We are now on sacred ground, in terms of the book of Daniel, for we have arrived at the verses which represent the Midnight Cry for the one hundred and forty-four thousand. The verses also identify the sealing of the ensign who are lifted up. These are the verses that are the portion from the book of Daniel that relates to the last days that is unsealed, and represent Daniel’s expression of the Revelation of Jesus Christ that is unsealed when the “time is at hand,” just before probation closes in verse sixteen.

Ayeuna urang geus aya dina taneuh anu suci, dina hal kitab Daniel, sabab urang geus nepi ka ayat-ayat anu ngawakilan Seruan Tengah Peuting pikeun saratus opat puluh opat rébu. Ayat-ayat éta ogé ngaidentipikasi panyegelan para panji anu diangkat. Ieu téh ayat-ayat anu mangrupa bagian tina kitab Daniel anu patali jeung poé-poé panungtungan anu dibuka segelna, sarta ngawakilan ungkapan Daniel ngeunaan Wahyu Yesus Kristus anu dibuka segelna nalika “waktuna geus caket,” pas saméméh waktu kasempetan ditutup dina ayat genep welas.

It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”

Roma anu netepkeun eta tetenjoan, sakumaha digambarkeun dina ayat opat welas tina pasal sabelas, ku sabab eta penting pikeun nengetan kalayan taliti ka Roma nalika urang ngalangkungan ayat sabelas nepi ka lima welas, sabab di tempat anu teu aya “tetenjoan, rahayat binasa,” sarta lamun maraneh teu bakal percaya kana Yesaya pasal tujuh, ayat dalapan jeung salapan, “saéstuna maraneh moal diteguhkeun.”

Uriah Smith references a prophetic rule at least four times in his book, Daniel and the Revelation. That rule identifies that a prophetic power is not identified in prophecy until it becomes “connected” with the people of God. The first reference he addresses it is in connection with the introduction of Babylon into the prophetic testimony.

Uriah Smith nyebutkeun hiji aturan nubuat sahenteuna opat kali dina bukuna, Daniel and the Revelation. Aturan éta nétélakeun yén hiji kakawasaan nubuat henteu diidéntifikasi dina nubuat nepi ka éta jadi “pakait” jeung umat Allah. Rujukan kahiji anu anjeunna bahas nyaéta dina patalina jeung diasupkeunana Babul kana kasaksian nubuat.

“It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” Uriah Smith, Daniel and the Revelation, 46.

“Eta mangrupa aturan panafsiran anu écés yén urang tiasa ngarep-ngarep bangsa-bangsa bakal disebatkeun dina nubuat nalika maranéhna jadi raket patalina jeung umat Allah nepi ka nyebutkeun maranéhna jadi perlu pikeun ngajadikeun catetan sajarah suci lengkep.” Uriah Smith, Daniel and the Revelation, 46.

At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.

Sahanteuna tilu kali deui, Smith nyangking éta aturan, sarta anjeunna nunjuk kana “perjangjian” urang Yahudi dina unggal tina tilu éta, tapi dina hiji rujukan anjeunna nangtukeun yén perjangjian éta kacumponan dina taun 162 SM, sedengkeun dua rujukan séjén saluyu jeung para sajarawan modéren, anu nangtukeun yén kacumponan “perjangjian” antara urang Yahudi jeung Roma téh dina taun 161 SM.

“It is unnecessary to remind the reader that earthly governments are not introduced into prophecy till they become in some way connected with the people of God. Rome became connected with the Jews, the people of God at that time, by the famous Jewish League, BC 161. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. But seven years before this, that is, in BC 168, Rome had conquered Macedonia, and made that country a part of its empire. Rome is therefore introduced into prophecy just as, from the conquered Macedonian horn of the goat, it is going forth to new conquests in other directions. It therefore appeared to the prophet, or may be properly spoken of in this prophecy, as coming forth from one of the horns of the goat.” Uriah Smith, Daniel and the Revelation, 175.

“Teu perlu ngingetan deui ka nu maca yén pamaréntahan-pamaréntahan dunya teu diasupkeun kana nubuat nepi ka maranéhna jadi ku hiji cara pakait jeung umat Allah. Roma jadi pakait jeung urang Yahudi, umat Allah dina mangsa éta, ngaliwatan Persekutuan Yahudi anu kawentar, taun 161 SM. 1 Makkabe 8; Antiquities karya Josephus, buku 12, bab 10, bagian 6; Prideaux, Jil. II, kaca 166. Tapi tujuh taun saméméh ieu, nyaéta dina taun 168 SM, Roma geus nalukkeun Makedonia, sarta ngajadikeun nagara éta bagian tina kakaisaranana. Ku kituna Roma diasupkeun kana nubuat pas dina waktu, tina tanduk embé Makedonia anu geus ditaklukkeun éta, manéhna keur maju ka panaklukan-panākulukan anyar dina arah-arah séjén. Ku sabab éta, ka nabi, atawa luyu disebutkeun dina nubuat ieu, éta katingalina kaluar tina salah sahiji tanduk embé éta.” Uriah Smith, Daniel and the Revelation, 175.

