It has been a long process for me to get to this point in the study of Panium, and the title “Eleven, Eleven” is meant to emphasize that the Lion of the tribe of Judah coordinated both the book of Daniel and the book of Revelation to set forth the internal and external lines of the history of the sealing of God’s people in the eleventh chapter and eleventh verse. Just before probation closes a command to unseal the prophecy in Revelation that was sealed until the time when the internal and external prophetic histories represented by the two lines of eleven—eleven, found in the books of Daniel and Revelation became present truth.
Kuring geus ngalangkungan hiji prosés anu panjang pikeun nepi ka ieu titik dina pangajaran ngeunaan Panium, sarta judul “Sabelas, Sabelas” dimaksudkeun pikeun nekenkeun yén Singa ti kaom Yuda ngakoordinasikeun boh kitab Daniel boh kitab Wahyu pikeun nampilkeun garis-garis internal jeung éksternal tina sajarah panyegelan umat Allah dina pasal kasabelas jeung ayat kasabelas. Saacanna pisan mangsa pamariksaan ditutup, aya hiji parentah pikeun muka segel nubuatan dina Wahyu anu geus disegel nepi ka waktu nalika sajarah-sajarah nubuatan internal jeung éksternal anu dilambangkeun ku dua garis sabelas—sabelas, anu kapanggih dina kitab Daniel jeung Wahyu, jadi bebeneran kiwari.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Sarta anjeunna ngandika ka abdi, “Ulah disegel pangandika-pangandika nubuat tina ieu kitab, sabab waktuna geus deukeut. Sing saha anu lalim, muga tetep lalim kénéh; jeung sing saha anu najis, muga tetep najis kénéh; jeung sing saha anu bener, muga tetep bener kénéh; jeung sing saha anu suci, muga tetep suci kénéh.” Wahyu 22:10, 11.
The “time is at hand” just before the close of probation, and the “time is at hand” when the “Revelation of Jesus Christ” is unsealed.
“waktuna geus caket” pas saméméh panutupan waktu kasempetan, jeung “waktuna geus caket” nalika “Wahyu Yesus Kristus” dibuka segélna.
The Revelation of Jesus Christ, which God gave unto him, to shew 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 Yesus Kristus, anu dipaparin ku Allah ka Anjeunna, pikeun mintonkeun ka para abdi-Na perkara-perkara anu moal lila deui bakal kajadian; sarta ku jalan malaikat-Na, Anjeunna ngutus sarta nganyatakeun eta ka abdi-Na, nya eta Yohanes: anu geus mere kasaksian ngeunaan firman Allah, jeung ngeunaan kasaksian Yesus Kristus, sarta ngeunaan sagala rupa anu ku anjeunna katenjo. Bagja jalma anu maca, jeung maranehna anu ngadenge kecap-kecap ieu nubuat, sarta ngajaga sagala hal anu kaserat di jerona: sabab waktuna geus deukeut. Wahyu 1:1–3.
When the Lion of the tribe of Judah unseals the “Revelation of Jesus Christ” as He has been doing since the arrival of the message of the Midnight Cry in July of 2023, that unsealing includes the revelation that He is “Palmoni,” the Wonderful Numberer, or the Numberer of Secrets. Failure to accept this truth is to fail the testing process which seals the one hundred and forty-four thousand.
Nalika Singa ti kaom Yuda muka segel “Wahyu Yesus Kristus” sakumaha Anjeunna geus ngalakukeun ti saprak datangna amanat Tangis Tengah Wengi dina Juli 2023, pamukaan segel éta ngawengku ogé panyingkepan yén Anjeunna téh “Palmoni,” Nu Maha Endah dina Ngitung, atawa Nu Ngitung Rahasia. Gagal narima bebeneran ieu hartina gagal dina prosés panggeuing anu nyegel saratus opat puluh opat rébu.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Saéstuna sim kuring ngabaptis aranjeun ku cai pikeun tobat; ari Anjeunna anu sumping sabada sim kuring mah leuwih kawasa ti sim kuring, nepi ka sim kuring ogé teu pantes mawa tarumpah-Na; Anjeunna bakal ngabaptis aranjeun ku Roh Suci jeung ku seuneu; garpu nyéré-Na aya dina panangan-Na, sarta Anjeunna bakal ngabersihan lantai pangirikan-Na nepi ka tuntas, lajeng ngumpulkeun gandum-Na kana lumbung; tapi paréna bakal diduruk ku seuneu anu moal kungsi pareum. Mateus 3:11, 12.
“Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.
“Sakumaha gancangna ieu prosés panyucian bakal dimimitian kuring henteu tiasa nyarios, nanging moal lila ditunda. Mantenna anu nyepeng tampi dina panangan-Na bakal nyucikeun Bait-Na tina kacemaran moralna. Mantenna bakal ngabersihan lanté pangirikan-Na kalayan tuntas.” Testimonies to Ministers, 372, 373.
The lines of prophecy which identify the time of the sealing as a prophetic testing process are more than abundant. It is clear that the testing process is based upon the students aptitude and ability to apply the correct or incorrect methodology for studying God’s prophetic Word. This truth is also abundantly set forth within the inspired record.
Garis-garis nubuatan anu nangtukeun waktu panyegelan minangka hiji prosés pangujian nubuatan téh leuwih ti saukur loba. Jelas yén prosés pangujian éta dumasar kana kacakapan jeung kamampuhan murid pikeun nerapkeun metodologi anu bener atawa anu salah dina ngulik Firman nubuatan Allah. Kanyataan ieu ogé kacida lobana ditepikeun dina catetan anu diilhamkeun.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Sedengkeun ka opat budak ieu, Allah maparin ka maranéhna pangaweruh jeung kaparigelan dina sagala rupa elmu pangajaran jeung hikmah; ari Daniel, anjeunna ngartos sagala rupa tetenjoan jeung impian. Ayeuna dina ahir mangsa anu ku raja geus ditangtukeun supaya maranéhna dibawa asup, kapala para sida-sida mawa maranéhna ka payuneun Nebukadnesar. Raja lajeng nyarios jeung maranéhna; sarta di antara maranéhna sadaya, teu kapanggih saurang ogé anu saperti Daniel, Hananya, Misael, jeung Azarya; ku sabab eta maranéhna ngadeg di payuneun raja. Jeung dina sagala perkara hikmah jeung pangarti anu ditaroskeun ku raja ka maranéhna, anjeunna manggihan yén maranéhna sapuluh kali leuwih unggul batan sakabeh tukang sihir jeung ahli nujum anu aya di sakuliah karajaanna. Daniel 1:17–20.
A premier rule of prophetic interpretation is that truth is established upon the testimony of two, and those who fail to have confidence in the principle are setting themselves up for failure. An element of the testing process during the sealing time, involves the recognition of the connection of the internal and external histories represented in chapter eleven and verse eleven by Daniel and John.
Hiji aturan utama dina panapsiran nubuat nyaéta yén bebeneran ditetepkeun dumasar kana kasaksian dua, sarta jalma-jalma anu teu boga kayakinan kana prinsip éta keur nempatkeun dirina sorangan kana kagagalan. Salah sahiji unsur dina prosés panggujian salila mangsa pamasangan segel ngalibatkeun pangakuan kana patalina sajarah internal jeung eksternal anu digambarkeun dina Daniel jeung Yohanes dina pasal sabelas jeung ayat sabelas.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Wahyu teh hiji kitab anu disegel, tapi oge mangrupakeun kitab anu dibuka. Eta nyatet kajadian-kajadian anu ajaib anu bakal lumangsung dina poe-poe panungtungan sajarah dunya ieu. Pangajaran-pangajaran dina ieu kitab teh pasti, lain mistis jeung teu kaharti. Di jerona, garis nubuat anu sarua dicokot deui saperti dina Daniel. Sababaraha nubuat ku Allah diulang deui, ku kituna nembongkeun yen kudu dipasihan pentingna ka eta. Gusti henteu ngulang hal-hal anu teu boga akibat anu gedé.” Manuscript Releases, volume 9, 8.
The books of Daniel and Revelation represent two witnesses, and the one hundred and forty-four thousand are represented as two witnesses in Revelation chapter eleven. In verse eleven of the chapter the two witnesses, represented by Elijah and Moses are resurrected as typified by both John in the boiling oil and Daniel in the lion’s den. The one hundred and forty-four thousand are represented by Daniel and John, and also by Elijah and Moses. To succeed in the testing process which produces the one hundred and forty-four thousand a student must understand that truth is established upon two witnesses, and that the books of Daniel and Revelation represent two witnesses, and that the one hundred and forty-four thousand have been typified as Elijah and Moses and also Daniel and John.
