The last article ended with a passage that included the paragraph that said, “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.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.
Artikel pamungkas ditutup ku hiji petikan anu ngamuat paragraf kieu, “Palanggaran geus meh ngahontal watesna. Kabingungan ngeusi dunya, sarta hiji kasieunan anu gede geura-giru bakal tumiba ka umat manusa. Ahir geus caket pisan. Urang anu nyaho bebeneran kudu keur nyiapkeun diri pikeun naon anu moal lila deui bakal nimpah dunya minangka hiji hal anu matak tumerap kawas reuwas anu pohara.” “Palanggaran” ngahontal watesna nalika cangkir waktu pangabisa pikeun narima kasalametan geus pinuh, sarta éta wates kahontal pikeun Amérika Sarikat dina hukum Minggu.
“But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.
“Tapi Kristus nyatakeun yén moal aya hiji titik atawa hiji guratan tina hukum anu bakal gugur nepi ka langit jeung bumi kaliwat. Karya pisan anu ku Mantenna didatangan pikeun dilakonan téh nyaéta ngagungkeun hukum, sarta némbongkeun ka alam-alam ciptaan jeung ka sawarga yén Allah téh adil, sarta yén hukum-Na teu perlu dirobah. Tapi di dieu aya jalma katuhu Satan anu geus siap neruskeun padamelan anu ku Satan dimimitian di sawarga, nyaéta usaha pikeun ngomean hukum Allah. Jeung dunya Kristen geus ngesahkeun usaha-usahana ku nganut anak kapapaan ieu,—lembaga Minggu. Maranéhna geus miara éta, sarta bakal terus miarana, nepi ka Protestanisme bakal méré leungeun pasamuan ka kakawasaan Roma. Tuluy bakal aya hiji hukum ngalawan Sabat ciptaan Allah, sarta harita Allah ‘baris ngalaksanakeun hiji pagawean anu anéh di bumi.’ Anjeunna geus lila nanggung kabengkokan umat manusa; Anjeunna geus nyobaan narik maranéhna ka diri-Na. Tapi waktuna bakal datang nalika maranéhna geus ngeusian takeran kajahatan maranéhna; sarta harita Allah bakal bertindak. Waktu ieu geus meh kahontal. Allah nyimpen catetan ngeunaan bangsa-bangsa: angka-angkana keur ngagedéan ngalawan maranéhna dina kitab-kitab sawarga; sarta lamun éta geus jadi hukum yén palanggaran kana poé kahiji dina saminggu kudu dibales ku hukuman, harita cangkir maranéhna bakal pinuh.” Review and Herald, 9 Maret 1886.
At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third woe is the seventh trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”
Dina hukum poé Minggu, Amérika Serikat bakal geus ngeusian cangkirna nepi ka pinuh, sarta kamurtadan nasional bakal dituturkeun ku karuksakan nasional. Paragraf anu keur urang tinimbangan nyebutkeun, “palanggaran geus méh ngahontal watesna,” “jeung hiji kasieunan anu gedé moal lila deui bakal datang ka umat manusa.” Dina hukum poé Minggu, anu mangrupakeun “jam tina lini anu gedé” dina pasal sabelas Kitab Wahyu, “sapuluh bagéan kota éta rubuh,” sarta “tingali, cilaka anu katilu datang gancang,” jeung “malaikat anu katujuh niup tarompét.” Cilaka anu katilu téh nyaéta tarompét anu katujuh, sarta éta datang dina hukum poé Minggu mawa “kasieunan anu gedé.” Dina mangsa éta “ahir téh geus pohara deukeut,” sarta éta datang minangka “kajutan anu ngagulkeun.” Dina hukum poé Minggu, cangkir waktu kasempetan pamariksaan ogé pinuh pikeun kapausan, sabab harita sora anu kadua dina Wahyu dalapan welas ngawawarkeun, “Kaluar maranehanana, eh umat Kami, supaya aranjeun ulah milu kana dosa-dosana, jeung supaya aranjeun ulah narima tina balana. Sabab dosa-dosana geus ngahontal ka sawarga, sarta Allah geus ngélingan kajahatan-kajahatanana. Bales ka dirina sakumaha manéhna geus ngabales ka maraneh, jeung gandakeun ka dirina dua kali lipet nurutkeun kana pagawéanana: dina cangkir anu geus dieusian ku dirina, eusian ka dirina dua kali lipet.”
