In the near future Russia will end the war in Ukraine with a victory, and the victory will prove to be the beginning of the end for Putin and Russia. Just as Gorbachev reorganized (perestroika) his empire and then fled to the United Nations, political Russia will be brought under the authority of the United Nations, while religious Russia will be brought under the control of the papacy. Trump will be elected in 2024, and prevail over the globalist Democrats and professed Republican globalists, and he will form an alliance with the globalists of the United Nations, for the purpose of resolving the fallout from the demise of Putin and Russia. Then the whore of Tyre will then intercede on behalf of Russia.

Dina mangsa anu teu lila deui, Rusia bakal ngeureunkeun perang di Ukraina ku hiji kameunangan, sarta kameunangan éta bakal kabuktian jadi awal tina tungtung pikeun Putin jeung Rusia. Sakumaha Gorbachev ngaréorganisasi (perestroika) kakaisaranana tuluy ngungsi ka Perserikatan Bangsa-Bangsa, Rusia pulitik bakal dibawa ka handapeun kawenangan Perserikatan Bangsa-Bangsa, sedengkeun Rusia agama bakal dibawa ka handapeun pangawasan kapausan. Trump bakal kapilih dina taun 2024, sarta bakal ngéléhkeun Demokrat globalis jeung kaum globalis Républik anu ngaku-ngaku, sarta anjeunna bakal ngawangun hiji pakumpulan jeung para globalis ti Perserikatan Bangsa-Bangsa, pikeun maksud ngabéréskeun akibat ruksakna ti runtuhna Putin jeung Rusia. Saterusna, palacuran Tirus bakal campur nyarita pikeun ngabela Rusia.

In the Battle of Panium, the history of the first of the three battles of verse forty is repeated. In the first battle, represented by the collapse of the Soviet Union in 1989, the first of the last eight presidents served as the papacy’s proxy army. That first president was a Republican, signaling that the last will also be a Republican president. The first president was known for his rhetoric concerning the wall of the iron curtain, that as a prophetic waymark came down when the Berlin Wall came down on November 9, 1989. The last Republican president will be known for his rhetoric concerning the wall on the southern border of the United States, and the waymark that will mark Trump’s testimony of building the wall will be the Sunday law, where the symbolic “wall of separation of church and state” is removed.

Dina Patempuran Panium, sajarah tina nu kahiji di antara tilu patempuran dina ayat kaopat puluh diulang deui. Dina patempuran kahiji, anu dilambangkeun ku rubuhna Uni Soviét dina taun 1989, nu kahiji di antara dalapan présidén panungtung ngaladénan minangka pasukan proksi kapausan. Présidén kahiji éta téh saurang Républikan, anu méré tanda yén nu panungtung ogé bakal jadi présidén Républikan. Présidén kahiji téh kasohor ku rétorikana ngeunaan témbok tina tirai beusi, anu salaku pananda nubuat ragrag nalika Tembok Berlin ragrag dina 9 Nopémber 1989. Présidén Républikan panungtung bakal dipikawanoh ku rétorikana ngeunaan témbok di wates kidul Amérika Sarikat, sarta pananda anu bakal nandaan kasaksian Trump ngeunaan ngawangun témbok nyaéta hukum Minggu, nalika “témbok pamisah antara garéja jeung nagara” anu simbolis dileungitkeun.

That first president was a former media star, known for his sharp speaking skills and sense of humor. The last president is a former media star, known for his sharp speaking skills and sense of humor. 1989 marked the disintegration of the empire known as the Soviet Union, and the last of the three battles of verse forty represents the disintegration of the empire known as Russia.

Présidén nu pangheulana éta saurang béntang média baheula, anu kasohor ku kaparigelan nyarita anu seukeut jeung rasa humorna. Présidén nu pamungkas ogé saurang béntang média baheula, anu kasohor ku kaparigelan nyarita anu seukeut jeung rasa humorna. Taun 1989 nandaan bubarna kakawasaan nu katelah Uni Soviét, jeung perang panungtungan tina tilu perang dina ayat kaopat puluh ngagambarkeun bubarna kakawasaan nu katelah Rusia.

The Battle of Panium is the third and last battle of verse forty, and it was typified by the first battle. When the first battle was over the entire world acknowledged that the only superpower in the world was the United States. That world domination will be repeated at the conclusion of the last battle, for it is there, that, in spite of the alliance formed between Antiochus III and Philip of Macedon, (the United States and the United Nations), the United States (the false prophet) will be established as the premier king of the ten kings (the dragon—the United Nations.)

Perang Panium nyaéta perang katilu jeung pamungkas dina ayat ka opat puluh, sarta éta dipralambangkeun ku perang kahiji. Nalika perang kahiji geus réngsé, sakumna dunya ngaku yén hiji-hijina adidaya di dunya téh nyaéta Amérika Sarikat. Panguasaan dunya éta bakal diulang deui dina panutup perang pamungkas, sabab di dinya, sanajan aya pakumpulan anu diwangun antara Antiokhus III jeung Pilipus ti Makédon, (Amérika Sarikat jeung Perserikatan Bangsa-Bangsa), Amérika Sarikat (nabi palsu) bakal diteguhkeun jadi raja pangutamana tina sapuluh raja (naga—Perserikatan Bangsa-Bangsa.)

