We are taking time to set forth the structure of Daniel chapter eleven, as we address verse forty. Verse forty is the parallel of verse fourteen of Daniel chapter eight, in the prophetic sense that the light, which Christ, as the Lion of the tribe of Judah unsealed in 1798, was based upon Daniel chapter eight verse fourteen, so too, the light which He unsealed in 1989 was based upon verse forty.
Urang keur nyéépkeun waktos pikeun ngajentrekeun struktur Daniel pasal sabelas, nalika urang ngulik ayat kaopat puluh. Ayat kaopat puluh téh sarua jeung ayat kaopat welas tina Daniel pasal dalapan, dina harti nubuat yén cahaya, anu ku Kristus, salaku Singa tina kaom Yuda, dibuka segelna dina taun 1798, dumasar kana Daniel pasal dalapan ayat kaopat welas; kitu deui, cahaya anu ku Anjeunna dibuka segelna dina taun 1989 dumasar kana ayat kaopat puluh.
As we have pointed out, but not actually addressed in a previous article, when employing the latter rain methodology of “line upon line,” verse forty sets forth two distinct lines, for it contains the time of the end for both the movement of the first angel and the movement of the third angel.
Sakumaha anu parantos kami nunjukkeun, nanging can sabenerna dibahas dina hiji tulisan saméméhna, nalika ngagunakeun metodologi hujan panungtungan “garis demi garis,” ayat opat puluh netepkeun dua garis anu béda, sabab éta ngamuat waktu ahir pikeun gerakan malaikat kahiji jeung gerakan malaikat katilu.
When we bring together verse forty’s time of the end in 1798, and its time of the end in 1989, we find that Daniel chapter eight, verse fourteen, aligns with Daniel chapter eleven, verse forty, for they both represent the knowledge that is unsealed in the prophetic history of the three angels of Revelation fourteen. They are also connected by the fact that verse fourteen is the “mareh” vision of Christ’s sudden “appearance” to the temple, and verse forty is the “chazon” vision of the twenty five hundred and twenty years of prophetic history. One is a point in time, the other is a period of time.
Nalika urang ngahijikeun “waktu akhir” dina ayat kaopat puluh dina taun 1798 jeung “waktu akhir”-na dina taun 1989, urang manggihan yén Daniel pasal dalapan ayat opat belas sajajar jeung Daniel pasal sabelas ayat kaopat puluh, sabab duanana ngagambarkeun pangaweruh anu dibuka segelna dina sajarah nubuat tilu malaikat dina Wahyu opat belas. Duanana ogé patali ku kanyataan yén ayat opat belas téh visi “mareh” ngeunaan “penampakan” Kristus anu ngadadak ka Bait Suci, sedengkeun ayat kaopat puluh téh visi “chazon” ngeunaan dua rébu lima ratus dua puluh taun sajarah nubuat. Nu hiji mangrupa hiji titik dina waktu, nu hiji deui mangrupa hiji jangka waktu.
One represents the restoration and cleansing of the temple, the other the destruction and trampling down of the temple. One represents the twenty-three hundred years, and the other the twenty-five hundred and twenty years. One is represented by the river Ulai, the other by the river Hiddekel. One represents humanity, the other represents divinity. Rightly understood, verse forty in connection with verse fourteen is amazingly profound. 1798 represents the work of divinity, and 1989 represents the rebellion of humanity.
Nu hiji ngagambarkeun pamulihan jeung panyucian Bait Suci, nu séjén ngagambarkeun karuksakan jeung diinjak-injakna Bait Suci. Nu hiji ngagambarkeun dua rébu tilu ratus taun, ari nu séjén dua rébu lima ratus dua puluh taun. Nu hiji digambarkeun ku walungan Ulai, nu séjén ku walungan Hiddekel. Nu hiji ngagambarkeun kamanusaan, nu séjén ngagambarkeun kaallahan. Lamun kahartos kalawan bener, ayat ka opat puluh dina patalina jeung ayat ka opat belas téh kacida jero hartina. Taun 1798 ngagambarkeun padamelan kaallahan, jeung taun 1989 ngagambarkeun pangbarontakan kamanusaan.
We identified in the previous article that the description of the conquering of three obstacles by the king of the north is represented in a sequential fashion, but that the actual application of the events portrayed need to be carefully applied, for verses forty-two through and including verse forty-four, are actually aligned with verse forty-one, which is the soon-coming Sunday law in the United States. It is there that the threefold union is accomplished, and there where the loud cry message of the “east” and “north” begins.
Dina artikel saméméhna urang geus nangtukeun yén pedaran ngeunaan panaklukan kana tilu halangan ku raja ti kalér dipintonkeun sacara runtuyan, tapi yén panerapan sabenerna tina kajadian-kajadian anu digambarkeun éta kudu diterapkeun kalayan taliti, sabab ayat opat puluh dua nepi ka, kaasup, ayat opat puluh opat, sabenerna sajajar jeung ayat opat puluh hiji, nyaéta hukum Minggu anu baris geura datang di Amérika Sarikat. Di dinya lah persatuan tilu rupa kahontal, jeung di dinya ogé amanat sora tarik ti “wétan” jeung “kalér” dimimitian.
In Daniel eleven, it has been recognized by Adventist students through the years that Daniel employs a specific technique in his illustrations of Rome. Uriah Smith takes note of it in the book Daniel and Revelation. Daniel first identifies how Rome takes control of the world, and then in the following verses he drops back to the beginning of the history identifying the political conquering, and identifies how Rome interacts with God’s people during that very same history. Then ultimately, he identifies how Rome comes to its end. The principal Daniel employs is called, “repeat and enlarge.”
Dina Daniel sabelas, geus dipikawanoh ku para murid Advent salila mangtaun-taun yén Daniel ngagunakeun hiji téknik husus dina gambaran-gambaranana ngeunaan Roma. Uriah Smith nyatet hal ieu dina buku Daniel and Revelation. Mimitina Daniel ngaidentipikasi kumaha Roma nyekel kadali kana dunya, tuluy dina ayat-ayat saterusna manéhna mulang deui ka awal sajarah éta ku ngaidentipikasi panaklukan pulitikna, sarta ngajentrekeun kumaha Roma patalina jeung umat Allah dina sajarah anu sarua éta. Tuluy ahirna, manéhna ngaidentipikasi kumaha Roma nepi kana tungtungna. Prinsip anu dipaké ku Daniel disebut “ngulang jeung ngalegaan.”