But Smith also states that it was 162 BC.

Tapi Smith ogé nyatakeun yén éta téh taun 162 SM.

“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.

“Kakuatan anu sarua ogé kudu nangtung di Tanah Suci, sarta ngancurkeunana. Roma jadi ngahiji jeung umat Allah, urang Yahudi, ku hiji pasatujuan, dina taun 162 SM, ti dinya éta nyekel hiji tempat anu penting dina kalénder nubuat. Sanajan kitu, éta can meunang kakawasaan pamaréntahan atas Yudea ku panaklukan anu sabenerna nepi ka taun 63 SM; sarta harita kajadianana ku cara kieu.” Uriah Smith, Daniel and the Revelation, 259.

And then the third time he references the event, he again says 161 BC.

Tuluy, pikeun katilu kalina anjeunna nyebut kana éta kajadian, anjeunna deui nyarios 161 SM.

“Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

“Sanggeus ngaliwatan urang ngambah kajadian-kajadian sekuler karajaan nepi ka ahir tujuh puluh minggu, nabi dina ayat 23 mulangkeun urang ka mangsa nalika urang Romawi mimiti aya patalina sacara langsung jeung umat Allah ku lantaran pasapukan Yahudi, taun 161 S.M.: ti dinya urang teras dibawa nurutkeun runtuyan kajadian anu langsung nepi ka kameunangan ahir gareja, jeung ditegakkeunana Karajaan Allah anu langgeng. Urang Yahudi, lantaran kacida ditekenna ku raja-raja Siria, ngutus hiji utusan ka Roma, pikeun nyuhunkeun pitulung ti urang Romawi, sarta ngahijikeun diri maranéhna kana ‘hiji pasapukan silih someah jeung pakumpulan satia jeung maranéhna.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. Urang Romawi ngadangukeun paménta urang Yahudi, sarta maparin ka maranéhna hiji dekrit, anu dirumuskeun dina kecap-kecap kieu:—”

“‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’” Uriah Smith, Daniel and the Revelation, 271.

“‘Kaputusan sénat ngeunaan hiji perjangjian bantuan jeung sosobatan jeung bangsa urang Yahudi. Teu meunang pikeun saha baé anu tunduk ka bangsa Romawi nyieun perang ngalawan bangsa urang Yahudi, atawa mantuan jalma-jalma anu ngalakukeun kitu, boh ku ngirimkeun gandum, kapal, atawa duit; jeung lamun aya serangan dilakukeun ka urang Yahudi, bangsa Romawi kudu mantuan maranéhna sajauh maranéhna sanggup; jeung deui, lamun aya serangan dilakukeun ka bangsa Romawi, urang Yahudi kudu mantuan maranéhna. Jeung lamun urang Yahudi boga kahayang pikeun nambahan kana, atawa ngurangan tina, ieu perjangjian bantuan, éta kudu dilakukeun ku kasapukan babarengan ti bangsa Romawi. Jeung sagala tambahan anu ku kituna dijieun, éta bakal boga kakuatan hukum.’ ‘Kaputusan ieu,’ saur Josephus, ‘ditulis ku Eupolemus, anak Yohanes, jeung ku Jason, anak Eleazar, nalika Yudas jadi imam agung bangsa éta, jeung Simon, dulurna, jadi panglima tentara. Jeung ieu téh perjangjian kahiji anu dijieun ku bangsa Romawi jeung urang Yahudi, sarta diurus ku cara kieu.’” Uriah Smith, Daniel and the Revelation, 271.

It is not my burden to explain why Smith cited 162 BC, other than my assumption it was a typo. My point is in referencing the emphasis he places upon what he identifies as “a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” When Smith emphasizes that rule, he identifies that Rome became connected with the people of God at the “league,” of verse twenty-three in 161 BC, but Smith identifies that Rome is first introduced into the prophetic narrative in 200 BC, thirty-nine years before 161 BC.

Sanes jadi lain kawajiban sim kuring pikeun nerangkeun naha Smith nyutat 162 SM, lian ti anggapan sim kuring yén éta téh kasalahan nulis. Maksud sim kuring téh dina ngarujuk kana tekenan anu anjeunna pasang kana naon anu anjeunna idéntifikasi minangka “hiji aturan tafsir anu écés, yén urang bisa ngarep-ngarep bangsa-bangsa bakal dicatet dina nubuat nalika maranéhna jadi sajauh kitu patalina jeung umat Allah nepi ka nyebut maranéhna jadi perlu supaya catetan sajarah suci jadi lengkep.” Nalika Smith nekenkeun aturan éta, anjeunna nandaan yén Roma jadi patali jeung umat Allah dina “pakta,” dina ayat ka dua puluh tilu dina 161 SM, tapi Smith nandaan yén Roma mimiti diasupkeun kana narasi nubuat dina 200 SM, tilu puluh salapan taun saméméh 161 SM.

