Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.

Dina Daniel pasal sabelas, aya sababaraha padalisan nubuat anu sadayana saluyu jeung genep ayat panungtungan tina éta pasal. Bagian anu saluyu jeung sajarah ayat opat puluh ti waktu ahir dina taun 1989, nepi ka hukum Minggu dina ayat opat puluh hiji, nya éta bagian tina nubuat anu diségél nepi ka poé-poé panungtungan. Éta téh pasangan Daniel kana Wahyu Isa Al Masih anu dibuka segélna pas saméméh mangsa kasempetan tobat ditutup. Ayat dua ngenalkeun Trump, présidén Républik panungtungan, Présidén panungtungan, Présidén anu ka dalapan anu asalna tina anu tujuh, sarta anjeunna téh présidén pangbeungharna anu mimiti ngagedurkeun kaum globalis nalika anjeunna ngumumkeun pencalonanana dina taun 2015. Ayat sapuluh nandaan taun 1989, sarta ayat sabelas jeung dua belas nandaan Perang Ukraina anu dimimitian dina taun 2014, kalayan kameunangan Putin jeung karuksakanana anu saterusna.

Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.

Ayat tilu welas nepi ka lima welas ngajelaskeun perang katilu tina tilu perang dina ayat opat puluh, dimimitian ku runtuhna Uni Soviét dina taun 1989, tuluy Perang Ukraina, diteruskeun ku Perang Panium, anu ngawakilan perjuangan lahiriah Protestantisme murtad di Amérika Sarikat ngalawan para globalis dunya.

Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.

Protestantisme nu murtad unggul, sarta netepkeun hubungan hirarkis tina pakumpulan tilu rupa anu bakal dilaksanakeun dina hukum Minggu anu geura datang. Sato galak téh nyaéta Katolikisme, sarta manéhna mangrupakeun kapala tina tilu kakawasaan éta, dilambangkeun minangka Izébel jeung ku réa lambang séjénna. Manéhna téh sundal anu maréntah ka luhur sato galak éta sarta nunggang ka dinya.

The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.

Nabi palsu téh nyaéta Amérika Serikat, diwakilan ku salakina, Ahab, anu jadi kapala karajaan sapuluh-lipet milik naga. Patempuran Panium dina taun 200 SM ngalambangkeun perjuangan lahiriah antara globalisme jeung Protestantisme murtad. Perjuangan batiniah diwakilan ku pemberontakan dina taun 167 SM, dituturkeun ku pangbakti-ulang Bait Allah sakumaha dipiéling ku Hanukkah dina taun 164 SM, anu satuluyna dituturkeun ku hiji mangsa ti taun 161 SM nepi ka 158 SM, anu ngalambangkeun waktu nalika Amérika Serikat ngadegkeun hiji gambar tina ngahijina garéja jeung nagara dina Katolik, sakumaha diwakilan ku “liga”.

In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.

Dina ayat katilu welas, Uriah Smith maparin katerangan ka urang yén opat welas taun sanggeus Pertempuran Raphia, Ptolemy pupus ku lantaran “kawiwirangan jeung kalakuan cabul, sarta digantikeun ku putrana, Ptolemy Epiphanes, saurang budak anu harita kakara yuswa opat atawa lima taun. Antiochus, dina mangsa anu sarua, sanggeus ngarempak pambrontakan di karajaanna, sarta nalukkeun jeung netepkeun wewengkon beulah wétan dina katumutanna, aya dina kaayaan luang pikeun ngalaksanakeun sagala usaha nalika Epiphanes nu ngora naék kana tahta Mesir.” Sanggeus kameunangan Putin anu pondok umurna lekasan, Trump bakal siap pikeun nyanghareupan raja orok anyar Mesir. Saméméh ngalakukeun éta, anjeunna bakal geus “ngarempak hiji pambrontakan” di jero Amérika Sarikat.

When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.

