Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.

Ayat ka opat puluh tina Daniel pasal sabelas dimimitian dina mangsa ahir dina taun 1798, nalika raja kalér nampa tatu nu mawa pati di leungeun raja kidul. Sajarah éta dipatandakeun ku taun 246 SM, nalika Ptolemaios ngalampahkeun pambales ka karajaan kalér, sarta ogé ku Perancis Napoleonic nu nyandak paus jadi tawanan dina taun 1798. Sanggeus raja kidul mulang ka Mesir dina ayat salapan, tuluy ayat sapuluh nétélakeun yén raja kalér bakal ngalaksanakeun serangan balikan ngalawan raja kidul.

So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.

Mangka raja kidul baris sumping kana karajaanna, tuluy mulang deui ka nagarana sorangan. Tapi para putrana baris kagugah, sarta baris ngumpulkeun balaréa pasukan anu gedé; jeung anu saurang tangtu baris datang, ngalimpudan, sarta nembus ngaliwatan; tuluy manéhna baris mulang deui, sarta kagugah, nepi ka bentengna. Daniel 11:9, 10.

Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.

Saméméh urang nimbangkeun tafsiran Uriah Smith ngeunaan sajarah anu minuhan ayat sapuluh, urang nengetan ungkara “ngabahekeun, jeung ngaliwatan.” Frasa Ibrani anu ditarjamahkeun ku cara kieu, ogé ditarjamahkeun dina ayat opat puluh minangka “ngabahekeun jeung ngaliwatan.” Ieu téh frasa anu sarua dina basa Ibrani aslina. Eta ngan kapanggih di hiji tempat séjén deui dina Kitab Suci.

And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

Sarta anjeunna bakal nembus ka Yuda; anjeunna bakal ngabahekeun sarta ngalimpas, anjeunna bakal nepi ka beuheung; jeung ngalegaan jangjangna bakal ngeusian sakuliah legana tanah anjeun, he Immanuel. Yesaya 8:8.

In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.

Dina Daniel pasal sabelas, ayat sapuluh jeung ayat opat puluh, tuluy deui dina Yesaya pasal dalapan, ayat dalapan, frasa Ibrani anu sarua ditarjamahkeun ku tilu cara anu béda, sanajan éta ngawakilan harti anu sarua. Kecap panungtung dina éta frasa, nya éta kecap Ibrani “abar,” kadang ditepikeun minangka “ngaliwatan” dina ayat sapuluh, “ngaliwatan luhureun” dina ayat opat puluh, tuluy deui minangka “ngaliwat” dina Yesaya. Hartina dina dasarna sarua dina unggal tilu rujukan éta, tapi dina Yesaya aya ogé patalina nubuat séjén antara éta rujukan-rujukan.

The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”

Ayat dina Yesaya éta kacumponan nalika raja Asyur nalukkeun Yuda sarta datang ka Yerusalem, tapi henteu kungsi nalukkeun kota éta sorangan. Manéhna maju nepi “ka beuheung,” tapi henteu kungsi nalukkeun “hulu.” Dina nubuat anu sarua pisan, Yesaya netelakeun hiji lambang nubuat ngeunaan naon anu diwakilan ku “hulu,” sarta anjeunna ngaidéntifikasi “hulu” minangka ibukota karajaan, jeung raja karajaan éta ogé nyaéta “hulu.” Anjeunna nyayagikeun dua saksi ngeunaan bebeneran nubuat yén hiji hulu téh nyaéta saurang raja, jeung hiji karajaan, tuluy sacara samar ngébréhkeun yén lamun nu nalungtik nubuat henteu narima jeung ngartos bebeneran ieu, manéhna moal diteguhkeun. Ayat anu samar éta mangrupa bagian tina nubuat anu sarua pisan anu ngaidéntifikasi yén raja kalér bakal ngabahekeun jeung ngalimpas, tapi ngan nepi “ka beuheung.”

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

Sabab kapala Siria teh Damsik, jeung kapala Damsik teh Resin; sarta dina genep puluh lima taun, Epraim bakal dirempag nepi ka henteu deui jadi hiji bangsa. Jeung kapala Epraim teh Samaria, jeung kapala Samaria teh putra Remalia. Lamun aranjeun teu percaya, tangtu aranjeun moal diteguhkeun. Yesaya 7:8, 9.

The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.

