Panjenengané menyang jiwa kita supaya bisa katularaké marang wong-wong kang ana ing pepeteng. Nalika swara panggilan iku teka, ‘Lah, pangantèn lanang rawuh; metua kowé kanggo methukaké dhèwèké,’ wong-wong kang durung nampa lenga suci, kang durung ngugemi sih-rahmaté Kristus ana ing atiné, bakal nemokaké, kaya para prawan bodho, yèn wong-wong mau ora siyap kanggo methukaké Gustiné. Ing sajroning awaké dhéwé, wong-wong mau ora nduwèni daya kanggo olèh lenga iku, lan uripé dadi remuk. Nanging manawa Roh Suciné Gusti Allah dijaluk, manawa kita nyuwun kanthi temen, kaya déné Musa, ‘Tuduhna kamulyan Paduka marang kawula,’ katresnané Gusti Allah bakal kasawuraké ing sajroning ati kita. Lumantar pipa-pipa emas, lenga emas iku bakal katularaké marang kita. ‘Dudu kanthi kakuwatan, lan dudu kanthi daya, nanging kanthi Roh-Ku, pangandikané Pangéran Gusti Semesta Alam.’ Kanthi nampani padhang sumunar saka Surya Kabeneran, anak-anaké Gusti Allah sumunar kaya pepadhang ana ing jagad iki.” Review and Herald, July 20, 1897.
The outpouring of the Holy Spirit occurs during the internal and external histories marked by Daniel and Revelation 11:11. There are “at least” four prophetic characters represented in verses eleven and twelve of Daniel chapter eleven that need to be identified. There are also four that need to be identified in verses thirteen through fifteen, and four in verse sixteen. We are now living in that very history, so it behooves us, as students of prophecy to sort out who the symbolic characters of verses eleven through sixteen are, for they represent a line of prophecy that covers the hidden history of verse forty of the same chapter.
Pancuraning Roh Suci kadadosan sajroning sajarah internal lan eksternal kang ditandhai déning Daniel lan Wahyu 11:11. Ana “paling sethithik” papat paraga profetik kang kagambarake ing ayat sewelas lan rolas saka Daniel pasal sewelas kang prelu diidhentifikasi. Uga ana papat kang prelu diidhentifikasi ing ayat telulas tekan limalas, lan papat ing ayat nembelas. Saiki kita lagi urip ing sajarah punika piyambak, mula prayoginipun tumrap kita, minangka para siswa ramalan, kanggo netepake sapa ta para paraga simbolis ing ayat sewelas tekan nembelas iku, awit para paraga mau makili satunggaling garis ramalan kang nyakup sajarah kasamaran ing ayat patang puluh saka pasal ingkang sami.
It also seems relevant to identify the personalities represented in the history of verse forty which has been unsealing since 1989.
Uga katon prayoga kanggo ngenali para pribadhi sing kaambarake ana ing sajarahing ayat patang puluh, kang wis wiwit kabukak segelé wiwit taun 1989.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Panjenengané banjur ngandika, “Lungaa, Dhanièl; awit tembung-tembung iki katutup lan kasegel nganti tekan mangsa wekasan. Akeh wong bakal disucèkaké, lan diputihaké, lan diuji; nanging wong-wong duraka bakal tumindak duraka; lan ora ana siji waé saka wong-wong duraka kang bakal mangertèni; nanging wong-wong wicaksana bakal mangertèni.” Daniel 12:9, 10.
Verse forty begins at the time of the end in 1798 with Napoleon of France taking the pope into captivity. Napoleon’s justification was based upon the broken Treaty of Tolentino in 1797. Napoleon and the pope’s battle had previously been typified in the history which fulfilled verses six and seven of Daniel chapter eleven. The broken marriage treaty and the defeat of the northern king by the southern king in fulfillment of verses six and seven were repeated in the history of 1798, and in doing so they represent the prediction of God’s Word in verses six and seven, and the fulfillment of those verses in the beginning of the warfare between Ptolemy Philadelphus, the second and king of Egypt, and Antiochus Theos, third king of Syria. Ptolemy represented the southern king and Antiochus represented the northern king.
Ayat kaping patang puluh diwiwiti ing wektu pungkasan taun 1798, nalika Napoleon saka Prancis nggawa paus menyang panangkaran. Pambeneré Napoleon dhedhasar marang Perjanjian Tolentino taun 1797 sing wis dilanggar. Peperangan antarane Napoleon lan paus sadurungé wis ditipifikasi ana ing sajarah sing ngebaki ayat enem lan pitu saka Daniel pasal sewelas. Perjanjian palakrama sing dilanggar lan kakalahane raja lor déning raja kidul sajroning panggenapan ayat enem lan pitu kaulang manèh ing sajarah taun 1798, lan kanthi mangkono iku makili ramalan Sabdané Allah ing ayat enem lan pitu, uga panggenapan ayat-ayat kasebut ing wiwitaning perang antarane Ptolemaios Philadelphus, raja Mesir kapindho, lan Antiochus Theos, raja Siria katelu. Ptolemaios makili raja kidul lan Antiochus makili raja lor.
The prediction of the verses, brought together with the fulfillment of that prediction in the history of Ptolemy and Antiochus—which in turn typified and the history of Napoleon and the pope in 1798 provide three lines which typify the history of Putin and Zelenskyy in verses eleven and twelve. Thus, understanding that the time of the end in 1798 represents the history of Napoleon and the pope is incomplete if it ends there. We must understand what verses six and seven predict about Napoleon and the pope, and also what the history of Ptolemy and Antiochus teaches of that same period. When we understand those lines of truth, we may then understand that those previous historical fulfillments are identifying the beginning history of verse forty, and in so doing, they are also identifying the ending of verse forty when Putin, who has been typified by Napoleon and Ptolemy—Putin who has been predicted in verses six and seven, fulfills verses eleven and twelve.