“A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

“Hiji kakawasaan anyar ayeuna dipidangkeun,—‘jalma-jalma garong tina bangsamu;’ sacara harfiah, saur Uskup Newton, ‘para pemecah tina bangsamu.’ Jauh di sisi walungan Tiber, hiji karajaan geus keur ngagedékeun dirina ku rupa-rupa cita-cita ambisius jeung rancangan anu poék. Mimitina leutik jeung lemah, éta tumuwuh kalayan gancang anu matak hèraneun dina kakuatan jeung kagaranganana, ngalegaan kalawan taliti ka dieu ka ditu pikeun nguji kabisa dirina, jeung nguji kakuatan panangan perangna, nepi ka, sadar kana kakawasaanana, éta kalayan wani ngangkat huluna di antara bangsa-bangsa di bumi, sarta nyekel ku leungeun anu teu kaéléhkeun setir urusan maranéhna. Ti harita ngaran Roma nangtung dina kaca sajarah, ditakdirkeun salila mangsa anu panjang pikeun ngadalikeun urusan dunya, sarta ngalaksanakeun pangaruh anu pohara gedé di antara bangsa-bangsa nepi ka ahir jaman.”

“Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 256.

“Roma geus nyarita; sarta Siria jeung Makédonia geura manggihan aya parobahan nu datang kana kaayaan impian maranéhna. Bangsa Romawi campur tangan pikeun ngabéla raja ngora Mesir, kalayan tekad yén anjeunna kudu dijaga tina karuksakan nu dirarancang ku Antiochus jeung Philip. Ieu lumangsung dina taun 200 SM, sarta mangrupa salah sahiji campur tangan penting pangheubeulna ku bangsa Romawi dina urusan Siria jeung Mesir.” Uriah Smith, Daniel and the Revelation, 256.

Rome is first introduced into the prophetic narrative in the year 200 BC, and that introduction in verse fourteen, is the most significant reference of Rome in all of Daniel, for it is the very verse that defines Rome as the symbol that establishes the vision. Why Smith could emphasize such a rule of prophecy, then cite 161 BC, while also identifying the year 200 BC, as the point where the power of Rome was “introduced,” is not a problem I wish to resolve. If I have a question that needs to be resolved, it would be whether the rule as defined by Smith is valid or not. If it is valid, then I would argue that verse fourteen, must have a connection with the Jews, that occurred before the league of 161 BC.

Roma mimiti diwanohkeun kana narasi nubuat dina taun 200 SM, sarta pangwanoh éta dina ayat opat welas téh mangrupa rujukan anu pangpentingna ngeunaan Roma dina sakabéh kitab Daniel, sabab éta pisan ayat anu nangtukeun Roma minangka lambang anu netepkeun éta titingalian. Naha Smith tiasa nekenkeun hiji aturan nubuat saperti kitu, tuluy nyutat taun 161 SM, bari ogé ngaidentipikasi taun 200 SM minangka titik nalika kakawasaan Roma “diwanohkeun,” lain perkara anu ku sim kuring rék diréngsékeun. Lamun aya patalékan anu kudu diréngsékeun ku sim kuring, éta téh naha aturan sakumaha ditetepkeun ku Smith téh sah atawa henteu. Lamun éta sah, mangka sim kuring bakal ngedalkeun yén ayat opat welas kudu miboga patalina jeung urang Yahudi, anu kajadian saméméh pasatuan taun 161 SM.

I understand that the history of verses thirteen to fifteen, are identifying a history in the last days when papal Rome intrudes herself into prophetic history, and she does so in connection with the United States, who are God’s people in that history. Because Jesus always illustrates the end with the beginning, the year 200 BC, when pagan Rome came into history, must have a connection with people of God in that history. Therefore, I agree with Smith’s rule, even if he found no direct connection between Rome and the Jews in the year 200 BC.

Abdi ngartos yén sajarah dina ayat tilu welas nepi ka lima welas, nandakeun hiji sajarah dina poé-poé panungtungan nalika Roma kapausan nyelapkeun dirina kana sajarah nubuat, sarta manéhna ngalakukeun éta patalina jeung Amérika Sarikat, anu mangrupa umat Allah dina sajarah éta. Sabab Isa salawasna ngagambarkeun ahir ku awalna, taun 200 SM, nalika Roma kapir asup kana sajarah, kudu miboga patalina jeung umat Allah dina sajarah éta. Ku sabab éta, abdi satuju jeung aturan Smith, sanajan manéhna henteu manggihan patalina anu langsung antara Roma jeung urang Yahudi dina taun 200 SM.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III Magnus, or “The Great”, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator. This battle occurred during the struggle for control over Coele-Syria (southern Syria) and southern Palestine, territories contested between the Ptolemaic and Seleucid kingdoms. Ptolemy IV Philopator’s victory at Raphia allowed him to maintain control over Coele-Syria and southern Palestine for a time.