That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s executive judgment begins. It is followed by the second phase which is the seven last plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s executive judgment is placed within the context of war.
Sajarah éta muka dina mangsa hukum Minggu, sarta nandaan hiji mangsa waktu simbolis nalika kapausan “bakal maju kalayan amarah anu kacida gedéna pikeun ngancurkeun, jeung ngabinasakeun pisan loba jelema,” sabab “dina poé-poé panungtungan bakal aya loba martir.” Anu matak ngamuk ka kapausan nyaéta “béja ti wetan jeung ti kalér” anu “bakal ngaganggu anjeunna,” nanging “anjeunna bakal datang ka ahirna, jeung moal aya anu nulungan anjeunna.” Ti hukum Minggu nepi ka ahir kapausan, fase kahiji tina pangadilan eksekutif Allah dimimitian. Ieu dituturkeun ku fase kadua, nyaéta tujuh bala panungtungan, sarta tungtungna ku karuksakan langgeng jalma-jalma jahat dina panutupan milénium sarébu taun. Sajarah pangadilan eksekutif Allah ditempatkeun dina kontéks perang.
“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 tur khidmat. Nubuat-nubuat keur digenepan. Sajarah anu anéh tur pinuh ku kajadian keur dicatet dina kitab-kitab sawarga. Sagala rupa di dunya urang keur ngagalura. Aya perang, jeung béja-béja ngeunaan perang. Bangsa-bangsa murka, jeung geus datang waktuna pikeun nu paéh, supaya maranéhna dihakiman. Kajadian-kajadian keur robah pikeun ngadatangkeun poé Allah anu buru-buru pisan ngadeukeutan. Ngan saheulaanan waktu, saolah-olah, anu kari. Tapi sanajan bangsa geus bangkit ngalawan bangsa, jeung karajaan ngalawan karajaan, ayeuna can aya papacangan umum. Nepi ka ayeuna opat angin téh masih ditahan nepi ka hamba-hamba Allah disegel dina tarangna. Sanggeus éta kakawasaan-kakawasaan bumi bakal ngararangkay pasukan-pasukanna pikeun perang agung panungtungan.” Christian Service, 50, 51.
God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receives the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.
Gusti ngégél ka saratus opat puluh opat rébu, tuluy nyaur domba-domba-Na nu séjén kaluar ti Babul, sarta domba nu séjén éta ogé narima segel Allah, sanajan maranéhna digambarkeun minangka “jalma réa anu kacida lobana” sabagé bédana jeung saratus opat puluh opat rébu. Pokok anu hakiki pikeun katingali dina cutatan saméméhna nyaéta yén “opat angin ditahan nepi ka abdi-abdi Allah disegel dina tarangna.” Dina mangsa hukum Minggu, saratus opat puluh opat rébu geus disegel, “jeung lah, cilaka nu katilu datang gancang,” sanajan kitu, opat angin téh can dibébaskeun sapinuhna nepi ka nu panungtungan tina domba-domba Allah nu séjén narima segel éta.
“The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.
“Bangsa-bangsa ayeuna keur ambek, tapi nalika Imam Agung urang geus ngabereskeun pagaweanana di Bait Suci, anjeunna bakal nangtung, ngagem papakéan pangbales, sarta tuluy tujuh bala panungtungan bakal dicurahkeun. Kuring ningali yén opat malaikat bakal nahan opat angin nepi ka pagawean Isa réngsé di Bait Suci, sarta satuluyna bakal datang tujuh bala panungtungan.” Review and Herald, 1 Agustus 1849.
The “great and solemn events” which we are “standing upon the threshold of,” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle. That “last great battle” is the third World War, and is represented by the Battle of Actium in 31 BC.