The three battles of verse forty bear the signature of “Truth,” for the first represents the last, and the middle battle represents rebellion. The first and last victorious proxy army (the United States) prevails, but the second proxy army loses, and the second proxy army is Nazism, a world symbol of rebellion.

Tilu peperangan dina ayat ka opat puluh ngandung ciri has “Kaleresan,” sabab nu kahiji ngawakilan nu panungtung, jeung peperangan nu di tengah ngawakilan pambrontakan. Pasukan proksi nu kahiji jeung nu panungtung nu meunang (Amérika Sarikat) unggul, tapi pasukan proksi nu kadua éléh, sarta pasukan proksi nu kadua téh Nazisme, hiji lambang dunya pikeun pambrontakan.

The three political campaigns of Donald Trump bear the signature of “Truth,” for he wins the election in his first and last campaigns, but in the middle campaign he is defeated through by the beast of atheism, which is the dragon power, once again the symbol of the rebellion represented by the thirteenth letter of the Hebrew alphabet that when placed together with the first and last letter form the Hebrew word “Truth.”

Tilu kampanye pulitik Donald Trump ngagem tandha “Kaleresan,” sabab anjeunna meunang pamilihan dina kampanye kahiji jeung panungtungna, nanging dina kampanye anu di tengah anjeunna dikalahkeun ku sato galak ateisme, nyaéta kakawasaan naga, sakali deui lambang pambarontakan anu diwakilan ku hurup katilu welas tina alfabét Ibrani anu, nalika dihijikeun jeung hurup kahiji jeung panungtung, ngawangun kecap Ibrani “Kaleresan.”

Verse ten of Daniel eleven identifies the time of the end in 1989, and verse sixteen identifies the soon coming Sunday law. Verses ten through fifteen represent the hidden history of verse forty, which is the portion of the book of Daniel that was sealed up until the last days. When verses ten through fifteen are placed (line upon line) into the hidden history of verse forty, the portion of Daniel that relates to the last days is unsealed. That portion is unsealed just before probation closes for Sabbath-keepers at the soon coming Sunday law. It therefore represents the final or seventh seal.

Ayat ka sapuluh dina Daniel sabelas nandaan waktu akhir dina taun 1989, sarta ayat ka genep welas nandaan hukum Minggu nu baris geura datang. Ayat-ayat ka sapuluh nepi ka ka lima welas ngagambarkeun sajarah nu disumputkeun tina ayat ka opat puluh, nyaéta bagian tina kitab Daniel anu geus disegel nepi ka poé-poé panungtungan. Nalika ayat-ayat ka sapuluh nepi ka ka lima welas ditempatkeun (baris demi baris) kana sajarah nu disumputkeun tina ayat ka opat puluh, bagian tina Daniel anu patalina jeung poé-poé panungtungan jadi kabuka tina segel. Bagian éta dibuka tina segel pas saméméh masa kasempetan tobat ditutup pikeun para pangreksa Sabat dina hukum Minggu nu baris geura datang. Ku sabab kitu, éta ngagambarkeun segel panungtung, nyaéta segel ka tujuh.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:1–6.

Sareng nalika Anjeunna muka meterai anu katujuh, aya tiiseun di sawarga kira-kira satengah jam lilana. Jeung kuring ningali tujuh malaikat anu ngadeg di payuneun Allah; sarta ka maranéhna dipasrahkeun tujuh tarompét. Jeung malaikat séjén datang sarta nangtung di altar, nyekel padupaan emas; sarta dipaparinkeun ka anjeunna menyan anu loba, sangkan anjeunna ngahaturkeun éta babarengan jeung doa sakumna para suci di luhur altar emas anu aya di payuneun tahta. Jeung haseup menyan éta, anu naék babarengan jeung doa-doa para suci, munggah ka payuneun Allah tina panangan malaikat éta. Jeung malaikat éta nyandak padupaan, terus ngeusian éta ku seuneu tina altar, tuluy ngalungkeunana ka bumi; sarta timbul sora-sora, gulugur, kilat, jeung lini. Jeung tujuh malaikat anu nyepeng tujuh tarompét éta nyiapkeun diri pikeun niup. Wahyu 8:1–6.

The seven angels with the seven trumpets represent the executive judgment which begins at the Sunday law in the United States, and they represent the executive judgment that begins when Michael stands up and human probation closes. The first period, from the Sunday law until Michael stands up, God’s judgments are mixed with mercy, but then the seven last plagues are God’s judgments that are not mixed with mercy. The opening of the seventh seal is when the executive judgments are being prepared, as represented by the seven angels.

Tujuh malaikat nu nyekel tujuh tarompet ngawakilan pangadilan eksekutif nu dimimitian dina hukum Minggu di Amérika Sarikat, sarta maranéhna ngawakilan pangadilan eksekutif nu dimimitian nalika Mikaél nangtung sarta mangsa cobaan manusa ditutup. Mangsa kahiji, ti hukum Minggu nepi ka Mikaél nangtung, pangadilan Allah dicampur ku karunia, tapi satuluyna tujuh bala panungtungan téh nyaéta pangadilan Allah nu henteu dicampur ku karunia. Muka segel katujuh nyaéta nalika pangadilan-pangadilan eksekutif keur dipersiapkeun, sakumaha diwakilan ku tujuh malaikat.