Ayat sabelas jeung dua belas nandakeun kameunangan sarta akibat tina Patempuran Raphia, anu kajadian dina taun 217 SM, antara Kakaisaran Seleukid, dipingpin ku Antiokhus III Magnus, atawa “Nu Agung”, jeung Karajaan Ptolemaik Mesir, dipingpin ku Raja Ptolemaios IV Philopator. Patempuran ieu lumangsung dina mangsa perebutan kakawasaan pikeun Coele-Syria (Suriah kidul) jeung Palestina kidul, wewengkon-wewengkon anu diparebutkeun antara karajaan Ptolemaik jeung Seleukid. Kameunangan Ptolemaios IV Philopator di Raphia ngamungkinkeun anjeunna pikeun sawatara waktu nahan kakawasaanana atas Coele-Syria jeung Palestina kidul.

The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.

Peperangan Panium, nu kajadian tujuh welas taun saterusna dina taun 200 SM, anu ogé katelah Peperangan Gunung Panium atawa Peperangan Paneas, lumangsung antara Kakaisaran Seleukid, dipingpin ku Raja Antiokhus III, jeung Karajaan Ptolemaik Mesir, dipingpin ku Raja Ptolemaios V.

Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.

Tilupuluh hiji taun ti harita, dina taun 167 SM, Pemberontakan Makabea, nyaéta hiji pemberontakan urang Yahudi ngalawan usaha Kakaisaran Seleukid pikeun nindes prak-prakan agama Yahudi sarta maksa budaya Hélénistik, dimimitian di kota Modein, hiji kota leutik anu perenahna di wewengkon Yudéa, di tempat anu kiwari jadi Israél modéren.

The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.

Kajadian anu dimaksud ngalibetkeun panguasa Yunani Seleukid anu kasohor ku kagorénganana, nyaéta Antiochus IV Epiphanes, anu geus maksa nerapkeun prak-prakan Hellenistis anu ketat ka rahayat Yahudi, kaasup ngalarang palaksanaan ibadah agama Yahudi sarta ngotoran Bait Allah di Yerusalem. Dina upaya ngalaksanakeun kaputusan-kaputusanna éta, Antiochus ngutus para wakil ka rupa-rupa kota jeung désa pikeun maksa pangeusina anu urang Yahudi supaya nurut kana parentah-parentahna.

In Modein, one of the Seleucid officials arrived to enforce the king’s decree by commanding the Jewish inhabitants to participate in pagan rituals and make offerings to Greek gods. An elderly Jewish priest named Mattathias refused to comply with the order and killed both a Jew who stepped forward to offer the sacrifice and the Seleucid official. This act of defiance by Mattathias and his family marked the beginning of the Maccabean Revolt against Seleucid rule.

Di Modein, salah saurang pajabat Seleukid sumping pikeun ngalaksanakeun parentah raja ku maréntahkeun pangeusi Yahudi sangkan milu dina ritual-ritual pagan sarta ngahaturkeun kurban ka déwa-déwa Yunani. Hiji imam Yahudi anu geus sepuh, ngaranna Mattathias, nampik nurut kana éta parentah sarta maéhan boh saurang Yahudi anu ngaléngkah ka hareup pikeun ngahaturkeun kurban boh pajabat Seleukid éta. Kalakuan nolak ku Mattathias jeung kulawargana ieu nandaan mimiti Pemberontakan Makabe ngalawan kakawasaan Seleukid.

Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.

Mattathias sareng lima putrana, kaasup Yudas Makabeus, ngalungsur ka pagunungan teras ngamimitian perang gerilya ngalawan pasukan Seleukid. Pemberontakan éta tungtungna beuki ngagedéan dina kakuatan sareng pangrojong, anu nyababkeun runtuyan kameunangan militér ngalawan urang Seleukid.

The events at Modein in 167 BC, were a pivotal moment in Jewish history, marking the beginning of the Maccabean Revolt and the struggle for religious freedom and independence against foreign rule. The rededication of the second temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three.

Kajadian di Modein dina taun 167 SM mangrupa hiji mangsa anu kacida nangtukeunana dina sajarah urang Yahudi, nandaan mimiti Pemberontakan Makabe jeung perjuangan pikeun kabébasan agama sarta kamerdikaan ngalawan kakawasaan asing. Panyucian deui Bait Allah kadua di Yerusalem, anu nandaan kajadian sajarah anu dipiéling dina mangsa Hanukkah, lumangsung dina taun 164 SM, tilu taun saméméh “pakta” dina ayat ka dua puluh tilu.

After reclaiming Jerusalem and the Temple, the Maccabees cleansed the Temple of the pagan defilements and restored it to its proper religious use. According to tradition, they found only a single cruse of consecrated oil, enough to light the menorah for only one day. Actually, no contemporary historical witness of that event exists, and it was not until the sixth century that the Jewish fable is found in literature. Sister White compares the apostate Jewish church with the Catholic church, especially emphasizing that both churches base the religion upon human customs and traditions. As with the many various fabricated miracles within the history of the papal Church, the fable of the one days oil lasting for eight days has no historical witness.