“Sirah” bangsa Siria nyaéta kota gedéna, “Damaskus,” jeung “sirah” “Damaskus” (kota gedé éta) nyaéta “Rezin,” raja Siria. Kitu deui, “sirah” bangsa Epraim nyaéta kota gedéna, “Samaria,” jeung “sirah” “Samaria” (kota gedé éta) nyaéta “putra Remalya” (Peka), raja Samaria. Dina nubuat anu sarua, dina pasal salajengna, dina ayat dalapan, Raja Sanherib ti Asyur ngepung Yerusalem, sarta dina ayat dalapan éta, pengepunganana ka Yerusalem diidéntifikasi minangka nepi ka beuheung.

Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.

Ayat tujuh jeung dalapan, anu netelakeun dina dasar dua saksi, lambang nubuat ngeunaan hiji “sirah,” anu ngawakilan boh raja boh ibukota bangsa raja éta, nya éta nubuat genep puluh lima taun anu nangtukeun titik awal duanana nubuat dua rébu lima ratus dua puluh taun ngalawan karajaan kalér jeung karajaan kidul Israél. Ku kituna, ieu téh ayat anu kacida ruwetna, sabab aya patalina jeung ayat sapuluh jeung opat puluh dina pasal sabelas kitab Daniel, anu duanana ogé nandaan papacangan antara saurang raja kalér anu nyerang saurang raja kidul, sakumaha Sennacherib, saurang raja ti kalér, nyerang Yuda, saurang raja kidul, dina ayat dalapan, tina pasal dalapan kitab Yesaya.

The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”

Konci anu ngahubungkeun ieu papacangan para raja kalér jeung kidul téh nyaéta “sirah,” jeung “ngalimpudan sarta ngaliwat.” Nalika raja kalér ngabales ka raja kidul dina ayat sapuluh, tina pasal sabelas, anjeunna meunang perang éta, tapi anjeunna ninggalkeun “sirah,” sabab anjeunna “sumping, tuluy ngalimpudan, sarta ngaliwat” “nepi ka” “benteng” raja kidul. Sajarah dina ayat sapuluh ngagambarkeun kameunangan raja kalér atas raja kidul, tapi anjeunna henteu asup ka Mesir (benteng), ibu kota—“sirah.”

When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.

Nalika raja kidul saméméhna ngéléhkeun raja kalér dina ayat tujuh jeung dalapan, anjeunna “asup ka benteng raja kalér, sarta” “ngéléhkeun sarta” “mawa tawanan” balik ka “Mesir.” Dina kameunangan bales dendam raja kalér, anjeunna henteu asup ka Mesir, ku kituna ieu ngalambangkeun yén nalika Uni Soviét disapu musna dina taun 1989, Rusia, ibukotana—sirahna, tetep nangtung. “Lamun maranéh henteu percaya, tangtu maranéh moal diteguhkeun.” Rusia, anu dilambangkeun salaku raja kidul dina ayat sabelas jeung dua belas, anu meunang perang di tanah wates, anu dina mangsa baheula nyaéta Rafia, sarta dina mangsa kiwari nyaéta Ukraina.

“‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’

“‘AYAT 10. Ari anak-anakna bakal kagugah, sarta bakal ngumpulkeun balad anu gedé jeung kuat lobana; jeung hiji pasti bakal datang, tuluy ngabahekeun jeung nembus; tuluy manéhna bakal mulang, sarta kagugah deui, nepi ka bentengna.’

“The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.

“Bagian kahiji tina ayat ieu nyebutkeun putra-putra, dina wangun jamak; ari bagian panungtungna nyebutkeun hiji, dina wangun tunggal. Putra-putra Seleucus Callinicus téh nyaéta Seleucus Ceraunus jeung Antiochus Magnus. Maranéhna duaan kalawan sumanget ngalaksanakeun pagawean pikeun ngabélaan jeung maleskeun perkara bapa maranéhna jeung nagarana. Nu leuwih kolot di antara maranéhna, nyaéta Seleucus, mimiti naék kana tahta. Anjeunna ngumpulkeun balaréa anu gedé pikeun ngarebut deui kakawasaan bapa­na; tapi ku sabab anjeunna hiji pangeran anu lemah tur penakut, boh dina jasmani boh dina kaayaanana, teu boga artos, sarta teu sanggup ngajaga sangkan bala tentarana tetep taat, anjeunna diracun ku dua urang jenderalna sanggeus hiji pamaréntahan salila dua atawa tilu taun anu teu mulya. Lanceukna anu leuwih mampuh, Antiochus Magnus, tuluy diproklamasikeun jadi raja; anjeunna nyekel komando tentara, ngarebut deui Seleucia jeung mulangkeun Siria, ngajadikeun dirina pangawasa sabagian tempat ku jalan pasatujuan, jeung sabagian deui ku kakuatan pakarang. Saterusna aya hiji gencatan pakarang, dina mangsa éta dua pihak ngayakeun rundingan karapihan, sanajan tetep nyiapkeun perang; sanggeus éta Antiochus balik deui sarta ngéléhkeun dina perang Nicolas, jenderal Mesir, malah boga niat pikeun nyerang Mesir sorangan. Ieu téh ‘hiji’ anu tangtu bakal ngabanjir ngaliwat.” Uriah Smith, Daniel and the Revelation, 253.