Daniel chapters two and nine identify “the prayers of the saints” as a prayer to understand the events associated with Nebuchadnezzar’s hidden dream of the image of the beasts, and the repentance and confession associated with the “seven times,” of Leviticus chapter twenty-six. The prayers that are mixed with the incense in the “golden censer” that ascended up before God, are prayed by those who are called to be among the one hundred and forty-four thousand, who at that time receive the seal of the living God, as the fire from the altar is cast into the earth.

Dina pasal dua jeung salapan nétélakeun yén “doa-doa jalma-jalma suci” téh nyaéta doa pikeun ngartos kajadian-kajadian anu patalina jeung impian anu disumputkeun ti Nebukadnesar ngeunaan patung rupa sato-sato galak, jeung tobat sarta pangakuan dosa anu pakait jeung “tujuh kali,” dina Imamat pasal dua puluh genep. Doa-doa anu dicampur jeung menyan dina “pedupaan emas” anu naék ka payuneun Allah, didoakeun ku jalma-jalma anu dipanggil pikeun kaasup kana saratus opat puluh opat rébu, anu dina mangsa éta narima meterai Allah anu hirup, nalika seuneu tina altar dialungkeun ka bumi.

In Ezekiel chapter nine, those very same saints are sighing and crying for the abominations done in the land and in the church, and as they express their deep remorse for sin, the sealing angel places a mark upon their foreheads. As with chapter eight of Revelation, the judgments represented by the destroying angels are there in the background waiting for the command that the sealing is finished.

Dina Yéheskiel pasal salapan, jalma-jalma suci anu sarua éta keur ngahuleng jeung ceurik ku sabab kalakuan-kalakuan jijik anu dipigawé di éta nagri jeung di garéja, sarta nalika maranéhna nganyatakeun kasedih anu jero ku lantaran dosa, malaikat anu nyégél nempatkeun hiji tanda dina tarang maranéhna. Saperti dina Wahyu pasal dalapan, panghukuman-panghukuman anu dilambangkeun ku para malaikat pangancur aya di dinya dina latar tukang, ngantosan parentah yén pagawéan panyegélan geus réngsé.

“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

“Kalayan katepatan anu moal meleset, Anjeunna Nu Teu Aya Watesna tetep nyimpen catetan jeung sakumna bangsa. Salila welas asih-Na dipasrahkeun bareng jeung panggero pikeun tobat, catetan ieu bakal tetep kabuka; nanging lamun angka-angkana geus ngahontal jumlah nu geus ditangtukeun ku Allah, pelayanan amarah-Na dimimitian. Catetanana ditutup. Kasabaran ilahi eureun. Teu aya deui panyambat rahmat pikeun maranéhna.”

“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

“Nabi, nalika neuteup ngaliwatan mangsa-mangsa ka hareup, ningali waktu ieu dipintonkeun di payuneun titingalna. Bangsa-bangsa dina jaman ieu geus narima welas asih anu teu aya tandinganana. Berkah sawarga anu pangpilihna geus dipaparinkeun ka maranéhna, tapi kasombongan anu beuki nambahan, kasarakahan, panyembahan brahala, panghina ka Allah, jeung kateuweruh budi anu hina, kabéh kacatet ngalawan maranéhna. Maranéhna keur gancang nutup itunganana jeung Allah.

“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

“Tapi anu matak kuring ngageter téh nyaéta kanyataan yén jalma-jalma anu geus nampa cahaya jeung kaistiméwaan anu panggedéna geus kacemar ku kajahatan anu ngajalma sacara nyebar. Kapangaruhan ku jalma-jalma durhaka di sabudeureun maranéhna, loba, malah di antara anu ngaku kana bebeneran, geus jadi tiis sarta kabawa ku arus kajahatan anu kuat. Panghina anu sumebar ka unggal tempat ka kasalehan sajati jeung kasucian nyababkeun jalma-jalma anu henteu ngahiji pageuh jeung Allah leungit rasa hormatna kana hukum-Na. Lamun maranéhna nuturkeun cahaya sarta taat kana bebeneran tina haté, hukum anu suci ieu bakal katingali leuwih mulya ku maranéhna justru nalika éta dihina jeung dipiceun. Sakumaha beuki écésna teu dihormatna hukum Allah, garis pamisah antara anu nurut kana éta hukum jeung dunya jadi beuki écés. Kanyaah kana parentah-parentah ilahi nambahan dina hiji golongan sajalan jeung nambahanana panghina ka dinya dina golongan anu séjén.