Ramalan ayat-ayat kasebut, nalika dipun-gandhengaken kaliyan kasampurnanipun ramalan mau ing sajarah Ptolemy lan Antiochus—ingkang salajengipun dados pralambang tumrap sajarah Napoleon lan paus ing taun 1798—nyawisaken tigang garis ingkang dados pralambang tumrap sajarahipun Putin lan Zelenskyy wonten ing ayat sewelas lan rolas. Mila, pangertosan bilih wekdal pungkasan ing taun 1798 nggambaraken sajarah Napoleon lan paus punika dereng jangkep menawi namung mandheg ing ngriku. Kita kedah mangertos punapa ingkang dipunramalaken déning ayat enem lan pitu ngenani Napoleon lan paus, lan ugi punapa ingkang dipunwulangaken déning sajarah Ptolemy lan Antiochus bab wekdal ingkang sami punika. Nalika kita mangertos garis-garis kayekten kasebut, kita lajeng saged mangertos bilih kasampurnan-kasampurnan sajarah ingkang kapengker punika nedahaken sajarah wiwitan saking ayat patang puluh, lan kanthi mekaten, punika ugi nedahaken pungkasanipun ayat patang puluh nalika Putin, ingkang sampun dipunpralambangaken déning Napoleon lan Ptolemy—Putin ingkang sampun dipunramalaken wonten ing ayat enem lan pitu—nggenapi ayat sewelas lan rolas.
An important observation concerning the prophetic relationship between the dragon and the beast as John would identify them, or as “the daily and the abomination of desolation” as Daniel would represent them is that they are prophetically very similar. John says it this way.
Sawijining pangamatan penting ngenani sesambungan profetik antarané naga lan kéwan galak, kaya déné bakal diidentifikasi déning Yohanes, utawa minangka “kang saben dina lan kanisthaning kasunyatan” kaya déné bakal dilambangaké déning Daniel, yaiku yèn kalorone iku sacara profetik banget mèmper. Yohanes ngandhakaké mangkéné.
And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? Revelation 13:4.
Lan wong-wong mau padha nyembah naga kang maringi panguwasa marang kéwan iku; lan padha nyembah kéwan iku, sarta padha calathu, “Sapa kang padha karo kéwan iku? sapa kang bisa perang nglawan dhèwèké?” Wahyu 13:4.
To worship the dragon is to worship the beast, for both represent the religion of paganism. Like unto John, Daniel uses “the little horn” of Daniel chapter eight verses nine through twelve to represent both pagan and papal Rome, though he clearly distinguishes between the two by identifying the little horn of pagan Rome in the masculine sense, and the little horn of papal Rome in the feminine sense. In chapter seven Daniel identifies pagan Rome as “diverse” from the kingdoms before it, and Daniel further identifies that papal Rome was also “diverse.” Rome, whether pagan or papal is diverse. The male symbol of Rome representing pagan Rome is upheld by Ahab and Herod. Both were married to symbols of the papacy. The woman is churchcraft and the man is statecraft, so at the prophetic level when the Word of God speaks of a man and woman becoming one, it is confirming the reality that pagan Rome and papal Rome are very similar in the prophetic sense, for they are one flesh.
Nyembah naga iku padha karo nyembah kéwan mau, amarga kalorone makili agama paganisme. Kaya Yohanes, Dhaniel migunakaké “sungu cilik” ing Dhaniel pasal wolu ayat sanga nganti rolas kanggo makili Roma pagan lan Roma kapapal bebarengan, sanadyan dhèwèké cetha mbedakaké antarané loro mau kanthi nandhai sungu cilik saka Roma pagan ing teges lanang, lan sungu cilik saka Roma kapapal ing teges wadon. Ing pasal pitu, Dhaniel nandhai Roma pagan minangka “béda” saka karajan-karajan sadurungé, lan Dhaniel uga luwih cetha nandhai yèn Roma kapapal uga “béda.” Roma, apa pagan apa kapapal, iku béda. Lambang lanang saka Roma sing makili Roma pagan dituduhaké déning Akhab lan Herodhes. Kaloroné omah-omah karo lambang-lambang kepausan. Wong wadon iku kalakuwan gréjawi lan wong lanang iku kalakuwan nagari, mula ing tataran kenabian nalika Sabdané Gusti Allah ngandika bab wong lanang lan wong wadon dadi siji, iku netepaké kasunyatan yèn Roma pagan lan Roma kapapal iku banget mèmper ing teges kenabian, amarga kaloroné iku dadi siji daging.
France’s relationship to the papacy in 1798 typifies the relationship of the United States with the papacy when the ten kings burn Rome with fire and eat her flesh.
Sesambetaning Prancis karo kepausan ing taun 1798 nggambarake sesambetaning Amerika Serikat karo kepausan nalika para ratu sepuluh ngobong Roma nganggo geni lan mangan daginge.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.
Lan sungu sepuluh kang kokdeleng ana ing sato iku, iku bakal sengit marang sundel mau, lan bakal ndadèkaké dheweke suwung lan wuda, lan bakal mangan dagingé, sarta ngobong dheweke nganggo geni. Wahyu 17:16.
France’s relationship to the papacy when it placed the papacy in power in 538, typifies the work of the United States in healing the papacies’ deadly wound at the soon coming Sunday law.
Sesambetan Prancis kaliyan kepausan nalika negara punika ngasta kepausan dhateng kakuwasan ing taun 538, dados pralambang tumrap pakaryanipun Amerika Serikat ing marasaken tatu pejahipun kepausan nalika angger-angger Minggu ingkang badhé enggal dumugi.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.
Lan aku nyumurupi ana kéwan liyané munggah saka ing bumi; lan dhèwèké nduwèni sungu loro kaya cempé, lan pangandikané kaya naga. Lan dhèwèké nindakaké sakèhé kakuwatané kéwan kapisan ana ing ngarsané, lan njalari bumi sarta wong-wong sing manggon ana ing kono padha nyembah marang kéwan kapisan, kang tatu matèni-né wus waras. Lan dhèwèké nindakaké kaélokan-kaélokan gedhé, nganti bisa ndadèkaké geni mudhun saka langit menyang bumi ana ing ngarepé manungsa, lan nasaraké wong-wong sing manggon ana ing bumi lumantar kaélokan-kaélokan kang diwènèhaké kakuwatan marang dhèwèké supaya nindakaké ana ing ngarsané kéwan mau; karo ngandika marang wong-wong sing manggon ana ing bumi, supaya padha gawé reca kanggo kéwan kang naté tatu déning pedhang, nanging tetep urip. Wahyu 13:11–14.
