The Battle of Panium was essentially spiritual warfare. Just before the Sunday law the eighth president, who is the sixth since Ronald Reagan at the time of the end in 1989, who is also the last Republican president, and who is the richest president, and who also stirs up all the realm of globalism, will lead apostate Protestantism in defeating the Greek religion of Pan, which is the “woke-ism” of globalism. In verses eleven and twelve, the history that begins at the Ukraine War in 2014 concludes at the Sunday law in verse sixteen. Verse fifteen is the Battle of Panium, and the Battle of Panium leads to the battle of Actium, which is the third World War.
Patempuran Panium dina hakekatna mangrupa perang rohani. Sateuacan undang-undang Minggu, présidén ka dalapan, anu mangrupa présidén ka genep ti saprak Ronald Reagan dina waktu ahir taun 1989, anu ogé mangrupa présidén Republik anu panungtung, sarta anu mangrupa présidén pangbeungharna, jeung anu ogé ngagerakkeun sakabéh ranah globalisme, bakal mingpin Protestanisme murtad dina ngéléhkeun agama Yunani Pan, anu mangrupakeun “woke-ism” tina globalisme. Dina ayat sabelas jeung dua belas, sajarah anu dimimitian ku Perang Ukraina dina taun 2014 ditutup dina undang-undang Minggu dina ayat genep belas. Ayat lima belas nyaéta Patempuran Panium, sarta Patempuran Panium nungtun kana patempuran Actium, anu mangrupa Perang Dunya katilu.
At the hour of “the great earthquake”, which is the Sunday law of verse sixteen, Islam of the third woe attacks the United States, angering the nations, and producing national ruin. It is the Battle of Panium that precedes that attack. At the Sunday law the threefold union of the dragon, the beast and false prophet is established.
Dina waktu “linuhung gedé”, nyaéta hukum Minggu dina ayat genep welas, Islam tina cilaka katilu nyerang Amérika Sarikat, ngabalukarkeun bangsa-bangsa ambek, sarta ngahasilkeun karuksakan nasional. Anu miheulaan éta serangan téh nyaéta Patempuran Panium. Dina hukum Minggu, kahijian tilu rangkep tina naga, sato galak, jeung nabi palsu ditegakkan.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Ku dekrit anu maksa ngadegkeun lembaga Kapapaan, kalawan ngalanggar hukum Allah, bangsa urang bakal misahkeun dirina sapinuhna tina kabeneran. Lamun Protestantisme ngalegaan leungeunna ngalangkungan jurang pikeun nyekel leungeun kakawasaan Romawi, lamun manéhna nguluran leungeunna ngalangkungan liang jurang pikeun sasalaman jeung Spiritualisme, lamun, dina pangaruh ieu paguyuban tilu rupa, nagara urang nolak unggal prinsip dina Konstitusina salaku pamaréntahan Protestan jeung républikan, sarta nyadiakeun jalan pikeun sumebarna kasalahan jeung tipu daya papal, mangka urang bisa nyaho yén waktuna geus datang pikeun pagawéan ajaib Iblis jeung yén tungtungna geus deukeut.” Testimonies, volume 5, 451.
At that point, the papacy’s deadly wound is fully healed, and she rules supremely until she finally comes to her end with none to help. It is when Rome conquers the third obstacle that she rules, as represented by pagan Rome in Daniel chapter eight, verse nine, and in chapter eleven, verses sixteen through nineteen. When papal Rome removed the three horns, she ruled supremely for twelve hundred and sixty years, as did pagan Rome rule supremely for three hundred and sixty years once it conquered Egypt, the third obstacle at the Battle of Actium in 31 BC.
Dina waktu éta, tatu maot kapapaan geus cageur sapinuhna, sarta manéhna maréntah kalawan kakawasaan pangluhurna nepi ka tungtungna ngahontal ahirna kalayan teu aya saurang ogé anu nulungan anjeunna. Ieu kajadian nalika Roma nalukkeun halangan katilu, tuluy manéhna maréntah, sakumaha digambarkeun ku Roma kapir dina Daniel pasal dalapan ayat salapan, jeung dina pasal sabelas ayat genep belas nepi ka salapan belas. Nalika Roma kapapaan ngaleungitkeun tilu tanduk éta, manéhna maréntah kalawan kakawasaan pangluhurna salila sarébu dua ratus genep puluh taun, sakumaha ogé Roma kapir maréntah kalawan kakawasaan pangluhurna salila tilu ratus genep puluh taun sanggeus nalukkeun Mesir, halangan katilu dina Patempuran Actium taun 31 SM.
In grammar, the suffix “ium” is added to the end of a word to form a noun that denotes a place, a state, or a collection of something. It is commonly used in the formation of technical and scientific terms, particularly in chemistry and biology. For example: “stadium” refers to a place for athletic competitions or other events, “aquarium” refers to a place where aquatic organisms or plants are kept for display and “gymnasium” refers to a place for physical exercise or training. In scientific terminology, “ium” is often used to indicate a chemical element or compound, particularly when the element or compound has been isolated or discovered. For example: “sodium” refers to a chemical element with the symbol Na, “calcium” refers to a chemical element with the symbol Ca.