Sanggeus ngarebut deui Yerusalem jeung Bait Allah, urang Makabe meresihan Bait Allah tina kokotor pagan sarta mulangkeunana kana pamakéan ibadahna anu saéstuna. Numutkeun tradisi, maranéhna manggihan ngan hiji kendi leutik minyak anu geus dikuduskeun, anu cekap pikeun nyaangan menorah salila ngan sapoé. Saenyana, teu aya hiji ogé kasaksian sajarah sajaman ngeunaan kajadian éta, sarta kakara dina abad kagenep dongéng Yahudi éta kapanggih dina karya sastra. Sister White ngabandingkeun garéja Yahudi anu murtad jeung garéja Katolik, utamana nekenkeun yén duanana garéja ngadasarkeun agamana kana kabiasaan jeung tradisi manusa. Saperti halna loba-rupa mujijat jieunan dina sajarah Garéja kapapaan, dongéng ngeunaan minyak sapoé anu tahan nepi ka dalapan poé ogé teu boga kasaksian sajarah.

Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.

Ayat ka sapuluh, dina Daniel pasal sabelas, nangtukeun peperangan kahiji tina tilu peperangan dina ayat ka opat puluh, anu saméméhna ku sim kuring geus diidéntifikasi minangka tilu peperangan tina hiji perang tiis, kitu deui minangka tilu perang proksi. Hiji sadérék awéwé nanyakeun kana cara sim kuring ngartikeun Perang Ukraina, anu mangrupa peperangan kadua tina tilu peperangan ieu, minangka perang tiis, sabab sakumaha anjeunna leres nyatet, geus aya kacida lobana maotna jeung karuksakan. Anu ku sim kuring dina tulisan-tulisan saméméhna dihartikeun minangka tilu peperangan tina “perang tiis”, dihartikeun ku istilah éta pikeun méré bédana antara tilu peperangan ieu jeung tilu Perang Dunya anu lumangsung salila sajarah sato galak bumi dina Wahyu tilu welas. Tilu perang ieu mangrupa perang proksi sarta ogé geus dihartikeun ku cara kitu.

I intend to identify those three battles as “the three battles of verse forty” or proxy wars, from this point onward in these articles, to remove the discrepancy of identifying a hot war as a cold war. By my definition, the three battles of verse forty, do not include the battle of 1798, which is part of verse forty, but only the three battles from the time of the end in 1989 unto the Sunday law of verse forty-one. The three battles are more correctly identified as proxy wars, that are accomplished within the context of the warfare between the king of the north and the king of the south, which in the history of verse forty, represent the warfare between Catholicism (the king of the north) and Communism (the king of the south).

Sim kuring badé ngaidentipikasi tilu peperangan éta minangka “tilu peperangan ayat kaopat puluh” atawa perang proksi, ti ieu titik saterusna dina ieu tulisan-tulisan, pikeun mupus kasaluyuan anu teu merenah dina ngaidentipikasi perang panas minangka perang tiis. Numutkeun kana wangenan sim kuring, tilu peperangan ayat kaopat puluh henteu ngawengku peperangan taun 1798, anu mangrupakeun bagian tina ayat kaopat puluh, tapi ngan ukur tilu peperangan ti waktos ahir dina taun 1989 nepi ka undang-undang Minggu dina ayat kaopat puluh hiji. Tilu peperangan éta leuwih leres diidentipikasi minangka perang proksi, anu dilaksanakeun dina kontéks peperangan antara raja kalér jeung raja kidul, anu dina sajarah ayat kaopat puluh ngawakilan peperangan antara Katolikisme (raja kalér) jeung Komunisme (raja kidul).

The first of those three battles identifies the victory of Catholicism over Communism in 1989, as the papacy joined with its proxy army, represented by the United States, in sweeping away the Soviet Union in 1989, though Russia, the head (or “fortress”), was left standing. The current Ukrainian War is once again a battle between Catholicism and Communism, with the papacy employing the Ukrainian government as its proxy against Russia, along with the support of the papacy’s previous proxy power, the United States, including the rest of the globalist western world. That war is represented in verses eleven and twelve, and identifies that Communism (Russia), will prevail over Catholicism.

Nu kahiji tina tilu perang éta nandakeun kameunangan Katolikisme ngalawan Komunisme dina taun 1989, nalika kapapaan ngahiji jeung pasukan proksina, anu diwakilan ku Amérika Sarikat, dina ngabasmi Uni Soviét dina taun 1989, sanajan Rusia, sirahna (atawa “benteng”-na), tetep nangtung. Perang Ukraina nu lumangsung ayeuna téh sakali deui mangrupa perang antara Katolikisme jeung Komunisme, kalayan kapapaan ngagunakeun pamaréntah Ukraina minangka proksina ngalawan Rusia, babarengan jeung pangrojong ti kakawasaan proksi kapapaan saméméhna, nyaéta Amérika Sarikat, kaasup sakumna dunya kulon globalis séjénna. Perang éta diwakilan dina ayat sabelas jeung dua welas, sarta nandakeun yén Komunisme (Rusia) bakal unggul ngalawan Katolikisme.

The third of those three proxy battles is represented in verse fifteen, as the Battle of Panium. The battle was between the Ptolemaic kingdom (the king of the south) and the Seleucid kingdom (the king of the north). In that battle the proxy army of Catholicism is once again the United States.