The “time of the end” in 1798 in fulfillment of verse forty identifies the spiritual king of the north being removed by the spiritual king of the south. That prophetic history is the ending history of the twelve hundred and sixty years of papal rule, and therefore the prophetic characteristics of the beginning of that prophetic history is represented at the ending. In 538 the fourth kingdom of Bible prophecy gave way to the fifth kingdom of Bible prophecy and in 1798 the fifth kingdom of Bible prophecy gave way to the sixth kingdom of Bible prophecy.
“wektu wekasan” ing taun 1798 minangka kasampurnaning ayat kaping patang puluh netepake manawa ratu rohani saka lor dipundhut dening ratu rohani saka kidul. Sajarah kenabian iku yaiku sajarah pungkasaning sèwu rong atus sawidak taun pamaréntahan kapapan, mula ciri-ciri kenabian saka wiwitaning sajarah kenabian iku kapratelakaké manèh ing pungkasané. Ing taun 538, karajan kaping papat ing ramalan Kitab Suci maringi papan marang karajan kaping lima ing ramalan Kitab Suci, lan ing taun 1798 karajan kaping lima ing ramalan Kitab Suci maringi papan marang karajan kaping nem ing ramalan Kitab Suci.
538 is also a middle waymark of the curse of the “seven times” of Leviticus twenty-six against the northern kingdom of Israel that began in 723 BC, when Assyria took Ephraim into captivity. 1798 therefore possesses not only the prophetic attributes of 538, but also of 723 BC. In 723 BC the ten tribes of Israel were being overthrown by Assyria, and twelve hundred and sixty years later in 538 pagan Rome was being overthrown by papal Rome, who was in turn overthrown by France in 1798 at the conclusion of the “seven times.”
538 uga minangka pathok tengah saka paukuman “pitung mangsa” ing Imamat rong puluh enem tumrap karajan Israel sisih lor, sing kawiwitan ing taun 723 SM, nalika Asyur ngasta Éfraim menyang pambuwangan. Mulané 1798 nduwèni ora mung sipat-sipat kenabian saka 538, nanging uga saka 723 SM. Ing 723 SM sepuluh taler Israel lagi disirnakaké déning Asyur, lan sèwu rong atus suwidakan taun sawisé iku, ing 538, Roma kapir lagi disirnakaké déning Roma kapausan, sing salajengipun uga disirnakaké déning Prancis ing taun 1798 ing pungkasaning “pitung mangsa.”
In 1798 France, the king of the south, took the papacy off the throne. In 538 France, the premiere symbol of the disintegration of pagan Rome into ten kingdoms placed the papacy on the throne. At the Sunday law the United States repeats the role of France in 538, and when the ten kings burn the papacy with fire and eat her flesh the United States repeats the role of France in 1798.
Ing taun 1798 Prancis, raja ing sisih kidul, njungkiraké kapapaan saka dhampar. Ing taun 538 Prancis, pralambang utama saka bubaré Roma pagan dadi sepuluh karajan, nglênggahaké kapapaan ing dhampar. Ing wektu angger-angger Minggu, Amérika Sarékat mbalèni perané Prancis ing taun 538, lan nalika sepuluh raja ngobong kapapaan kanthi geni lan mangan dagingé, Amérika Sarékat mbalèni perané Prancis ing taun 1798.
The judgment of “seven times” against the northern and southern kingdoms of Israel was brought about by kingdoms which came out of the north.
Paukuman “pitu kaping” marang karajan lor lan karajan kidul Israel kalakon lumantar karajan-karajan kang metu saka sisih lor.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.
Israèl iku wedhus sing kabuyar; singa-singa wus ngoyak dheweke lunga: rumiyin ratu Asyur wus nguntal dheweke; lan pungkasané Nebukhadrezzar, ratu Babil, wus ngremuk balung-balungé. Yeremia 50:17.
Assyria came out of the north and conquered the ten tribes in 723 BC and Babylon took Judah captive in 677 BC. Though Israel was the northern kingdom in relation to Judah, still both kingdoms were conquered by enemies from the north, thus making both Israel and Judah southern kingdoms in relation to the enemy who took them into captivity. 723 BC represents the king of the north conquering a southern tenfold kingdom. 538 represents a transition from paganism to papalism and also a northern kingdom conquering a tenfold kingdom. 1798 represents a northern king being defeated by a southern king who represents a tenfold kingdom.
Asyur metu saka sisih lor lan ngalahaké sapuluh taler iku ing taun 723 SM, lan Babilon nggawa Yehuda menyang panangkaran ing taun 677 SM. Sanadyan Israèl iku karajan sisih lor ing sesambungané karo Yehuda, nanging loro-loroné karajan iku padha dikalahaké déning mungsuh saka sisih lor, saéngga Israèl lan Yehuda loro-loroné dadi karajan sisih kidul ing sesambungané karo mungsuh sing nggawa wong-wong mau menyang panangkaran. Taun 723 SM nggambaraké ratu saka sisih lor ngalahaké sawijining karajan sisih kidul kang sapuluh tikel. Taun 538 nggambaraké sawijining transisi saka paganisme menyang papalisme lan uga sawijining karajan sisih lor ngalahaké karajan kang sapuluh tikel. Taun 1798 nggambaraké sawijining ratu saka sisih lor dikalahaké déning sawijining ratu saka sisih kidul kang makili sawijining karajan kang sapuluh tikel.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Lan ing wektu iku uga ana lindhu gedhé, lan saprasepuluhing kutha ambruk, lan ing lindhu iku wong sing katumpes cacahé pitung èwu; lan wong-wong liyané padha kagèt banget, banjur padha ngluhuraké Allahé swarga. Wahyu 11:13.
The period of transition associated with 538, when Rome changed from pagan to papal, is also the change in Daniel chapter eight from masculine to the feminine, which symbolically is from statecraft to churchcraft. The prophecy of “seven times” bears the signature of “truth” for the first letter (723 BC) illustrates the twenty-second and last letter of the Hebrew alphabet (1798), while the thirteenth and middle letter represents rebellion (538). Daniel identifies that the “transgression” that is symbolized by the expression “the transgression of desolation” was the combination of church and state, with the church in control of the relationship. That “transgression” represents 538, which is the middle and metaphorically the thirteenth letter of the three primary waymarks in the period of the seven times against the ten northern tribes of Israel.