Dina tata basa, rarangkén tukang “ium” ditambihkeun kana tungtung hiji kecap pikeun ngawangun kecap barang anu nandakeun tempat, kaayaan, atawa kumpulan tina hiji hal. Ieu ilahar dipaké dina ngawangun istilah-istilah téknis jeung ilmiah, hususna dina widang kimia jeung biologi. Contona: “stadium” nuduhkeun hiji tempat pikeun pasanggiri atlétik atawa kajadian-kajadian séjén, “aquarium” nuduhkeun hiji tempat tempat organisme atawa tutuwuhan cai diteundeun pikeun dipintonkeun, sarta “gymnasium” nuduhkeun hiji tempat pikeun latihan atawa palatihan jasmani. Dina istilah ilmiah, “ium” mindeng dipaké pikeun nandakeun hiji unsur kimia atawa sanyawa, hususna lamun éta unsur atawa sanyawa geus diisolasi atawa kapanggih. Contona: “sodium” nuduhkeun hiji unsur kimia anu miboga lambang Na, “calcium” nuduhkeun hiji unsur kimia anu miboga lambang Ca.
The beginning of pagan Rome ruling supremely was accomplished at the Battle of Actium, and the Battle of Panium opened the door to the war represented by Actium, for “line upon line” Actium represents the Sunday law when the papacy again rules the world supremely.
Mimiti kakawasaan pangluhurna Roma kapir kasampurnakeun dina Patempuran Actium, jeung Patempuran Panium muka lawang ka perang anu dilambangkeun ku Actium, sabab “line upon line” Actium ngalambangkeun hukum Minggu nalika kapapaan sakali deui ngawasa dunya kalawan kakawasaan pangluhurna.
Actium was a sea battle, and Panium was a ground battle, thus the connection of the two battles represents a battle that is worldwide encompassing land and sea. Actium, the most famous sea battle of ancient history, also represents a worldwide war, for the “waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.” Panium represents a spiritual war that is combined with a political war at the soon coming Sunday law.
Actium teh nya éta hiji perang laut, ari Panium téh hiji perang darat; ku kituna, patalina dua perang éta ngalambangkeun hiji perang anu lingkupna sadunya, ngawengku darat jeung laut. Actium, perang laut anu pangkasohorna dina sajarah baheula, ogé ngalambangkeun hiji perang sadunya, sabab “cai anu ku maneh ditingali, tempat si sundal linggih, nya eta bangsa-bangsa, jalma réa, nagara-nagara, jeung rupa-rupa basa.” Panium ngalambangkeun hiji perang rohani anu dihijikeun jeung hiji perang pulitik dina hukum Minggu anu geura sumping.
The word “pan” as a noun, has multiple meanings depending on the context, but in Greek mythology, Pan is the god of shepherds, flocks, rustic music, and wilderness. He is often depicted as a half-man, half-goat figure, known for his love of music and nature.
Kecap “pan” salaku kecap barang miboga sababaraha harti gumantung kana kontéksna, tapi dina mitologi Yunani, Pan téh déwa para angon, kawanan ternak, musik padésaan, jeung alam liar. Anjeunna remen digambarkeun minangka sosok satengah manusa, satengah embe, anu kawentar ku kanyaahna kana musik jeung alam.
“As the crowning act in the great drama of deception, Satan himself will personate Christ. The church has long professed to look to the Saviour’s advent as the consummation of her hopes. Now the great deceiver will make it appear that Christ has come. In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation. Revelation 1:13–15.” The Great Controversy, 624.
“Salaku puncak tina drama panipuan anu agung, Sétan sorangan bakal nyaru jadi Kristus. Garéja geus lila ngaku-ngaku ngarep-ngarep kana datangna Jurusalamet minangka puncak kacumponan harepanana. Ayeuna panipu anu agung téh bakal nyieun saolah-olah Kristus geus sumping. Di rupa-rupa bagian bumi, Sétan bakal nembongkeun dirina di antara manusa minangka hiji pribadi anu mulya kalayan cahaya anu ngagenclang kacida, sarupa jeung katerangan ngeunaan Putra Allah anu dipasihkeun ku Yohanes dina Kitab Wahyu. Wahyu 1:13–15.” The Great Controversy, 624.
Pan is the shepherd-god, and will personate the true Shepherd. Satan’s impersonation of Christ begins at the Sunday law for at “the decree” “we may” then “know that the time has come for the marvelous working of Satan and that the end is near”.
Pan téh déwa pangangon, sarta bakal nyaru jadi Pangangon anu sajati. Paniruan Iblis kana Kristus dimimitian dina hukum Minggu, sabab dina “dekret” éta “urang bisa” tuluy “nyaho yén waktuna geus datang pikeun pagawéan Iblis anu matak héran, sarta yén ahir geus deukeut”.
The word “pan” can also refer to a shallow, wide-rimmed cooking vessel used for frying, baking, or cooking food. The final war is centered upon spiritual Jerusalem, the holy mountain that is lifted up as an ensign, and the mountain that God’s other flock that are still in Babylon flee unto. At that time all nations will come against spiritual Jerusalem, which is identified as a “cup” (pan).
