In verse sixteen of Daniel eleven, the conquering of Judah and Jerusalem by Pompey in 63 BC is set forth. It represents the soon coming Sunday law in the United States in fulfillment of verse forty-one of the same chapter. The history associated with the verse identifies a civil war that is taking place when the city is captured, thus identifying the repetition of the US Civil War that is now taking place in the United States. Whether shots have been fired or not, two classes are now in a struggle for the control of the United States. When Pompey conquered Jerusalem, it identified that Jerusalem would remain under Roman authority until it was destroyed in the year 70 AD. Thus, it typified the soon coming Sunday law which marks the end of the sixth kingdom of Bible prophecy.
Dina ayat genep welas tina Daniel sabelas, digambarkeun panaklukan Yuda jeung Yerusalem ku Pompey dina taun 63 SM. Ieu ngalambangkeun hukum Minggu anu baris geura datang di Amérika Sarikat, dina minuhan ayat opat puluh hiji tina pasal anu sarua. Sajarah anu patali jeung ayat éta nandaan hiji perang sipil anu keur lumangsung nalika kota éta direbut, ku kituna nandaan pangulangan Perang Sipil Amérika Sarikat anu ayeuna keur lumangsung di Amérika Sarikat. Naha geus aya témbakan anu dileupaskeun atawa can, dua golongan ayeuna keur aya dina hiji perebutan pikeun ngawasa Amérika Sarikat. Nalika Pompey nalukkeun Yerusalem, éta nandakeun yén Yerusalem bakal tetep dina kakawasaan Rum nepi ka eta diruksak dina taun 70 M. Ku kituna, éta jadi tipéologi hukum Minggu anu baris geura datang, anu nandaan ahir karajaan kagenep dina nubuat Alkitab.
Pompey is the first of four Roman powers that are identified in the passage. Marc Antony, who was a Roman, is also identified, but of the four powers that are represented as Roman leaders, Antony represents Roman leadership that has rebelled and formed an alliance with Egypt against Rome. Pompey, Julius Caesar, Augustus Caesar and Tiberius Caesar are the four Romans that are prophetically employed to represent the four generations of the earth beast’s Republican horn.
Pompey mangrupikeun nu kahiji tina opat kakawasaan Romawi anu diidéntifikasi dina petikan éta. Marc Antony, anu mangrupa urang Romawi, ogé diidéntifikasi, tapi tina opat kakawasaan anu digambarkeun minangka pamingpin-pamingpin Romawi, Antony ngawakilan kapamingpinan Romawi anu geus murtad sarta ngabentuk pasaluyuan jeung Mesir ngalawan Roma. Pompey, Julius Caesar, Augustus Caesar, jeung Tiberius Caesar mangrupakeun opat urang Romawi anu sacara profétik dipaké pikeun ngawakilan opat generasi tanduk Républik tina sato galak bumi.
Pompey, representing the rebellion of the US Civil War in the generation of 1863, also illustrates the last generation and the current “civil war” that is now under way. Julius Caesar represents the second generation, when the United States was firmly established as the premier nation among nations, but was assassinated in 1913, when the sovereignty of the financial system was given unto the globalist banking system, and the work for a one world government began. Caesar Augustus represents the glory years of the first two world wars, when in spite of the bloodshed, the United States became the envy of the world. Then in the last generation Tiberius Caesar, known for his drunkenness and the crucifixion of Christ, represents the period that essentially began with the election of John F. Kennedy, the first Catholic president, thus identifying the generation that would bow to Rome.
Pompey, anu ngagambarkeun pemberontakan dina Perang Sipil Amérika Sarikat dina angkatan taun 1863, ogé ngagambarkeun angkatan panungtungan jeung “perang sipil” ayeuna anu keur lumangsung. Julius Caesar ngagambarkeun angkatan kadua, nalika Amérika Sarikat geus ngadeg pageuh minangka bangsa pangutamana di antara bangsa-bangsa, tapi dipaéhan dina taun 1913, nalika kadaulatan sistem kauangan dipasrahkeun ka sistem perbankan globalis, sarta pagawéan pikeun ngadegkeun hiji pamaréntahan dunya mimiti lumangsung. Caesar Augustus ngagambarkeun mangsa kamulyaan dina dua perang dunya kahiji, nalika sanajan aya pertumpahan getih, Amérika Sarikat jadi objék kahayang dunya. Tuluy dina angkatan panungtungan, Tiberius Caesar, anu kawentar ku kabiasaan mabokna jeung panyaliban Kristus, ngagambarkeun mangsa anu dina hakékatna dimimitian ku kapilihna John F. Kennedy, présidén Katolik anu munggaran, ku kituna ngaidéntifikasi angkatan anu bakal tunduk ka Roma.