“Acara-acara anu agung jeung khidmat” anu ku urang “keur nangtung dina ambangna,” dipidangkeun minangka “perang, jeung béja-béja ngeunaan perang.” Ieu dipidangkeun lumangsung nalika “sagalana di dunya urang keur ngagalura,” nalika bangsa-bangsa “geus mimiti bangkit ngalawan bangsa.” Panium ngagambarkeun “sajarah anu anéh jeung pinuh ku kajadian,” dina ayat lima welas tina Daniel pasal sabelas, anu ngantarkeun kana, jeung muka jalan pikeun ayat genep welas, nyaéta hukum Minggu, tempat “papacangan umum,” anu ku éta “sagala kakawasaan bumi” ngarahkeun pasukanana pikeun perang agung panungtungan. “Perang agung panungtungan” éta nyaéta Perang Dunya katilu, sarta digambarkeun ku Patempuran Actium dina taun 31 SM.
Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.
Ayat hiji jeung dua, sarta ayat sapuluh nepi ka lima belas ngagambarkeun sajarah nu disumputkeun tina ayat opat puluh dina Daniel sabelas. Ayat opat puluh nangtukeun sajarah Amérika Serikat jeung Adventisme ti taun 1798 nepi ka 1989. Saterusna éta jempling nepi ka tungtung Amérika Serikat salaku karajaan kagenep dina nubuat Kitab Suci jeung dimuntahkeunana garéja Advent Poé Katujuh Laodikea dina ayat opat puluh hiji, nyaéta hukum Minggu, nu ogé mangrupa ayat genep belas. Ayat hiji jeung dua nandaan waktu tungtung dina taun 1989, jeung para présidén Amérika Serikat ti titik éta, nepi ka présidén beunghar kagenep anu ngagerakkeun para globalis satanis. Ayat dua mawa sajarah éta nepi ka pamilihan Donald Trump dina taun 2016, tuluy ayat tilu neruskeun sajarah sapuluh raja, anu dilambangkeun ku Aleksander Agung, nyaéta karajaan katujuh dina nubuat Kitab Suci, anu masrahkeun karajaanna ka kapapaan dina krisis hukum Minggu nu baris geura datang.
Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.
Ayat sapuluh ditutup ku nangtukeun taun 1989 minangka waktu tungtung, jeung ayat sabelas sarta dua belas nembongkeun perang di Ukraina, bari netelakeun yén Putin jeung Rusia bakal meunang perang éta, tapi maranéhna moal meunang mangpaat tina kameunanganna. Perang Ukraina dimimitian dina taun 2014, sataun saméméh kampanye kahiji Trump dimimitian. Ayat-ayat ieu ngantarkeun kana kabangkitan (sacara pulitik) Donald Trump nalika anjeunna ngamimitian kampanye katiluna pikeun jadi présidén kadalapan, nyaéta anu asalna tina tujuh. Ayat tilu welas nangtukeun pasualan-pasualan pulitik Trump anu miheulaan kameunanganna di Panium dina ayat lima welas, jeung ayat opat welas nyangkem sajarah anu lumangsung salila Patempuran Panium nepi ka kameunanganna dina ayat lima welas, nyaéta sajarah nalika manusa dosa mimiti sacara kabuka nyusup kana sajarah pulitik. Nalika kapausan nyusup kana sajarah nubuat, palacuran Tirus mimiti ngawih jeung tetempoan éta ditetepkeun.
The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.
Kameunangan di Panium dina taun 200 SM dituturkeun ku patokan profétik “pemberontakan” urang Makabe di Modein (hartina protes) dina taun 167 SM. Dina taun 164 SM urang Makabe ngadedikasikeun deui Bait Allah, sarta Antiochus Epiphanes pupus, anu nandaan titik balik dina perjuangan urang Makabe ngalawan pangaruh agama Yunani. Dina mangsa ti taun 161 SM nepi ka taun 158 SM, pagawéan asup kana hiji perjangjian dimimitian sarta diréngsékeun. Patokan-patokan profétik éta malikan deui dina Dinasti Hasmonea dina sajarah ti ayat lima welas nepi ka ayat dua puluh tilu.