Nalika Trump kapilih, manéhna baris ngalaksanakeun hukum-hukum anu geus dilambangkeun ku Alien and Sedition Acts taun 1798, bareng jeung nunda “habeas corpus,” sakumaha anu dipigawé ku présidén Républik kahiji minangka tanggapan kana hiji Perang Sipil. Kalakuanana ogé geus dilambangkeun ku lampah Présidén Grant waktu anjeunna nungkulan Ku Klux Klan, jeung F. D. Roosevelt waktu anjeunna ngapanjarakeun urang Jepang jeung nu séjénna dina Perang Dunya Kadua, sarta Patriot Act milik George Bush anu panungtung.

He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”

Manéhna, saperti halna Seleukus, bakal neken pemberontakan di Amérika Sarikat, tuluy ngalieurkeun panonna ka “raja budak” di Mesir. Dina ngalakukeun kitu, manéhna bakal ngawangun hiji pakta jeung Filipus ti Makedonia, sabab Smith nyatet, “Dina waktu anu sarua, Filipus, raja Makedonia, asup kana hiji persekutuan jeung Antiokhus pikeun ngabagi wewengkon kakawasaan Ptolemeus di antara maranéhna, masing-masing boga maksud nyokot bagian-bagian anu pangdeukeutna sarta pangmerenahna pikeun dirina. Ieu téh mangrupa hiji bangkit ngalawan raja kidul anu cekap pikeun ngagenepan nubuat, sarta ieu pisan kajadian-kajadian, tanpa mamang, anu dimaksud ku nubuat éta.”

Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “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.”

Trump bakal ngawangun hiji pakumpulan anu pageuh jeung bangsa-bangsa NATO (Perserikatan Bangsa-Bangsa), pikeun nyanghareupan Rusia, jeung karumitan-karumitan dina ngabéréskeun akibat tina rubuhna Putin. Dina mangsa éta, nurutkeun ayat opat welas, jeung komentar Smith, “kakuatan anyar diasupkeun.” Kapapaan bakal nyelap pikeun nangtayungan Rusia jeung nagara-nagara satelitna tina kakawasaan NATO jeung Amérika Serikat, atawa sakumaha dicutat ku komentar Smith, “Roma nyarios; sarta Siria jeung Makédonia geura manggihan aya parobahan nu datang kana kaayaan impian maranéhna. Bangsa Romawi campur tangan demi raja ngora Mesir, kalayan netepkeun yén anjeunna kudu dijaga tina karuksakan anu dirarancang ku Antiochus jeung Philip. Ieu kajadian dina 200 SM, sarta mangrupa salah sahiji campur tangan penting anu pangheulana ku bangsa Romawi dina urusan Siria jeung Mesir.”

Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.

Roma, sundal Tirus, tuluy mimiti ngahariringkeun lagu-laguna sarta ngalakukeun palacuran jeung raja-raja bumi, sateuacan raja-raja éta datang kana kataatan anu sapinuhna ka dirina, ngan dua ayat saterusna. Dina waktos anu sarua éta, kajadian Patempuran Panium. Taun 200 SM nandaan sundal Tirus mimiti ngahariring, sarta manéhna ngalakukeun éta patali jeung ngajaga Rusia, anu ku Amérika Sarikat jeung Perserikatan Bangsa-Bangsa kakara geus disaluyuan pikeun dibagi-bagi demi kauntungan maranéhna duaan. Sundal éta ngéléhkeun maranéhna duaan, tapi “patempuran” Panium tuluy lumangsung, sarta Amérika Sarikat ngéléhkeun Perserikatan Bangsa-Bangsa.

Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.

Sacara simbolis, tilu puluh tilu taun ti harita pemberontakan Modein dimimitian di Amérika Sarikat. Sacara simbolis, tilu taun sanggeus éta, pangbakti deui anu disebut Protestantisme jeung Républik Konstitusional diteguhkeun sakumaha dilambangkeun ku Hanukkah. Sacara simbolis, tilu taun sanggeus éta, mangsa anu dilambangkeun ku pakumpulan urang Yahudi jeung Roma dimimitian.

The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.