These prophetic issues connected with Pompey are important, but we are currently focusing on the prophetic history that precedes Pompey and verse sixteen, a history that begins in the first two verses of the chapter identifying 1989, as the time of the end, and then pointing out the rich sixth President since Reagan, who stirs up the globalists, as Trump has most certainly accomplished.
Pasualan-pasualan nubuatan anu patalina jeung Pompey téh penting, nanging ayeuna urang keur museur kana sajarah nubuatan anu miheulaan Pompey jeung ayat genep welas, nyaéta sajarah anu dimimitian dina dua ayat kahiji tina éta pasal anu nandakeun 1989 minangka waktu ahir, tuluy nunjuk ka Présidén kagenep anu beunghar saprak Reagan, anu ngagedurkeun para globalis, sakumaha Trump kalawan pasti pisan geus ngalaksanakeun éta.
Trump is typified by the fourth ruler following Cyrus, named Xerxes, the rich Persian king, who is also known as Ahasuerus in the story of Esther. In the verses, the next king to follow Xerxes is Alexander the Great in verse three. Historically there were eight rulers between Xerxes and Alexander the Great. From Trump, to the one world government represented by Alexander the Great, ten kings are represented; Trump being the first and Alexander being the last.
Trump digambarkeun ku pamingpin kaopat sanggeus Kores, nya éta Xerxes, raja Persia anu beunghar, anu ogé katelah Ahasweros dina carita Éster. Dina ayat-ayat éta, raja salajengna sanggeus Xerxes nyaéta Aleksander Agung dina ayat katilu. Sacara sajarah, aya dalapan pamingpin antara Xerxes jeung Aleksander Agung. Ti Trump nepi ka pamaréntahan dunya tunggal anu dilambangkeun ku Aleksander Agung, sapuluh raja digambarkeun; Trump minangka anu kahiji jeung Aleksander minangka anu panungtung.
The prophetic lines identify that all the kings of the earth will commit fornication with the papacy at the end of the world, and those kings are represented as “ten kings”. Ahab, who was the head of a tenfold kingdom, and who was married to Jezebel represents the fact that even though all ten kings commit fornication with the papacy, there is one primary king that is the first to do so. The first time the papacy was given the throne of the earth the primary king was Clovis, king of the Franks (France) in 496 AD. This agrees with the papacy giving France the title of firstborn of the Catholic church, and eldest daughter of the Catholic church.
Garis-garis nubuat nangtukeun yén sakabéh raja di bumi bakal ngalakukeun cabul jeung kapausan dina ahir dunya, sarta éta raja-raja dilambangkeun minangka “sapuluh raja”. Ahab, anu jadi kapala hiji karajaan nu sapuluh bagi, sarta anu kawin jeung Izebel, ngagambarkeun kanyataan yén sanajan sakabéh sapuluh raja ngalakukeun cabul jeung kapausan, aya hiji raja utama anu pangheulana ngalakukeun éta. Waktu kahiji kalina kapausan dipaparinkeun tahta bumi, raja utama éta nyaéta Clovis, raja bangsa Franka (Perancis) dina taun 496 M. Ieu saluyu jeung kapausan anu méré ka Perancis gelar cikal Garéja Katolik, jeung putri pangkolotna Garéja Katolik.
The prophetic work accomplished by France in placing Rome on the throne of the civilized world, typifies the prophetic work of the United States. The Sunday law of Bible prophecy begins in the United States, and then every nation on earth follows that example. Line after prophetic line, identify that the premier king of the ten kings, that first and foremost commits fornication with the man of sin in the last days, is the United States. Though no kings are represented between Xerxes the first rich king and Alexander the Great the last king in verses two and three, history identifies ten kings. The number ten represents a test, and it also represents a confederacy.
Pagawean nubuat anu geus dilakonan ku Perancis dina nempatkeun Roma dina tahta dunya anu beradab, jadi perlambang pagawean nubuat Amérika Serikat. Hukum Minggu dina nubuat Alkitab dimimitian di Amérika Serikat, tuluy unggal bangsa di bumi nuturkeun éta conto. Garis demi garis nubuat, nangtukeun yén raja pangutamana tina sapuluh raja, nyaéta anu pangheulana jeung pangmimitina ngalakukeun jina jeung jalma dosa dina poé-poé panungtungan, nyaéta Amérika Serikat. Sanajan henteu aya raja-raja anu digambarkeun antara Xerxes, raja beunghar anu kahiji, jeung Alexander Agung, raja panungtungan, dina ayat dua jeung tilu, sajarah nangtukeun aya sapuluh raja. Bilangan sapuluh ngalambangkeun hiji ujian, sarta ogé ngalambangkeun hiji konfederasi.