Nu katilu tina tilu perang proksi éta digambarkeun dina ayat lima welas, nyaéta Perang Panium. Perang éta lumangsung antara karajaan Ptolemaik (raja kidul) jeung karajaan Seleukid (raja kalér). Dina éta perang, pasukan proksi Katolik sakali deui nyaéta Amérika Sarikat.

In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.

Dina perang kahiji dina taun 1989, tentara proksi tina tanduk Républik Amérika Sarikat dipaké ku kapausan pikeun ngaruntuhkeun struktur pulitik Uni Soviét, bari tetep ngantep sirahna (Rusia) utuh. Dina perang kadua, nyaéta perang Ukraina, tentara proksi Nazi dikalahkeun ku Rusia. Dina perang katilu, Amérika Sarikat, tentara proksi kapausan, deui ngéléhkeun raja kidul.

The three battles bear the signature of “Truth”, with the first and last battles being carried out by the victorious proxy army of the United States. In the first battle the head of the king of the south was left intact, and in the third battle the proxy army of the United States, becomes the head of the king of the south. The second proxy army was also the proxy army of the papacy in the Second World War. In both instances the proxy army of Nazism was and will be defeated. The papacy fully subdues all her enemies before verse sixteen, when the threefold union is accomplished.

Pertempuran tilu éta mawa tandatangan “Bebeneran”, kalayan perang kahiji jeung panungtung dilaksanakeun ku tentara proksi nu meunang tina Amérika Serikat. Dina perang kahiji, sirah raja kidul ditinggalkeun gembleng, sarta dina perang katilu tentara proksi Amérika Serikat jadi sirah raja kidul. Tentara proksi kadua ogé mangrupa tentara proksi kapausan dina Perang Dunya Kadua. Dina duanana kajadian, tentara proksi Nazisme geus éléh jeung bakal éléh. Kapausan ngalulugu sakabéh musuhna sacara tuntas saméméh ayat genep belas, nalika kasatuan rangkep tilu kacumponan.

“Ptolemy [Putin] lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.

“Ptolemy [Putin] henteu miboga kawijaksanaan pikeun ngamangpaatkeun kameunanganana kalayan hadé. Lamun anjeunna nuluykeun kasuksésanana, sigana anjeunna bakal jadi pangawasa sakuliah karajaan Antiochus; tapi ku sabab cukup puas ngan ku ngalontarkeun sababaraha ancaman jeung sababaraha gertakan wungkul, anjeunna nyieun karapihan sangkan bisa nyerahkeun dirina kana pamuasan hawa nafsu satoiahna anu teu kaganggu jeung teu kakawasa. Ku kituna, sanggeus ngéléhkeun musuh-musuhna, anjeunna sorangan dikalahlakeun ku kajahatan-kajahatanana, sarta, mopohokeun kana ngaran agung anu saenyana tiasa diteguhkeun ku anjeunna, anjeunna nyéépkeun waktuna dina pésta-pésta jeung cabul.”

“His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.

“Haténa ngagedéan ku kasuksésanana, tapi anjeunna jauh tina jadi dikuatkeun ku éta; sabab pamakéan anu hina anu dilakukeunana kana éta nyababkeun rahayatna sorangan barontak ngalawan anjeunna.” Uriah Smith, Daniel and the Revelation, 254.

A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.

Saksi kadua yén kameunangan Putin nandaan ahirna, kapanggih dina raja Uzziah ti karajaan kidul Yuda, anu haténa ogé kapangkat ku kameunangan-kameunangan militérna, tuluy sanggeus éta, saperti Ptolemy, narékahan ngalaksanakeun pagawean imam-imam di Bait Suci, sarta katempuhan ku kusta teras langsung dicabut tina kakawasaan. Kameunangan Putin dina perang Ukraina nandaan awal ahirna minangka raja kidul (raja ateisme). Ahirna geus dilambangkeun ku awal raja kidul nubuat dina ayat opat puluh (Perancis), anu nandakeun hiji révolusi nu ngagulingkeun kapamingpinan, sakumaha kajadian ka Ptolemy. Ahir Putin ogé digambarkeun ku ahir Uni Soviét, di mana pamingpinna (Gorbachev) ngabubarkeun Uni Soviét, sarta langsung nyekel pagawean di Perserikatan Bangsa-Bangsa, lambang globalis poé panungtungan tina ateisme, nyaéta raja kidul. Sanggeus kameunangan Putin di Ukraina, anjeunna ogé dilambangkeun ku Napoleon di Waterloo, jeung pangasingan anu nuturkeunana; kitu deui ku raja Uzziah, jeung kustana, sarta pangasingan anu nuturkeunana, kitu ogé ku ahir Ptolemy anu mabok sarta ahir Uni Soviét dina taun 1989.

The Battle of Panium occurred in 200 BC, and in that very year Rome openly intercedes into history. Their insertion into the prophetic narrative precedes the conquering of Jerusalem represented in verse sixteen, and fulfilled in 63 BC. at the time she proclaimed that she was the defender of the child king in Egypt. In the third battle of verse forty, involving the kings of the north and south, the papacy will insert itself into history again, pretending to be the protector of Russia. At that same time Seleucus, in the type, defeated Ptolemy in the battle of Panium, thus identifying that the United States, the proxy army of the papacy in the first and last battles of verse forty, defeats “Egypt” (the king of the south).