The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.

Runtuhna Uni Soviét dina taun 1989 nandaan “waktu ahir,” sarta dua putra dina éta ayat ngawakilan dua tanda jalan, nyaéta Reagan jeung Bush nu kahiji. Ti saprak “waktu ahir” dina 1798, anu mangrupa tempat mimitina ayat opat puluh tina Daniel sabelas, sundal Roma geus dipopohokeun, sabab manéhna, salaku Izebel, tetep nyésa di Samaria, sedengkeun salakina, Ahab, nyanghareupan Elia di Gunung Karmel. Manéhna nyumput, tapi sacara rusiah ngadalikeun sagalana, sakumaha anu ku manéhna dipigawé dina Perang Dunya Kahiji jeung Perang Dunya Kadua. Salakina téh tentara wakilna ngalawan raja kidul. Nalika manéhna males dina taun 1989, manéhna, salaku raja kalér, mawa karéta, kapal-kapal, jeung jalma-jalma tunggang kuda.

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.

Sareng dina mangsa ahir, raja ti kidul bakal nyorong anjeunna; sarta raja ti kalér bakal datang ngalawan anjeunna lir angin puyuh, kalawan kareta-kareta, jeung kalawan pasukan kuda, sarta kalawan loba kapal; sarta anjeunna bakal asup ka nagara-nagara, tuluy ngagulidag ngaliwat. Daniel 11:40.

Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.

Wakilna dina panalangan éta dilambangkeun ku “kapal-kapal,” nyaéta kakawasaan ékonomi, sarta ku “karéta perang jeung para tunggang kuda,” nyaéta kakuwatan militér. Kakuwatan militér jeung kakawasaan ékonomi téh mangrupa dua sipat profétis Amérika Sarikat dina nubuatan poé-poé panungtungan, sabab Amérika Sarikat bakal ngalarang jalma-jalma anu henteu daék sujud ka Isebel pikeun meuli jeung ngajual, sarta lamun maranéhna tetep nolak tanda kakawasaan Isebel, maranéhna bakal dipaéhan. Kakawasaan ékonomi jeung kakuwatan militér Amérika Sarikat anu dipaké dina gawé bareng jeung kapausanlah anu nyababkeun bubarna Uni Soviét dina taun 1989, sanajan Rusia ditinggalkeun tetep nangtung.

The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”

Sajarah anu ngalaksanakeun ayat kasapuluh tina Daniel pasal sabelas diulangan deui dina sajarah bagian kadua ayat kaopat puluh, anu nangtukeun waktu ahir dina taun 1989. Sajarah ayat genep nepi ka salapan ngagambarkeun sajarah anu ngantarkeun kana waktu ahir, anu dicirikeun dina bagian kahiji ayat kaopat puluh. Ayat lima nepi ka sapuluh tina Daniel pasal sabelas sacara sampurna ngagambarkeun sajarah ayat kaopat puluh tina Daniel 11, sabab sakumaha anu dicatet ku Sister White, “sabagian gedé tina sajarah anu geus kacumponan dina Daniel pasal sabelas bakal diulang deui.”

Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.