This three-step technique is identified in verses forty to forty-five. Verses forty to forty-three, identify the three-step process of Modern Rome capturing planet earth, then in verse forty-four, Daniel drops back to verse forty-one, when the “tidings” that are then proclaimed by the ensign of the one hundred and forty-four thousand, and when the papacy then goes forth with great fury to destroy and utterly make away many. Then in verses forty-five, and chapter twelve, verse one, the papacy comes to his end with none to help, between the seas and the glorious holy mountain, as human probation closes.
Téhnik tilu léngkah ieu diidéntifikasi dina ayat opat puluh nepi ka opat puluh lima. Ayat opat puluh nepi ka opat puluh tilu ngaidéntifikasi prosés tilu léngkah Roma Modérn ngarebut planét bumi, tuluy dina ayat opat puluh opat, Daniel mulang deui ka ayat opat puluh hiji, nalika “warta” anu tuluy diproklamasikeun ku panji saratus opat puluh opat rébu, sarta nalika kapausan tuluy maju kalawan amarah anu gedé pikeun ngancurkeun jeung ngabinasakeun pisan loba jalma. Tuluy dina ayat opat puluh lima, jeung pasal dua belas, ayat hiji, kapausan nepi ka tungtungna kalayan taya nu nulungan, di antara sagara-sagara jeung gunung suci anu mulya, nalika mangsa pangadilan manusa ditutup.
In verse thirty, of Daniel eleven, we find the beginning of a history that Sister White quotes word for word through to verse thirty-six, and then writes, “scenes similar to those described in these verses will take place.” Verse thirty and thirty-one identify the historical transition from pagan Rome to papal Rome as the fourth and fifth kingdoms of Bible prophecy, respectively. Verse thirty-one describes the history which represents how papal Rome was placed upon the throne of the earth in the year 538.
Dina ayat tilu puluh, dina Daniel sabelas, urang manggihan awal hiji sajarah anu ku Sister White dicutat kecap demi kecap nepi ka ayat tilu puluh genep, tuluy anjeunna nyerat, “kajadian-kajadian anu sarupa jeung anu digambarkeun dina ayat-ayat ieu bakal lumangsung.” Ayat tilu puluh jeung tilu puluh hiji nandakeun transisi sajarah ti Roma kapir ka Roma kapausan minangka karajaan kaopat jeung kalima dina nubuat Alkitab, masing-masing. Ayat tilu puluh hiji ngajelaskeun sajarah anu ngagambarkeun kumaha Roma kapausan diteundeun dina tahta bumi dina taun 538.
In verse thirty-one, the first thing identified is when Clovis, king of the Franks (modern France), stood up for the papacy in the year 496. Clovis then converted from outright paganism to the hidden paganism of Catholicism (the religion of his wife Clotilda). He then dedicated his throne to lifting up the papacy to the throne of the earth. Clovis was represented by the “arms,” in the verse, for he dedicated his arm of military might and his arm of monetary might to the work he then undertook.
Dina ayat ka tilu puluh hiji, hal anu pangheulana diidéntifikasi nyaéta nalika Clovis, raja bangsa Franks (Perancis modéren), ngadeg pikeun kapapaan dina taun 496. Clovis tuluy robah tina kapercayaan kafir anu terang-terangan kana kapercayaan kafir anu nyumput, nyaéta Katolikisme (agama pamajikanana, Clotilda). Satuluyna anjeunna ngahaturkeun tahta-Na pikeun ngangkat kapapaan kana tahta bumi. Clovis digambarkeun ku “panangan-panangan” dina ayat éta, sabab anjeunna ngahaturkeun panangan kakawasaan militérna jeung panangan kakawasaan kauanganana pikeun pagawean anu harita anjeunna pikul.
Clovis’ initial work represented the work of all the kings of formerly pagan Europe who were destined to provide various supports for the whore of Rome as the history unfolded. Clovis, and thereafter France, was anointed by the Catholic church with the title of the first-born of the Catholic church, and also the eldest daughter of the Catholic church. He was the symbol of the first of many kings to commit fornication with the whore of Tyre.
Padamelan awal Clovis ngawakilan padamelan sakumna raja-raja Éropa anu baheulana pagan, anu ditakdirkeun pikeun méré rupa-rupa pangrojong ka sundal Roma sapanjang sajarah lumangsung. Clovis, sarta saterusna Perancis, ku garéja Katolik dipaparin gelar cikal ti garéja Katolik, sarta ogé putri pangkolotna ti garéja Katolik. Anjeunna jadi lambang raja anu pangheulana di antara lobana raja anu ngalakukeun cabul jeung sundal Tirus.
In this prophetic sense Clovis had been represented by Ahab, who also had committed fornication with Jezebel (symbol of the Catholic church in the book of Revelation), and who was also the premier king of ten tribes, as Clovis became the premier symbol of the ten horns (see Daniel chapter seven) of pagan Rome. Those kings of Europe would ultimately establish the whore of Babylon on the throne of the earth. In this sense Ahab, and Clovis both represent the United States, who commits fornication with the papacy in the last days.
Dina ieu harti nubuat, Clovis geus dilambangkeun ku Ahab, anu ogé geus ngalakukeun zinah jeung Jezebel (lambang gareja Katolik dina kitab Wahyu), sarta anu ogé mangrupa raja pangutamana tina sapuluh suku, sakumaha Clovis jadi lambang pangutamana tina sapuluh tanduk (tingali Daniel pasal tujuh) Roma kapir. Para raja Éropa éta ahirna bakal netepkeun sundal Babul dina tahta bumi. Dina ieu harti, Ahab jeung Clovis duanana ngalambangkeun Amérika Sarikat, anu ngalakukeun zinah jeung kapausan dina poé-poé panungtungan.
Ronald Reagan began the fornication, and it will be the last president that forces the other nine kings of the United Nations to also commit the same act. Reagan was president at the time of the end in 1989, and he therefore must prophetically represent the last president in the history where the other nine kings accomplish the same act, for Jesus always illustrates the end of a thing with the beginning of a thing. Reagan was a wealthy, well-known media personality, highly recognized for his own peculiar style of speaking, who initially was in the Democratic party, who eventually switched to the Republican party.