Kitab Daniel jeung Wahyu ngagambarkeun dua saksi, jeung saratus opat puluh opat rébu digambarkeun salaku dua saksi dina Wahyu pasal sabelas. Dina ayat sabelas tina éta pasal, dua saksi, anu dilambangkeun ku Elia jeung Musa, dihirupkeun deui sakumaha ditipikeun ku duanana, nyaéta Yohanes dina minyak ngagolak jeung Daniel dina guha singa. Saratus opat puluh opat rébu digambarkeun ku Daniel jeung Yohanes, kitu deui ku Elia jeung Musa. Pikeun hasil dina prosés pangwujian anu ngahasilkeun saratus opat puluh opat rébu, saurang murid kudu ngartos yén bebeneran diteguhkeun ku dua saksi, yén kitab Daniel jeung Wahyu ngagambarkeun dua saksi, sarta yén saratus opat puluh opat rébu geus ditipikeun salaku Elia jeung Musa, ogé salaku Daniel jeung Yohanes.
These truths are only a brief sampling of prophetic truths associated with the internal and external history represented by “eleven, eleven” in both Daniel and Revelation. As Palmoni, Christ guided in the alignment of the two passages, and also that eleven, plus eleven equals twenty-two, which in turn is a tithe or tenth of two hundred and twenty, which is a symbol of the combination of divinity with humanity. Palmoni established upon more than two witnesses that “two hundred and twenty” represents the combination of divinity and humanity, which is in turn a description of the incarnation of Christ when He took upon Himself fallen flesh. In doing so He set forth the example for mankind that if they are willing to meet the requirements of the gospel, Christ is willing to combine His divinity with our humanity. Divinity and humanity are therefore two witnesses.
Kaleresan-kaleresan ieu ngan saukur conto ringkes tina bebeneran-bebeneran nubuatan anu patali jeung sajarah internal jeung eksternal anu dilambangkeun ku “sabelas, sabelas” boh dina Daniel boh dina Wahyu. Salaku Palmoni, Kristus mingpin dina nyaluyukeun dua petikan éta, sarta ogé yén sabelas, ditambah sabelas, sarua jeung dua puluh dua, anu saterusna mangrupa perpuluhan atawa sapuluhna tina dua ratus dua puluh, anu mangrupakeun lambang ngahijina kaallahan jeung kamanusaan. Palmoni ngadegkeun dumasar kana leuwih ti dua saksi yén “dua ratus dua puluh” ngawakilan ngahijina kaallahan jeung kamanusaan, anu dina gilirannana mangrupa gambaran ngeunaan inkarnasi Kristus nalika Anjeunna nyandak kana Diri-Na daging anu geus ragrag. Ku ngalakukeun kitu Anjeunna netepkeun conto pikeun umat manusa yén lamun maranéhna daék nyumponan sarat-sarat Injil, Kristus daék ngahijikeun kaallahan-Na jeung kamanusaan urang. Ku kituna, kaallahan jeung kamanusaan téh dua saksi.
The “Revelation of Jesus Christ” that opened up just before probation closes includes that Jesus is the “Word” of God.
“Wahyu Yesus Kristus” anu kabuka pas saméméh mangsa kasempetan rahmat ditutup ngawengku yén Yesus téh “Firman” Allah.
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 anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Mimiti ti awal aya Sang Sabda, jeung Sang Sabda aya jeung Allah, jeung Sang Sabda téh Allah. Ti awal kénéh Anjeunna aya jeung Allah. Sagala rupa dijadikeun ku Anjeunna; jeung teu aya hiji-hiji acan nu geus dijadikeun anu teu dijadikeun ku Anjeunna. Dina Anjeunna aya hirup; jeung hirup éta téh cahaya manusa. Jeung cahaya téh nyaangan dina poék; tapi poék henteu ngartos ka dinya. Yohanes 1:1–5.
The Bible is the “Word” of God which, just as Christ represents the combination of divinity with humanity. The Bible represents the two witnesses of the Old and New Testaments, who are also Moses and Elijah in Revelation chapter eleven.