Ayat kahiji nepi ka kaopat tina Daniel sawelas nangtukeun Kores, raja kadua tina bangsa anu miboga dua tanduk dina mangsa ahir dina poé-poé panungtungan. “Mangsa ahir” dina poé-poé panungtungan éta nyaéta taun 1989, sarta présidén kadua, anu dilambangkeun ku Kores, netepkeun hiji runtuyan nubuat anu ngamungkinkeun saurang murid nubuat pikeun ngitung nepi ka présidén kagenep sanggeus 1989, anu bakal jadi présidén pangbeungharna, sarta anu bakal ngagerakkeun (ngahudangkeun) kakawasaan naga globalis, boh maranéhna téh globalis dunya, boh anu aya di Amérika Sarikat. Saterusna éta sajarah nubuat luncat ka karajaan katujuh dina nubuat Alkitab, nyaéta sapuluh raja Perserikatan Bangsa-Bangsa, sarta nangtukeun raja utamana jeung raja kahijina, sakumaha dilambangkeun ku Aleksander Agung (hartina “Pajoangna Manusa”), jeung bubarna karajaanna anu pamungkas nalika opat angin Islam dileupaskeun sapinuhna dina panutupan mangsa percobaan manusa.

Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.

Saterusna ayat lima nepi ka salapan ngagambarkeun sajarah anu diwakilan ku mangsa anu miheulaan ngadegna kapausan dina tahta dina taun 538, sabab mimitina kakawasaan anu bakal jadi raja kalér kudu nungkulan tilu halangan géografis, sakumaha anu dipigawé ku Seleukus, anu satuluyna diteguhkeun jadi raja kalér. Sanggeus éta salila tilu satengah taun, sakumaha diwakilan ku tilu puluh lima taun sabenerna, raja kalér maréntah, nepi ka raja kidul asup kana bentengna sarta nyandak anjeunna jadi tawanan, anu satuluyna pupus di Mesir ku sabab murag tina kuda. Ku kituna, ayat-ayat éta nandaan sajarah anu réngsé dina waktu ahir dina taun 1798.

Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.

Ayat kasapuluh nunjukkeun sajarah mangsa ahir dina taun 1989, sarta babarengan jeung ayat lima nepi ka salapan, éta ngawakilan sajarah ayat kaopat puluh, sakumaha ogé sajarah ayat tilu puluh nepi ka tilu puluh genep. Ku sabab kitu, ti ayat kahiji nepi ka ayat kasapuluh, baris demi baris, aya dua garis nubuat. Nu kahiji nyanghareupan para pamingpin karajaan kagenep jeung katujuh, sanajan aya hiji rohangan kosong antara karajaan kagenep jeung présidénna anu pangbeungharna sarta karajaan katujuh.

The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.

Garis kadua nyakup sajarah dipiceunna tilu halangan, mangsa raja kalér maréntah, sarta saha anu tuluy dipiceun dina taun 1798, nepi ka taun 1989, jeung présidén kadua, anu dina garis saméméhna dilambangkeun ku Kores.

Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.

Ayat sabelas jeung dua belas ngagambarkeun hiji garis sajarah katilu anu kajadian sanggeus présidén beunghar dina ayat dua, tapi dina hiji mangsa sanggeus ragragna Uni Soviét dina waktu ahir taun 1989, sarta dina hiji mangsa saméméh hukum Minggu di Amérika Sarikat sakumaha diwakilan dina ayat genep belas.

The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.

Sajarah sanggeus mangsa ahir dina taun 1989, dibawa ka présidén kagenep jeung pangbeungharna anu ngagerakkeun para globalis dimimitian dina taun 2016, dina garis kahiji. Sajarah nubuat dibawa ka taun 1989, dina garis kadua. Perang Raphia (“Wates”) dina ayat sabelas jeung dua welas, miheulaan ayat tilu welas, tempat raja kalér anu kakara dikalahkeun mulangkeun tentarana tuluy ngéléhkeun raja kidul, pas saméméh hukum Minggu dina ayat genep welas. Kakawasaan proksi raja kalér dina ayat tilu welas, nyaéta anu pamungkas tina dalapan présidén anu maréntah ti taun 1989 nepi ka hukum Minggu. Ku kituna ayat tilu welas kudu lumangsung dina atawa sanggeus pamilihan présidén ka dalapan, anu asalna tina anu tujuh. Ayat sabelas jeung dua welas dimimitian pas saméméh présidén kagenep, pangbeungharna, sarta kamungkinan réngsé pas saméméh pamilihan présidén éta kénéh, anu jadi anu ka dalapan tina anu tujuh, sarta meunang dina perang katilu tina perang proksi, dina ayat tilu welas nepi ka lima welas.

The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.