Ronald Reagan ngamimitian palacuran éta, sarta bakal aya présidén panungtungan anu maksa salapan raja séjén ti Perserikatan Bangsa-Bangsa pikeun ngalakonan kalakuan anu sarua. Reagan jadi présidén dina mangsa ahir dina taun 1989, ku kituna sacara profétik anjeunna kudu ngawakilan présidén panungtungan dina sajarah nalika salapan raja séjén ngalaksanakeun kalakuan anu sarua, sabab Isa salawasna ngagambarkeun tungtung hiji perkara ku awal hiji perkara. Reagan téh saurang inohong média anu beunghar tur kawentar, kacida dipikawanohna ku gaya biantara-Na anu has, anu mimitina aya dina Partéy Démokrat, tuluy ahirna pindah ka Partéy Républik.
In verse thirty-one, the arms that stood for the papacy would pollute the sanctuary of strength. Prophetically the sanctuary of strength for both pagan Rome and papal Rome was the City of Rome. This is based upon the fact that both Rome’s ruled for a specific period of time from the City of Rome, and when they ruled from the City of Rome, they were essentially invincible.
Dina ayat tilu puluh hiji, leungeun-leungeun anu ngalambangkeun kapapaan bakal ngotoran tempat suci kakuatan. Sacara profétis, tempat suci kakuatan pikeun Roma kapir boh Roma kapapaan nyaéta Kota Roma. Ieu dumasar kana kanyataan yén duanana kakawasaan Roma maréntah salila hiji jangka waktu anu tangtu ti Kota Roma, sarta nalika maranéhna maréntah ti Kota Roma, dina hakékatna maranéhna teu kaéléhkeun.
Pagan Rome began its three hundred and sixty year rule at the Battle of Actium, in the year 31 BC. Daniel chapter eleven, verse twenty-four identifies that they would forecast their devices from their stronghold, which was the City of Rome, for a “time.” A prophetic “time,” is three hundred and sixty years, and three hundred and sixty years after the Battle of Actium, where Antony and Cleopatra were defeated, Constantine moved out of the City of Rome to the City of Constantinople and the period of pagan Rome’s invincibility was over.
Roma kapir mimiti pamaréntahanana salila tilu ratus genep puluh taun dina Patempuran Actium, dina taun 31 SM. Daniel pasal sabelas, ayat dua puluh opat nétélakeun yén maranéhna bakal ngarancang tipu dayana ti bentengna, nyaéta Kota Roma, salila hiji “waktu.” Hiji “waktu” nubuat téh tilu ratus genep puluh taun, sarta tilu ratus genep puluh taun sanggeus Patempuran Actium, tempat Antonius jeung Cleopatra dikalahkeun, Konstantinus pindah kaluar ti Kota Roma ka Kota Konstantinopel, sarta mangsa kakawasaan Roma kapir anu teu kaéléhkeun éta réngsé.
When the third geographical obstacle for papal Rome (the Goths), were driven out of the City of Rome in the year 538, papal Rome’s twelve hundred and sixty year rule of supremacy began and continued until 1798, when the pope was removed from the City of Rome, thus delivering the prophetic deadly wound to the papal beast, and in the next year, 1799, that pope (the woman who had ridden the beast) died in captivity.
Nalika halangan géografis katilu pikeun Roma kapapaan (nyaéta bangsa Goth) diusir ti Kota Roma dina taun 538, pamaréntahan kaunggulan Roma kapapaan salila sarébu dua ratus genep puluh taun mimiti lumangsung sarta neraskeun nepi ka taun 1798, nalika paus dipiceun ti Kota Roma, ku kituna ngabalukarkeun tatu paéh anu sipatna nubuat ka sato galak kapapaan; sarta dina taun salajengna, 1799, paus éta (awéwé anu kungsi nunggang sato galak éta) pupus dina kaayaan ditawan.
The arms (Clovis) which stood for the papacy were to pollute the sanctuary of strength, and Constantine began that work by philosophically identifying the city as a lesser city than Constantinople, and from that point on, the warfare of that history that was carried out by the enemies of Rome was always focused upon attacking the City of Rome, and by the year 476, there was never again an actual Roman descendant that ruled in the city, until the year 538, when the city became the sanctuary of strength for papal Rome.
Leungeun (Clovis) anu ngalambangkeun kapapaan, kudu ngotoran tempat suci kakawasaan, sarta Konstantinus ngamimitian padamelan éta ku cara sacara filosofis ngaidéntifikasi éta kota minangka kota anu leuwih handap batan Konstantinopel; sarta ti harita saterusna, peperangan dina sajarah éta anu dilaksanakeun ku musuh-musuh Roma salawasna museur kana nyerang Kota Roma, sarta dina taun 476, teu aya deui turunan Romawi anu sajati anu maréntah di éta kota, nepi ka taun 538, nalika éta kota jadi tempat suci kakawasaan pikeun Roma kapapaan.
Ahab, Clovis, and France typify the United States, and the United States’ sanctuary of strength is the Constitution of the United States. That document is a divine document, and it is a waymark of prophetic history. Since Ronald Reagan stood up for the papacy in the history leading up to 1989, the Constitution has been under a constant escalating attack, as was the sanctuary of strength in the demise and fall of pagan Rome. When the soon coming Sunday law in the United States is enforced, the Constitution will be fully overthrown. From the time of Reagan until that Sunday law, the history from the year 330 to 538 is repeated. In the year 538, the papacy was placed upon the throne, thus typifying the healing of its deadly wound at that Sunday law.
Ahab, Clovis, jeung Perancis ngalambangkeun Amérika Sarikat, jeung tempat suci kakuatan Amérika Sarikat téh nyaéta Konstitusi Amérika Sarikat. Dokumén éta téh hiji dokumén ilahi, sarta éta mangrupa hiji tanda jalan dina sajarah nubuatan. Ti saprak Ronald Reagan nangtung ngabela kapausan dina sajarah anu nuju kana taun 1989, Konstitusi geus aya dina serangan anu terus-menerus jeung beuki ngaronjat, sakumaha tempat suci kakuatan ogé aya dina karuntuhan jeung ragragna Roma pagan. Nalika hukum Minggu anu geura datang di Amérika Sarikat dilarapkeun, Konstitusi bakal ditumbangkeun sagemblengna. Ti mangsa Reagan nepi ka hukum Minggu éta, sajarah ti taun 330 nepi ka 538 diulang deui. Dina taun 538, kapausan ditempatkeun dina tahta, ku kituna ngalambangkeun cageurna tatu mautna dina hukum Minggu éta.