The test that the world is confronted with is the setting up of a worldwide system, represented as the image of the beast. That test begins in the United States at the soon coming Sunday law and ends when every nation on the globe follows that example. Jesus always illustrates the end of a thing with the beginning, so even though no kings are listed between the rich king and Alexander in verses two and three, history identifies a testing process which begins with the richest president, who was rich from his business endeavors not because he produced wealth by participating in a corrupted political system.
Ujian anu keur disanghareupan ku dunya nyaéta ngadegkeunana hiji sistem sadunya, anu digambarkeun minangka patung sato galak. Ujian éta dimimitian di Amérika Serikat dina hukum Minggu anu baris geura datang, sarta réngsé nalika unggal bangsa di sakuliah bumi nuturkeun éta conto. Yesus salawasna ngagambarkeun ahir hiji perkara ku awalna, ku kituna sanajan teu aya raja-raja anu didaptarkeun antara raja nu beunghar jeung Aleksander dina ayat dua jeung tilu, sajarah nangtukeun hiji prosés pangujian anu dimimitian ku présidén pangbeungharna, anu beunghar ku usaha-usaha dagangna, lain lantaran anjeunna ngahasilkeun kabeungharan ku ilubiung dina hiji sistem pulitik anu geus korup.
The name America is derived from the Latin version of the name “Amerigo,” which comes from the Italian explorer Amerigo Vespucci, who was an explorer and navigator who made several voyages to the New World in the late 15th and early 16th centuries. Overall, Vespucci’s explorations were made possible through the financial backing, capital investments, of sponsors and patrons who saw potential opportunities for profit, expansion, and prestige in the exploration of the New World. The name “America” is a symbol of the endeavor to produce profits.
Ngaran Amérika asalna tina wangun Latin tina ngaran “Amerigo,” anu asalna tina ngaran panalungtik Italia, Amerigo Vespucci, anu saurang panalungtik jeung navigator anu ngalaksanakeun sababaraha palayaran ka Dunya Anyar dina ahir abad ka-15 jeung awal abad ka-16. Sacara gembleng, panalungtikan Vespucci jadi mungkin ku ayana rojongan kauangan, investasi modal, ti para panyokong jeung pangreksa anu ningali kamungkinan kasempetan pikeun kauntungan, panglegaan, jeung gengsi dina panalungtikan Dunya Anyar. Ngaran “Amérika” mangrupakeun lambang tina tarékah pikeun ngahasilkeun kauntungan.
Jesus always illustrates the end of a thing, with the beginning, and the beginning of the ten kings that represent the bridge from the two-horned kingdom of Medo-Persia to the one world government represented by Alexander the Great, begins with the rich king, who is president of the kingdom typified by France and Ahab, who will also become the head represented by Alexander the Great, when the entire world is confronted with the economics associated with the power of the United States, as it forces the entire world to bow to the Catholic church, if they wish to be able to buy and sell.
Yesus salawasna ngagambarkeun ahir hiji perkara ku awalna, sarta awal ti sapuluh raja anu ngalambangkeun sasak tina karajaan dua tanduk Medo-Persia ka pamaréntahan hiji dunya anu dilambangkeun ku Aleksander Agung, dimimitian ku raja nu beunghar, anu nyaéta présidén tina karajaan anu ditipologikeun ku Perancis jeung Ahab, anu ogé bakal jadi sirah anu dilambangkeun ku Aleksander Agung, nalika sakuliah dunya dihareupeun ku ékonomi anu pakait jeung kakawasaan Amérika Serikat, nalika éta maksa sakuliah dunya pikeun sujud ka garéja Katolik, lamun maranéhna hayang bisa meuli jeung ngajual.
The seventh kingdom in Revelation chapter seventeen, is the ten kings, and one of the ten king’s prophetic characteristics, is that they only continue a “short space,” before they agree to give their seventh kingdom unto the whore of Babylon, that only holds together for “one hour”. The prophetic reason they accept that agreement is because they are drunk with the wine of Babylon. Historically Alexander the Great only ruled for a short space, for his life ended as quickly as his kingdom was established, for he drank himself to death, thus symbolizing the short space and drunkenness of the ten kings of the United Nations. As soon as Alexander the Great stood up he was broken, and his kingdom was given to the four winds, identifying the following struggle to re-establish his former kingdom.