Gerakan-gerakan panungtungan bakal mangrupa gerakan anu gancang, ku kituna sajarah anu dilambangkeun ku opat puluh dalapan taun dina ayat-ayat éta keur ngajelaskeun runtuyan kajadian anu gancang, anu ku nubuat geus sacara husus diidéntifikasi dimimitian dina waktu ahir taun 1989, tuluy diteruskeun ku perang kadua dina ayat sabelas jeung dua belas dina taun 2014, tuluy ku taun 2015, nalika Trump ngumumkeun pencalonanana pikeun présidén, sarta ku kituna ngamimitian pagawean nubuatna dina ngagerakkeun globalisme. Sakali Trump mimiti ngalaksanakeun pagawean pikeun nahan Perang Sipil anu geus lumangsung, anjeunna bakal nyobaan hiji persekutuan jeung Perserikatan Bangsa-Bangsa (NATO—Philip ti Makedonia), sarta Roma bakal mimiti ngawih. Persekutuan anu diusahakeun éta jadi perjuangan pikeun kadigjayaan antara dua kakuatan anu dilambangkeun ku Perang Panium.

Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.

Ku kituna, Panium téh mangrupa tanda jalan dina ayat ka tilu welas, tempat gerakan-gerakan gancang panungtungan anu miheulaan hukum Minggu mimiti lumangsung. Sakabéh para nabi nyarios leuwih loba ngeunaan ahir dunya tibatan ngeunaan jaman nalika maranéhna hirup, sarta Yesus, tangtu waé, nyaéta anu pangagungna di antara sakabéh nabi. Teu lila saméméh salib, anu ngalambangkeun hukum Minggu, nyaéta anu digambarkeun ku ayat ka genep welas, Yesus ngalakukeun hiji lalampahan jeung murid-murid-Na ka Panium. Mangsa Anjeunna aya di dinya, jeung palajaran-pangajaran anu ditepikeun-Na di dinya, sajajar jeung Patempuran Panium anu baris geura sumping. Sapanjang sajarah, Panium geus miboga sababaraha ngaran, sarta dina mangsa Kristus, ngaran Panium téh nyaéta Kaisarea Filipi.

“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.

“Yesus jeung murid-murid-Na ayeuna parantos sumping ka salah sahiji kota di wewengkon sabudeureun Kaisarea Pilipi. Maranéhna parantos ngalangkungan wates Galilea, ka hiji daerah tempat pamujaan brahala ngadominasi. Di dieu murid-murid téh dijauhkeun tina pangaruh nu ngadalikeun ti agama Yahudi, sarta dibawa kana hubungan anu leuwih raket jeung ibadah kapir. Di sabudeureun maranéhna katingal rupa-rupa wangun tahayul anu aya di sakuliah dunya. Yesus ngahoyongkeun supaya paningal kana hal-hal ieu nungtun maranéhna ngarasa tanggung jawabna ka bangsa-bangsa kapir. Salila Anjeunna cicing di wewengkon ieu, Anjeunna narékahan pikeun nyingkir tina ngajar rahayat, sarta leuwih sagemblengna ngabaktikeun diri-Na ka murid-murid-Na.

“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

“Anjeunna rék nétélakeun ka maranéhna ngeunaan sangsara anu nungguan Anjeunna. Tapi mimitina Anjeunna nyingkir heula nyorangan, sarta ngadoa sangkan hate maranéhna disiapkeun pikeun narima pangandika-Na. Sanggeus ngahiji deui jeung maranéhna, Anjeunna henteu tuluy langsung nepikeun éta hal anu dipikahayang ku Anjeunna pikeun dipasrahkeun. Saméméh ngalakukeun kitu, Anjeunna méré kasempetan ka maranéhna pikeun ngaku iman maranéhna ka Anjeunna supaya maranéhna dikuatkeun pikeun nyanghareupan pangrojong anu bakal datang. Anjeunna nanya, ‘Ceuk jalma-jalma, saha Kami ieu Putra Manusa téh?’”

“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.

Kalawan hanjakal, para murid kapaksa ngaku yén Israél geus gagal mikawanoh Mésias maranéhna. Memang aya sawatara, nalika maranéhna ningali mujijat-mujijat-Na, geus nyatakeun Anjeunna minangka Putra Daud. Riungan jalma anu geus dipaparin dahar di Betsaida kungsi hayang ngamasyhurkeun Anjeunna jadi raja Israél. Loba anu geus siap narima Anjeunna salaku nabi; tapi maranéhna henteu percaya yén Anjeunna téh Mésias.