Pambalesan ti raja ti selatan dina ayat sawelas dohot dua belas i ma sabagai tanggapan tu kakalahan na dialami raja ti selatan dina ayat sapuluh. Ayat sapuluh manandai kameunangan raja ti utara dina taun 1989, na kajadian alatan pakumpulan rasia antara Amérika Sarikat jeung Vatikan. Kameunangan pikeun pasukan kalér éta mangrupa perang kahiji dina perang proksi. Perang panas sacara harfiah nu kacumponan dina jaman baheula jadi perlambang perang proksi dina poé-poé panungtungan, ku kituna kameunangan dina ayat sawelas jeung dua belas bakal jadi kameunangan pikeun raja kidul, dina perang kadua tina perang-perang proksi.

There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.

Aya tilu peperangan dina ayat sapuluh nepi ka lima belas, sarta éta sakabéhna parantos kalaksanakeun dina mangsa baheula ku perang panas anu sabenerna, nanging éta ngawakilan tilu peperangan dina perang-perang proksi dina poé-poé panungtungan. Peperangan kahiji dimeunangkeun ku pakumpulan rusiah antara sato galak jeung nabi palsu, ngalawan naga dina taun 1989. Peperangan kadua tina perang-perang proksi bakal dimeunangkeun ku kakawasaan naga anu ateistis, nyaéta raja kidul, ngalawan pakumpulan paus jeung balad tentara proksina. Peperangan katilu tina perang-perang proksi bakal dimeunangkeun ku balad tentara proksi raja kalér, sakumaha diwakilan dina ayat tilu belas nepi ka lima belas.

Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.

Sacara nubuatan aya tilu perang dunya anu panas, tilu perang proksi, anu diwangun ku tilu peperangan, sarta peperangan tina tilu cilaka Islam. Aya ogé Perang Sipil jeung Perang Révolusionér. Peperangan kadua tina perang-perang proksi ayeuna keur lumangsung di Ukraina, “The Borderline”, sakumaha digambarkeun ku Raphia, anu mangrupa garis wates antara raja kidul jeung raja kalér, nalika ayat sabelas jeung dua belas mimiti kacumponan dina sajarah.

At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.

Dina waktu anu sarua pisan nalika perang kadua tina perang-perang proksi di Ukraina keur lumangsung, serangan kadua tina tilu serangan Islam ngalawan tanah anu mulya ogé keur kajadian. Serangan kahiji tina cilaka katilu sumping dina 11 Séptémber 2001, sarta pamegelan saratus opat puluh opat rébu mimiti lumangsung. Waktu pamegelan éta réngsé dina hukum Minggu anu enggal bakal datang di Amérika Sarikat, nalika Islam tina cilaka katilu sakali deui bakal nyerang Amérika Sarikat. Serangan kahiji jeung anu panungtung téh sarua, sarta duanana nandaan hiji sora malaikat tina Wahyu dalapan welas, anu ogé téh sora malaikat katilu, anu ogé téh disada-kana tarompet katujuh, anu ogé téh cilaka katilu.

In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.

Di tengah-tengah éta dua serangan, anu mangrupakeun dua sora, anu mangrupa sora tarompét katujuh, Islam tina cilaka katilu nyerang, lain tanah mulya rohani modéren, tapi tanah mulya harfiah kuna, dina 7 Oktober 2023.

The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”

Peperangan anu harita mimiti lumangsung, ayeuna keur kajadian dina wewengkon anu sarua pisan jeung tempat lumangsungna Patempuran Raphia sakumaha dipedar dina ayat sabelas jeung dua belas. Jalur Gaza téh mangrupa tapel wates antara karajaan kidul Yuda jeung Mesir. Tanggal 7 Oktober 2023 mangrupa hiji roda di jero roda-roda séjén anu nandaan pangrebellian, atawa hurup katilu welas dina alfabét Ibrani anu babarengan jeung hurup kahiji jeung panungtung ngawangun kecap “kabeneran.”

The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.

Serangan kadua ka tanah anu mulya ku Islam tina cilaka katilu, lumangsung dina 7 Oktober 2023, sarta éta lumangsung pas di wewengkon anu sarua jeung tempat kajadianana Patempuran Raphia baheula dina ngeusian ayat sabelas jeung dua belas. Serangan kadua ka tanah anu mulya éta, ngaliwatan perlambang géografis nubuat, dipatalikeun jeung patempuran kadua dina perang-perang proksi, sakumaha diwakilan ku perang di Ukraina.

Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”

Sagala jajar demi jajar, perang kadua tina perang-perang proksi anu ayeuna keur lumangsung di Ukraina (Tanah Wates), ngawengku catetan kadua tina tarompet tina cilaka katilu (7 Oktober 2023), anu dilarapkeun dina mangsa panungtungan tina panyegelan saratus opat puluh opat rebu. Pangalaman panyegelan éta digambarkeun ku Daniel dina pasal sapuluh, nalika anjeunna ningali titingalian “marah” sanggeus mangsa dua puluh hiji poé duka, anu nya éta tilu satengah poé nalika dua nabi maot di jalan. Titingalian éta ditarjamahkeun minangka katerangan ngeunaan “naon anu bakal tumiba ka umat Allah dina poé-poé panungtungan.”

The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.

Bebeneran anu diwakilan ku titingalian Walungan Hiddekel, anu mangrupakeun bebeneran panyegelan, kacumponan dina sajarah nubuat ayat sabelas nepi ka lima belas. Ieu téh sajarah ayat opat puluh anu dimimitian dina taun 1989, sarta neraskeun ka ayat opat puluh hiji jeung hukum Minggu anu enggal bakal datang. Ieu téh sajarah présidén kagenep anu pangbeungharna dina ayat dua anu diwakilan nepi ka karajaan katujuh, nyaéta “Alexander the Great,” sakumaha kacatet dina ayat tilu.

The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.

Sajarah anu dimimitian dina awal perang kadua tina perang-perang proksi dina taun 2014, anu dituturkeun ku présidén pangbeungharna anu ngamimitian kampanyéna dina taun 2015, nyaéta wewengkon kosong dina ayat opat puluh, ti taun 1989 nepi ka hukum Minggu dina ayat opat puluh hiji, sarta éta ogé wewengkon kosong ti présidén kagenep, pangbeungharna, dina ayat dua, nepi ka karajaan katujuh. Éta téh sajarah anu dimimitian ku sora kahiji dina Wahyu pasal dalapan welas dina 11 Séptémber 2001, sarta réngsé ku sora kadua dina jam lini ageung dina Wahyu pasal sabelas. Sajarah éta ogé mangrupa mangsa sajarah anu diidéntifikasi ku Yehezkiel dina pasal dua welas, nalika unggal titingalian kacumponan. Mangsa waktos éta nyaéta waktos pangegelan saratus opat puluh opat rébu. Pangudusan umat Allah dilaksanakeun ngaliwatan Firman-Na.

Sanctify them through thy truth: thy word is truth. John 17:17.

Sucikeun maranéhna ku kayaktian-Mantenan: firman-Mantenan teh kayaktian. Yohanes 17:17.

We will continue this study in the next article.

Urang baris neraskeun ieu ulikan dina artikel salajengna.

“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

“Eta tetenjo dipaparinkeun ka Ezekiel dina waktu pikiranna pinuh ku rarasaan poék jeung firasat nu ngageumpeurkeun. Anjeunna ningali tanah karuhunna keur ngagolér taya karajaan. Kota anu baheula pinuh ku jelema, geus teu aya deui nu nyicinganana. Sora kabungahan jeung lagu puji-pujian geus teu kadéngé deui dina jero témbokna. Nabi éta sorangan jadi urang asing di tanah asing, tempat ambisi nu taya wates jeung kakejeman nu galak maréntah kalawan pinuh kakawasaan. Naon-naon anu ku anjeunna katempo jeung kadéngé ngeunaan kalaliman jeung kajahatan manusa nyiksa jiwana, sarta anjeunna ngungun kacida beuratna beurang jeung peuting. Tapi lambang-lambang anu endah, anu dipintonkeun di payuneunana di sisi walungan Kebar, nganyatakeun ayana kakawasaan nu ngawasa sagalana, nu leuwih perkasa batan kakawasaan para panguasa bumi. Luhureun para raja Asyur jeung Babul anu sombong jeung kejem, Allah anu welas asih jeung bebeneran linggih dina tahta.”

“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

“Kasulitan-kasulitan anu siga roda, nu katingali ku nabi saperti kacampur dina kaributan anu kacida, aya dina pituduh panangan anu taya watesna. Roh Allah, anu diungkabkeun ka anjeunna minangka nu ngagerakkeun jeung ngarahkeun roda-roda éta, ngaluarkeun kasaluyuan tina kabingungan; ku kituna sakuliah dunya aya dina kakawasaan-Na. Rébuan rébu mahluk anu geus dimulyakeun parantos siap dina pangandika-Na pikeun nahan kakawasaan jeung kawijakan jalma-jalma jahat, sarta ngadatangkeun kahadéan ka jalma-jalma-Na anu satia.”