The period from Ronald Reagan to the Sunday law is a prophetic period that is specifically identified by God’s prophetic Word. The “arms,” represented by Clovis were also to take away “the daily,” from the formerly pagan kingdom of the Roman Empire. The religion of the empire had been pagan from the very outset, and Clovis began the work of replacing the religion of open paganism with the religion of Catholicism, which is simply cloaked paganism.
Mangsa ti Ronald Reagan nepi ka hukum Minggu téh mangrupa hiji mangsa nubuat anu sacara husus dipikawanoh ku Firman nubuat Allah. “Leungeun-leungeun,” anu dilambangkeun ku Clovis, ogé kudu nyabut “kurban sapopoé,” tina karajaan Kakaisaran Romawi anu baheulana kapir. Agama kakaisaran éta ti mimiti pisan geus kapir, sarta Clovis ngamimitian karya ngagantikeun agama kapir anu kabuka ku agama Katolik, anu saéstuna ngan ukur kapirisme anu dibungkus.
The United States fully removes the religion of Protestantism when it enforces the mark of papal authority at the soon coming Sunday law, for the only definition of the word “Protestant,” is to protest Rome. If you accept the mark of Rome’s authority, you are not protesting Rome. In Amos chapter three, verse three, Amos asks the rhetorical question: “Can two walk together, except they be agreed?”
Amérika Sarikat sapinuhna miceun agama Protestanisme nalika nagara éta maksa tanda kakawasaan kapausan dina hukum Minggu anu baris geura datang, sabab hiji-hijina harti tina kecap “Protestan” nyaéta ngaprotes Roma. Lamun anjeun narima tanda kakawasaan Roma, hartina anjeun henteu ngaprotes Roma. Dina Amos pasal tilu, ayat tilu, Amos ngajukeun patalékan rétoris: “Can two walk together, except they be agreed?”
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
"Dina gerakan-gerakan anu ayeuna keur lumangsung di Amérika Sarikat pikeun ngajamin rojongan nagara ka lembaga-lembaga jeung kabiasaan-kabiasaan garéja, urang Protestan keur nuturkeun tapak léngkah kaum papis. Leuwih ti éta, maranéhna keur muka panto pikeun Kapapaan sangkan meunang deui di Amérika Protestan éta kakawasaan pangluhurna anu geus leungit ti dirina di Dunya Heubeul." The Great Controversy, 573.
When the religion of paganism was taken away as the official religion of the realm in the year 508, it typified that the restraint, represented by Paul in Second Thessalonians chapter two had been taken away in advance of the revealing of the man of sin at the soon coming Sunday law in the United States. The subjection of the openly pagan religion, transitioning to the hidden pagan religion of Catholicism did not happen instantly, and it is marked in history as beginning with Clovis’ conversion to Catholicism in the year 496, and fully accomplished by the year 508.
Nalika ageman kapercayaan paganisme dicabut minangka agama resmi karajaan dina taun 508, hal éta ngalambangkeun yén panghalang anu digambarkeun ku Paulus dina 2 Tesalonika pasal 2 geus dipiceun saméméh panyingkapan jalma dosa dina hukum Minggu anu geura sumping di Amérika Sarikat. Panundukan agama anu sacara kabuka pagan, anu ngalih kana agama pagan anu nyumput, nyaéta Katolik, teu kajadian saketika, sarta dina sajarah ditandaan mimiti ku pertobatan Clovis kana Katolik dina taun 496, sarta réngsé sapinuhna dina taun 508.
Thus, from the Reagan years, beginning in 1989, until the soon coming Sunday law, genuine Protestantism will be fully restrained in the United States. At that time the Constitution, the “sanctuary of strength” for the United States, will be overturned, and the fourth work of the “arms” of verse thirty-one will be accomplished, as the “arms” then place the papacy upon the throne of the earth, as was the case in the year 538.
Ku kituna, ti mangsa Reagan, dimimitian dina taun 1989, nepi ka hukum Minggu anu geura datang, Protestantisme sajati bakal dikekang sapinuhna di Amérika Sarikat. Dina waktu éta Konstitusi, “kabinangkitan kakuatan” pikeun Amérika Sarikat, bakal digulingkeun, sarta pagawean kaopat tina “panangan-panangan” dina ayat ka tilu puluh hiji bakal kalakonan, sabab “panangan-panangan” harita nempatkeun kapausan dina tahta bumi, sakumaha anu kajadian dina taun 538.
Once the papacy took the throne in the year 538, the narrative in Daniel switches from describing how the papacy captured the world, to the subject of how the papacy persecuted God’s people in that history. In verse fourteen, of chapter ten of Daniel, Gabriel had informed Daniel that the purpose of the vision he was about to present was to demonstrate “what would befall God’s people in the latter days.”
Sanggeus kapausan naék kana tahta dina taun 538, carita dina Daniel robah tina ngajéntrékeun kumaha kapausan ngarebut dunya, kana perkara kumaha kapausan nganiaya umat Allah dina éta sajarah. Dina ayat kaopat welas, pasal kasapuluh kitab Daniel, Jibril parantos ngabéjaan ka Daniel yén tujuan titingalian anu badé dipidangkeun téh nya éta pikeun némbongkeun “naon anu bakal tumiba ka umat Allah dina poé-poé panungtungan.”
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
Ayeuna sim kuring parantos sumping pikeun ngajadikeun anjeun ngartos naon anu bakal tumiba ka bangsa anjeun dina mangsa ahir; sabab éta tetenjoan téh masih pikeun loba poé. Daniel 10:14.
Verse thirty-two through to verse thirty-six are the verses that Sister White directly say will be repeated, and those verses describe the persecution of the twelve hundred and sixty year rule of the papacy from the time it was placed on the throne in the year 538, until it received its deadly wound in 1798.