Karajaan katujuh dina Wahyu pasal tujuh welas nyaéta sapuluh raja, sarta salah sahiji ciri nubuatan tina sapuluh raja éta nyaéta yén maranéhna ngan lumangsung “sakedapan”, saméméh maranéhna sapuk pikeun masrahkeun karajaan katujuh maranéhna ka palacur Babul, anu ngan ukur tiasa nangtung babarengan salila “sajam”. Alesan nubuatan naha maranéhna narima kasapukan éta nyaéta sabab maranéhna mabok ku anggur Babul. Dina sajarah, Alexander Agung ngan maréntah sakeudeung, sabab hirupna béak sagancang karajaanna diadegkeun, lantaran anjeunna nginum nepi ka maot, ku kituna ngalambangkeun waktu sakeudeung jeung kamabokan sapuluh raja Perserikatan Bangsa-Bangsa. Pas Alexander Agung nangtung, anjeunna diremuk, sarta karajaanna dipasrahkeun ka opat angin, anu nandakeun perjuangan saterusna pikeun ngadegkeun deui karajaan baheulana.
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. 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. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.
Kitu deui, dina taun kahiji Daríus urang Média, nya kuring sorangan nangtung pikeun ngukuhkeun jeung nguatkeun anjeunna. Jeung ayeuna ku Kami baris dipidangkeun ka maneh bebeneran. Tenjo, masih bakal aya tilu raja deui nu bakal ngadeg di Pérsia; sarta nu kaopat bakal jauh leuwih beunghar ti maranéhna kabéh; jeung ku kakawasaanana ngaliwatan kabeungharanana anjeunna bakal ngagerakkeun sakabéh jalma ngalawan karajaan Yunani. Jeung hiji raja anu perkasa bakal ngadeg, anu bakal marentah kalawan kakawasaan anu agung, sarta ngalakukeun nurutkeun kahayangna. Jeung nalika anjeunna geus ngadeg, karajaanna bakal pegat, sarta bakal kabagi ka opat jurusan angin langit; sarta lain ka turunanana, atawa nurutkeun kakawasaanana anu dipakéna marentah: sabab karajaanna bakal dicabut, nya pikeun batur salian ti éta. Daniel 11:1–4.
Alexander’s kingdom fell apart as quickly as it came together, for it represents the last days, in which prophecy is identified as happening rapidly.
Karajaan Alexander buyar sagancangna saperti waktu ngahijina, sabab éta ngagambarkeun poé-poé panungtungan, anu dina éta nubuat dipidangkeun lumangsung kalawan gancang.
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.” Testimonies, volume 9, 11.
“Kakuatan-kakuatan kajahatan keur ngahijikeun pasukanana sarta ngukuhkeun diri. Maranéhna keur nguatkeun diri pikeun krisis agung anu pamungkas. Parobahan-parobahan anu gedé baris geura kajadian di dunya urang, sarta gerakan-gerakan panungtung bakal lumangsung kalawan gancang.” Testimonies, jilid 9, 11.
The third woe of Islam is established upon the prophetic characteristics of the first and second woes. In the first woe there was a period which began with the arrival of Mohammed and continued until the next period, which is identified as “five months” or one hundred and fifty years, in which Islam would “hurt” the armies of Rome. The end of the one-hundred and fifty year time prophecy simultaneously marks the beginning of the three hundred and ninety-one year and fifteen-day prophecy, in which Islam of the second Woe, would then “kill” the armies of Rome.
Cilaka katilu Islam diteguhkeun dina ciri-ciri nubuat tina cilaka kahiji jeung kadua. Dina cilaka kahiji aya hiji mangsa anu dimimitian ku datangna Mohammed sarta lumangsung nepi ka mangsa salajengna, anu dihartikeun minangka “lima bulan” atawa saratus lima puluh taun, dina éta mangsa Islam bakal “nganyenyeri” bala tentara Roma. Ahir tina nubuat waktu saratus lima puluh taun éta sakaligus nandaan mimiti nubuat tilu ratus salapan puluh hiji taun jeung lima belas poé, anu dina éta mangsa Islam dina Cilaka kadua tuluy bakal “maéhan” bala tentara Roma.
September 11, 2001 marked the arrival of the period represented by Mohammed of the first woe, which includes October 7, 2023 as marking the beginning of the period when Islam would “hurt” the “armies of Rome” in the ancient literal “Glorious Land” which is a proxy for the United States, and since October 7, 2023 the attacks by Islam against the army of Rome, is approaching two hundred at the writing of this article on February 17, 2024.
11 Séptémber 2001 nandaan datangna période anu dilambangkeun ku Mohammed tina cilaka kahiji, anu ngawengku 7 Oktober 2023 minangka nandaan awal période nalika Islam bakal “nganyenyeri” “balatentara Roma” di “Tanah Nu Mulya” literal baheula, anu jadi perlambang pikeun Amérika Sarikat, sarta ti saprak 7 Oktober 2023 serangan-serangan ku Islam ngalawan balatentara Roma geus ngadeukeutan kana dua ratus dina waktu tulisan ieu ditulis dina 17 Pébruari 2024.