“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

“Kaayaan darurat téh beuki gancang ngadeukeutan. Angka-angka nu beuki ngagedéan kalayan gancang némbongkeun yén waktuna panarajang Gusti geus ampir sumping. Sanaos Anjeunna henteu daék ngahukum, tapi Anjeunna bakal ngahukum, jeung éta kalayan gancang. Jalma-jalma nu leumpang dina caang bakal ningali tanda-tanda tina bahaya nu keur ngadeukeutan; tapi maranéhna henteu meunang cicing waé kalayan tenang, teu paduli, bari ngarep-ngarep karuksakan éta kajadian, ngabeberah diri ku kayakinan yén Gusti bakal ngajaga umat-Na dina poé panarajang. Henteu kitu pisan. Maranéhna kudu ngartos yén éta téh kawajiban maranéhna pikeun digawé kalayan rajin guna nyalametkeun batur, bari neuteup ka Gusti kalayan iman anu teguh pikeun pitulung. ‘The effectual fervent prayer of a righteous man availeth much.’”

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

“Ragi kasalehan tacan sakabéhna leungit kakuatanana. Dina mangsa nalika bahaya jeung kaayaan murung gareja panggedéna, rombongan leutik anu nangtung dina cahaya bakal ngeluh jeung nangis ku sabab kalakuan-kaabominasian anu dipigawé di éta nagri. Nanging leuwih husus deui, doa maranéhna bakal naék pikeun kapentingan gareja, sabab para anggotana ngalampahkeun luyu jeung cara dunya.

“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

“Doa anu sajembaran hate ti ieu sakelompok leutik anu satia moal sia-sia. Nalika Gusti sumping minangka Nu ngabales, Mantenna ogé bakal sumping minangka Nu nangtayungan sakumna jalma anu geus ngajaga iman dina kasucianana sarta ngajaga dirina tetep teu kacemaran ku dunya. Dina mangsa ieu Allah geus jangji bakal males ka umat pilihan-Na sorangan anu ngagorowok ka Anjeunna beurang peuting, sanajan Anjeunna lila sabar ka maranéhna.

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

Parentahna kieu: “Jalanan ka tengah kota, ka tengah Yerusalem, sarta pasang hiji tanda dina tarang jalma-jalma anu ngaharéwos jeung anu ngagorowok ku sabab sagala kakajian anu dipigawé di dinya.” Jalma-jalma anu ngaharéwos jeung ngagorowok ieu geus ngembarkeun kecap-kecap kahirupan; maranéhna geus mereguh, mapatahan, jeung ngadesek. Sabagian jalma anu geus ngahina Allah tobat sarta ngahinakeun hate maranéhna di payuneun Mantenna. Tapi kamulyaan Gusti geus undur ti Israil; sanajan loba anu masih neraskeun wangun-wangun agama, kakawasaan jeung ayana-Na geus euweuh.” Testimonies, jilid 5, 208–210.

Verses ten through fifteen unseal the hidden history of verse forty, and in so doing they simultaneously identify that the sealing of the one hundred and forty-four thousand is now being accomplished upon those who have met the requirements of the prayers represented by Daniel and the three worthies in chapter two, and by Daniel in chapter nine. The distinction between the two prayers can be recognized as a prayer for understanding the external events of prophecy (Daniel two), and a prayer to realize the internal experience of prophecy (Daniel nine). Another distinction is that the saints corporately are seeking to understand the testing message of the image of the beast (Daniel two), but they must individually accomplish the work of complete repentance (Daniel nine). Their prayers must be in the context of Ezekiel nine, for they must be grieved over the sins in the land and in the church.

Ayat sapuluh nepi ka lima belas muka segel sajarah nu nyumput dina ayat opat puluh, sarta ku kituna dina waktu nu sarua nangtukeun yén panegelan ka saratus opat puluh opat rébu ayeuna keur dilaksanakeun ka jalma-jalma anu geus nyumponan sarat-sarat tina doa-doa anu dilambangkeun ku Daniel jeung tilu jalma mulya dina pasal dua, sarta ku Daniel dina pasal salapan. Bédana antara dua doa éta bisa kanyahoan minangka hiji doa pikeun ngartos kajadian-kajadian luar tina nubuat (Daniel dua), jeung hiji doa pikeun ngawujudkeun pangalaman batin tina nubuat (Daniel salapan). Bédana séjénna nyaéta yén para wali sacara koléktif keur néangan paham kana amanat pangujian ngeunaan gambar sato galak (Daniel dua), tapi maranéhna kudu sacara pribadi ngalaksanakeun padamelan pertobatan anu lengkep (Daniel salapan). Doa-doa maranéhna kudu aya dina kontéks Ezekiel salapan, sabab maranéhna kudu susah hate ku lantaran dosa-dosa di éta tanah jeung di jero gareja.