Kecap “pan” tiasa ogé nuduhkeun kana wadah masak anu hampang, sungutna lega, anu dipaké pikeun ngagoréng, nganggang, atawa ngasakan kadaharan. Perang panungtungan museur kana Yerusalem rohani, gunung suci anu diangkat jadi panji, sarta gunung anu dijugjug ku domba-domba Allah séjén anu masih aya di Babul. Dina mangsa éta sakabéh bangsa bakal datang ngalawan Yerusalem rohani, anu diidéntifikasi salaku hiji “cangkir” (pan).
The burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. Zechariah 12:1-3.
Beban firman PANGERAN pikeun Israil, saur PANGERAN, anu ngalegaan langit, netepkeun dasar bumi, jeung ngawangun roh manusa di jerona. Tingali, Kami baris ngajadikeun Yerusalem jadi cangkir nu ngageterkeun pikeun sakumna bangsa di sabudeureunana, waktu maranéhna ngalakukeun pangepungan boh ngalawan Yuda boh ngalawan Yerusalem. Jeung dina poé éta Kami baris ngajadikeun Yerusalem jadi batu beurat pikeun sakumna bangsa: sakumna anu ngabebankeun dirina ku eta bakal dipotong jadi remuk, sanajan sakumna bangsa di bumi ngariung babarengan ngalawanna. Jakaria 12:1-3.
Jerusalem is also the caldron, for it is the pan where the drama is carried out. A “caldron” is a cooking pan.
Yerusalem ogé nyaéta kawali, sabab éta téh panci tempat drama éta dilakonan. “Kawali” nyaéta panci keur masak.
Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. Ezekiel 11:2–12.
Saterusna Anjeunna ngandika ka kaula, “Eh anak manusa, ieu teh jalma-jalma anu ngarencana kajahatan sarta méré piwuruk durhaka di ieu kota; anu nyarita, ‘Can deukeut waktuna; hayu urang ngadegkeun imah-imah: ieu kota teh kawas kawah, ari urang mah dagingna.’ Ku sabab eta, ngaramalkeunlah ngalawan maranehna, ngaramalkeunlah, eh anak manusa.” Jeung Roh PANGERAN tumiba ka kaula, sarta ngandika ka kaula, “Ucapkeun; kieu dawuhan PANGERAN; kieu maraneh geus nyarita, eh kulawarga Israil: sabab Kami terang kana sagala perkara anu naék kana pikiran maraneh, masing-masingna. Maraneh geus ngalobaan jalma-jalma anu tiwas di ieu kota, sarta geus ngeusian jalan-jalanna ku jalma-jalma anu tiwas.” Ku sabab eta, kieu dawuhan Gusti ALLAH; “Jalma-jalma maraneh anu tiwas, anu ku maraneh geus diteundeun di tengah-tengah eta, maranehna eta dagingna, jeung ieu kota teh kawahna: tapi maraneh ku Kami rek dibawa kaluar ti tengah-tengahna. Maraneh geus sieun kana pedang; jeung Kami bakal ngadatangkeun pedang ka maraneh,” dawuhan Gusti ALLAH. “Jeung Kami bakal mawa maraneh kaluar ti tengah-tengah eta, sarta masrahkeun maraneh kana panangan jalma-jalma asing, jeung bakal ngalaksanakeun hukuman-hukuman di antara maraneh. Maraneh bakal rubuh ku pedang; Kami bakal ngahakiman maraneh di tapel wates Israil; sarta maraneh bakal nyaho yen Kami teh PANGERAN. Ieu kota moal jadi kawah maraneh, jeung maraneh moal jadi daging di tengah-tengahna; tapi Kami bakal ngahakiman maraneh di tapel wates Israil: Jeung maraneh bakal nyaho yen Kami teh PANGERAN: sabab maraneh henteu leumpang dina katetepan-katetepan Kami, jeung henteu ngalaksanakeun parentah-parentah hukum Kami, tapi geus nurut kana adat kabiasaan bangsa-bangsa kapir anu aya di sabudeureun maraneh.” Yehezkiel 11:2–12.
In English, “pan” as a prefix means “universal,” “all” or “across”. For example, “panorama” refers to a wide or comprehensive view of an area, “pantheism” refers to the belief that the universe is divine, and “Pan-American” refers to something involving all the countries of the Americas. Thus “pan” identifies a worldwide war.
Dina basa Inggris, “pan” minangka rarangken hareup hartina “universal,” “sadaya,” atawa “sakuliah.” Upamana, “panorama” nuduhkeun pintonan anu lega atawa nyakup sakumna hiji wewengkon, “pantheism” nuduhkeun kapercayaan yén jagat raya téh ilahi, jeung “Pan-American” nuduhkeun hiji hal anu ngalibetkeun sakabéh nagara-nagara di Benua Amérika. Ku kituna, “pan” nandakeun hiji perang sadunya.
“Satan is diverting minds with unimportant questions, in order that they shall not with clear and distinct vision see matters of vast importance. The enemy is planning to ensnare the world.