Alkitab téh “Firman” Allah anu, sakumaha Kristus ngagambarkeun ngahijina kaallahan jeung kamanusaan. Alkitab ngagambarkeun dua saksi tina Perjangjian Heubeul jeung Perjangjian Anyar, anu ogé nyaéta Musa jeung Élias dina Wahyu pasal sabelas.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“Ngeunaan dua saksi éta, nabi salajengna nyatakeun kieu: ‘Ieu teh dua tangkal zaitun, jeung dua kaki dian anu nangtung di payuneun Allah bumi.’ ‘Firman-Mantenna,’ saur nu ngarang Jabur, ‘nyaeta lampu pikeun suku abdi, jeung cahaya pikeun jalan abdi.’ Wahyu 11:4; Jabur 119:105. Dua saksi éta ngalambangkeun Kitab Suci Perjangjian Heubeul jeung Perjangjian Anyar.” The Great Controversy, 267.
The two witnesses are the two olive trees, the two candlesticks and the Old and New Testaments, which is represented in the paragraph as “Thy word.” The “Revelation of Jesus Christ” that is unsealed by the Lion of the tribe of Judah just before the close of probation is “the final increase of knowledge” which tests those who are candidates to be one of the one hundred and forty-four thousand. The “final increase of knowledge” is also the message of the Midnight Cry in the parable of the ten virgins.
Dua saksi éta nyaéta dua tangkal zaitun, dua kaki dian, jeung Perjangjian Heubeul sarta Perjangjian Anyar, anu diwakilan dina éta paragraf ku kecap “Firman-Mu.” “Wahyu Yesus Kristus” anu dibuka segelna ku Singa ti kaom Yuda saheulaanan saméméh nutupna mangsa pamariksaan nyaéta “paningkatan pangaweruh anu pamungkas” anu nguji jalma-jalma anu jadi calon pikeun kaasup kana saratus opat puluh opat rébu. “Paningkatan pangaweruh anu pamungkas” ogé nyaéta pesen ceurik Tengah Peuting dina misil ngeunaan sapuluh parawan.
“‘Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14. These empty themselves into the golden bowls, which represent the hearts of the living messengers of God, who bear the Word of the Lord to the people in warnings and entreaties. The Word itself must be as represented, the golden oil, emptied from the two olive trees that stand by the Lord of the whole earth. This is the baptism by the Holy Spirit with fire. This will open the soul of unbelievers to conviction. The wants of the soul can be met only by the working of the Holy Spirit of God. Man can of himself do nothing to satisfy the longings and meet the aspirations of the heart.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.
“‘Tuluy sim kuring ngawaler, sarta nyarios ka anjeunna, Naon ieu dua tangkal zaitun anu aya di sisi katuhu tina candlestick jeung di sisi kénca na? Jeung sim kuring ngawaler deui, sarta nyarios ka anjeunna, Naon ieu dua dahan zaitun anu ngaliwatan dua pipa emas ngocorkeun minyak emas kaluar tina dirina sorangan? Jeung anjeunna ngawaler ka sim kuring sarta nyarios, Naha anjeun teu terang naon ieu téh? Jeung sim kuring nyarios, Henteu, gusti abdi. Tuluy saurna, Ieu téh dua anu diurapan, anu nangtung di payuneun Gusti sakuliah bumi. Zakaria 4:11–14. Maranéhna ngocorkeun dirina kana mangkok-mangkok emas, anu ngagambarkeun hate para utusan Allah anu hirup, anu mawa Firman PANGERAN ka jalma-jalma dina panggeuing jeung pangjurung. Firman éta sorangan kudu sakumaha anu digambarkeun, nyaéta minyak emas, anu dikocorkeun tina dua tangkal zaitun anu nangtung di payuneun Gusti sakuliah bumi. Ieu téh baptisan ku Roh Suci jeung seuneu. Ieu bakal muka jiwa jalma-jalma anu teu percaya kana kayakinan kana dosa. Kaperluan jiwa ngan bisa dicumponan ku pagawéan Roh Suci Allah. Manusa tina dirina sorangan moal bisa ngalakukeun nanaon pikeun nyugemakeun karinduan jeung nyumponan cita-cita hate.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.