Ayat tilu puluh dua nepi ka ayat tilu puluh genep nyaéta ayat-ayat anu ku Sister White sacara langsung disebutkeun bakal kaulang deui, sarta ayat-ayat éta ngajelaskeun panganiayaan dina mangsa pamaréntahan kapausan salila sarébu dua ratus genep puluh taun, ti waktu éta ditempatkeun dina tahta dina taun 538, nepi ka narima tatu nu matak paéh dina taun 1798.
And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:32–36.
Jeung jalma-jalma anu lampahna jahat ngalawan perjangjian, ku panyangjungan anjeunna baris diruksakkeun; tapi umat anu nyaho ka Allahna bakal jadi kuat, sarta ngalakukeun kalakuan-kalakuan anu gagah. Jeung anu boga pangarti di antara umat bakal ngajar loba jelema; sanajan kitu maranéhna bakal tumpur ku pedang, ku seuneu, ku panangkaran, jeung ku rampasan, salila mangsa anu lila. Ayeuna, nalika maranéhna tumpur, maranéhna bakal dipaparin pitulung anu saeutik; tapi loba anu bakal ngagabung ka maranéhna ku panyangjungan. Jeung sawatara ti antara anu boga pangarti bakal tumpur, pikeun nguji maranéhna, jeung pikeun nyucikeun, jeung pikeun ngajadikeun maranéhna bodas, nepi ka waktu ahir; sabab éta masih kénéh pikeun mangsa anu geus ditangtukeun. Jeung raja éta bakal ngalakukeun nurutkeun kahayangna sorangan; jeung anjeunna bakal ngagungkeun dirina, jeung ngamulyakeun dirina saluhureun unggal allah, sarta bakal ngucapkeun hal-hal anu matak pikaheraneun ngalawan Allah anu ngungkulan sagala allah, sarta bakal hasil nepi ka amarah éta réngsé; sabab naon anu geus ditangtukeun, éta bakal kajadian. Daniel 11:32–36.
The verses describe the persecution of the Dark Ages, and verse thirty-six then identifies that the papacy would prosper until God’s first indignation against the northern kingdom of Israel was accomplished in 1798. Daniel first identified how the papacy was placed upon the throne of the earth, then how the papacy interacted with God’s people, and then the final fall of the papacy. Verse forty through forty-three of Daniel eleven, identifies how the papacy takes control of the world, then verse forty-four identifies how she persecutes God’s latter-day people, and then verse forty-five identifies how she comes to her final end, with none to help.
Ayat-ayat éta ngajelaskeun panganiayaan dina Jaman Poék, sarta ayat tilu puluh genep tuluy netelakeun yén kapausan bakal hasil nepi ka amarah kahiji Allah ka karajaan kalér Israél rengse dina taun 1798. Daniel mimiti netelakeun kumaha kapausan ditempatkeun dina tahta bumi, tuluy kumaha kapausan berinteraksi jeung umat Allah, sarta saterusna kumaha ragragna ahir kapausan. Ayat opat puluh nepi ka opat puluh tilu dina Daniel sabelas netelakeun kumaha kapausan nyokot kakawasaan kana dunya, tuluy ayat opat puluh opat netelakeun kumaha manéhna nganiaya umat Allah dina poé-poé panungtung, sarta saterusna ayat opat puluh lima netelakeun kumaha manéhna ngahontal tungtungna anu pamungkas, kalayan euweuh anu nulungan.
The Hebrew word “truth,” was created by the Wonderful Linguist by bringing the first, thirteenth and last letter of the Hebrew alphabet together to create the word “truth.” Thirteen is a symbol of rebellion, and the first represents the last.
Kecap Ibrani pikeun “bebeneran” dijieun ku Ahli Basa Nu Ajaib ku ngahijikeun hurup kahiji, katilu belas, jeung hurup panungtung tina alfabét Ibrani pikeun ngawangun kecap “bebeneran.” Katilu belas mangrupa lambang pamberontakan, sarta nu kahiji ngalambangkeun nu panungtung.
Verse thirty-one describes the end of pagan Rome as the fourth kingdom of Bible prophecy, and verse thirty-six identified the end of papal Rome as the fifth kingdom of Bible prophecy. Between the first description of the fall of Rome and the last description of the fall of Rome is the rebellion, represented by the papacy murdering millions of God’s people in the history between the beginning and ending. The application of these verses bears the signature of “truth.”
Ayat tilu puluh hiji ngajelaskeun ahir Roma kapir minangka karajaan kaopat dina nubuat Alkitab, sarta ayat tilu puluh genep nangtukeun ahir Roma kapausan minangka karajaan kalima dina nubuat Alkitab. Di antara katerangan anu kahiji ngeunaan ragragna Roma jeung katerangan anu pamungkas ngeunaan ragragna Roma aya pemberontakan, anu dilambangkeun ku kapausan maehan jutaan umat Allah dina sajarah anu aya di antara awal jeung ahirna. Panerapan ayat-ayat ieu ngagem tandatangan “bebeneran.”
Verse forty to forty-five, which is illustrated by verses thirty to thirty-six, begins with the fall of the papacy, and it ends with the fall of the papacy. In the middle of the history beginning in 1798, through the close of probation is the rebellion of Modern Rome, once again murdering God’s people. The application of these verses also bear the signature of “truth,” and they align with one another to provide two witnesses which establish the “truth,” and both lines are describing Rome, which is the symbol that will “establish the vision”.
Ayat opat puluh nepi ka opat puluh lima, anu dijelaskeun ku ayat tilu puluh nepi ka tilu puluh genep, dimimitian ku ragragna kapausan, sarta ditungtungan ku ragragna kapausan. Di tengah sajarah anu dimimitian dina taun 1798, nepi ka panutupan mangsa pangujian, aya pamberontakan Roma Modéren, anu sakali deui maéhan umat Allah. Panerapan ayat-ayat ieu ogé mawa tanda tangan “bebeneran,” sarta éta saluyu hiji jeung anu séjénna pikeun nyadiakeun dua saksi anu netepkeun “bebeneran,” sarta duanana garis ieu keur ngajelaskeun Roma, anu mangrupa lambang anu bakal “ngadegkeun tetenjoan”.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Dina mangsa éta bakal loba anu ngalawan raja kidul; kitu deui para garong ti bangsamu bakal ngangkat dirina pikeun netepkeun éta titingalian; tapi maranéhna bakal tumbang. Daniel 11:14.