Patempuran Panium kajadian dina taun 200 SM, sarta dina taun éta pisan Roma sacara kabuka campur kana sajarah. Asupna maranéhna kana runtuyan nubuat miheulaan panaklukan Yerusalem anu dilambangkeun dina ayat genep welas, sarta kacumponan dina taun 63 SM, nalika éta anjeunna ngembarkeun yén dirina téh pangbela raja budak di Mesir. Dina patempuran katilu dina ayat opat puluh, anu ngalibetkeun raja kalér jeung raja kidul, kapausan baris asup deui kana sajarah, pura-pura jadi panangtayung Rusia. Dina waktu anu sarua Seleukus, dina tipe, ngéléhkeun Ptolemaios dina patempuran Panium, ku kituna nandaan yén Amérika Sarikat, tentara proksi kapausan dina patempuran kahiji jeung panungtung dina ayat opat puluh, ngéléhkeun “Mesir” (raja kidul).

In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.

Dina taun 200 SM, sacara simbolis urang manggihan kapapaan, nalika palacuran Tirus mimiti ngawihkeun lagu-lagu cabulna minangka pangheulana tina ngahijina tilu rupa dina hukum Minggu ayat genep welas. Dina waktos anu sarua, Amérika Sarikat unggul ngalawan Perserikatan Bangsa-Bangsa, ku kituna ngukuhkeun kalungguhanana minangka raja pangutamana tina sapuluh raja. Sadaya dinamika tina ngahijina tilu rupa anu kalaksanakeun dina hukum Minggu, geus ditangtukeun saméméh ayat genep welas.

The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.

Struktur pulitik kakawasaan naga, sakumaha dilambangkeun ku Perserikatan Bangsa-Bangsa, sapuk, dina ayat genep welas, pikeun mikeun struktur pulitikna ka sato galak; nanging saméméh éta dipigawé, kapausan nalukkeun agama naga. Paganisme kudu, sakali deui, dicabut. Protestantisme geus disingkirkeun dina taun-taun Reagan, dina perang kahiji tina ayat opat puluh, sarta dina mangsa présidén Républik panungtung, agama naga ogé bakal dijadikeun takluk ka agama Katolik, sakumaha anu kajadian dina taun 508. Prosés ngaleungitkeun sagala panolakan agama kana panempatan kapausan dina tahta dimimitian dina taun-taun Reagan, sarta réngsé dina taun-taun Trump. Panolakan Protestantisme murtad ngalawan Katolik dicabut dina perang kahiji tina ayat opat puluh, sarta panolakan spiritualisme bakal dicabut dina perang panungtung tina ayat opat puluh.

In the same complicated interplay of human events, apostate Protestantism must establish itself as the religious and political authority over the ten kings of Revelation chapter seventeen. Thus, the Battle of Panium is identifying when the United States prevails over the United Nations, just before the Sunday law of verse sixteen.

Dina pajeulitna patalina kajadian manusa anu sarua, Protestanisme murtad kudu ngadegkeun dirina minangka kawasa agama jeung pulitik di luhur sapuluh raja dina Wahyu pasal tujuh belas. Ku kituna, Patempuran Panium téh nandaan mangsa nalika Amérika Sarikat unggul ngalawan Perserikatan Bangsa-Bangsa, pas saméméh hukum Minggu dina ayat genep belas.

It is an established rule of prophecy that the dragon, the beast and the false prophet each have their own peculiar prophetic characteristics. One of those prophetic characteristics is that the beast (Catholicism), is always prophetically located in the city of Rome. The False Prophet is always prophetically located in the United States. But with the dragon, the characteristic of where the dragon is prophetically located is that it always moves. The dragon began in heaven, then came to the Garden of Eden, and eventually the dragon is located in Egypt.

Aturan nubuat anu geus mapan nya éta yén naga, sato galak, jeung nabi palsu, masing-masing miboga ciri nubuatna sorangan anu has. Salah sahiji ciri nubuat éta nya éta yén sato galak (Katolik), dina harti nubuat, salawasna aya di kota Roma. Nabi Palsu, dina harti nubuat, salawasna aya di Amérika Sarikat. Ari pikeun naga, ciri ngeunaan tempat ayana dina harti nubuat téh nya éta yén manéhna salawasna pindah. Naga mimiti aya di sawarga, tuluy sumping ka Taman Éden, sarta ahirna naga aya di Mesir.

Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:3.

Geura, sarta ucapkeun, Kieu timbalan Gusti Alloh: “Tingali, Kami ngalawan ka maneh, Firaun raja Mesir, naga gede anu ngagoler di tengah walungan-walunganana, anu geus ngucap, ‘Walungan abdi téh kagungan abdi sorangan, jeung abdi anu ngadamelna pikeun diri abdi sorangan.’” Yehezkiel 29:3.

The prophetic location of the dragon moves. In the time of John, the seat of the dragon, which represents its throne, was identified as being in Pergamos.