“Sétan keur ngabelokkeun pikiran jalma kana patanyaan-patanyaan anu teu penting, sangkan maranéhna ulah ningali kalayan écés jeung tétéla perkara-perkara anu kacida pentingna. Musuh téh keur ngarancang pikeun ngajiret dunya.
“The so-called Christian world is to be the theater of great and decisive actions. Men in authority will enact laws controlling the conscience, after the example of the Papacy. Babylon will make all nations drink of the wine of the wrath of her fornication. Every nation will be involved.” Selected Messages, book 3, 392.
“Anu disebut dunya Kristen téh bakal jadi panggung pikeun lampah-lampah anu agung jeung nangtukeun. Jalma-jalma anu nyekel kakawasaan bakal ngaluarkeun hukum-hukum anu ngadalikeun nurani, nurutkeun conto Kapapaan. Babul bakal nyieun sagala bangsa nginum anggur tina amarah cabulna. Unggal bangsa bakal kabawa aub.” Selected Messages, buku 3, 392.
The word “act” as a noun means “a formal written decision or statute enacted by a legislative body.”
Kecap “act” minangka kecap barang hartina “kaputusan tinulis resmi atawa undang-undang anu disahkeun ku badan législatif.”
“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery.” Testimonies, volume 5, 712.
“Lamun bangsa urang nepi ka kitu murtad tina asas-asas pamaréntahanana nepi ka ngaluarkeun hiji hukum Minggu, Protestantisme dina ieu lampah bakal ngagandeng leungeun jeung kapapaan.” Testimonies, jilid 5, 712.
The so-called Christian world is a theater of great actions, or acts, and every nation (pan) will be involved. The word “act” can also refer to a division or segment of a play, movie, or other performance, typically characterized by a particular set of events or actions. The word “act” as a verb, means to perform a specific action or behave in a certain way. It can also refer to pretending or playing a role, as in acting in a play or film.
Dunya nu disebut Kristen téh mangrupa panggung tina kalakuan-kalakuan anu gedé, atawa babak-babak, sarta unggal bangsa (pan) bakal kalibet. Kecap “babak” ogé bisa ngarujuk kana hiji bagéan atawa sékmén tina hiji sandiwara, pilem, atawa pintonan séjénna, anu ilaharna dicirian ku runtuyan kajadian atawa lampah nu tangtu. Kecap “meta” minangka kecap pagawéan hartina ngalakukeun hiji lampah anu husus atawa paripolah ku cara nu tangtu. Éta ogé bisa ngarujuk kana pura-pura atawa maénkeun hiji peran, saperti dina meta dina sandiwara atawa pilem.
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Dunya teh hiji panggung sandiwara. Para pamaénna, nyaéta pangeusina, keur nyiapkeun diri pikeun ngalakonan bagianna dina drama agung anu pamungkas. Allah geus teu dipaliré deui. Di antara massa badag umat manusa teu aya kasatuan, iwal lamun maranéhna ngahiji pikeun ngalaksanakeun tujuan-tujuan maranéhna anu egois. Allah keur nenjo. Maksud-maksud-Na ngeunaan subjék-subjék-Na anu barontak baris kalaksanakeun. Dunya henteu dipasrahkeun kana leungeun manusa, sanajan Allah ngidinan unsur-unsur kabingungan jeung kakacauan maréntah pikeun sawatara mangsa. Hiji kakuatan ti handap keur digawé pikeun mawa kajadian-kajadian agung anu pamungkas dina drama éta,—Iblis datang minangka Kristus, sarta digawé kalawan sagala rupa tipu daya kajahatan di antara jalma-jalma anu keur ngabeungkeut dirina sorangan babarengan dina paguyuban-paguyuban rusiah. Jalma-jalma anu nyerah kana hawa napsu pikeun ngahiji dina pakumpulan téh keur ngalaksanakeun rencana-rencana musuh. Sabab bakal dituturkeun ku balukarna.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Palanggaran geus méh ngahontal watesna. Kabingungan ngeusi dunya, sarta hiji kasieunan anu gedé bakal geura datang ka umat manusa. Tungtungna geus caket pisan. Urang anu nyaho kana bebeneran kudu keur nyiapkeun diri pikeun naon anu moal lila deui nimpah ka dunya minangka hiji kajutan anu ngageunjleungkeun.” Review and Herald, 10 Séptémber 1903.
Panium and Actium represent the third World War. In that war there will be supernatural manifestations as represented by the Greek goat-god Pan. The war will be associated with the enforcement of the Sunday law as an “act.” And the war is identified as “the last scenes in the great drama”, for it is not only the legal act of enforcing Sunday legislation, it is also the climax of the gospel drama in the closing hours of human probation. In advance of the battle where Panium and Actium prophetically join, in verse sixteen of Daniel chapter eleven, God’s last-day army will already be raised up, and their banner, which is an ensign, will then be lifted up. The primary meaning of “ensign” is the banner of an army.