The prophetic phenomenon that Daniel employs in chapter eleven, is used more than in just verses thirty to thirty-six, and then in forty to forty-five. Verses fourteen through nineteen, identify how pagan Rome took control of the world, then verses twenty to twenty-four identify how pagan Rome dealt with God’s people, and from verse twenty-four to verse thirty the fall of pagan Rome is set forth.
Fénoména nubuat anu dipaké ku Daniel dina pasal sabelas henteu ngan dipaké dina ayat tilu puluh nepi ka tilu puluh genep, tuluy dina ayat opat puluh nepi ka opat puluh lima wungkul. Ayat opat welas nepi ka salapan welas nétélakeun kumaha Roma kapir ngarebut kakawasaan dunya, tuluy ayat dua puluh nepi ka dua puluh opat nétélakeun kumaha Roma kapir ngurus umat Allah, sarta ti ayat dua puluh opat nepi ka ayat tilu puluh dipidangkeun ragragna Roma kapir.
Verse fourteen is the beginning of pagan Rome and verse thirty is the end of pagan Rome. In the history represented in the middle, pagan Rome is identified as crucifying Christ, thus the rebellion of the middle identifies these verses as “truth.” Alpha and Omega placed His signature all the way through chapter eleven, of the book of Daniel.
Ayat opat welas mangrupakeun awal Roma kafir, sarta ayat tilu puluh mangrupakeun tungtung Roma kafir. Dina sajarah anu dilambangkeun di tengah, Roma kafir diidentipikasikeun minangka nu nyalibkeun Kristus; ku kituna, pamberontakan anu aya di tengah éta ngaidentipikasikeun ayat-ayat ieu minangka “bebeneran.” Alfa jeung Omega nempatkeun tandatangan-Na sapanjang pasal sabelas dina kitab Daniel.
Verse forty contains the history which begins in the Ronald Reagan years, and which identifies the alliance made between the President of the United States and the man of sin. It marks a specific period that concludes with the papacy being placed upon the throne of the earth, as it had been in the year 538. It is not a coincidence that Clovis, king of the Franks, which is modern day France, is the symbol of the United States. Clovis typified Reagan. Reagan was a symbol of Protestantism, as was Clovis a symbol of paganism.
Ayat opat puluh ngandung sajarah anu dimimitian dina mangsa Ronald Reagan, sarta anu ngaidentipikasi pasatuan anu dijieun antara Présidén Amérika Serikat jeung manusa dosa. Ieu nandaan hiji mangsa husus anu ditutup ku dipasrahkeunana kapausan kana tahta bumi, sakumaha kungsi kajadian dina taun 538. Henteu kabeneran lamun Clovis, raja bangsa Franka, anu dina jaman kiwari nyaéta Perancis, jadi lambang Amérika Serikat. Clovis mangrupa perlambang Reagan. Reagan téh lambang Protestantisme, sakumaha Clovis ogé lambang paganisme.
The battle in which Clovis, King of the Franks, converted to Catholicism was the Battle of Tolbiac (also known as the Battle of Zülpich or the Battle of Cologne). This battle took place in the year 496. Clovis was a pagan at the time, but during the battle, when it seemed that his forces were in danger of defeat, he prayed to the Christian God of his Catholic wife for help and made a vow that if he emerged victorious, he would convert to Christianity. Clovis did win the battle, and as a result, he and a significant portion of his Frankish warriors converted to Catholicism, marking a significant event in the Christianization of the Franks.
Pajoangan anu dina éta Clovis, Raja urang Frank, ngarobah agamana kana Katolik nyaéta Pajoangan Tolbiac (anu ogé katelah Pajoangan Zülpich atawa Pajoangan Cologne). Pajoangan ieu lumangsung dina taun 496. Dina mangsa éta Clovis téh masih pagan, tapi salila pajoangan, nalika katingalina yén pasukanana keur nyanghareupan bahaya éléh, anjeunna neneda ka Allah Kristen anu disembah ku pamajikanana anu Katolik supaya dipaparin pitulung, sarta ngucap kaul yén lamun anjeunna kaluar jadi anu unggul, anjeunna bakal ngarobah agamana kana Kristen. Clovis enya meunang dina pajoangan éta, sarta ku sabab éta, anjeunna jeung sabagian gedé prajurit Frankna ngarobah agama kana Katolik, anu nandaan hiji kajadian anu kacida pentingna dina proses pengkristenan urang Frank.
Ronald Reagan, a professed Protestant, identified that his motivation for forming a secret alliance with the pope of Rome, was that he was convicted that the Soviet Union was the antichrist of Bible prophecy. In Reagan’s battle against the former Soviet Union, without recognizing his confusion about who the antichrist is, he joined with the antichrist.
Ronald Reagan, saurang anu ngaku dirina Protestan, netelakeun yén doronganana pikeun ngawangun pakta rusiah jeung paus di Roma téh lantaran anjeunna yakin pisan yén Uni Soviét téh antikristus dina nubuat Alkitab. Dina perjuangan Reagan ngalawan urut Uni Soviét, tanpa nyadar kana kagulunganna dina ngartos saha antikristus téh sabenerna, anjeunna ngahiji jeung antikristus.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Jalma-jalma anu jadi bingung dina pamahamanana kana firman, anu gagal ningali harti antikristus, tangtu bakal nempatkeun dirina sorangan di pihak antikristus.” Kress Collection, 105.
The United States is a twofold prophetic symbol, as represented by the two horns of the earth beast. France is also a twofold prophetic symbol, as represented by Sodom and Egypt in Revelation chapter eleven. France is the firstborn child of the papacy, and Reagan, representing the United States was the first of the ten kings of Revelation chapter seventeen in the last days to commit fornication with the whore of Tyre, who had been forgotten since 1798. She was forgotten at the time of the end in 1798, but begins to be remembered at the time of the end in 1989.