“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

“Yesus ayeuna ngajukeun patalékan anu kadua, patalina jeung para murid sorangan: ‘Tapi ceuk maranéh, Kami téh saha?’ Petrus ngawaler, ‘Gusti teh Al-Masih, Putra Allah anu hirup.’”

“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

Ti saprak mimiti, Petrus geus percaya yén Isa téh Mesias. Loba deui anu geus kasadarkeun ku pangwawarkeun Yohanes Pembaptis, sarta geus narima Kristus, mimiti ragu kana pancén Yohanes nalika anjeunna dipanjara jeung dihukum pati; sarta maranéhna ayeuna ogé ragu yén Isa téh Mesias anu geus lila dipiharep ku maranéhna. Loba murid anu kalayan sumanget pisan ngaharepkeun sangkan Isa nyekel kalungguhan-Na dina tahta Daud ninggalkeun Anjeunna nalika maranéhna nyaho yén Anjeunna teu boga niat kitu. Tapi Petrus jeung réréncanganana henteu mundur tina kasatiaan maranéhna. Lampah jalma-jalma anu plin-plan, anu kamari muji jeung poé ieu ngahukum, henteu ngancurkeun iman anu jadi kagungan pangiring Sajurusalamet anu sajati. Petrus nyatakeun, “Gusti téh Kristus, Putra Allah anu jumeneng.” Anjeunna henteu ngadagoan kahormatan karajaan pikeun makuta Gustina, tapi narima Anjeunna dina kaayaan handap-hina-Na.

“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

“Petrus geus ngedalkeun iman anu dipiboga ku anu dua welas. Sanajan kitu, para murid téh masih kénéh jauh tina ngartos kana misi Kristus. Panglawan jeung panyalahgambaran ti para imam jeung pamingpin, sanajan teu bisa ngajauhkeun maranéhna ti Kristus, tetep waé nimbulkeun kabingungan anu gedé ka maranéhna. Maranéhna can ningali jalanana kalawan écés. Pangaruh atikan maranéhna ti baheula, pangajaran para rabi, kakawasaan tradisi, masih kénéh ngahalangan paningal maranéhna kana bebeneran. Ti waktu ka waktu sinar-sinar cahaya anu mulia ti Yesus mancarkeun ka maranéhna, tapi mindeng maranéhna téh kawas jelema anu ngaraba-raba di antara kalangkang. Tapi dina poé ieu, saméméh maranéhna dibawa nyanghareupan ujian gedé kana iman maranéhna, Roh Suci maparin kakawasaan-Na ka maranéhna. Pikeun sakeudeung panon maranéhna dipalingkeun tina ‘hal-hal anu katingali,’ supaya nengetan ‘hal-hal anu teu katingali.’ 2 Korinta 4:18. Di handapeun samagaha kamanusaan maranéhna ningali kamulyaan Putra Allah.”

“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’

“Isa ngajawab ka Petrus, saur-Na, ‘Bagja hidep, Simon Barjona, sabab lain daging jeung getih anu ngungkabkeun ieu ka hidep, tapi Rama Kami anu aya di sawarga.’”

“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

“Kaleresan anu geus diaku ku Petrus téh jadi dasar iman jalma nu percaya. Éta pisan anu ku Kristus sorangan geus dinyatakeun jadi hirup langgeng. Tapi miboga pangaweruh ieu lain alesan pikeun ngamulyakeun diri. Ka Petrus, éta téh lain diungkabkeun ku hikmah atawa kahadéan dirina sorangan. Manusa moal kungsi, ku dirina sorangan, ngahontal kana pangaweruh ngeunaan anu ilahi. ‘Luhurna saperti langit; naon anu bisa ku maneh dilakukeun? Leuwih jero ti naraka; naon anu bisa ku maneh dipikanyaho?’ Job 11:8. Ngan Roh pangangkatan jadi anak anu bisa ngungkabkeun ka urang hal-hal jero ngeunaan Allah, anu ‘teu katingali ku panon, teu kadéngé ku ceuli, sarta teu asup kana haté manusa.’ ‘Ku Allah, éta geus diungkabkeun ka urang ku Roh-Na: sabab Roh nalungtik sagala hal, enya, hal-hal jero ngeunaan Allah.’ 1 Corinthians 2:9, 10. ‘Rahasia PANGERAN aya jeung jalma-jalma anu sieun ka Anjeunna;’ sarta kanyataan yén Petrus nyurahan kamulyaan Kristus téh jadi bukti yén manéhna geus ‘diajar ku Allah.’ Psalm 25:14; John 6:45. Ah, saéstuna, ‘bagja maneh, Simon Bar-jona: sabab lain daging jeung getih anu ngungkabkeun éta ka maneh.’”