Mangsa transisi sing kagandhèng karo taun 538, nalika Roma owah saka kapir dadi kapapaan, uga minangka owah-owahan ing Daniel bab wolu saka wangun lanang dadi wangun wadon, sing kanthi simbolis tegesé saka kaprigelan nagara dadi kaprigelan gréja. Wangsit bab “pitu mangsa” ngandhut pratandha “kayektèn,” amarga aksara kapisan (723 SM) nggambaraké aksara kaping rong puluh loro lan pungkasan ing aksara Ibrani (1798), déné aksara kaping telulas lan sing ana ing tengah makili pambrontakan (538). Daniel netepaké yèn “panerak” sing dilambangaké déning ungkapan “panerak karusakan” iku gabungan gréja lan nagara, kanthi gréja nguwasani sesambungan mau. “Panerak” mau makili taun 538, yaiku sing ana ing tengah lan kanthi metaforis minangka aksara kaping telulas saka telung tetenger pokok sajroning mangsa pitu mangsa sing nempuh marang sepuluh taler sisih lor Israel.
In 1798, the “time of the end” as set forth in verse forty of Daniel chapter eleven, atheistic France, the king of the south delivered the deadly wound to the papacy, the king of the north. In 1989 the papacy retaliated against the atheistic king of the south, who had then become the Soviet Union. The retaliation included a secret alliance between the United States and the Vatican. The sweeping away of the Soviet Union in 1989 ends the written prophetic message of verse forty, and the next verse, verse forty-one, represents the Sunday law in the United States. Thus, from the collapse of the Soviet Union in 1989 until the Sunday law in the next verse we have been living in the hidden history of verse forty.
Ing taun 1798, “wektu pungkasan” kaya kang katetepaké ing ayat patang puluh saka Daniel pasal sewelas, Prancis atheis, ratu saka kidul, marakaké tatu mematèkaké marang kepausan, ratu saka lor. Ing taun 1989 kepausan nindakake pambalesan marang ratu atheis saka kidul, kang nalika semana wus dadi Uni Soviet. Pambalesan iku nyakup sawijining aliansi rahasia antarané Amerika Serikat lan Vatikan. Kasirnakaké Uni Soviet kanthi nyapu resik ing taun 1989 mungkasi pesen ramalan kang katulis ing ayat patang puluh, lan ayat candhaké, yaiku ayat patang puluh siji, nggambarake hukum Minggu ing Amerika Serikat. Mulané, wiwit ambruké Uni Soviet ing taun 1989 nganti tumekaning hukum Minggu ing ayat candhaké, kita wis urip ana ing sajarah sing kasimpen saka ayat patang puluh.
Verse forty begins by identifying a king of the south and north in 1798, and then in 1989 a king of the south and north, as well as a third power represented by the chariots, ships and horsemen.
Ayat patang puluh wiwit kanthi ngenali sawijining ratu saka kidul lan saka lor ing taun 1798, banjur ing taun 1989 ana maneh sawijining ratu saka kidul lan saka lor, uga kakuwatan katelu kang dipralambangaké déning kreta-kreta, kapal-kapal, lan para jaranan.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Lan ing wektu wekasan ratu ing sisih kidul bakal nyerang dheweke; lan ratu ing sisih lor bakal teka nglawan dheweke kaya prahara gedhé, nganggo kreta-kereta perang, lan para panunggang jaran, sarta akeh kapal; lan dheweke bakal mlebu ing nagara-nagara, lan bakal nglimputi sarta ngliwati. Daniel 11:40.
At the “time of the end” in 1798 a literal general of Napoleon entered the Vatican and literally took the pope and incarcerated him. In 1989 the retaliation for 1798 took place. There had been prophetic transitions which took place in the history between 1798 and 1989 that are important to note. Atheistic France, the king of the south in the 1798 time period was the first spiritual king of the south, and Putin’s Russia is destined to be its last. France is identified in Revelation eleven, which is directly identified by Sister White as atheistic France. One of the two symbols which identify France in chapter eleven is Egypt, which Sister White identifies as a symbol of atheism. In the chapter the beast who ascends out of the bottomless pit was atheism that came into history during that time period.
Ing “wektu pungkasan” ing taun 1798, sawijining jenderal Napoleon kanthi harfiah mlebu ing Vatikan lan kanthi harfiah nyekel paus sarta ngunjara dheweke. Ing taun 1989, pambalesan tumrap 1798 kelakon. Ana transisi-transisi nabi sing kelakon ing sajarah antarané 1798 lan 1989 sing wigati kanggo dimangertèni. Prancis atheis, ratu saka sisih kidul ing periode wektu 1798, iku ratu rohani saka sisih kidul kang kapisan, lan Rusia-né Putin wis katemtokaké dadi sing pungkasan. Prancis diidhèntifikasi ing Wahyu pasal sewelas, kang kanthi langsung diidhèntifikasi déning Sister White minangka Prancis atheis. Salah siji saka loro pralambang sing nandhani Prancis ing pasal sewelas yaiku Mesir, kang diidhèntifikasi déning Sister White minangka pralambang atheisme. Ing pasal iku, kéwan galak sing munggah saka telenging jurang iku atheisme sing mlebu ing sajarah sajroning periode wektu kasebut.
Atheism comes into history beginning with France in the 1798 time period and by 1989 the spiritual king of atheism has become the Soviet Union. The sweeping away of the Soviet Union in 1989 in fulfillment of a secret alliance between Pope John Paul II and Ronald Reagan had been typified in verse ten of Daniel chapter eleven, and a second witness to verse ten is found in Isaiah’s passage of the two curses of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel as set forth in chapters seven through eleven.