“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

“Dina waktos murka-Na bakal maju dina panghukuman-panghukuman, para pengikut Kristus anu handap asor tur satia ieu bakal dibédakeun tina sesa dunya ku kasangsaraan jiwana, anu dinyatakeun dina raratan jeung ceurik, dina tegoran jeung pangéling-ngéling. Sedengkeun nu lian narékahan nutupan kajahatan anu keur lumangsung ku jubah, sarta ngabélaan kajahatan anu kacida gedéna anu sumebar di mana-mana, jalma-jalma anu boga sumanget pikeun kahormatan Allah jeung kanyaah ka jiwa-jiwa moal cicing demi meunangkeun kahadean ti saha waé. Jiwa-jiwa maranéhna anu bener kacida kaganggu unggal poé ku lampah-lampah anu teu suci jeung paguneman jalma-jalma anu teu bener. Maranéhna teu boga daya pikeun nahan caah kajahatan anu ngagulidag, ku sabab éta maranéhna pinuh ku kasedih jeung kakaget. Maranéhna ngungun payuneun Allah nalika ningali agama dipopohokeun malah di imah-imah jalma-jalma anu geus narima cahaya anu gedé. Maranéhna ngararat jeung nganyenyeri jiwana lantaran kasombongan, katamakan, mementingkeun diri sorangan, jeung tipu daya ampir sagala rupa aya di jero garéja. Roh Allah, anu ngagerakkeun kana tegoran, diinjak-injak ku suku, sedengkeun abdi-abdi Iblis ngagungkeun kameunangan. Allah dihina, bebeneran dijadikeun teu aya gunana.

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Golongan anu henteu ngarasa prihatin ku kamunduran rohani dirina sorangan, sarta henteu ngarandeg ku dosa-dosa batur, bakal ditinggalkeun tanpa meterai Allah. Gusti marentahkeun para utusan-Na, nyaéta jalma-jalma anu nyekel pakarang pambantaian dina leungeunna: ‘Tuturkeun anjeunna ngaliwatan kota, sarta pukul: panon maranéh ulah nyahoeun hampura, jeung ulah boga karunya: tumpeskeun pisan nu kolot jeung nu ngora, boh mojang, boh budak leutik, boh awéwé: tapi ulah ngadeukeutan saha-saha anu aya tanda éta dina dirina; sarta mimitian ti tempat suci Kami. Tuluy maranéhna ngamimitian ti para kolot anu aya di hareupeun Bait éta.’”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.

“Di dieu urang ningali yén gareja—Bait Allah PANGERAN—jadi anu pangheulana ngaraoskeun hanteman murka Allah. Para kokolot, nyaéta jalma-jalma anu ku Allah geus dipaparinkeun cahaya anu gedé sarta anu geus nangtung minangka pangreksa kapentingan rohani umat, geus ngahianatkeun kapercayaan anu dipasrahkeun ka maranéhna. Maranéhna geus nyekel pamadegan yén urang teu kudu ngarep-ngarep mujijat jeung panyatakeun anu nyata tina kakawasaan Allah saperti dina mangsa-mangsa baheula. Jaman geus robah. Kecap-kecap ieu nguatkeun kateuacanan maranéhna, tuluy maranéhna nyebut: PANGERAN moal ngalakukeun anu hadé, jeung moal ogé ngalakukeun anu goréng. Mantenna teuing welas asih nepi ka moal ngahukum umat-Na ku pangadilan. Ku kituna, ‘Damai jeung kaamanan’ jadi sora ceurik ti jalma-jalma anu moal kungsi deui ngagedurkeun sorana kawas tarompet pikeun némbongkeun ka umat Allah palanggaran-palanggaran maranéhna jeung ka kulawarga Yakub dosa-dosana. Anjing-anjing belet anu teu daék ngagogog ieu lah anu ngarasa pamales anu adil ti Allah anu kasigeung. Lalaki, mojang, jeung barudak leutik sadayana binasa babarengan.” Testimonies, jilid 5, 210, 211.

Verse one and two of Daniel eleven, begin at the time of the end in 1989, as does verse ten. Verse two takes the history to the first term of Donald Trump, and then leaves a hidden history from that sixth richest president unto the seventh kingdom (the United Nations), represented by Alexander the Great. Between Xerxes the rich king in verse two, and Alexander the Great there were eight Persian kings. The hidden history of verse two until verse three, represents eight kings. Thus, from the conclusion of the first term of Trump until the seventh kingdom of Bible prophecy there are a total of ten kings that span the hidden history of verse two to three of Daniel chapter eleven.

Ayat hiji jeung dua tina Daniel sabelas dimimitian dina waktu ahir taun 1989, sakumaha ogé ayat sapuluh. Ayat dua mawa sajarah nepi ka mangsa kahiji Donald Trump, tuluy ninggalkeun hiji sajarah nu disumputkeun ti présidén kagenep pangbeungharna éta nepi ka karajaan katujuh (Perserikatan Bangsa-Bangsa), anu dilambangkeun ku Aleksander Agung. Antara Xerxes, raja beunghar dina ayat dua, jeung Aleksander Agung, aya dalapan raja Persia. Sajarah nu disumputkeun dina ayat dua nepi ka ayat tilu ngagambarkeun dalapan raja. Ku kituna, ti panutupan mangsa kahiji Trump nepi ka karajaan katujuh tina nubuat Alkitab aya jumlahna sapuluh raja anu ngawengku sajarah nu disumputkeun tina ayat dua nepi ka ayat tilu dina Daniel pasal sabelas.

The number ten is a symbol of a test, and the test that occurs in that very history is the formation of the image of the beast. The sixth richest president stirs up the globalists beginning with his first campaign in 2015, and in doing so he marks the beginning of a struggle between the two witnesses of Revelation chapter eleven and the dragon beast of atheism, that does not cease until the Sunday law of verses sixteen and forty-one. Within that warfare Donald Trump was the first president to stir up the dragon and he is also the last. Trump is the last president of the earth beast, and Trump will become the first leader of the seventh kingdom. In so doing, Trump represents the first and last of ten kings, and ten represents a test.