“Jesus continued: ‘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.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.

Yesus nuluykeun: “Kami oge nyebut ka maneh, yen maneh teh Petrus, jeung di luhur batu ieu Kami bakal ngadegkeun garéja Kami; sarta panto-panto naraka moal bisa ngéléhkeun eta.” Kecap Petrus ngandung harti batu,—batu nu ngaguling. Petrus lain batu karang anu jadi dadasar garéja. Panto-panto naraka memang kungsi ngéléhkeun anjeunna nalika anjeunna mungkir ka Pangéranna kalawan kutuk jeung sumpah. Garéja diadegkeun dina Hiji Pribadi anu panto-panto naraka henteu bisa ngéléhkeun Anjeunna.

“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.

“Ratusan taun saméméh datangna Jurusalamet, Musa parantos nunjuk ka Batu Kasalametan Israél. Nu ngarang Jabur parantos ngalagukeun ngeunaan ‘Batu kakuatan abdi.’ Yesaya parantos nyerat, ‘Kieu timbalan Gusti ALLAH, Tingali, Kami nempatkeun di Sion hiji batu pikeun pondasi, hiji batu anu geus diuji, hiji batuuru anu mulya, hiji pondasi anu pasti.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Petrus sorangan, nulis ku ilham, nerapkeun ieu nubuat ka Yesus. Anjeunna nyebutkeun, ‘Lamun aranjeun geus ngaraosan yen Gusti téh welas asih: ka Anjeunna sumping, hiji batu hirup, enya dipiceun ku manusa, tapi ku Allah dipilih, mulya, aranjeun oge, salaku batu-batu hirup, keur diwangun jadi hiji imah rohani.’ 1 Peter 2:3–5, R. V.”

“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.

“‘Teu aya deui dasar anu bisa dipasang ku saha waé lian ti dasar anu geus dipasang, nyaéta Yesus Kristus.’ 1 Korinta 3:11. ‘Di luhur batu ieu,’ saur Yesus, ‘Kami bakal ngadegkeun gareja Kami.’ Di payuneun Allah, jeung sakumna mahluk sawarga anu pinuh ku akal budi, di payuneun pasukan naraka anu teu katingali, Kristus ngadegkeun gareja-Na dina Batu anu hirup. Batu éta nyaéta Anjeunna sorangan,—awak-Na sorangan, anu dipaéhan jeung dipaparin sangsara pikeun urang. Ngalawan gareja anu diwangun dina dasar ieu, panto-panto naraka moal bisa ngéléhkeun.”

“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.

“Leuwih rapuh tembongna gareja nalika Kristus ngucapkeun kecap-kecap ieu! Ngan aya sakeupeul jalma anu percaya, anu bakal disanghareupan ku sakabéh kakawasaan sétan-sétan jeung jalma-jalma jahat; nanging para pangiring Kristus teu meunang sieun. Diwangun dina Batu kakuatan maranéhna, maranéhna moal bisa diruntuhkeun.

“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.

“Salila genep rébu taun, iman parantos diwangun dina Kristus. Salila genep rébu taun, banjir jeung badai amarah satanis parantos ngagebug kana Batu Karang kasalametan urang; nanging éta tetep nangtung teu kagoyah.”

“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘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.’