Panium jeung Actium ngawakilan Perang Dunya katilu. Dina perang éta bakal aya panyingkapan adikodrati sakumaha diwakilan ku déwa embé Yunani, Pan. Perang éta bakal pakait jeung palaksanaan hukum Minggu salaku hiji “kalakuan”. Jeung perang éta diidéntifikasi minangka “adegan-adegan panungtungan dina drama anu agung”, sabab éta lain ngan saukur kalakuan légal pikeun maksa panerapan hukum Minggu, tapi ogé mangrupa klimaks drama Injil dina jam-jam panutup mangsa kasempetan manusa. Saméméh peperangan tempat Panium jeung Actium sacara nubuat ngahiji, dina ayat genep welas tina Daniel pasal sabelas, pasukan poé-poé panungtungan Allah bakal geus dihudangkeun, jeung panji maranéhna, anu mangrupa hiji ensign, bakal tuluy diangkat. Harti utama tina “ensign” nyaéta panji hiji pasukan.
Act and Pan are Actium and Panium, and the Wonderful Linguist controlled the geography, the names, and the history of both battles, for it is the history immediately before the soon coming Sunday law. The Battle of Panium took place in 200 BC, and verse sixteen identifies Rome conquering Jerusalem in 63 BC.
Aki jeung Pan nyaéta Actium jeung Panium, sarta Sang Ahli Basa Nu Ajaib ngawasaan géografi, ngaran-ngaran, jeung sajarah duanana perang éta, sabab éta téh sajarah anu lumangsung pas saméméh hukum Minggu anu baris geura datang. Perang Panium kajadian dina taun 200 SM, sarta ayat genep belas nandakeun Roma nalukkeun Yérusalém dina taun 63 SM.
Between the history in the last days that is represented by the period from 200 BC to 63 BC, the formation of the image of the beast in the United States will be accomplished, as represented by the history of 161 BC to 158 BC. Before the period where the final movements of erecting an image of the beast in the United States, there will be an event represented by the revolt of Modein in 167 BC. The revolt is typified by the revolt against the forced religion of Greece, and the revolt will lead to a waymark represented by the rededication of the temple in 164 BC.
Di antara sajarah dina poé-poé panungtungan anu digambarkeun ku mangsa ti 200 SM nepi ka 63 SM, kabentukna gambar sato galak di Amérika Sarikat bakal diréngsékeun, sakumaha digambarkeun ku sajarah taun 161 SM nepi ka 158 SM. Saméméh mangsa gerak-gerik panungtungan dina ngadegkeun hiji gambar sato galak di Amérika Sarikat, bakal aya hiji kajadian anu digambarkeun ku pambrontakan Modein dina taun 167 SM. Pambrontakan éta dipatipikeun ku pambrontakan ngalawan agama anu dipaksakeun ku Yunani, sarta pambrontakan éta bakal nuntun kana hiji waymark anu digambarkeun ku pangbakti deui Bait Allah dina taun 164 SM.
164 BC is commemorated by Judaism because of the miracle of a day’s worth of holy oil lasting for eight days. Thus 164 BC, which precedes 161 BC, identifies a satanic miracle that was accomplished for the apostate people of God. The miracle is represented as one day producing eight days, and that first day’s oil was what supplied the entire eight days. The miracle was brought upon the one part that was of the seven, and this waymark is set within the very history where the enigma of the eighth that is of the seven is being accomplished upon both the apostate Republican horn and the apostate Protestant horn.
164 SM dipiéling ku agama Yahudi lantaran mujijat minyak suci saépoé anu langgeng salila dalapan poé. Ku kituna 164 SM, anu miheulaan 161 SM, nandakeun hiji mujijat satanis anu geus dilaksanakeun pikeun umat Allah anu murtad. Mujijat éta digambarkeun minangka hiji poé ngahasilkeun dalapan poé, sarta minyak dina poé kahiji éta anu nyumponan sakabéh dalapan poé. Mujijat éta ditibankeun ka bagéan anu hiji anu kaasup kana nu tujuh, sarta waymark ieu ditempatkeun dina sajarah éta kénéh, tempat tatarucingan ngeunaan nu kadalapan anu asalna tina nu tujuh keur dilaksanakeun ka duanana, nyaéta tanduk Republik anu murtad jeung tanduk Protestan anu murtad.
The manifestation of satanic miracles before the soon coming Sunday law is associated with the Greek god Pan. When the Battle of Panium is waged and won by Trump and apostate Protestantism, “Pandora’s box” will have been opened, and there will be no way to solve the problems that are then released upon mankind for, “a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.”
Nembongna mujijat-mujijat satanis saméméh hukum Minggu anu baris enggal datang pakait jeung déwa Yunani, Pan. Nalika Patempuran Panium dipigawé jeung dimeunangkeun ku Trump jeung Protestanisme murtad, “kotak Pandora” bakal geus kabuka, sarta moal aya jalan pikeun ngaréngsékeun masalah-masalah anu harita dileupaskeun ka umat manusa, sabab “hiji pikasieuneun anu gedé baris geura datang ka manusa. Ahir geus deukeut pisan. Urang anu nyaho kana bebeneran kuduna keur nyiapkeun diri pikeun naon anu geura baris ngadadak nimpah ka dunya minangka hiji kajutan anu ngageunjleungkeun.”