At the soon-coming Sunday law the United States is “killed” as the sixth kingdom of Bible prophecy, which parallels the three hundred and ninety-one years and fifteen days of Islamic attacks that killed the former armies of Rome, as the warfare of their third great jihad intensifies. When Michael stands up, human probation closes, and the four winds are fully released during the seven last plagues.
Dina hukum Minggu nu enggal sumping, Amérika Sarikat “dipaéhan” minangka karajaan kagenep dina nubuat Alkitab, nu sajajar jeung tilu ratus salapan puluh hiji taun jeung lima belas poé serangan Islam anu maéhan bala tentara Romawi baheula, nalika peperangan jihad agungna nu katilu beuki ngagedur. Nalika Mikail ngadeg, mangsa pangbagéa manusa ditutup, sarta opat angin dileupaskeun sapinuhna salila tujuh bala pamungkas.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
“Kuring ningali yén amarah bangsa-bangsa, murka Allah, jeung waktuna pikeun ngahakiman jalma-jalma paéh téh mangrupa hal-hal anu misah sarta béda, nu silih tuturkeun hiji sanggeus nu séjén; kitu deui yén Mikael can nangtung, sarta mangsa kasusah anu tacan kungsi aya saméméhna téh can dimimitian. Bangsa-bangsa ayeuna keur ambek, tapi nalika Imam Agung urang geus ngaréngsékeun padamelan-Na di tempat suci, Anjeunna bakal nangtung, ngagem papakéan pamales kanyeri, sarta satuluyna tujuh bala anu pamungkas bakal dicurahkeun.”
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Kuring ningali yén opat malaikat bakal nahan opat angin nepi ka pagawean Isa réngsé di tempat suci, sarta saterusna bakal datang tujuh bala panungtungan.” Early Writings, 36.
The “four winds” are represented as “an angry horse, seeking to break loose and bring death and destruction in its path,” by Sister White and they are fully released when probation closes. They were portrayed as being released in the second woe as “four angels”, not four winds.
“Opat angin” dilambangkeun ku Sister White minangka “kuda ngamuk, anu hayang ngabelesat leupas sarta mawa pati jeung karuksakan dina jalanna,” sarta éta pinuh dileupaskeun nalika mangsa kasempetan rahmat ditutup. Éta digambarkeun keur dileupaskeun dina kasusah kadua minangka “opat malaikat”, lain opat angin.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.
Ngadawuh ka malaikat kagenep anu nyekel tarompet, “Leupaskeun opat malaikat anu kabeungkeut di walungan gedé Éfrat.” Jeung opat malaikat éta dileupaskeun, anu geus disadiakeun pikeun sajam, sapoé, sabulan, jeung sataun, pikeun maéhan sapertilu umat manusa. Wahyu 9:14, 15.
The “four winds”, or the “four angels”, are both symbols of Islam as determined by the context where the symbol is employed. When Alexander the Great stood up, his kingdom, which represents the seventh kingdom, that is one third of the threefold kingdom of the dragon, the beast and the false prophet; “when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven.” When human probation closes the four winds, or the four angels are released, and they break his kingdom, for his kingdom “shall be broken.” Those ten kings and their partners, the globalist merchants, will then stand afar off and lament and cry.
“Opat angin”, atawa “opat malaikat”, duanana mangrupakeun lambang Islam sakumaha ditangtukeun ku kontéks tempat lambang éta dipaké. Nalika Alexander the Great nangtung, karajaanana, anu ngawakilan karajaan katujuh, nyaéta sapertilu tina karajaan tilu-rangkep si naga, si sato galak, jeung nabi palsu; “when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven.” Nalika mangsa probation manusa ditutup, opat angin, atawa opat malaikat, dileupaskeun, sarta maranéhna ngarecah karajaanana, sabab karajaanana “shall be broken.” Sapuluh raja éta jeung para mitra maranéhna, para padagang globalis, tuluy bakal nangtung ti kajauhan sarta ngarerih, ngajerit, jeung ngalamentasikeun.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.
Sabab, tingal, para raja geus ngumpul, maranéhna ngaliwat babarengan. Maranéhna ningali éta, tuluy maranéhna ngarasa heran; maranéhna kaguncang, sarta buru-buru ngungsi. Sieun nyekel maranéhna di dinya, jeung nyeri, saperti awewe anu keur ngalahirkeun. Anjeun ngarecah kapal-kapal Tarsis ku angin ti wetan. Jabur 48:4–7.
The economic structure of the ten kings is broken by the “east wind” of Islam.
Struktur ékonomi para sapuluh raja diruksak ku “angin wétan” Islam.
Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27: 26, 27.