The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.
Pasatujuan jeung Roma dina ayat dua puluh tilu téh mangrupa rujukan anu langsung, tapi dina ayat lima welas, opat patokan sajarah Makkabi, nyaéta taun 167 SM, 164 SM, 161 SM, jeung 158 SM, kakara katingali lamun sajarah “pasatujuan” éta diterapkeun kana ayat éta. Nalika Pompey nalukkeun Yerusalem dina ayat genep welas, anjeunna nyanghareupan perang sipil anu keur lumangsung di jero kota, sarta dua pihak anu silih lawan éta duanana mangrupa golongan pecahan tina Dinasti Hasmonea. Ku kituna, urang Makkabi ogé aya dina sajarah ayat genep welas.
Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.
Ayat dua puluh nuduhkeun kalahiran Kristus, jeung ayat dua puluh hiji sarta dua puluh dua nuduhkeun sajarah pupusna Kristus; ku kituna, dina éta sajarah aya galur Dinasti Hasmonea anu diwakilan ku urang Parisi. Ayat lima belas nepi ka dua puluh tilu keur nuduhkeun tanah kamulyaan anu harfiah, jeung umat murtad Yudea kagungan Allah anu ngaku dirina minangka nu ngabéla kayaktian-Na, tapi maranéhna lain deui wawakil Allah tibatan sakumaha Protestantisme murtad ogé lain.
Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.
Sadérék White ngabéjaan ka urang yén “sabagian gedé tina sajarah anu geus lumangsung dina minuhan” “Daniel sabelas” “bakal diulang deui.” Garis nubuat anu diwakilan ku Dinasti Hasmonean ngawakilan garis nubuat anu ngajelaskeun tanduk murtad tina Protestanisme, dimimitian dina kampanye kapersidenan katilu anu diemban ku présidén kagenep pangbeungharna. Trump nyalonkeun présidén tilu kali; dina kahiji jeung panungtung kalina anjeunna nyalon, anjeunna meunang, tapi dina kadua kalina, pemberontakan anu diwakilan ku angka tilu welas nandaan pamilihan anu dipaling taun 2020. Dunya tuluy keur dipisahkeun jadi dua golongan: hiji golongan bisa ningali 2020, sedengkeun golongan séjénna buta. Ieu ngalambangkeun ujian gedé anu miheulaan panutupan mangsa kasempetan pikeun urang Advent dina kabentukna gambar sato galak.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.
“Persiapan geus lumangsung maju, jeung rupa-rupa gerakan keur dijalankeun, anu bakal ngahasilkeun dijieunna hiji gambar pikeun sato galak éta. Kajadian-kajadian bakal ditimbulkeun dina sajarah bumi anu bakal ngalaksanakeun ramalan-ramalan nubuat pikeun poé-poé panungtungan ieu.” Review and Herald, 23 April 1889.
The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three in Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.
“Panyadiakeun” anu keur maju, “gerakan-gerakan” anu ayeuna “keur lumangsung”, jeung “kajadian-kajadian” “anu bakal ngahasilkeun dijieunna hiji patung pikeun sato galak”, sarta “anu bakal minuhan ramalan-ranalan nubuat pikeun poé-poé panungtungan ieu,” ngawengku tanda-tanda jalan tina Dinasti Hasmonean ti ayat lima belas nepi ka dua puluh tilu dina Daniel pasal sabelas. Dinasti Hasmonean anu murtad, anu ngawakilan Protestanisme anu murtad, dirajut kana kasaksian ngeunaan Donald Trump, présidén Republik anu kagenep jeung kadalapan, anu ngagerakkeun jeung ngalibetkeun MAGA-isme na ngalawan woke-isme tina tatanan dunya anyar.
The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.