“Petrus geus ngedalkeun éta bebeneran anu jadi dasar iman garéja, sarta ayeuna Yesus ngahormat ka anjeunna minangka wawakil sakumna golongan jalma-jalma anu percaya. Anjeunna ngadawuh, ‘Kuring baris mikeun ka maneh konci-konci Karajaan Sawarga: jeung naon baé anu ku maneh diiket di bumi bakal kaiket di sawarga: jeung naon baé anu ku maneh dileupaskeun di bumi bakal dileupaskeun di sawarga.’”

“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.

“‘Konci-konci Karajaan Sawarga’ teh nya éta kecap-kecap Kristus. Sakabéh kecap dina Kitab Suci téh kagungan Mantenna, sarta kaasup dina ieu harti. Kecap-kecap ieu miboga kawasa pikeun muka jeung nutup sawarga. Ieu nyatakeun kaayaan-kaayaan anu ku éta manusa ditarima atawa ditolak. Ku kituna padamelan jalma-jalma anu ngawawarkeun firman Allah téh jadi seungit kahirupan nu mawa kana kahirupan, atawa seungit pati nu mawa kana pati. Maranéhna nyangking hiji pancén anu beurat ku akibat-akibat langgeng.

“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.

“Jurusalamet henteu masrahkeun pagawean Injil ka Petrus sacara pribadi. Dina mangsa engké, ku ngulang deui kecap-kecap anu geus diucapkeun ka Petrus, Mantenna nerapkeun éta kecap sacara langsung ka garéja. Jeung hal anu sarua dina hakékatna ogé diucapkeun ka dua welas rasul salaku wakil tina sakumna badan jalma-jalma anu percaya. Lamun Isa geus mikeun kakawasaan husus ka salah saurang murid ngaleuwihan anu séjén, tangtu urang moal manggihan maranéhna kitu remenna silih paséa ngeunaan saha anu panggedéna. Maranéhna tangtu bakal tunduk kana pangersa Juragan maranéhna, sarta ngahormat ka anu geus dipilih ku Mantenna.

“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.

“Tinimbang nangtukeun hiji jalma pikeun jadi kapala maranéhna, Kristus ngandika ka para murid, ‘Ulah aranjeun disebut Rabi;’ ‘jeung ulah deui disebut guru-guru: sabab hiji wungkul Guru maraneh, nya éta Kristus.’ Mateus 23:8, 10.

“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.

“‘Hulu ti unggal lalaki nyaéta Kristus.’ Allah, anu geus nempatkeun sagala perkara ka handapeun suku Jurusalamet, ‘maparin Anjeunna jadi hulu luhur sagala perkara pikeun jamaah, anu mangrupakeun awak-Na, kasampurnaan Anjeunna anu ngeusian sagala-galana dina sagala hal.’ 1 Korinta 11:3; Epesus 1:22, 23. Jamaah diadegkeun dina Kristus minangka dadasarna; jamaah wajib nurut ka Kristus minangka huluna. Jamaah henteu meunang gumantung ka manusa, atawa dikawasa ku manusa. Loba anu ngaku yén kalungguhan kapercayaan di jero jamaah méré maranéhna kawenangan pikeun nangtukeun naon anu kudu dipercaya ku jalma-jalma séjén jeung naon anu kudu dipigawé ku maranéhna. Pangakuan ieu henteu disahkeun ku Allah. Jurusalamet nyatakeun, ‘Aranjeun kabéh téh dulur.’ Sakumna jalma kabuka kana panggoda, sarta rawan kana kasalahan. Ka euweuh mahluk anu fana urang bisa ngandelkeun pituduh. Batu iman téh ayana Kristus anu hirup di jero jamaah. Kana ieu jalma anu pangheulana ogé bisa ngandel, jeung jalma-jalma anu nganggap dirina pangkuatna bakal kabuktian jadi panglemahna, iwal lamun maranéhna ngajadikeun Kristus sumber kakuatanana. ‘Dilaknat jalma anu ngandel ka manusa, sarta ngajadikeun daging jadi pananganana.’ Gusti ‘nyaéta Batu Karang, padamelan-Na sampurna.’ ‘Bagja sakur anu nempatkeun kapercayaanana ka Anjeunna.’ Yermia 17:5; Ulangan 32:4; Jabur 2:12.

“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.