Ateisme mlebu ing sajarah wiwit saka Prancis ing jaman 1798, lan ing taun 1989 ratu rohani saka ateisme wis dadi Uni Sovyèt. Kasirnakaké Uni Sovyèt ing taun 1989, minangka kasampurnan saka sawijining aliansi rahasia antarané Paus Yohanes Paulus II lan Ronald Reagan, wis dipralambangaké ing ayat kaping sepuluh saka Daniel pasal sewelas; lan seksi kapindho tumrap ayat kaping sepuluh iku katemu ing pethikan Yesaya bab loro paukuman patrapan suwéné rong éwu limang atus rong puluh taun marang karajan lor lan karajan kidul Israèl, kaya dene katetepaké ing pasal pitu tekan sewelas.
1989 therefore becomes the point of reference for resolving the prophetic riddles of the last days. It was then that verse forty was unsealed. It can now be recognized that verse forty begins in 1798 and ends at the Sunday law of verse forty-one.
Mulané, taun 1989 dados titik rujukan kanggé ngrampungaké pepanggihan-pralambang kenabian ing wekasaning jaman. Ing wekdal punika ayat kaping patang puluh kabikak meterainipun. Saiki saged dipunmangertosi bilih ayat kaping patang puluh kawiwitan ing taun 1798 lan pungkasanipun wonten ing undhang-undhang Minggu ing ayat kaping patang puluh siji.
At the Sunday law the United States will speak as a dragon and end its rule as the sixth kingdom of Bible prophecy. It began its time to reign in 1798, when the fifth kingdom received a deadly wound. In 1798 the United States passed the Alien and Sedition Acts, thus typifying the end of the sixth kingdom at it’s very beginning. Verse forty is therefore the history of the United States as the sixth kingdom of Bible prophecy.
Nalika hukum Minggu ditetepaké, Amérika Sarékat bakal ngandika kaya naga lan mungkasi pamaréntahané minangka karajan kaping enem ing ramalan Kitab Suci. Karajan iki wiwit nindakaké mangsa pamaréntahané ing taun 1798, nalika karajan kaping lima nampani tatu sing matèni. Ing taun 1798 Amérika Sarékat ngesahaké Alien and Sedition Acts, mula kanthi mangkono nggambaraké pungkasané karajan kaping enem wiwit saka wiwitané dhéwé. Mulané ayat patang puluh iku minangka sajarah Amérika Sarékat minangka karajan kaping enem ing ramalan Kitab Suci.
1798 is the first letter of the Hebrew alphabet, the Sunday law is the twenty-second and last letter of the Hebrew alphabet and 1989 is the waymark in the middle that represents the rebellion symbolized by the number thirteen and the thirteenth letter of the Hebrew alphabet. 1989 represents the rebellion of Reagan’s secret alliance with the antichrist of Bible prophecy. 1989 introduces the first of the last eight presidents that reign during a period of escalating rebellion against the Constitution. 1989 began a testing process among Seventh-day Adventists that is designed to produce two classes of worshippers. The faithful are the few the unfaithful are the many. 1989 represents the center waymark of verse forty, and it represents the rebellion symbolized by the thirteenth letter. Verse forty bears the signature of “truth.”
1798 iku aksara kapisaning abjad Ibrani, undhang-undhang Minggu iku aksara kaping selikur loro lan pungkasaning abjad Ibrani, lan 1989 iku pathokan ana ing tengah kang nglambangaké pambrontakan kang diprasetyakaké déning angka telulas lan aksara kaping telulas saka abjad Ibrani. 1989 nglambangaké pambrontakaning pakumpulan rahasia Reagan karo antikristus saka wangsit Kitab Suci. 1989 ngenalaké presiden kapisan saka wolung presiden pungkasan kang mrentah sajroning mangsa pambrontakan kang saya mundhak marang Konstitusi. Wiwit 1989 kawiwitan sawijining proses panggulawenthah ing antarané para Advent Hari Ketujuh kang dirancang kanggo ngasilaké rong golongan penyembah. Wong-wong kang setya iku sathithik; wong-wong kang ora setya iku akèh. 1989 nglambangaké pathokan tengah saka ayat patang puluh, lan iku nglambangaké pambrontakan kang diprasetyakaké déning aksara kaping telulas. Ayat patang puluh ngemban pratandha tangané “bebener.”
Verse forty has kings of the north and the south who are different in the history at the end of the verse. It also has the United States, who according to John is the false prophet who works with the dragon and beast to lead the world to Armageddon. The king of the south in verse forty is the dragon, the king of the north is the beast; the chariots, ships and horsemen are the false prophet. The fulfillment of verse forty in 1989 becomes an important prophetic attribute for understanding verses eleven through fifteen. If you are not right on 1989, you cannot logically be right about the history we are in today.
Ayat kaping patang puluh ngemot raja-raja saka lor lan kidul sing beda ing sajarah ing pungkasan ayat kasebut. Uga ngemot Amerika Serikat, sing miturut Yohanes iku nabi palsu kang bebarengan karo naga lan kéwan mau makarya kanggo nuntun donya menyang Armagedon. Raja kidul ing ayat kaping patang puluh iku naga, raja lor iku kéwan mau; kreta-kréta, kapal-kapal, lan para jaranan iku nabi palsu. Kaleksanané ayat kaping patang puluh ing taun 1989 dadi ciri kenabian sing wigati kanggo mangertèni ayat sewelas nganti limalas. Manawa panjenengan ora trep ngenani taun 1989, panjenengan ora bisa kanthi logis trep ngenani sajarah sing saiki lagi kita lakoni.
From 1989 unto the Sunday law three proxy wars for the papacy are represented in verses ten through fifteen. These verses must be considered as one continuous history for the same “Antiochus Magnus” is found in the three battles represented in the historical fulfillment of verses ten through fifteen.
Wiwit taun 1989 nganti tekan undhang-undhang Minggu, ana telung perang proksi kanggo kapapaan kang dilambangaké ana ing ayat-ayat sepuluh nganti limalas. Ayat-ayat iki kudu dipangertèni minangka siji sajarah kang lumaku terus, awit “Antiochus Magnus” kang padha iku kapanggih ana ing telung peperangan kang dilambangaké ing panggenapan sajarah saka ayat-ayat sepuluh nganti limalas.