Angka sapuluh téh lambang tina hiji ujian, jeung ujian anu lumangsung dina sajarah éta pisan nyaéta kabentukna gambar sato galak. Présidén kagenep pangbeungharna ngagedurkeun para globalis dimimitian ku kampanye kahijina dina taun 2015, sarta ku cara kitu anjeunna nandaan mimiti hiji perjuangan antara dua saksi dina Wahyu pasal sabelas jeung sato galak naga tina ateisme, anu teu eureun-eureun nepi ka hukum Minggu dina ayat genep welas jeung opat puluh hiji. Dina peperangan éta Donald Trump nyaéta présidén kahiji anu ngagedurkeun naga, sarta anjeunna ogé anu panungtung. Trump nyaéta présidén panungtung tina sato galak bumi, sarta Trump bakal jadi pamingpin kahiji tina karajaan katujuh. Ku ngalakukeun kitu, Trump ngawakilan anu kahiji jeung anu panungtung tina sapuluh raja, sarta sapuluh ngawakilan hiji ujian.

1776, 1789 and 1798 represent three histories that establish that the eighth president is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents a period of history when the Articles of Confederation were produced. The period began in 1781, and concluded with the publication of the Constitution in 1789. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.

1776, 1789, sareng 1798 ngagambarkeun tilu sajarah anu netepkeun yén présidén ka dalapan téh asalna tina anu tujuh. 1776 ngagambarkeun diterbitkanna Déklarasi Kamerdékaan, sareng sajarah Kongrés Kontinental Kahiji sareng Kadua. 1789 ngagambarkeun hiji mangsa sajarah nalika Artikel-Konfederasi disusun. Mangsa éta dimimitian dina taun 1781, sareng dipungkas ku diterbitkanna Konstitusi dina taun 1789. 1798 ngagambarkeun diterbitkanna Alien and Sedition Acts, sareng mimiti sato galak bumi minangka karajaan kagenep dina nubuat Kitab Suci.

The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and Peyton Randolph was the first president. The Second Continental Congress had six presidents. Peyton Randolph was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses. Peyton Randolph was the first president of both the First and Second Continental Congresses, a prophetic period where there were eight presidents, but the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was twice the first president of seven persons who were presidents, and Randolph therefore represents the eighth, that was of the seven, and upon two witnesses he typifies the first actual president, who was George Washington.

Kongrés-kongrés Bawana dibagi jadi dua mangsa nubuat, nyaéta kongrés anu kahiji jeung kongrés anu panungtung. Kongrés Bawana Kahiji miboga dua présidén, sarta Peyton Randolph nyaéta présidén anu kahiji. Kongrés Bawana Kadua miboga genep présidén. Peyton Randolph nyaéta présidén anu kahiji boh pikeun Kongrés Bawana Kahiji boh ogé pikeun Kongrés Bawana Kadua. Jumlahna aya dalapan présidén salila sajarah Kongrés Bawana Kahiji jeung Kadua. Peyton Randolph nyaéta présidén anu kahiji boh pikeun Kongrés Bawana Kahiji boh pikeun Kongrés Bawana Kadua, hiji mangsa nubuat anu di jerona aya dalapan présidén, tapi présidén anu kahiji tina masing-masing dua mangsa éta nyaéta jalma anu sarua. Ku sabab kitu, sanajan aya dalapan mangsa kaprésidénan, saenyana ngan aya tujuh présidén. Présidén anu kahiji téh dua kali jadi présidén anu kahiji tina tujuh jalmi anu jadi présidén, ku kituna Randolph ngalambangkeun nu ka dalapan, anu asalna tina nu tujuh, sarta dumasar kana dua saksi anjeunna ngagambarkeun présidén saenyana anu kahiji, nyaéta George Washington.

Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, and that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven, and Trump, as the last president will also be the eighth, that is of the seven.

Washington diwakilan ku Randolph, ku kituna Randolph, minangka lambang Washington, ngébréhkeun boh ciri-ciri kenabian Randolph salaku présidén kahiji, boh yén Randolph téh anu ka dalapan, anu asalna tina anu tujuh. Ku kituna George Washington, minangka présidén kahiji jeung Panglima Tertinggi anu kahiji, sacara kenabian ogé nyaéta anu ka dalapan, jeung asalna tina anu tujuh; sarta Trump, minangka présidén pamungkas, ogé bakal jadi anu ka dalapan, nyaéta anu asalna tina anu tujuh.

The second president of the Second Continental Congress was John Hancock. The Second Continental Congress ended in 1781. From 1781 to 1789, identifies the history of the Articles of Confederation. The period is symbolized by the date 1789, with the publication of the Constitution. In that period there were also eight presidents. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification by thirteen colonies of the Constitution in 1789.