The one hundred and forty-four thousand are those that have been sealed by the sanctifying power of God’s Word which was provided through the unsealing of the Revelation of Jesus Christ. That Revelation includes several specific lines of truth, and it provides sanctified instruction of who Jesus is. As the Word of God, He is the Wonderful Linguist who has controlled all human language, since through His power He brought about the various languages when He rained down confusion at the tower of Babel. He is the Wonderful Numberer that has hidden secrets with the numbers set forth in His Word, and within His entire creation. He is the controller of history, for history is “His”-story. He created the earth and He controlled the geographical form of planet earth after the Flood, and therefore the various prophetic geographies that make up the “truths” found in His Word. The one hundred and forty-four thousand represent among other things, those who manifest faith that He created all things.
Sarébu opat puluh opat rébu téh nyaéta jalma-jalma anu geus disegel ku kakawasaan nyucikeun tina Pangandika Allah anu disadiakeun ngaliwatan dibukana Wahyu Yesus Kristus. Éta Wahyu ngawengku sababaraha jalur bebeneran anu tangtu, sarta méré pangajaran anu disucikeun ngeunaan saha Yesus téh. Minangka Pangandika Allah, Anjeunna téh Ahli Basa anu Ajaib anu geus ngawasaan sagala basa manusa, sabab ku kakawasaan-Na Anjeunna ngabalukarkeun rupa-rupa basa nalika Anjeunna nurunkeun kabingungan di munara Babel. Anjeunna téh Pangitung anu Ajaib anu geus nyumputkeun rusiah-rusiah dina angka-angka anu ditepikeun dina Pangandika-Na, jeung dina sakabéh ciptaan-Na. Anjeunna téh nu ngawasaan sajarah, sabab sajarah téh “carita”-Na. Anjeunna nyiptakeun bumi sarta Anjeunna ngawasaan wangun géografis planét bumi sanggeus Banjir, ku kituna ogé rupa-rupa géografi nubuat anu ngawangun “bebeneran-bebeneran” anu kapanggih dina Pangandika-Na. Sarébu opat puluh opat rébu ngalambangkeun, di antara hal-hal séjén, jalma-jalma anu némbongkeun iman yén Anjeunna nyiptakeun sagala hal.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. John 1:1–3.
Dina awal aya Sang Sabda, jeung Sang Sabda aya jeung Allah, sarta Sang Sabda teh Allah. Anjeunna teh ti awal aya jeung Allah. Sagala rupa dijadikeun ku Anjeunna; jeung tanpa Anjeunna teu aya hiji-hijina oge anu dijadikeun tina sakur anu geus dijadikeun. Yohanes 1:1–3.
The story of Pandora’s box is a myth from ancient Greek mythology. It is primarily recounted in “Works and Days” by the Greek poet Hesiod and in various other classical sources. It is obviously a paraphrase of the experience of Eve in the Garden of Eden. The name “Pandora” comes from ancient Greek mythology. It is derived from the Greek words’ “pan” meaning “all,” “dora’ meaning “gifts.” Pandora means “all-gifted.” Eve is the symbol of the church, and all gifts are found within God’s church.
Carita ngeunaan kotak Pandora téh hiji mitos tina mitologi Yunani kuna. Ieu utamana dicaritakeun dina “Works and Days” karya pujangga Yunani, Hesiod, sarta dina rupa-rupa sumber klasik séjén. Ieu écés mangrupa parafrasa tina pangalaman Hawa di Taman Eden. Ngaran “Pandora” asalna tina mitologi Yunani kuna. Ieu diturunkeun tina kecap Yunani “pan” anu hartina “sagala,” jeung “dora” anu hartina “kado-kado.” Pandora hartina “anu dipaparin sagala kurnia.” Hawa téh lambang garéja, sarta sagala kurnia kapanggih di jero garéja Allah.
In Greek mythology, Pandora was the first mortal woman created by the gods. According to the myth, she was crafted by Hephaestus at the command of Zeus, the king of the gods, as part of a plan to punish humanity. Each of the gods contributed gifts to Pandora, including beauty, grace, intelligence, and charm. Zeus gave her a jar (in later retellings, it became a box) and instructed her never to open it under any circumstances. Eve was told she could eat of every tree except of “the tree in the midst of the Garden.”
Dina mitologi Yunani, Pandora nyaéta awéwé fana nu pangheulana diciptakeun ku para déwa. Numutkeun mitos éta, manéhna diwangun ku Hephaestus ku parentah Zeus, raja para déwa, minangka bagian tina rarancang pikeun ngahukum umat manusa. Masing-masing déwa nyumbangkeun kurnia ka Pandora, kaasup kageulisan, kalemesan, kapinteran, jeung pesona. Zeus méré anjeunna hiji kendi (dina carita-carita nu dicaritakeun deui engké, éta robah jadi hiji kotak) sarta maréntahkeun supaya anjeunna ulah kungsi muka éta dina kaayaan naon waé. Hawa dibéjakeun yén manéhna meunang dahar tina unggal tangkal iwal ti “tangkal nu aya di tengah Taman.”