Kasaksian ngeunaan Trump ngajangkau ka taun 2020 dina ayat kadua Daniel pasal sabelas, sarta éta ngawengku kampanye jeung masa jabatan kahijina; tuluy ayat katilu welas nepi ka kalima welas ngaidentifikasi kampanye katilu jeung panungtunganana, kameunanganana, sarta masa jabatan panungtunganana. Di antara dua masa jabatan éta, Wahyu pasal sabelas ngaidentifikasi yén tanduk Républik dipaéhan, sarta ngagolér paéh di jalan salila tilu satengah poé. Garis sajarah Trump éta ngabeungkeut babarengan awal jeung ahir kapresidénanana dina Daniel pasal sabelas. Ku kituna, kasaksian ngeunaan Donald Trump ayana dina duanana kitab Daniel jeung Wahyu, sarta ayana dina duanana kitab éta dina pasal sabelas.
The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”
Tilu garis parsial éta, lamun dihijikeun, nangtukeun sajarah lengkep Trump salaku présidén kagenep jeung kadalapan, sarta éta disusun dumasar kana tandatangan “Kaleresan”. Éta asalna tina kitab Daniel jeung Wahyu, sarta ngahasilkeun hiji garis sajarah anu saluyu jeung éta “bagian tina kitab Daniel anu patali jeung poé-poé panungtungan.”
That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.
Bagéan éta tina Daniel téh anu dibuka segelna ku Singa ti kaom Yuda, pas saméméh panutupan mangsa kasempetan rahmat, ku sabab éta jadi salah sahiji unsur tina amanat pemeteraian pikeun saratus opat puluh opat rébu. Tapi diperlukeun paningal rohani anu kacida écésna pikeun ningali tanda-tanda jalan nubuat ngeunaan dipaéhna dua saksi éta dina taun 2020.
Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.
Ayat lima belas tina Daniel sabelas ngagambarkeun Patempuran Panium jeung garis Dinasti Hasmonean, anu kacumponan ku hiji patempuran literal, ku kituna ngalambangkeun hiji ilustrasi nubuat ngeunaan perang rohani antara agama Protestantisme murtad jeung agama jaman anyar para globalis. Patempuran Panium, anu kajadian dina taun 200 SM, ngagambarkeun patempuran tanduk Républikan, sarta perjuangan anu digambarkeun ku Pemberontakan Makabe ngagambarkeun patempuran tanduk Protestant murtad. Sanajan pemberontakan urang Makabe kajadian dina taun 167 SM, éta saluyu sacara nubuat jeung Patempuran tanduk Républikan dina taun 200 SM, sabab sacara nubuat tanduk-tanduk éta silih sajajarkeun dina sajarahna.
Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.
Ayat ka lima welas ngagambarkeun sajarah nubuatan anu langsung miheulaan sarta nuntun kana hukum Minggu anu baris geura datang. Ku sabab éta, ieu ngagambarkeun pisan titik dina mangsa panyegelan saratus opat puluh opat rébu nalika kakawasaan anu aya dina amanat panyegelan salalanggengna ngécéskeun segel éta ka umat Allah dina poé-poé panungtungan.
It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.
Ieu téh Singa ti kaom Yuda anu muka segel éta bebeneran, sarta éta bebeneran téh nyaéta Wahyu Yesus Kristus. Sarébu opat puluh opat rébu téh nyaéta jalma-jalma anu “nuturkeun Anak Domba ka mana baé Anjeunna angkat,” sarta nalika Anjeunna muka segel ayat lima welas, Singa ti kaom Yuda parantos mingpin umat-Na dina poé ahir ka Panium. Yesus netelakeun hal ieu pisan dina prosés panyegelan nalika Anjeunna mawa murid-murid-Na ka Panium, pas saméméh salib.
The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.
Perang Panium sacara husus dipedar ku Kristus, nalika Anjeunna ngadeg di Panium jeung para murid-Na sarta di dinya marentahkeun ka maranéhna yén garéja-Na bakal diadegkeun dina pangakuan Petrus, sarta yén “panto-panto naraka” moal unggul ngalawan éta. Isa ngaidéntifikasi peperangan anu dilambangkeun ku Patempuran Panium. Patempuran Panium nyaéta ayat lima welas, sarta ayat genep welas nyaéta Patempuran Actium. Kristus ngadeg di Panium, pas saméméh kalakuan pupusna-Na lumangsung.
Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.
Ti Panium dugi ka hukum Minggu nyaéta sajarah perjuangan pulitik jeung agama tina dua tanduk sato bumi, nyaéta Protestanisme jeung Republikanisme. Duanana diserang ku sato ateistis ti liang tanpa dasar dina taun 2020, sarta peperangan dua tanduk éta ngalawan allah-allah pulitik jeung agama globalisme digambarkeun dina sajarah ayat sabelas nepi ka genep welas.
From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic Word represents the prophetic truths which seal the one hundred and forty-four thousand.
Ti Perang Ukraina anu dimimitian dina taun 2014, nepi ka kampanye présidén munggaran Donald Trump anu dimimitian dina taun 2015, nepi ka pupusna dua tanduk dina taun 2020, nepi ka kabangkitan dina taun 2023, nepi ka kampanye katilu Trump anu dimimitian dina tanggal 15 Nopémber 2022, éta sajarah ngarah kana ayat katilu welas nepi ka kalima welas. Dina éta ayat-ayat, sajarah anu diungkabkeun ku Firman nubuat Allah ngawakilan bebeneran-bebeneran nubuat anu ngégél saratus opat puluh opat rébu.
Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.
Kaleresan-kaleresan éta kagambarkeun dina datangna Kristus ka Kaisarea Pilipi dina Mateus pasal genep welas jeung tujuh welas. Dina ayat-ayat éta, manusa dosa mulang deui kana sajarah nubuat bari ngahaleuangkeun lagu-lagu ti sundal Tirus, sarta ku kituna netepkeun eta titingalian, ku kituna nempatkeun ayat-ayat éta dina kontéks Pagerieun Peuting, sabab di tempat anu euweuh titingalian, bangsa téh binasa.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Di mana euweuh titingalian, rahayat binasa; tapi sing saha anu ngajalankeun hukum, bagja manéhna. Siloka 29:18.
Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.
Jalma-jalma anu boga panon, tapi teu daék ningali, jeung boga ceuli, tapi nampik ngadéngé, nya éta para parawan Laodikea nu bodo anu teu miboga “minyak.” “Minyak” téh nyaéta paningkatan pangaweruh anu dihasilkeun nalika Wahyu Yesus Kristus dibuka segelna pas saméméh mangsa kasempetan rahmat ditutup, sarta numutkeun Hosea, umat Allah anu nolak jeung nampik pangaweruh kudu dibinasakeun.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Umat-Ku binasa ku kakurangan pangaweruh; ku sabab maneh geus nampik pangaweruh, Kami ogé bakal nampik maneh, nepi ka maneh moal jadi imam pikeun Kami deui; ku sabab maneh geus mopohokeun hukum Allah maneh, Kami ogé bakal mopohokeun anak-anak maneh. Hosea 4:6.
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Saterusna, pangandika PANGERAN sumping ka abdi, saur-Na, “Eh anak manusa, maneh cicing di tengah-tengah hiji kulawarga anu barontak, anu boga panon pikeun ningali, tapi henteu ningali; maranéhna boga ceuli pikeun ngadéngé, tapi henteu ngadéngé; sabab maranéhna téh kulawarga anu barontak.” Yehezkiel 12:1, 2.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Tuluy anjeunna ngandika, “Indit, sarta bejakeun ka bangsa ieu: Maraneh enya ngadéngé, tapi ulah ngartos; maraneh enya ningali, tapi ulah ngalenyepan. Jieun hate bangsa ieu jadi kandel, jadikeun ceulina beurat, sarta peureumkeun panonna; supaya maranehna ulah ningali ku panonna, ulah ngadéngé ku ceulina, ulah ngartos ku haténa, tuluy tobat, sarta jadi cageur.” Yesaya 6:9, 10.
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.