“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

“Ku cara nu sarua, waktu Allah bade muka ka Yohanes nu dipikaasih sajarah gareja pikeun mangsa-mangsa nu bakal datang, Mantenna maparin ka anjeunna hiji kapastian ngeunaan minat jeung pangreksa Jurusalamet ka umat-Na ku nembongkeun ka anjeunna ‘Hiji anu saperti Putra manusa,’ nu leumpang di antara kaki lilin, anu ngalambangkeun tujuh gareja. Nalika ka Yohanes ditémbongkeun pergumulan-pergumulan panungtung nu agung ti gareja ngalawan kakawasaan-kakawasaan dunya, anjeunna ogé diidinan nyaksian kameunangan panungtung jeung pangluputan jalma-jalma satia. Anjeunna ningali gareja diasupkeun kana papacangan nu mawa pati jeung sato galak katut gambarna, sarta pangibadah ka éta sato galak dipaksa ku anceman pati. Tapi, ku ningali ngalangkungan haseup jeung gandéngna perang, anjeunna nempo sakelompok jalma di Gunung Sion jeung Anak Domba, anu, gaganti tanda sato galak, miboga ‘ngaran Rama-Na ditulis dina tarang maranéhna.’ Jeung deui anjeunna ningali ‘maranéhna anu geus meunang kameunangan ngalawan sato galak, jeung ngalawan gambarna, jeung ngalawan tandana, jeung ngalawan bilangan ngaranna, nangtung dina laut kaca, nyekel kacapi-kacapi Allah’ sarta maranéhna nyanyi pupujian Musa jeung Anak Domba.”

“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

“Palajaran ieu pikeun kapentingan urang. Urang kudu nangtungkeun iman urang ka Allah, sabab pas di hareupeun urang aya mangsa anu bakal nguji jiwa-jiwa manusa. Kristus, di Gunung Zaitun, ngedalkeun deui hukuman-hukuman anu matak pikasieuneun, anu bakal ngadadak saméméh datang-Na anu kadua: ‘Aranjeun bakal ngadéngé perang jeung beja-beja perang.’ ‘Bangsa bakal nangtung ngalawan bangsa, jeung karajaan ngalawan karajaan; sarta bakal aya kalaparan, pageblug, jeung lini, di rupa-rupa tempat. Sakabéh ieu téh kakara mimiti kasedihan.’ Sanajan ieu nubuat nampa panggenepan sawaréh dina karuksakan Yerusalem, éta leuwih langsung nerap ka poé-poé panungtungan.”

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

“Urang keur nangtung dina ambang kajadian-kajadian anu agung tur khidmat. Nubuat keur gancang kacumponan. Gusti parantos caket. Moal lila deui baris kabuka di hareupeun urang hiji mangsa anu pinuh ku kapentingan anu ngageunjleungkeun pikeun sakumna jalma hirup. Pasalia-pasalia jaman baheula bakal dihirupkeun deui; pasalia anyar bakal timbul. Adegan-adegan anu baris dipentaskeun di dunya urang téh can kungsi kabayang ku saha-saha acan. Sétan keur digawé ngaliwatan agénsi-agénsi manusa. Jalma-jalma anu keur usaha ngarobah Konstitusi sarta ngamankeun hiji hukum anu maksa pangibadah poé Minggu, saeutik pisan nyaraho kana naon hasilna engké. Hiji krisis geus pas aya di hareupeun urang.”

“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

“Tapi para palayan Allah ulah ngandel ka dirina sorangan dina kaayaan darurat anu kacida gedéna ieu. Dina panglihatan-panglihatan anu dipaparinkeun ka Yesaya, ka Yehezkiel, jeung ka Yohanes, urang ningali kumaha raketna sawarga patalina jeung kajadian-kajadian anu lumangsung di bumi jeung sabaraha gedéna pangaping Allah ka jalma-jalma anu satia ka Mantenna. Dunya téh lain tanpa Panguasa. Rarancang kajadian-kajadian nu bakal datang aya dina panangan Gusti. Kaagungan sawarga nyekel takdir bangsa-bangsa, kitu deui urusan garéja-Na, dina pangawasan Mantenna sorangan.” Testimonies, jilid 5, 752, 753.