Pandora, overcome by curiosity, eventually succumbed to temptation and opened the jar. Upon doing so, all the evils, pains, and diseases that had previously been kept inside were released into the world, spreading suffering and misery among humanity. However, one thing remained in the jar: hope. In some versions of the myth, Pandora quickly closed the jar, preventing hope from escaping, while in others, hope also emerged, providing humanity with a glimmer of optimism and resilience in the face of adversity.
Pandora, kakeueum ku rasa panasaran, ahirna teu kuateun ku panggoda tuluy muka guci éta. Sanggeus kitu dipigawé, sakabéh kajahatan, kasangsaraan, jeung panyakit anu saméméhna dikurung di jerona leupas ka dunya, nyebarkeun sangsara jeung kanyeri ka sakumna umat manusa. Sanajan kitu, aya hiji hal anu tetep cicing di jero guci éta, nyaéta harepan. Dina sawatara vérsi mitos éta, Pandora geuwat nutup deui guci éta, nepi ka harepan teu sempet leupas; ari dina vérsi séjénna, harepan ogé kaluar, maparin sakiceup pangharepan jeung katangguhan ka umat manusa dina nyanghareupan kasusah.
The Battle of Panium joins the Battle of Actium at the soon coming Sunday law, and the soon coming Sunday law was typified by the test in the Garden of Eden. In the garden the test was simply for Adam and Eve, but in the last days the test needed to confront all mankind around the entire world. The first test of believing or disbelieving God’s Word in the garden typifies the last test of the Sunday law. Eve failed that first test and opened the floodgates of woe upon mankind, as represented in the myth of Pandora.
Patempuran Panium ngahiji jeung Patempuran Actium dina hukum Minggu anu geura datang, jeung hukum Minggu anu geura datang éta dilambangkeun ku ujian di Taman Éden. Di taman éta ujian téh saukur keur Adam jeung Hawa, tapi dina poé-poé panungtungan éta ujian kudu nyanghareupan sakumna umat manusa di sakuliah dunya. Ujian anu kahiji ngeunaan percaya atawa henteu percaya kana Firman Allah di taman éta ngalambangkeun ujian panungtungan tina hukum Minggu. Hawa gagal dina ujian anu kahiji éta sarta muka panto caah kasangsaraan ka manusa, sakumaha dilambangkeun dina mitos Pandora.
When the Battle of Panium joins the Battle of Actium, the test represented in the Garden of Eden will open upon all mankind. The hope that is then provided for the world is the ensign that is lifted up for all the world (panorama) to see.
Nalika Patempuran Panium ngahiji jeung Patempuran Actium, ujian anu dilambangkeun dina Taman Éden bakal kabuka ka sakumna umat manusa. Harepan anu tuluy disadiakeun pikeun dunya nyaéta panji anu diangkat pikeun ditempo ku sakuliah dunya (panorama).
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
He sakumna pangeusi dunya, jeung nu maratuh di bumi, tingal maraneh, lamun Anjeunna ngangkat hiji panji di gunung-gunung; jeung lamun Anjeunna niup tarompet, dengekeun maraneh. Yesaya 18:3.
We will continue this study in the next article.
Urang baris neruskeun ieu ulikan dina artikel salajengna.
“The world is a theater; the actors, its inhabitants, are preparing to act their part in the last great drama. With the great masses of mankind, there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to His rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Dunya téh hiji panggung; para palakuna, nyaéta para pangeusina, keur nyiapkeun diri pikeun maénkeun bagianna dina drama agung panungtungan. Di antara kumpulan badag umat manusa, teu aya kasatunggalan, iwal lamun jalma-jalma ngahiji dina pakumpulan pikeun ngalaksanakeun tujuan-tujuan maranéhna anu mentingkeun diri sorangan. Allah keur niténan. Maksud-maksud-Na ngeunaan para subjek-Na anu barontak bakal kalaksanakeun. Dunya ieu can dipasrahkeun kana leungeun manusa, sanajan Allah ngidinan unsur-unsur kabingungan jeung kakacauan maréntah pikeun sawatara waktu. Hiji kakawasaan ti handap keur digawé pikeun ngalantarankeun kajadian-kajadian agung panungtungan dina drama éta,—Sétan datang minangka Kristus, sarta digawé kalawan sagala rupa tipu daya kajahatan di antara jalma-jalma anu keur ngabeungkeut dirina babarengan dina paguyuban-paguyuban rusiah. Maranéhna anu nyerah kana hawa nafsu pikeun ngabentuk pakumpulan keur ngalaksanakeun rencana-rencana musuh. Sababna bakal dituturkeun ku akibatna.”
“Never did this message apply with greater force than it applies today. More and more the world is setting at naught the claims of God. Men have become bold in transgression. The wickedness of the inhabitants of the world has almost filled up the measure of their iniquity. This earth has almost reached the place where God will permit the destroyer to work his will upon it. The substitution of the laws of men for the law of God, the exaltation, by merely human authority, of Sunday in place of the Bible Sabbath, is the last act in the drama. When this substitution becomes universal, God will reveal Himself. He will arise in His majesty to shake terribly the earth. He will come out of His place to punish the inhabitants of the world for their iniquity, and the earth shall disclose her blood, and shall no more cover her slain.