All three battles are one prophetic line, for Antiochus Magnus was in each of the three battles. Verse ten, and Isaiah 8:8 provide two witnesses to the fulfillment of verse forty in 1989. Verse forty is the point of reference in verse ten and Isaiah 8:8. The “chariots, ships and horsemen” represent the two horns of the earth beast in chapter thirteen of Revelation. At the end, when the United States “speaks as a dragon” the two horns are no longer Republicanism and Protestantism. At that time the so-called Protestants will join with Catholicism, and the Constitutional Republic will be changed into a dictatorship. In that time period the two horns of the earth beast will be economic and military strength. In chapter thirteen of Revelation the United States forces the world to accept the mark of the beast in order to buy and sell, and also upon threat of death. Those two horns are Daniel’s “ships” representing economic power and his “horsemen and chariots” representing military strength.
Katelu peperangan mau kabèh iku satunggaling garis kenabian, amarga Antiochus Magnus wonten ing saben telung peperangan mau. Ayat sepuluh, lan Yesaya 8:8 maringi kalih paseksi tumrap kaleksananipun ayat patang puluh ing taun 1989. Ayat patang puluh punika dados titik rujukan wonten ing ayat sepuluh lan Yesaya 8:8. “Krêta perang, kapal, lan para jaranan” nglambangaké kalih sungu kéwan bumi wonten ing Wahyu pasal tigalas. Ing wekasan, nalika Amérika Sarékat “ngandika kados naga,” kalih sungu mau sampun boten malih Republikanisme lan Protestanisme. Ing wekdal punika, para ingkang sinebut Protestan badhé gabung kaliyan Katulikisme, lan Républik Konstitusional badhé dipunowahi dados diktator. Ing mangsa wekdal punika kalih sungu kéwan bumi badhé awujud kakiyatan ékonomi lan militèr. Ing Wahyu pasal tigalas, Amérika Sarékat meksa jagad nampi tandha kéwan supados saged tumbas lan sade, lan ugi kanthi ancaman pati. Kalih sungu mau punika “kapal”-ipun Daniel ingkang nglambangaké kakiyatan ékonomi lan “para jaranan lan krêta perang”-ipun ingkang nglambangaké kakiyatan militèr.
1989 establishes that when applying the historical fulfillment of the battles of Raphia and Panium in verses eleven through fifteen, the same prophetic methodology that was employed to understand 1989 and the collapse of the Soviet Union must be used for Antiochus Magnus was in all three battles represented in verses ten through fifteen. Antiochus represents the power of chariots, ships and horsemen, who in 1989 was Ronald Reagan, the first of eight presidents, of which the last was also the sixth and is now the eighth that is of the seven.
Taun 1989 netepake manawa nalika nerapake kasampurnaning sajarah saka perang-perang ing Raphia lan Panium ing ayat sewelas nganti limalas, metodologi profetik kang padha karo kang dipigunakaké kanggo mangertèni 1989 lan ambruké Uni Soviet kudu dipigunakaké, awit Antiochus Magnus ana ing katelu perang kang kawejahi ing ayat sepuluh nganti limalas. Antiochus nglambangaké kakuwataning kreta, kapal, lan para jaranan, kang ing taun 1989 iku Ronald Reagan, kang kapisan saka wolung présidhèn, kang pungkasan uga kang kaping nem lan saiki dadi kang kaping wolu, kang asalé saka pitu.
According to Isaiah twenty-three the papal power, (the whore who commits fornication with the kings of the earth) would be hidden during the reign of the United States as the sixth kingdom of Bible prophecy. In 1989 the United States, that had been typified by Antiochus Magnus was the proxy power of the papacy in its warfare against the beast of atheism that delivered it a deadly wound in 1798.
Miturut Yesaya 23, kakuwatan kapapaan, (sundhal sing laku jina karo para ratu ing bumi) bakal kasingidakaké sajrone pamaréntahan Amerika Sarékat minangka karajan kaping enem ing ramalan Kitab Suci. Ing taun 1989 Amerika Sarékat, sing wis dilambangaké déning Antiochus Magnus, dadi kakuwatan wakil saka kapapaan ing perangé nglawan kéwan saka atheisme sing maringi tatu pati marang kakuwatan iku ing taun 1798.
The three battles of verse ten through fifteen represent warfare between the king of the north, who as the hidden whore of Tyre, employs proxy powers as she moves towards the restoration of her power and the defeat of the king of atheism—the king of the south. The historical fulfillments of the three battles of verses ten through fifteen instruct us that in the first and last battles Antiochus Magnus won, but the middle battle he lost. The prophetic characteristics of the 1989 Ronald Reagan years with Pope John Paul II and the collapse of the Soviet Union will have a counterpart in the last of the three battles, for these verses are what is unsealed just before probation closes. As verse forty was unsealed in 1798 and then again in 1989, the verse was unsealed at the end, beginning in July 2023.
Telung peperangan ing ayat sepuluh nganti limalas nggambarake peperangan antarané raja ing sisih lor, kang minangka sundhalan Tirus kang kasamaran, nganggo kakuwatan-kakuwatan wakil nalika dheweke maju menyang pamulihan kakuwatané lan tumuju marang kakalahané raja atheisme—yaiku raja ing sisih kidul. Penggenapan sajarah tumrap telung peperangan ing ayat sepuluh nganti limalas mulang marang kita yèn ing peperangan kapisan lan pungkasan Antiokhus Magnus menang, nanging peperangan sing ana ing tengah dhèwèké kalah. Ciri-ciri profetik saka taun-taun 1989 Ronald Reagan bebarengan karo Paus Yohanes Paulus II lan ambruké Uni Soviet bakal nduwèni padanané ing peperangan pungkasan saka telung peperangan iku, amarga ayat-ayat iki yaiku sing dibukak segelé sakdurungé mangsa pituwas katutup. Kaya déné ayat patang puluh dibukak segelé ing taun 1798 lan banjur manèh ing taun 1989, ayat iku dibukak segelé ing wekasan, diwiwiti ing Juli 2023.