Para juru ngadayung maneh geus mawa maneh ka cai anu gede; angin wetan geus ngaremukkeun maneh di tengah-tengah sagara. Kabeungharan maneh, jeung pasar-pasar maneh, barang dagangan maneh, para pelaut maneh, jeung para jurumudi maneh, para panyambung retakan kapal maneh, jeung para nu ngurus padagangan maneh, sarta sakabeh jelema perang maneh anu aya dina maneh, jeung dina sakabéh rombongan maneh anu aya di tengah maneh, baris ragrag ka tengah-tengah sagara dina poé karuksakan maneh. Ezekiel 27: 26, 27.
The “east wind” of Islam breaks the ten kings’ kingdom in “the day of their ruin,” as represented by Alexander the Great’s kingdom being “broken” and given to the four winds. Much of the history that has taken place in the eleventh of Daniel will be repeated as chapter eleven reaches its final fulfillment. Determining where to rightly divide those histories is the prophetic work of those who are called to be students of prophecy. The last six verses of Daniel eleven conclude at the close of human probation, when Michael stands up. When Alexander the Great’s kingdom is divided to the four winds, it represents the close of probation, and identifies that the following prophetic history from verse five onward is to be considered as a new prophetic line.
“Angin wetan” Islam ngarempag karajaan sapuluh raja dina “poé karuksakan maranéhna,” sakumaha digambarkeun ku karajaan Alexander Agung anu “dirumpak” tuluy dipasrahkeun ka opat angin. Sabagian gedé sajarah anu geus lumangsung dina Daniel pasal sabelas baris kajadian deui nalika pasal sabelas ngahontal kacumponan ahirna. Nentukeun di mana sajarah-sajarah éta kudu dipisahkeun kalayan bener téh mangrupa pagawéan nubuatan pikeun jalma-jalma anu dipanggero supaya jadi murid-murid nubuatan. Genep ayat panungtung tina Daniel pasal sabelas réngsé dina panutupan mangsa kasempetan manusa, nalika Mikail nangtung. Nalika karajaan Alexander Agung dibagi ka opat angin, éta ngawakilan panutupan mangsa kasempetan, sarta nandakeun yén sajarah nubuatan saterusna ti ayat lima ka hareup kudu dipaliré minangka hiji garis nubuatan anu anyar.
Verse five unto verse sixteen identifies the history of 538 unto the soon coming Sunday law. Verses five through nine, represent the history of the twelve hundred and sixty years of papal rule that began in the year 538 and concluded at the time of the end in 1798. Verse ten identifies the history that typifies verse forty, when the papacy swept away the Soviet Union at the time of the end in 1989. Verses eleven and twelve identify the current proxy war in the Ukraine, which Putin and Russia are going to win, but the aftermath of Putin’s victory will parallel “the battle of Nineveh,” and “the fall of Chosroes,” which was the “key that opened the bottomless pit” which released Islam in the history of the first woe.
Ayat lima nepi ka ayat genep welas nangtukeun sajarah ti taun 538 nepi ka hukum Minggu anu baris geura datang. Ayat lima nepi ka salapan ngawakilan sajarah salila sarébu dua ratus genep puluh taun kakawasaan kapapaan anu dimimitian dina taun 538 sarta dipungkas dina waktos ahir taun 1798. Ayat sapuluh nangtukeun sajarah anu jadi perlambang pikeun ayat opat puluh, nalika kapapaan nyapu Uni Soviét dina waktos ahir taun 1989. Ayat sabelas jeung dua welas nangtukeun perang proksi anu keur lumangsung di Ukraina, anu ku Putin jeung Rusia baris dimeunangkeun, tapi balukar sanggeus kameunangan Putin bakal sajajar jeung “the battle of Nineveh,” jeung “the fall of Chosroes,” anu mangrupa “konci anu muka liang anu taya dasarna” anu ngaleupaskeun Islam dina sajarah cilaka kahiji.
In the aftermath of Putin’s short-lived triumph, the United States, in verses thirteen to fifteen, will win the proxy war, that is the conclusion of the proxy war that had been engaged in from World War Two. The passage identifies three battles, the first battle concluded in 1989, in fulfillment of verses ten and forty, the second being the current war in the Ukraine, represents verses eleven and twelve, and the third proxy war, representing the final victory of the United States, is represented in verse thirteen through fifteen.
Dina mangsa sanggeus kameunangan Putin anu ngan sakeudeung, Amérika Sarikat, dina ayat tilu welas nepi ka lima welas, baris meunang dina perang proksi éta, nya éta kacindekan tina perang proksi anu geus lumangsung ti saprak Perang Dunya Kadua. Petikan éta ngaidentifikasi tilu perang, perang kahiji réngsé dina taun 1989, minangka minuhan ayat sapuluh jeung opat puluh, perang kadua, nyaéta perang ayeuna di Ukraina, ngawakilan ayat sabelas jeung dua welas, sarta perang proksi katilu, anu ngawakilan kameunangan ahir Amérika Sarikat, digambarkeun dina ayat tilu welas nepi ka lima welas.