Tuluy murid-murid sumping ka Anjeunna, sarta pok ka Anjeunna, “Ku naon anjeun nyarios ka maranéhna ku misil-misil?” Anjeunna ngawaler sarta ngandika ka maranéhna, “Sabab ka aranjeun dipaparin terang kana rasiah Karajaan Sawarga, tapi ka maranéhna mah henteu dipaparin. Sabab sing saha anu boga, ka anjeunna bakal dipaparin deui, sarta anjeunna bakal ngabogaan kalimpahan anu leuwih; tapi sing saha anu henteu boga, ti anjeunna bakal dicabut sanajan anu dipibogana. Ku sabab éta Kami nyarios ka maranéhna ku misil-misil: lantaran sanajan maranéhna ningali, maranéhna henteu ningali; sarta sanajan maranéhna ngadangu, maranéhna henteu ngadangu, ogé henteu ngartos. Jeung dina maranéhna kacumponan nubuat Yesaya, anu ungelna, Ku ngadangu maraneh bakal ngadangu, tapi moal ngartos; sarta ku ningali maraneh bakal ningali, tapi moal nenjoeun. Sabab hate ieu bangsa geus jadi kandel, sarta ceulina berat pikeun ngadangu, jeung panonna ku maranéhna geus ditutup; supaya ulah nepi ka iraha-iraha maranéhna ningali ku panonna, jeung ngadangu ku ceulina, sarta ngartos ku haténa, tuluy tobat, jeung ku Kami disageurkeun. Tapi rahayu panon aranjeun, sabab ningali; jeung ceuli aranjeun, sabab ngadangu. Sabab saéstuna Kami nyebut ka aranjeun, yén loba nabi jeung jalma-jalma bener geus ngahayang ningali hal-hal anu ku aranjeun katenjo, tapi henteu ningalina; jeung ngahayang ngadangu hal-hal anu ku aranjeun kadangu, tapi henteu ngadanguna.” Mateus 13:10–17.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Sakabéh pekabaran anu dipasihkeun ti taun 1840–1844 kudu dijadikeun kuat ayeuna, sabab loba jalma anu geus leungit panungtunana. Pekabaran-pekabaran éta kudu ditepikeun ka sakabéh garéja.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Al-Masih ngadawuh, ‘Bagja panon maraneh, sabab eta ningali; jeung ceuli maraneh, sabab eta ngadangu. Sabab sajatina Kami nyebutkeun ka maraneh, yén loba nabi jeung jalma-jalma bener geus miharep ningali hal-hal anu ku maraneh katenjo, tapi maranehna henteu ningali eta; sarta ngadangu hal-hal anu ku maraneh kadangu, tapi maranehna henteu ngadangu eta’ [Matthew 13:16, 17]. Bagja panon-panonna anu ningali perkara-perkara anu katenjo dina taun 1843 jeung 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Eta amanat parantos dipasihkeun. Jeung ulah aya panundaan dina ngulang deui eta amanat, sabab tanda-tanda jaman keur kacumponan; pagawean panutup kudu dirampungkeun. Hiji pagawean anu ageng bakal dipigawé dina waktu anu pondok. Moal lila deui hiji amanat bakal dipasihkeun ku katangtuan Allah anu bakal ngagedéan jadi sora tarik. Satuluyna Daniel bakal nangtung dina bagianna, pikeun méré kasaksianana.” Manuscript Releases, jilid 21, 437.
We will continue this study in the next article.
Urang baris neruskeun ieu panalungtikan dina artikel salajengna.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Wahyu Isa Al Masih, anu dipaparinkeun ku Allah ka Mantenna, pikeun nembongkeun ka para abdi-Na perkara-perkara anu enggal kudu kajadian; sarta ku Mantenna dikintunkeun tur diwawarkeunana ku malaikat-Na ka abdi-Na, Yohanes: anu geus mere kasaksian ngeunaan firman Allah, jeung ngeunaan kasaksian Isa Al Masih, sarta ngeunaan sagala hal anu ku anjeunna geus katempo. Bagja jalma anu maca, jeung maranéh anu ngadéngé kecap-kecap tina nubuat ieu, sarta ngajalankeun naon-naon anu ditulis di jerona; sabab waktuna geus caket. Wahyu 1:1–3.