The Revelation of Jesus Christ is unsealed just before probation closes and it includes the preeminent truth that Jesus is the first and the last, and as such always illustrates the end with the beginning. Probation closes for Adventism at the Sunday law, and just before the close of probation the Revelation of Jesus Christ is unsealed. The message which concludes at the closed door of the Sunday law is the message of the Midnight Cry, which led to the closed door of October 22, 1844 in Millerite history. The unsealing of 1798 in the beginning of verse forty which is also the beginning of the United States as the sixth kingdom of Bible prophecy typified the unsealing of 1989 in the middle of verse forty and the start of the progressive ending of the United States. The unsealing in 1798 which typified 1989 represents two witnesses to the unsealing of the message of the Midnight Cry in 2023. The line, with its three waymarks 1798, 1989 and 2023 identifies the internal work of purifying ten virgins and the external line of the sixth kingdom of Bible prophecy.
Wahyu Yesus Kristus kabikak sakdurungé masa pencobaan ditutup, lan wahyu punika nyakup kayektèn ingkang utami bilih Yesus punika ingkang wiwitan lan ingkang wekasan, lan kanthi mekaten tansah nglambangaké pungkasan lumantar wiwitan. Masa pencobaan tumrap Adventisme katutup ing ukum Minggu, lan sakdurungé panutupan masa pencobaan Wahyu Yesus Kristus kabikak. Pesen ingkang rampung ing lawang katutupipun ukum Minggu punika inggih pesen Pambengoking Tengah Wengi, ingkang nuntun dhateng lawang katutup tanggal 22 Oktober 1844 wonten ing sajarah Millerit. Pembikakan taun 1798 ing wiwitan ayat kaping sekawan dasa, ingkang ugi dados wiwitanipun Amérika Sarékat minangka karajan kaping enem wonten ing wangsit Kitab Suci, dados pralambang tumrap pambikakan taun 1989 ing tengahing ayat kaping sekawan dasa lan wiwitaning pungkasaning Amérika Sarékat kanthi lumampah majeng. Pambikakan ing taun 1798, ingkang dados pralambang tumrap 1989, nggambaraké kalih seksi tumrap pambikakan pesen Pambengoking Tengah Wengi ing taun 2023. Garis punika, kanthi tigang tetengeripun, 1798, 1989, lan 2023, netepaké pakaryan internal kanggé nyucekaké sepuluh prawan lan garis eksternal saking karajan kaping enem wonten ing wangsit Kitab Suci.
The battle set forth in verse eleven which was fulfilled at the Battle of Raphia when Antiochus was defeated by Ptolemy, represents a defeat of the papal proxy power, who in this current battle is the Nazi’s of the Ukraine allied with the Western European globalist nations that make up the EU, NATO and are in lock step with the political and economic globalists of the United Nations. If Antiochus Magnus was at all three battles and represents the papal proxy power against the king of the south, how can it be the United States in 1989, then the Ukrainians as typified by the Battle of Raphia and then the United States again at the Battle of Panium? Verse ten is the key to verses eleven through fifteen for its fulfillment in 1989 provides an illustration of the prophetic characteristics of the first of the three proxy wars. What is the prophetic justification for identifying Antiochus as the papal proxy power, while not applying the United States to each of the three battles?
Peperangan sing dipratelakaké ing ayat sewelas, kang kasampurnakaké ing Peperangan Raphia nalika Antiochus dikalahaké déning Ptolemy, nglambangaké sawijining kalahé kakuwatan proksi kapapaan, kang ing peperangan saiki iki awujud Nazi Ukraina sing sekuthu karo bangsa-bangsa globalis Éropah Kulon sing mbentuk EU, NATO, lan mlaku sajajar kanthi para globalis politik lan ékonomi saka Perserikatan Bangsa-Bangsa. Menawa Antiochus Magnus ana ing katelu peperangan mau lan nglambangaké kakuwatan proksi kapapaan nglawan ratu sisih kidul, kepriyé bisa diarani manawa iku Amerika Serikat ing taun 1989, banjur wong-wong Ukraina kaya sing dilambangaké déning Peperangan Raphia, lan sawisé iku Amerika Serikat manèh ing Peperangan Panium? Ayat sepuluh iku kunci tumrap ayat sewelas nganti limalas, awit kasampurnané ing taun 1989 maringi sawijining gambaran ngenani ciri-ciri kenabian saka perang proksi kang kapisan saka telu perang mau. Apa dhasar pambenaran kenabiané kanggo ngenali Antiochus minangka kakuwatan proksi kapapaan, nanging ora nerapaké Amerika Serikat marang saben siji saka telu peperangan mau?
In the history of the Ukrainian war, which has been typified by the battle of Raphia the United States employed the Nazi’s of the Ukraine as their proxy power in the very history where they are forming and image of the papacy, the power who always and only uses proxy powers to do her dirty work.
Ing sajarah perang Ukraina, kang wis dipratandhani déning perang Raphia, Amerika Sarékat migunakaké para Nazi Ukraina minangka kakuwatan proksiné ana ing sajarah iku dhéwé, nalika wong-wong mau lagi mbentuk sawijining citra tumrap kapapaan, yaiku kakuwatan sing tansah lan mung migunakaké kakuwatan proksi kanggo nindakaké pakaryan regedé.
To answer the question of proxy powers in verses ten through fifteen involves a prophetic study of the characteristics of Antiochus as a symbol. The Diadochi Wars were a series of conflicts from 323–281 BC among the Diadochi (Greek for “successors”), the generals and successors of Alexander the Great, who fought for control of his vast empire after his death in 323 BC. The first Antiochus was Antiochus I Soter, the son of Seleucus I Nicator, one of Alexander’s Diadochi (successors), who founded the Seleucid Empire.
Kanggo njawab pitakonan bab kakuwatan wakil ing ayat sepuluh nganti limalas, perlu ana panaliten kenabian ngenani ciri-ciri Antiochus minangka sawijining pralambang. Peperangan Diadochi iku rerangkèn konflik wiwit taun 323–281 SM ing antarané para Diadochi (basa Yunani tegesé “para panerus”), yaiku para jenderal lan panerus Aleksander Agung, sing padha perang kanggo nguwasani karajané kang jembar sawisé séda ing taun 323 SM. Antiochus kang kapisan yaiku Antiochus I Soter, putrané Seleucus I Nicator, salah siji saka para Diadochi (para panerus) Aleksander, sing ngedegaké Kakaisaran Seleukia.