What needs to be recognized with these four periods represented from verse five to verse fifteen, is that the last two periods, which represent the current war in the Ukraine, and then the retaliation of the United States, occur in the time of the sealing. Verse sixteen identifies the soon coming Sunday law in the United States. Verses five through ten represent the history of 538 through to both the time of the end in 1798, and then on to the time of the end in 1989. The two battles of the final proxy war, represented in verses eleven to fifteen, are therefore fulfilled in the period where Ezekiel chapter twelve identifies that the effect of every vision is fulfilled.
Anu kedah dipikawanoh ngeunaan opat jaman anu digambarkeun ti ayat lima nepi ka ayat lima belas ieu, nya éta yén dua jaman panungtung, anu ngagambarkeun perang ayeuna di Ukraina, tuluy balesan ti Amérika Sarikat, lumangsung dina mangsa panyegelan. Ayat genep belas nandakeun hukum Minggu anu bakal geura datang di Amérika Sarikat. Ayat lima nepi ka sapuluh ngagambarkeun sajarah ti taun 538 nepi ka boh waktu ahir dina taun 1798, tuluy teras nepi ka waktu ahir dina taun 1989. Ku kituna, dua peperangan dina perang proksi panungtung, anu digambarkeun dina ayat sabelas nepi ka lima belas, kalaksanakeun dina jaman nalika Yehezkiel pasal dua welas netelakeun yén pangaruh unggal tetenjoan téh digenepan.
Those visions were represented to Ezekiel as “wheels within wheels”, which Sister White identifies as the “complicated interplay of human events.” The history of the war in the Ukraine, Putin’s victory, and then his demise, followed by the victory of the United States, is one of the most complex revelations of line upon line in God’s Word.
Eta panenjoan dibayangkeun ka Ezekiel minangka “roda di jero roda”, anu ku Sister White dihartikeun minangka “pasalingpungna kajadian-kajadian manusa anu ruwet.” Sajarah perang di Ukraina, kameunangan Putin, tuluy karuntuhanana, anu diteruskeun ku kameunangan Amérika Sarikat, mangrupa salah sahiji panyingkepan line upon line anu pangrumitna dina Firman Allah.
Commenting upon Ezekiel’s “wheels within wheels,” Sister White says that when Ezekiel first saw those wheels it appeared as confusion, but Ezekiel ultimately recognized perfect order in the wheels, which are the “complicated interplay of human events”. In order to rightly divide the history represented in verses eleven to fifteen, the relationship between the Catholic church and Nazi Germany must be understood, for the Nazi leaders in the Ukraine are the proxies for that relationship.
Dina ngomentaran ngeunaan “roda-roda di jero roda” milik Yehezkiel, Sister White nyebutkeun yén nalika Yehezkiel mimiti ningali éta roda-roda, éta katingalina minangka kabingungan; tapi ahirna Yehezkiel ngarti kana katertiban anu sampurna dina éta roda-roda, anu mangrupakeun “silih pangaruhan anu rumit tina kajadian-kajadian manusa”. Pikeun ngabagi sajarah anu dilambangkeun dina ayat sabelas nepi ka lima belas kalayan bener, hubungan antara garéja Katolik jeung Jérman Nazi kudu kaharti, sabab para pamingpin Nazi di Ukraina mangrupakeun proksi pikeun éta hubungan.
It is also necessary to understand the role of the apparition of the so-called virgin Mary at Fatima, Portugal in 1918, including the three secrets that the so-called virgin Mary left with the three children from that history. The premise of those three messages, which describe a struggle between the Catholic church and atheistic Russia, and the Second World War, is part of the Fatima message that is represented in the war in the Ukraine.
Perlu ogé ngartos kalungguhan penampakan anu disebut parawan Mary di Fatima, Portugal dina taun 1918, kaasup tilu rusiah anu ditinggalkeun ku anu disebut parawan Mary ka tilu budak dina sajarah éta. Premis tina tilu pesen éta, anu ngagambarkeun hiji perjuangan antara garéja Katolik jeung Rusia anu ateistis, sarta Perang Dunya Kadua, mangrupa bagian tina pesen Fatima anu kagambarkeun dina perang di Ukraina.
The French Revolution, and its prophetic relationship to the Catholic church, and ultimately Napoleon Bonaparte, who represents Putin, is also one of the “wheels” that are represented in the war in the Ukraine. The French Revolution’s prophetic relationship to the United States is also represented in the history, for just as Putin is represented by Napoleon as France was going down, the former actor Ronald Reagan, as the head of the armies of Catholicism in the battle of 1989, typifies the former actor Zelenskyy as Ukraine is going down. In the wheels that intersect and connect in these verses, the final straw for the Democrat politicians in the United States, that have been and are promoting Zelenskyy, will be exposed by Putin when he prevails.