Tempat profétik naga éta pindah. Dina jaman Yohanes, korsi naga, anu ngalambangkeun tahta-na, diidéntifikasi aya di Pergamos.

And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:12, 13.

Jeung ka malaikat jamaah di Pergamos tuliskeun; Kieu timbalan Mantenna anu nyepeng pedang seukeut anu dua sisina; Kami terang kana padamelan maneh jeung di mana maneh cicing, nya éta di tempat tahta Iblis aya: jeung maneh tetep pageuh nyekel ngaran Kami, sarta henteu mungkir iman ka Kami, sanajan dina mangsa Antipas, syahid Kami anu satia, dipaéhan di antara maraneh, di tempat Iblis cicing. Wahyu 2:12, 13.

The practice of pagan Rome was to bring all the pagan deities they became associated with back to the city of Rome, and represent them in the Pantheon Temple. This is why Daniel records that the “place of his sanctuary was cast down.” The place of pagan Rome’s sanctuary was the city of Rome, which was cast down by Constantine in the year 330, but the sanctuary that was “in” Rome was the Pantheon Temple, Pan-Theon meaning, “the temple of all the gods”. The Romans moved the location of Satan’s seat to the Pantheon Temple from Pergamos. Sister White informs us that pagan Rome is the dragon.

Prakték Roma kapir nyaéta mawa sakabéh déwa-déwi kapir anu jadi pakait jeung maranéhna deui ka kota Roma, sarta ngawakilan éta déwa-déwi di Bait Allah Pantheon. Ku sabab ieu Daniel nyatet yén “tempat tempat sucina diruntuhkeun.” Tempat tempat suci Roma kapir nyaéta kota Roma, anu diruntuhkeun ku Konstantinus dina taun 330, ari tempat suci anu aya “di jero” Roma téh nyaéta Bait Allah Pantheon, Pan-Theon hartina, “bait sakabéh allah”. Urang Roma mindahkeun lokasi korsi Sétan ka Bait Allah Pantheon ti Pergamos. Sadérék White ngawartoskeun ka urang yén Roma kapir téh nyaéta naga.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

“Ku kituna sanajan naga éta, utamana, ngawakilan Iblis, dina harti kadua, éta téh lambang Roma kapir.” The Great Controversy, 439.

Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.

Roma kapir dibagi jadi sapuluh bangsa, jeung Perancis jadi raja kidul nalika eta ngenalkeun ateisme Mesir dina mangsa Révolusi Perancis. Nepi ka taun 1917, naga geus pindah ti Perancis ka Rusia. Ayat sapuluh ngagambarkeun taun 1989, sarta ayat sabelas jeung dua belas ngagambarkeun peperangan “wates” (Raphia jeung Ukraina), sedengkeun peperangan Panium ngagambarkeun léngkah katilu anu kahontal ku kapapaan nalika manehna ngukuhkeun persatuan tilu rangkep dina ayat genep belas. Ieu ngagambarkeun sajarah nu disumputkeun tina ayat opat puluh.

We will continue this study in the next article.

Urang bakal neruskeun ieu panalungtikan dina artikel salajengna.

When Jesus came into the coasts of Caesarea Philippi [Panium], he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

Nalika Yesus sumping ka wewengkon Kaisarea Pilipi [Panium], Anjeunna nanya ka murid-murid-Na, saur-Na, “Numutkeun omongan jalma, saha Kami, Putra Manusa?” Maranéhna ngawaler, “Aya nu nyebut yen Gusti teh Yohanes Pembaptis; nu sejen, Elias; ari nu lian deui, Jeremias, atawa salah saurang ti para nabi.” Anjeunna ngandika ka maranéhna, “Ari numutkeun maraneh, saha Kami teh?” Simon Petrus ngawaler, saur-Na, “Gusti teh Kristus, Putra Allah anu jumeneng.” Yesus ngawaler, saur-Na ka anjeunna, “Bagja maneh, Simon Barjona, sabab ieu lain ku daging jeung getih diungkabkeun ka maneh, tapi ku Rama Kami anu aya di sawarga. Jeung Kami oge nyebut ka maneh, yen maneh teh Petrus, jeung dina batu karang ieu Kami baris ngadegkeun jamaah Kami; sarta lawang-lawang naraka moal bisa ngungkulan eta. Jeung ka maneh ku Kami rek dipaparinkeun konci-konci Karajaan Sawarga; sarta naon bae anu ku maneh dibeungkeut di bumi bakal dibeungkeut di sawarga; jeung naon bae anu ku maneh dileupaskeun di bumi bakal dileupaskeun di sawarga.” Geus kitu Anjeunna nandeskeun ka murid-murid-Na supaya maranehna ulah nyaritakeun ka saurang oge yen Anjeunna teh Yesus, Kristus tea. Ti harita Yesus mimiti nembongkeun ka murid-murid-Na yen Anjeunna kudu indit ka Yerusalem, sarta nandangan loba perkara ti para kokolot, imam-imam kapala, jeung ahli-ahli Taurat, tuluy dipaehan, sarta dina poe katilu dihudangkeun deui. Mateus 16:13–21.