The name Antiochus can be understood to mean one who stands in place of, in order to support. Antiochus is a symbol of Rome, and papal Rome is the antichrist, which possesses a similar symbolism as does Antiochus. Antiochus as a name represented the son of the founder of the Seleucid Empire, and in that sense, Antiochus stood in the place of his father, he stood as his proxy. Sister White identifies both Satan and the pope as the antichrist, and states that the pope is Satan’s representative on earth. It became a prominent dynastic name in the Seleucid Empire, partly due to its association with Antiochus I Soter and the city of Antioch, named after either Seleucus I’s father or son. The pope is the proxy for Satan, and symbolically the name Antiochus represents a proxy for his father, the founder of the northern kingdom who located its capital in Babylon.
Jeneng Antiochus bisa dimangertèni minangka wong kang ngadeg ana ing panggonané wong liya, supaya nyengkuyung. Antiochus iku pralambang Roma, lan Roma kapapan iku antikristus, kang nduwèni pralambang kang sarupa kaya Antiochus. Antiochus minangka jeneng makili putrané pangadeg Kakaisaran Seleukid, lan ing pangertèn iku, Antiochus ngadeg ing panggonané bapakné, dheweke ngadeg minangka wakilé. Sister White netepaké manawa Satan lan paus kalorone iku antikristus, lan mratélakaké manawa paus iku wakilé Satan ing bumi. Jeneng iku dadi jeneng dinasti kang pinunjul ing Kakaisaran Seleukid, sapérangan amarga gandhèngané karo Antiochus I Soter lan kutha Antiokhia, kang dijenengi miturut bapak utawa putrané Seleucus I. Paus iku wakil kanggo Satan, lan kanthi pralambang jeneng Antiochus makili sawijining wakil kanggo bapaké, yaiku pangadeg karajan lor kang netepaké ibu kutha ana ing Babil.
After Alexander the Great’s death in 323 BC, his empire fragmented among the Diadochi (successors). In the Partition of Babylon (323 BC), Seleucus was initially appointed as the commander of the Companion cavalry (a prestigious military post) under Perdiccas, the regent of Alexander’s empire. By 321 BC, Seleucus was appointed satrap (governor) of Babylonia during the Partition of Triparadisus, following Perdiccas’ death and further negotiations among the Diadochi. In 316 BC, Antigonus I Monophthalmus, another Diadoch, forced Seleucus to flee Babylon due to Antigonus’ growing power. Seleucus sought refuge with Ptolemy I Soter in Egypt. In 312 BC, Seleucus returned to Babylon with a small force provided by Ptolemy. He defeated Antigonus’ forces and retook Babylon, marking the establishment of his power base. This event is often considered the founding of the Seleucid Empire, with 312 BC as the start of the Seleucid Era in historical reckoning.
Sawisé séda Aleksander Agung ing taun 323 SM, kakaisarané pecah lan kabagi ana ing antarané para Diadochi (para penerus). Ing Pembagian Babilon (323 SM), Seleukus wiwitané ditetepaké minangka panglima kavaleri Companion (jabatan militèr kang bergengsi) ing sangisoré Perdikhas, bupati kakaisaran Aleksander. Ing taun 321 SM, Seleukus diangkat dadi satrap (gubernur) Babilonia sajroning Pembagian Triparadisus, sawisé sédané Perdikhas lan rembugan luwih lanjut ing antarané para Diadochi. Ing taun 316 SM, Antigonus I Monophthalmus, Diadoch liyané, meksa Seleukus mlayu saka Babilon amarga kakuwatan Antigonus kang saya mundhak. Seleukus ngupaya pangungsèn marang Ptolemaios I Soter ing Mesir. Ing taun 312 SM, Seleukus bali menyang Babilon kanthi pasukan cilik kang diparingaké déning Ptolemaios. Panjenengané ngalahaké pasukané Antigonus lan ngrebut manèh Babilon, minangka tandha mapané dhasar kakuwatané. Prastawa iki asring dianggep minangka madegé Kakaisaran Seleukid, kanthi taun 312 SM minangka wiwitaning Era Seleukid ing pangétungan sajarah.
The name Seluecus is derived from Greek and comes from the root selas (σέλας), meaning “light,” “radiance,” or “flame.” The name suggests brilliance or illumination, fitting for a prominent figure like Seleucus I Nicator, the founder of the Seleucid Empire and who typifies the father who had been the light bearer in heaven.
Asma Seluecus iku asalé saka basa Yunani lan metu saka oyod selas (σέλας), kang tegesé “pepadhang,” “sumunar,” utawa “geni.” Asma iku mranata pratandha kamilining cahya utawa padhanging pepadhang, trep tumrap sawijining tokoh pinunjul kaya Seleucus I Nicator, pangadeg Kakaisaran Seleucid lan kang nglambangaké Sang Rama sing naté dadi pambekta pepadhang ana ing swarga.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Kanggo ngamanaké kauntungan lan kaluhuran kadonyan, gréja dituntun supaya ngupaya sih lan panyengkuyungé para priyagung ing bumi; lan amarga kanthi mangkono wus nampik Kristus, dheweke banjur kabujuk supaya masrahaké kasetyan marang wakilé Iblis—uskup Roma.” The Great Controversy, 50.
Antiochus Magnus represents the proxy of papal power, as the pope represents the proxy of Satan. The symbolism of Antiochus allows for differing proxy powers, just as there have been many popes. Reagan was the proxy of 1989, the Ukraine became the proxy of the United States in 2014 and Trump is the proxy at the Battle of Panium. Reagan was the first, Trump is the last and Zelenskyy is the rebellion in the middle.
Antiokhus Magnus nggambarake kuwasa wakil saka kakuwatan kapapaan, kaya déné paus nggambarake wakil saka Iblis. Simbolisme Antiokhus ngidinaké anané manéka warna kakuwatan wakil, kaya déné wis ana akèh paus. Reagan minangka wakil taun 1989, Ukraina dadi wakilé Amerika Sarékat ing taun 2014, lan Trump minangka wakil ing Peperangan Panium. Reagan iku sing kapisan, Trump iku sing pungkasan, lan Zelenskyy iku pambrontakan ing tengah.