Révolusi Perancis, jeung hubungan nubuatna jeung garéja Katolik, sarta ahirna Napoleon Bonaparte, anu ngalambangkeun Putin, ogé mangrupa salah sahiji “roda” anu digambarkeun dina perang di Ukraina. Hubungan nubuat Révolusi Perancis jeung Amérika Sarikat ogé kagambarkeun dina sajarah éta, sabab sakumaha Putin dilambangkeun ku Napoleon nalika Perancis keur ragrag, kitu deui urut aktor Ronald Reagan, minangka kapala bala tentara Katolisisme dina perang taun 1989, ngalambangkeun urut aktor Zelenskyy nalika Ukraina keur ragrag. Dina roda-roda anu silih patepang jeung silih sambung dina ayat-ayat ieu, tetekon panungtungan pikeun para pulitikus Démokrat di Amérika Sarikat, anu geus jeung keur ngamajukeun Zelenskyy, bakal dibuka ku Putin nalika manéhna meunang unggul.
We will continue this study in the next article.
Urang baris neraskeun ieu panalungtikan dina artikel salajengna.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
“Di sisi-sisi walungan Kébar, Yéheskiel ningali hiji angin puyuh anu kaciri datang ti kalér, ‘hiji mega anu gedé, jeung seuneu anu ngaguludag dina dirina sorangan, sarta cahya aya ngurilingan éta, jeung ti tengahna kaluar saperti warna ambar.’ Sajumlah roda, silihpapasangan hiji jeung nu séjén, digerakkeun ku opat mahluk hirup. Luhur jauh di luhur sakabéh ieu ‘aya rupa hiji tahta, kawas pintonan batu safir: sarta dina rupa tahta éta aya rupa anu kawas pintonan hiji manusa di luhurna.’ ‘Jeung dina para kerub éta katémbong rupa leungeun manusa di handapeun jangjangna.’ Ezekiel 1:4, 26; 10:8. Roda-roda éta kitu rumitna dina susunanana nepi ka dina paningal kahiji katingalina siga aya dina kacampuradukan; tapi éta gerakna lumangsung dina kasaluyuan anu sampurna. Mahluk-mahluk sawarga, anu diteguhkeun jeung dipingpin ku panangan anu aya di handapeun jangjang para kerub, ngagerakkeun roda-roda éta; di luhureun éta sakabéhna, dina tahta safir, aya Nu Langgeng; sarta ngurilingan tahta éta aya katumbiri, lambang rahmat ilahi.”
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Sakumaha rupa-rupa pajeulitna anu siga roda-roda téh aya dina pituduh panangan anu aya di handapeun jangjang kerubim, kitu deui pajeulitna lalakon kajadian-kajadian manusa aya dina pangawasa Ilahi. Di tengah pasulayan jeung riweuhna bangsa-bangsa, Anjeunna anu linggih di luhur kerubim tetep nungtun urusan-urusan bumi.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Sajarah bangsa-bangsa anu silih gentos ngeusian waktu jeung tempat anu geus ditangtukeun pikeun maranéhna, bari tanpa sadar mere kasaksian kana bebeneran anu ku maranéhna sorangan henteu dipikanyaho hartina, nyarita ka urang. Ka unggal bangsa jeung ka unggal individu dina jaman kiwari Allah geus netepkeun hiji tempat dina rarancang-Na anu agung. Dinten ieu manusa jeung bangsa-bangsa keur diukur ku unting-unting anu aya dina panangan Anjeunna anu teu kungsi lepat. Sadayana ku pilihan maranéhna sorangan keur nangtukeun takdirna, sarta Allah nuju ngawasa sakabéhana demi kacumponan maksud-maksud-Na.
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“Sajarah anu ku I AM Nu Agung geus ditetepkeun dina pangandika-Na, ngahijikeun tumbu demi tumbu dina ranté nubuat, ti kalanggengan dina mangsa kaliwat nepi ka kalanggengan dina mangsa nu bakal datang, ngabejaan ka urang di mana ayana urang ayeuna dina runtuyan jaman, jeung naon anu bisa diarepkeun dina mangsa nu bakal datang. Sagala hal anu geus diramalkeun ku nubuat baris kajadian, nepi ka mangsa kiwari, geus katuliskeun dina kaca-kaca sajarah, sarta urang bisa yakin yén sagala anu masih kénéh bakal datang bakal kaeusi nurutkeun runtuyanana.” Education, 178.