The Word of God is both the Bible and Christ, and the Bible and Christ represent two witnesses, as do the one hundred and forty-four thousand. The two witnesses in turn represent a combination of divinity with humanity. They also represent internal and external prophetic histories. As witnesses, they provided evidence that divinity combined with humanity does not sin. They also represent the connection between divinity and humanity. Whether a ladder, conduit, pipes, angels or any of the other symbols of the communication link between God and man, the message conveyed to man is always life or death.
Firman Allah téh nyaéta duanana Kitab Suci jeung Kristus, sarta Kitab Suci jeung Kristus ngagambarkeun dua saksi, sakumaha ogé saratus opat puluh opat rébu. Dua saksi éta satuluyna ngagambarkeun hiji gabungan antara katuhanan jeung kamanusaan. Maranéhna ogé ngagambarkeun sajarah kenabian internal jeung eksternal. Salaku saksi, maranéhna méré bukti yén katuhanan anu dihijikeun jeung kamanusaan henteu ngalakukeun dosa. Maranéhna ogé ngagambarkeun patalina antara katuhanan jeung kamanusaan. Boh tangga, saluran, pipa-pipa, malaikat, atawa salah sahiji lambang séjén tina pameungkeut komunikasi antara Allah jeung manusa, amanat anu ditepikeun ka manusa salawasna nyaéta hirup atawa pati.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Anu diurapi anu ngadeg di gigireun Gusti sakuliah bumi, miboga kalungguhan anu baheula kungsi dipaparin ka Sétan salaku kerub panangtayungan. Ku jalan mahluk-mahluk suci anu ngurilingan tahta-Na, Gusti ngajaga komunikasi anu langgeng jeung pangeusi bumi. Minyak emas téh ngalambangkeun rahmat anu ku Allah dipaké pikeun ngajaga lampu-lampu jalma-jalma percaya tetep dieusian, sangkan henteu ngagelebeg tuluy pareum. Lamun lain ku lantaran minyak suci ieu dicurahkeun ti sawarga dina amanat Roh Allah, kuasa-kuasa kajahatan tangtu bakal ngawasaan manusa sagemblengna.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Allah dihina lamun urang henteu narima pituduh-pituduh anu dikirimkeun ku Mantenna ka urang. Ku kituna urang nolak minyak emas anu ku Anjeunna rek dicurikeun kana jiwa urang sangkan diteruskeun ka jalma-jalma anu aya dina gelap. Nalika sora panggero datang, ‘Tingali, panganten lalaki datang; geura maraneh kaluar nyanghareupan anjeunna,’ jalma-jalma anu henteu nampa minyak suci, anu henteu miara kurnia Kristus dina haténa, bakal manggihan, saperti parawan-parawan bodo, yén maranéhna henteu siap papanggih jeung Gustina. Dina dirina sorangan maranéhna henteu boga kawasa pikeun meunangkeun éta minyak, sarta hirup maranéhna jadi remuk. Tapi lamun Roh Suci Allah dipénta, lamun urang nyuhunkeun kalayan ngadesek, saperti Musa, ‘Tembongkeun ka abdi kamulyaan-Mu,’ kanyaah Allah bakal dicurahkeun lega kana haté urang. Ngaliwatan pipa-pipa emas, minyak emas bakal disalurkeun ka urang. ‘Henteu ku kakawasaan, lain ku pangabisa, tapi ku Roh Kami, saur PANGERAN Nu Maha Kawasa.’ Ku narima sinar-sinar caang ti Panonpoé Kabeneran, anak-anak Allah caang jadi cahaya di dunya.” Review and Herald, July 20, 1897.
The outpouring of the Holy Spirit occurs during the internal and external histories marked by Daniel and Revelation 11:11. There are “at least” four prophetic characters represented in verses eleven and twelve of Daniel chapter eleven that need to be identified. There are also four that need to be identified in verses thirteen through fifteen, and four in verse sixteen. We are now living in that very history, so it behooves us, as students of prophecy to sort out who the symbolic characters of verses eleven through sixteen are, for they represent a line of prophecy that covers the hidden history of verse forty of the same chapter.