“Sanggeus pangakuan Petrus, Yesus maréntah ka murid-murid supaya ulah bébéja ka saha baé yén Anjeunna téh Al-Masih. Parentah ieu dipasihkeun lantaran ayana panolakan anu pageuh ti para ahli Taurat jeung urang Parisi. Leuwih ti éta, jalma réa, komo deuih murid-murid sorangan, miboga pamahaman anu kacida salahna ngeunaan Al-Masih, nepi ka upama Anjeunna diumumkeun ka umum, maranéhna moal meunang gambaran anu sajati ngeunaan sipat-Na atawa karya-Na. Tapi unggal poé Anjeunna nembongkeun diri-Na ka maranéhna minangka Jurusalamet, sarta ku jalan kitu Anjeunna miharep maparin pamahaman anu sajati ka maranéhna ngeunaan diri-Na salaku Al-Masih.”

“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.

“Murid-murid téh masih ngarep-ngarep yén Kristus bakal maréntah jadi pangeran dunya. Sanajan Anjeunna geus lila nyumputkeun maksud-Na, maranéhna percaya yén Anjeunna moal salawasna cicing dina kamiskinan jeung kaayaan teu kawentar; waktuna geus deukeut nalika Anjeunna bakal ngadegkeun Karajaan-Na. Yén kabencian para imam jeung rabi moal kungsi bisa diungkulan, yén Kristus bakal ditampik ku bangsana sorangan, dihukum minangka tukang nipu, sarta disalibkeun minangka palaku kajahatan,—pikiran anu kitu tacan kungsi asup kana anggapan murid-murid. Tapi jam kakawasaan poék geus ngadeukeutan, sarta Isa kudu muka ka murid-murid-Na ngeunaan pasulayan anu aya di hareupeun maranéhna. Anjeunna sedih nalika ngabayangkeun pangperangan éta.” The Desire of Ages, 411-415.

Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.

Ayat genep belas dina Daniel pasal sabelas ngagambarkeun hukum Minggu anu baris geura datang di Amérika Sarikat. Pas sateuacan jam “linuhung bumi” éta, para calon anu keur narékahan sangkan kaasup kana saratus opat puluh opat rébu dihudangkeun tina saréna. Anu ngahudangkeun maranéhna téh hiji pesen nubuat. Dina waktu éta dua golongan jadi kanyataan, sarta sakumaha digambarkeun dina misil sapuluh parawan, hiji golongan miboga minyak dina wadah-wadahna, sedengkeun golongan séjén henteu. Ayat tilu welas nepi ka lima welas dina Daniel pasal sabelas, lain ngan ukur ngagambarkeun sajarah nubuat anu miheulaan hukum Minggu, tapi ogé ngagambarkeun “pesen” éta, anu, dina kontéks misil sapuluh parawan, nyaéta “minyak,” anu bakal dipiboga ku anu wijaksana supaya narima meterai Allah sarta diangkat jadi panji dina jam liniuh bumi anu gedé. Tulisan-tulisan ieu ayeuna geus ngahontal puncak tina sakabéh tulisan, sabab pesen anu digambarkeun dina jero ayat-ayat ieu téh nyaéta minyak emas anu dicurikeun ka handap ngaliwatan dua pipa emas éta.

We will continue this study in the next article.

Urang baris neraskeun ieu pangajaran dina artikel salajengna.

“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

“Salami jalma-jalma anu ngaku kana bebeneran téh ngaladénan Iblis, kalangkangna anu naraka bakal nutupan paningal maranéhna kana Allah jeung sawarga. Maranéhna bakal jadi saperti jalma-jalma anu geus kaleungitan kanyaahna anu kahiji. Maranéhna moal bisa nenjo kanyataan-kanyataan anu langgeng. Anu ku Allah geus disadiakeun pikeun urang digambarkeun dina Jakaria, pasal 3 jeung 4, sarta 4:12–14: ‘Geus kitu kuring ngawaler deui, sarta ngadawuh ka anjeunna, Naon ieu dua dahan zaitun anu ngaliwatan dua pipa emas ngaluarkeun minyak emas tina dirina sorangan? Jeung anjeunna ngawaler ka kuring sarta ngadawuh, Naha maneh teu nyaho naon ieu téh? Jeung kuring ngawaler, Henteu, Gusti abdi. Tuluy anjeunna ngadawuh, Ieu téh dua jalma anu diurapan, anu nangtung di payuneun Gusti sakuliah bumi.’”