Amérika Sarikat téh mangrupa lambang nubuat anu dua rupa, sakumaha dilambangkeun ku dua tanduk tina sato galak tina bumi. Perancis ogé mangrupa lambang nubuat anu dua rupa, sakumaha dilambangkeun ku Sodom jeung Mesir dina Wahyu pasal sabelas. Perancis téh anak cikal kapapaan, sarta Reagan, anu ngawakilan Amérika Sarikat, nyaéta anu kahiji tina sapuluh raja dina Wahyu pasal tujuh belas dina poé-poé panungtungan anu ngalakukeun cabul jeung palacuran Tirus, anu geus kaliwat dipopohokeun ti saprak 1798. Anjeunna dipopohokeun dina mangsa ahir dina taun 1798, tapi mimiti diinget deui dina mangsa ahir dina taun 1989.
Clovis, the leader of France, marked the beginning of a period of time which led to the papacy being placed upon the throne in 538, where the papacy then passed a Sunday law at the Council of Orleans. Reagan, leader of the United States marked the beginning of a period of time which is leading to the papacy once again being placed upon the throne of the earth at the soon coming Sunday law.
Clovis, pamingpin Perancis, nandaan wiwitan hiji jangka waktu anu ngakibatkeun kapausan ditempatkeun dina tahta dina taun 538, di mana saterusna kapausan netepkeun hiji hukum Minggu dina Konsili Orléans. Reagan, pamingpin Amérika Sarikat, nandaan wiwitan hiji jangka waktu anu nuju ngarahkeun kana kapausan sakali deui ditempatkeun dina tahta bumi dina hukum Minggu anu baris enggal sumping.
France is the twofold power that placed the papacy in 538, and France, through Napoleon’s General Berthier, took the papacy off the throne in 1798. The United States places the papacy on the throne in the last days, and as the premier king of the ten kings, the United States will ultimately “make her desolate and naked, and shall eat her flesh, and burn her with fire.”
Prancis téh kakawasaan rangkep dua anu nempatkeun kapapaan dina tahta dina taun 538, sarta Prancis, ngaliwatan Jéndral Berthier ti Napoleon, ngagulingkeun kapapaan tina tahta dina taun 1798. Amérika Serikat nempatkeun kapapaan dina tahta dina poé-poé panungtungan, sarta minangka raja pangutami tina sapuluh raja, Amérika Serikat ahirna bakal “ngajadikeun dirina suwung jeung taranjang, sarta bakal ngahakan dagingna, jeung ngaduruk dirina ku seuneu.”
Verse forty contains the history of verse thirty-one, and identifies that the work of placing the papacy back upon the throne of the earth is represented by the period of time beginning with Ronald Reagan, and ending with the final president of the United States. That final president will have been typified by Reagan, for Jesus always illustrates the end with the beginning.
Ayat opat puluh ngandung sajarah ayat tilu puluh hiji, sarta netelakeun yén pagawéan nempatkeun deui kapapaan kana tahta bumi dilambangkeun ku mangsa waktu anu dimimitian ku Ronald Reagan, sarta ditungtungan ku présidén panungtungan Amérika Sarikat. Présidén panungtungan éta bakal geus dilambangkeun ku Reagan, sabab Isa salawasna ngagambarkeun ahir ku awal.
In the first verses in Daniel eleven, that prophetic history is set forth (verse two), we find the history that preceded the history of the kingdom of Greece. Greece is a symbol of the United Nations, and the one-world government of the ten kings of Revelation seventeen. Verse three in Daniel eleven, introduces Alexander the Great, and verse two, represents the history that precedes the one-world government in the last days.
Dina ayat-ayat kahiji dina Daniel sabelas, eta sajarah nubuat ditepikeun (ayat dua), urang manggihan sajarah anu miheulaan sajarah karajaan Yunani. Yunani mangrupakeun lambang Perserikatan Bangsa-Bangsa, jeung pamaréntahan hiji dunya ku sapuluh raja dina Wahyu tujuh welas. Ayat tilu dina Daniel sabelas ngenalkeun Aleksander Agung, sarta ayat dua ngagambarkeun sajarah anu miheulaan pamaréntahan hiji dunya dina poé-poé panungtungan.
In verse one, Gabriel simply identifies that he had strengthened Darius at the beginning of the kingdom of the Medes and Persians, but Gabriel had come to Daniel in chapter ten, when Cyrus the Persian, not Darius the Mede was then ruling. After clearly tying the kingdom together as a prophetic twofold kingdom of the Medes and Persians (as is France and the United States), Gabriel then introduces the history that precedes the worldwide kingdom of Alexander the Great.
Dina ayat kahiji, Jibril ngan saukur nétélakeun yén manéhna geus nguatkeun Darius dina awal karajaan bangsa Média jeung Pérsia, tapi Jibril geus sumping ka Daniél dina pasal sapuluh, nalika Koresy urang Pérsia, lain Darius urang Média, anu harita keur maréntah. Sanggeus kalayan écés ngahijikeun éta karajaan salaku karajaan nubuat anu rangkep dua, nyaéta bangsa Média jeung Pérsia (sakumaha halna Perancis jeung Amérika Sarikat), Jibril tuluy ngenalkeun sajarah anu miheulaan karajaan sakuliah dunya milik Aleksander Agung.
And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.
Jeung ayeuna ku Kami rek ditingalikeun ka maneh kayaktian. Tingali, bakal aya kénéh tilu raja anu nangtung di Persia; jeung anu kaopat bakal jauh leuwih beunghar ti maranéhna sakabéhna; sarta ku kakawasaanana lantaran kabeungharanana, manéhna bakal ngagerakkeun sakumna pihak ngalawan karajaan Grecia. Daniel 11:2.
Alpha and Omega always illustrates the end of a thing, with the beginning of a thing, and verse two speaks to the history that precedes the enforcement of the one-world government, as represented by Alexander the Great’s kingdom of Greece. Verse two, is a line of prophecy concerning the United States, which, as the two-horned power of the last days as typified by the twofold power of the Medes and Persians, and by France. The verse identifies kings that would typify presidents of the United States in the last days, who would stand up in advance of the threefold one-world government of the dragon, the beast and false prophet. Clovis paralleled Reagan as the first president in the beginning of the history that leads to placing antichrist back on the throne.