Présidén kadua tina Kongrés Kontinéntal Kadua nyaéta John Hancock. Kongrés Kontinéntal Kadua réngsé dina taun 1781. Ti taun 1781 nepi ka 1789, éta nandaan sajarah Articles of Confederation. Mangsa éta dilambangkeun ku taun 1789, ku medalna Constitution. Dina mangsa éta ogé aya dalapan présidén. Articles of Confederation ngawakilan Constitution anu kahiji, tapi kalemahan Articles of Confederation nyababkeun éta diganti, sarta ratifikasi ku tilu welas koloni kana Constitution dina taun 1789.

In that period the eight presidents consisted of seven presidents who were not presidents in the history of the period represented by the previous two Continental Congresses, and one who was a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.

Dina mangsa éta, dalapan présidén téh diwangun ku tujuh présidén anu lain présidén dina sajarah mangsa anu dilambangkeun ku dua Kongrés Benua saméméhna, jeung saurang anu kungsi jadi présidén dina mangsa nubuat anu kahiji éta. John Hancock ngajabat boh dina Kongrés Benua anu kadua, boh ogé dina mangsa anu dilambangkeun ku Articles of Confederation. Dina tataran nubuat, ngan aya tujuh lalaki anu jadi présidén salila dua Kongrés Benua éta; ku kituna, dina harti nubuat John Hancock téh salah sahiji tina dalapan dina mangsa Articles of Confederation, tapi manéhna ogé salah sahiji tina tujuh lalaki tina mangsa saméméhna. Ku sabab kitu, manéhna téh anu kadalapan, anu asalna tina tujuh.

The second prophetic period, represented by 1781 to 1789, like the first period, had a president (Hancock) who was the eighth, and of the seven, as was Randolph in the first prophetic period represented by 1776.

Mangsa profétis nu kadua, nu digambarkeun ku taun 1781 nepi ka 1789, saperti mangsa kahiji, miboga saurang présidén (Hancock) anu kadalapan, jeung kaasup kana tujuh éta, sakumaha Randolph dina mangsa profétis kahiji nu digambarkeun ku taun 1776.

In both periods of eight presidents, the enigma of the eighth being of the seven is represented. Those two periods provide witness that the first genuine president (Washington) also had the prophetic enigma attached to his symbolism, by his typification represented by Randolph. These three witnesses address Trump. Trump as represented in verses one and two in chapter eleven, is illustrated only through his first term, which ended when the second election was stolen by the beast from the bottomless pit.

Dina kadua mangsa anu ngawengku dalapan présidén, tatarucingan yén anu kadalapan téh kaasup tina anu tujuh dipidangkeun. Eta dua mangsa méré kasaksian yén présidén tulen anu kahiji (Washington) ogé kagandéng ku tatarucingan nubuat dina perlambangna, ku cara tipologi anu diwakilan ku Randolph. Ieu tilu saksi nuduh ka Trump. Trump, sakumaha diwakilan dina ayat hiji jeung dua dina pasal sabelas, digambarkeun ngan ukur ngaliwatan mangsa kalungguhanana nu kahiji, anu réngsé nalika pamilihan kadua dipaling ku sato galak ti jurang anu taya dasarna.

The history which fulfilled those verses, includes a hidden history between that point of the richest king (Xerxes) and the introduction of Alexander the Great, representing the Sunday law, when the ten kings briefly become the seventh kingdom. Between the rich king and the ten kings who agree to give their seventh kingdom unto the papacy, there were eight kings. Those eight kings that make up the hidden history of verse two unto verse three, find two witnesses of eight presidents in the history of 1776, 1789 and 1798.

Sajarah anu ngalaksanakeun ayat-ayat éta ngawengku hiji sajarah nu disumputkeun antara titik éta, nyaéta raja anu pangbeungharna (Xerxes), jeung mucunghulna Alexander the Great, anu ngalambangkeun hukum Minggu, nalika sapuluh raja sakeudeung jadi karajaan katujuh. Di antara raja beunghar éta jeung sapuluh raja anu sapuk mikeun karajaan katujuh maranéhna ka kapapaan, aya dalapan raja. Dalapan raja éta, anu ngawangun sajarah disumputkeun ti ayat dua nepi ka ayat tilu, manggihan dua saksi dina sajarah dalapan présidén dina sajarah 1776, 1789, jeung 1798.

That history bears the symbolism of twenty-two years, identifying it as a history of the sealing of the one hundred and forty-four thousand when Divinity is joined with humanity. It also bears the witness of “Truth,” for the beginning marks independence and the ending marks the removal of independence, while thirteen years after 1776, thirteen colonies ratified the Constitution. It also identifies two periods of eight kings (presidents) that both contain the enigma of the eighth being of the seven.

Sajarah éta ngandung perlambang dua puluh dua taun, anu nandaan yén éta téh hiji sajarah ngeunaan panyegelan saratus opat puluh opat rébu nalika Kadevan dipatalikeun jeung kamanusaan. Éta ogé ngandung kasaksian ngeunaan “Kaleresan,” sabab awalna nandaan kamerdikaan jeung ahirna nandaan dileungitkeunana kamerdikaan, sedengkeun tilu welas taun sanggeus 1776, tilu welas koloni ngesahkeun Konstitusi. Éta ogé nandaan dua période anu masing-masing diwangun ku dalapan raja (présidén) anu duanana ngandung tatarucingan yén anu ka dalapan téh asalna tina anu tujuh.