“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Gusti pinuh ku sagala sumber daya. Mantenna teu kakurangan sarana naon-naon. Ku lantaran kurangna iman urang, kadunyaan urang, omongan murah urang, teu percaya urang, anu kanyataanana nembongan dina paguneman urang, kalangkang poék ngariung ngurilingan urang. Kristus henteu diungkabkeun dina kecap atawa dina tabiat minangka Anjeunna anu saayana pikaresepeun, jeung nu pangpinunjulna di antara sapuluh rébu. Lamun jiwa sugema ngangkat dirina kana kasia-siaan, Roh Gusti moal tiasa ngalakukeun loba pikeun éta jiwa. Tetempoan urang anu pondok ngan ukur ningali kalangkangna, tapi teu sanggup ningali kamulyaan nu aya di satukangeunna. Para malaikat keur nahan opat angin, anu digambarkeun minangka kuda ambek nu hayang peupeus leupas sarta ngagurubrak ngalanglang beungeut sakuliah bumi, mawa karuksakan jeung pati dina tapakna.”

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Naha urang rek saré di pasisian pisan dunya langgeng? Naha urang rek tumpul, tiis, jeung paéh? Aduh, mugi urang miboga di garéja-garéja urang Roh jeung napas Allah anu ditiupkeun ka umat-Na, supaya maranéhna nangtung dina suku-sukuna sarta hirup. Urang kudu ningali yén jalanna sempit, jeung gapurana sesek. Tapi waktu urang ngaliwatan gapura anu sesek éta, kalembaranana euweuh watesna.” Manuscript Releases, volume 20, 217.

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“Anu diurapi anu nangtung di gigireun Gusti sakuliah bumi, miboga kalungguhan anu kungsi dipaparinkeun ka Iblis minangka kerub nu nangtayungan. Ku jalan mahluk-mahluk suci anu ngurilingan tahta-Na, Gusti ngajaga komunikasi anu tetep sareng pangeusi bumi. Minyak emas ngalambangkeun rahmat anu ku Allah dipaké pikeun tetep nyayagikeun lampu-lampu jalma-jalma percaya, sangkan lampu-lampu éta ulah ngadap-ngadip teras pareum. Lamun henteu ku sabab minyak suci ieu dicurahan ti sawarga dina pesen-pesen Roh Allah, kakuatan-kakuatan kajahatan tangtu bakal ngawasa manusa sagemblengna.”

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“Allah dihina nalika urang henteu narima pangandika-pangandika anu dikirimkeun ku Mantenna ka urang. Ku kituna urang nolak minyak emas anu ku Mantenna rek dicurahkeun kana jiwa urang sangkan ditepikeun ka jalma-jalma anu aya dina poek. Nalika panggero éta datang, ‘Tingali, panganten lalaki datang; geura maraneh kaluar rek nepungan anjeunna,’ jalma-jalma anu henteu narima minyak suci, anu henteu miara kurnia Kristus dina haténa, bakal manggihan, saperti parawan-parawan bodo, yén maranéhna henteu siap pikeun nepungan Gustina. Dina dirina sorangan maranéhna henteu miboga kakuatan pikeun meunangkeun minyak éta, sarta hirupna ruksak. Tapi lamun Roh Suci Allah dipénta, lamun urang nyuhunkeun kalayan tarik, sakumaha Musa kungsi ngalakukeun, ‘Témbongkeun ka abdi kamulyaan Gusti,’ kanyaah Allah bakal dicurahkeun lega kana haté urang. Ngaliwatan pipa-pipa emas, minyak emas éta bakal ditepikeun ka urang. ‘Henteu ku kakawasaan, atawa ku daya, tapi ku Roh Kami, saur PANGERAN sarwa bala.’ Ku narima sinar-sinar caang ti Panonpoé Kabanaran, anak-anak Allah ngagenclang jadi cahaya-cahaya di dunya.” Review and Herald, July 20, 1897.