“Can kungsi ieu talatah kungsi manglaku kalayan kakuatan anu leuwih gede tibatan ayeuna. Beuki lila beuki atra dunya nganggap enteng kana hak-hak Allah. Jalma-jalma geus jadi wani dina ngalanggar. Kajahatan pangeusi dunya geus ampir ngeusi ukuran kajahatan maranéhna. Bumi ieu geus ampir nepi kana kaayaan nalika Allah bakal ngidinan nu ngancurkeun ngalaksanakeun kahayangna ka dinya. Ngagantikeun hukum-hukum manusa pikeun Hukum Allah, ngangkat, ku wewenang manusa wungkul, poé Minggu ngaganti Sabat Alkitab, nya éta kalakuan panungtungan dina ieu drama. Lamun panggantian ieu geus jadi saréréa, Allah bakal nembongkeun Diri-Na. Anjeunna bakal gugah dina kamulyaan-Na pikeun ngageterkeun bumi kalayan dahsyat. Anjeunna bakal kaluar ti padumukan-Na pikeun ngahukum pangeusi dunya ku sabab kajahatan maranéhna, sarta bumi bakal nembongkeun getihna, sarta moal deui nyumputkeun jalma-jalma anu dipaéhanana.
“We are standing on the threshold of the crisis of the ages. In quick succession the judgments of God will follow one another,—fire, and flood, and earthquake, with war and bloodshed. We are not to be surprised at this time by events both great and decisive; for the angel of mercy cannot remain much longer to shelter the impenitent.
“Urang keur nangtung dina bangbarung krisis saumur jaman. Dina runtuyan anu gancang, panghukuman-panghukuman Allah baris silih tuturutan,—seuneu, jeung caah, jeung lini, dibarengan ku perang jeung panumpahan getih. Urang teu kudu kagét dina mangsa ieu ku kajadian-kajadian anu boh agung boh nentukeun; sabab malaikat rahmat moal lila deui cicing pikeun nangtayungan jalma-jalma anu teu tobat.
“The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied, and entranced until the day of probation shall be ended, and the door of mercy forever shut.
“Krisi téh keur ngadeukeutan ka urang laun-laun. Panonpoé caang di langit, ngalakonan lintasanana saperti biasa, sarta langit tetep nyatakeun kamulyaan Allah. Jalma-jalma masih dahar jeung nginum, melak jeung ngawangun, nikah jeung mikeun dina nikah. Padagang-padagang masih meuli jeung ngajual. Jalma-jalma silih dorong hiji jeung nu séjén, silih tarung pikeun tempat anu pangluhurna. Nu mikacinta kasenangan masih ngagimbung ka téater, pacuan kuda, tempat judi. Kagalakan anu pangluhurna keur lumangsung, padahal jam mangsa pangadilan téh gancang nutup, sarta unggal perkara geus rék diputuskeun pikeun salalanggengna. Sétan ningali yén waktuna pondok. Anjeunna geus ngagerakkeun sakabéh agénna supaya manusa katipu, kabobodo, kasibukkeun, jeung kagoda nepi ka poé mangsa pangadilan béak, sarta panto rahmat katutup salalanggengna.
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.
“Palanggaran geus méh ngahontal watesna. Kabingungan ngeusi dunya, jeung hiji kasieunan anu gede baris geura datang ka manusa. Ahir geus kacida deukeutna. Urang anu nyaho kana bebeneran kudu keur nyiapkeun diri pikeun naon anu bakal geura ngadadak narajang ka dunya minangka hiji hal anu ngareuwaskeun pisan.
“In this time of prevailing iniquity we may know that the last great crisis is at hand. When the defiance of God’s law is almost universal, when His people are oppressed and afflicted by their fellow men, the Lord will interpose.
“Dina mangsa kajahatan anu ngaganjel ieu, urang tiasa nyaho yén krisis agung panungtungan geus caket. Nalika pangingkar kana hukum Allah ampir jadi lumrah di mana-mana, nalika umat-Na diteken jeung disangsarakeun ku sasamana, Gusti bakal campur tangan.
“We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.
“Urang keur nangtung dina ambang kajadian-kajadian anu agung jeung khidmat. Nubuatan-nubuatan keur ditepikeun. Riwayat anu aheng tur pinuh ku kajadian keur dicatet dina kitab-kitab sawarga. Sagala hal di dunya urang keur ngageleger. Aya perang-perang, jeung béja-béja ngeunaan perang. Bangsa-bangsa keur murka, jeung geus datang waktuna pikeun jalma-jalma paéh, supaya maranéhna dihakiman. Kajadian-kajadian keur robah pikeun ngadeukeutkeun poe Allah anu datangna kacida ngagancanganana. Ibaratna, ngan sakeudeung deui waktu anu kari. Tapi sanajan ayeuna bangsa geus ngalawan bangsa, jeung karajaan ngalawan karajaan, can aya papacangan umum. Nepi ka ayeuna opat angin téh masih ditahan nepi ka para abdi Allah disegel dina tarangna. Sanggeus éta kakawasaan-kakawasaan bumi bakal ngagerakkeun pasukanana pikeun perang agung panungtungan.” Christian Service, 50, 51.