Trump as the sixth president in 2016, and as the last leader of the sixth kingdom also represents the first and last of ten sequential kings. The number ten identifies the testing process of that history, and the test that precedes and concludes at the Sunday law is the formation of the image of the beast. The image of Nebuchadnezzar’s beast-dream represents eight kingdoms, and in so doing provides the witness that the image of the beast test is represented by the number “eight”.

Trump minangka présidén kagenep dina taun 2016, sarta minangka pamingpin panungtung tina karajaan kagenep, ogé ngawakilan nu kahiji jeung nu panungtung tina sapuluh raja nu silih susul. Angka sapuluh nandakeun prosés pangujian tina éta sajarah, sarta ujian anu miheulaan jeung anu dipungkas dina hukum Minggu nyaéta kabentukna gambar sato galak. Gambar tina impian Nebukadnésar ngeunaan sato galak ngawakilan dalapan karajaan, sarta ku kituna méré kasaksian yén ujian gambar sato galak diwakilan ku angka “dalapan”.

In the testing history of the line of the Maccabees, representing the line of the horn of apostate Protestantism and the line of the horn of apostate Republicanism represented by Antiochus III, the lines and horns come together into one horn, that is an image of the papacy. In the same history, the image of God is fully and permanently reproduced in those represented as the one hundred and forty-four thousand.

Dina sajarah pangujian garis Makkabi, anu ngawakilan garis tanduk Protestanisme murtad jeung garis tanduk Republikanisme murtad anu diwakilan ku Antiochus III, éta garis-garis jeung tanduk-tanduk ngahiji jadi hiji tanduk, nyaéta hiji gambar tina kapausan. Dina sajarah anu sarua, gambar Allah sapinuhna jeung salawasna dihasilkeun deui dina jalma-jalma anu digambarkeun minangka saratus opat puluh opat rébu.

The hidden history of verse forty is unsealed within the hidden history of verse two unto verse three, and the history of verses ten through fifteen. When Trump becomes the eighth president that is of the seven at his inauguration on January 20, 2025, the eight kings between Xerxes and Alexander the Great mark the arrival of the formation of the image of the beast, and Trump represents the first and last of the ten sequential kings.

Sajarah nu nyumput dina ayat opat puluh dibuka segelna di jero sajarah nu nyumput dina ayat kadua nepi ka ayat katilu, jeung sajarah ayat sapuluh nepi ka lima belas. Nalika Trump jadi présidén ka dalapan anu kaasup ti nu tujuh dina palantikanna tanggal 20 Januari 2025, dalapan raja antara Xerxes jeung Alexander Agung nandaan datangna kabentukna gambar sato galak éta, sarta Trump ngawakilan nu kahiji jeung nu panungtung tina sapuluh raja nu silih turutan.

We will continue this study in the next article.

Urang baris neraskeun ieu pangajaran dina artikel salajengna.

And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. Revelation 5:1–10.

Jeung kuring ningali dina panangan katuhu Mantenna anu linggih dina tahta hiji kitab, ditulisan di jero jeung di tukangna, disegel ku tujuh segel. Jeung kuring ningali hiji malaikat anu kuat, ngawawarkeun ku sora tarik, “Saha anu pantes muka kitab éta jeung ngaleupaskeun segel-segelna?” Jeung teu aya saurang ogé, boh di sawarga, boh di bumi, boh di handapeun bumi, anu sanggup muka kitab éta, atawa sanajan ngan ukur ningalina. Jeung kuring ceurik pisan, sabab teu aya saurang ogé kapanggih pantes muka jeung maca kitab éta, atawa sanajan ngan ukur ningalina. Tapi saurang ti para kokolot nyarios ka kuring, “Ulah ceurik: tingali, Singa tina kaom Yuda, Akar Daud, geus unggul pikeun muka kitab éta, jeung ngaleupaskeun tujuh segelna.” Jeung kuring ningali, jeung, tingali, di tengah tahta jeung opat mahluk hirup éta, jeung di tengah para kokolot, nangtung hiji Anak Domba saolah-olah geus dipaéhan, ngabogaan tujuh tanduk jeung tujuh panon, nya éta tujuh Roh Allah anu diutus ka sakuliah bumi. Jeung Anjeunna sumping sarta nyandak kitab éta tina panangan katuhu Mantenna anu linggih dina tahta. Jeung nalika Anjeunna geus nyandak kitab éta, opat mahluk hirup jeung dua puluh opat kokolot sujud payuneun Anak Domba, masing-masing nyekel kacapi jeung buli-buli emas pinuh ku menyan, anu mangrupa doa-doa jalma-jalma suci. Jeung maranéhna ngalagukeun hiji pupujian anyar, pokna, “Manten pantes nyandak kitab éta, jeung muka segel-segelna: sabab Manten parantos dipaéhan, jeung ku getih Manten parantos nebus kami ka Allah tina unggal kaom, basa, umat, jeung bangsa; Jeung parantos ngajadikeun kami pikeun Allah kami jadi raja-raja jeung imam-imam: jeung kami bakal maréntah di bumi.” Wahyu 5:1–10.