Alfa sareng Omega salawasna ngagambarkeun ahir hiji hal babarengan jeung awal hiji hal, sarta ayat kadua nyarioskeun sajarah anu miheulaan diberlakukanna pamaréntahan hiji dunya, sakumaha diwakilan ku karajaan Yunani milik Aleksander Agung. Ayat kadua téh mangrupa hiji garis nubuat ngeunaan Amérika Sarikat, anu, minangka kakawasaan tanduk dua dina poé-poé panungtungan sakumaha ditipologikeun ku kakawasaan ganda urang Media jeung Persia, sarta ku Perancis. Ayat éta nangtukeun raja-raja anu bakal janten tipologi présidén-présidén Amérika Sarikat dina poé-poé panungtungan, anu bakal nangtung saméméh pamaréntahan hiji dunya nu tilu rupa, nyaéta naga, sato galak, jeung nabi palsu. Clovis sajajar jeung Reagan salaku présidén kahiji dina awal sajarah anu ngarah kana nempatkeun deui antikristus dina tahta.
From the time of Cyrus, in Daniel eleven, there would be three presidents followed by a fourth, who was far richer than they all were. Darius was the first king of the Medo-Persian Empire, and Cyrus, who was ruling when Daniel received the history from Gabriel was the second king. Four kings would follow Cyrus, so the fourth of the following kings would be the sixth king.
Ti jaman Kores, dina Daniel pasal sabelas, bakal aya tilu raja anu disusul ku raja kaopat, anu kacida leuwih beunghar ti maranéhna sakabéhna. Darius teh raja kahiji Kakaisaran Mado-Persia, jeung Kores, anu keur marentah nalika Daniel narima sajarah ti Jibril, teh raja kadua. Opat raja bakal nuturkeun Kores, ku kituna raja kaopat tina raja-raja anu nuturkeun eta bakal jadi raja kagenep.
The sixth king would be the richest king, and the rich president (king) would stir up all against the realm of Greece. The presidents since Reagan, were Bush the first, Clinton, Bush the second, Obama; so the sixth, and richest, king would be Trump. That king (president) would “stir up” the realm of Greece (globalists). The definition of the Hebrew phrase “stir up,” is quite informative.
Raja kagenep bakal jadi raja nu pangbeungharna, jeung présidén (raja) nu beunghar éta bakal “ngahudangkeun” sakumna ngalawan karajaan Yunani. Para présidén ti saprak Reagan nyaéta Bush nu kahiji, Clinton, Bush nu kadua, Obama; ku kituna raja nu kagenep, sarta nu pangbeungharna, nyaéta Trump. Éta raja (présidén) bakal “ngahudangkeun” karajaan Yunani (kaum globalis). Harti tina frasa Ibrani “ngahudangkeun” téh kacida méré kateranganana.
The Hebrew word translated as “stir up,” in the verse, is a primitive root meaning “to awaken”, or “wake up”. In the history typified by the fourth ruler after Cyrus, a president far richer than any other president would be raised up and through his strength and power an “awakening” would be brought about against Greece. Greece being a symbol of globalism, progressivism and “woke-ism,” would be brought into the spotlight of the history of the sixth, richest president. He would awaken the entire realm of planet earth to the controversy of progressive “woke-ism” and global domination.
Kecap Ibrani anu ditarjamahkeun jadi “ngahudangkeun,” dina éta ayat, nya éta hiji akar kecap purba anu hartina “ngahudangkeun”, atawa “hudang”. Dina sajarah anu dilambangkeun ku panguasa kaopat sanggeus Kores, hiji présidén anu jauh leuwih beunghar tibatan présidén-présidén séjénna bakal diangkat, sarta ku kakawasaan jeung kakuatanana hiji “panghudangkeun” bakal diwujudkeun ngalawan Yunani. Yunani, minangka lambang globalisme, progresivisme, jeung “woke-isme,” bakal dibawa kana sorotan sajarah ku présidén kagenep anu pangbeungharna. Anjeunna bakal ngahudangkeun sakuliah karajaan planét bumi kana pasulayan ngeunaan progresivisme “woke-isme” jeung dominasi global.
The awakening to the movement of progressive “woke-ism,” that is brought about in the presidency of the richest president, occurs with the Republican horn, at the very time that the awakening of the ten virgins occurs in the Protestant horn.
Hudangna gerakan “woke-isme” progresif, anu kajadian dina mangsa kapersidenan présidén pangbeungharna, lumangsung dina tanduk Republik, pas dina mangsa hudangna sapuluh parawan lumangsung dina tanduk Protestan.
We will continue our study of Daniel eleven verse forty in the next article.
Urang bakal neruskeun ulikan urang ngeunaan Daniel sabelas ayat opat puluh dina artikel salajengna.
“Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.
“Najan kitu, sanajan kamunduran iman jeung kasalehan geus sumebar lega, aya kénéh anu enya-enya jadi pengikut Kristus di garéja-garéja ieu. Saméméh pangadilan Allah anu pamungkas tumiba ka bumi, di antara umat Gusti bakal aya hudangna deui kasalehan purba anu can kungsi kasaksian ti jaman para rasul. Roh jeung kakawasaan Allah bakal dicurahkeun ka anak-anak-Na. Dina mangsa éta, loba anu bakal misahkeun dirina tina garéja-garéja anu di jerona kanyaah ka dunya ieu geus ngagentos kanyaah ka Allah jeung ka firman-Na. Loba jalma, boh para palayan boh rahayat, bakal kalawan bungah narima eta bebeneran-bebeneran agung anu ku Allah geus disababkeun diumumkeun dina mangsa ieu pikeun nyiapkeun hiji umat pikeun kadatangan Gusti anu kadua kalina. Musuh jiwa-jiwa hayang ngahalangan pagawéan ieu; sarta saméméh datang waktuna pikeun gerakan saperti kitu, manehna bakal narékahan nyegahna ku ngawanohkeun anu palsu. Dina garéja-garéja anu bisa dibawa ku manehna kana kakawasaan tipuna, manehna bakal ngajadikeun saolah-olah berkah husus Allah keur dicurahkeun; bakal katembong naon anu disangka minat agama anu gedé. Jalma réa bakal bungah kacida yén Allah keur damel sacara ajaib pikeun maranéhna, padahal pagawéan éta asalna tina roh anu séjén. Dina kedok kaagamaan, Sétan bakal narékahan ngalegaan pangaruhna ka sakuliah dunya Kristen.” The Great Controversy, 464.