Curahan Roh Suci lumangsung dina sajarah internal jeung éksternal anu ditandaan ku Daniel jeung Wahyu 11:11. Aya “sahanteuna” opat tokoh nubuat anu diwakilan dina ayat sabelas jeung dua welas tina Daniel pasal sabelas anu kudu diidéntifikasi. Aya deui opat anu kudu diidéntifikasi dina ayat tilu welas nepi ka lima welas, sarta opat dina ayat genep welas. Urang ayeuna keur hirup dina sajarah éta pisan, ku kituna pantes pikeun urang, salaku murid-murid nubuat, nangtukeun saha tokoh-tokoh simbolis dina ayat sabelas nepi ka genep welas téh, sabab maranéhna ngawakilan hiji garis nubuat anu ngawengku sajarah anu disumputkeun dina ayat opat puluh tina pasal anu sarua.
It also seems relevant to identify the personalities represented in the history of verse forty which has been unsealing since 1989.
Kitu deui sigana aya patalina pikeun ngaidéntifikasi kapribadian-kapribadian anu dilambangkeun dina sajarah ayat kaopat puluh, anu geus keur dibuka ti saprak taun 1989.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Jeung Mantenna ngandika, “Maneh, geura indit, Daniel, sabab kecap-kecap ieu geus ditutup jeung disegel nepi ka mangsa ahir. Loba anu bakal dipupurih, dijadikeun bodas, jeung diuji; tapi jalma-jalma jahat bakal terus ngalakonan kajahatan; jeung moal aya saurang ogé ti antara jalma-jalma jahat anu bakal ngarti; tapi jalma-jalma wijaksana bakal ngarti.” Daniel 12:9, 10.
Verse forty begins at the time of the end in 1798 with Napoleon of France taking the pope into captivity. Napoleon’s justification was based upon the broken Treaty of Tolentino in 1797. Napoleon and the pope’s battle had previously been typified in the history which fulfilled verses six and seven of Daniel chapter eleven. The broken marriage treaty and the defeat of the northern king by the southern king in fulfillment of verses six and seven were repeated in the history of 1798, and in doing so they represent the prediction of God’s Word in verses six and seven, and the fulfillment of those verses in the beginning of the warfare between Ptolemy Philadelphus, the second and king of Egypt, and Antiochus Theos, third king of Syria. Ptolemy represented the southern king and Antiochus represented the northern king.
Ayat kaopat puluh dimimitian dina mangsa ahir taun 1798 nalika Napoleon ti Perancis mawa paus kana panawanan. Alesan anu dipaké ku Napoleon dumasar kana Perjangjian Tolentino taun 1797 anu geus dilanggar. Patempuran antara Napoleon jeung paus saméméhna geus ditipologikeun dina sajarah anu ngalaksanakeun ayat genep jeung tujuh tina Daniel pasal sabelas. Perjangjian nikah anu dilanggar jeung kakalahan raja kalér ku raja kidul dina ngalaksanakeun ayat genep jeung tujuh, diulang deui dina sajarah taun 1798, sarta ku cara kitu éta ngagambarkeun ramalan Firman Allah dina ayat genep jeung tujuh, kitu deui panglaksanaanana dina awal peperangan antara Ptolemaeus Philadelphus, raja Mesir anu kadua, jeung Antiochus Theos, raja Siria anu katilu. Ptolemaeus ngagambarkeun raja kidul, sedengkeun Antiochus ngagambarkeun raja kalér.
The prediction of the verses, brought together with the fulfillment of that prediction in the history of Ptolemy and Antiochus—which in turn typified and the history of Napoleon and the pope in 1798 provide three lines which typify the history of Putin and Zelenskyy in verses eleven and twelve. Thus, understanding that the time of the end in 1798 represents the history of Napoleon and the pope is incomplete if it ends there. We must understand what verses six and seven predict about Napoleon and the pope, and also what the history of Ptolemy and Antiochus teaches of that same period. When we understand those lines of truth, we may then understand that those previous historical fulfillments are identifying the beginning history of verse forty, and in so doing, they are also identifying the ending of verse forty when Putin, who has been typified by Napoleon and Ptolemy—Putin who has been predicted in verses six and seven, fulfills verses eleven and twelve.
Ramalan dina ayat-ayat éta, lamun dihijikeun jeung minuhan ramalan éta dina sajarah Ptolemy jeung Antiochus—anu satuluyna jadi tipe tina sajarah Napoleon jeung paus dina taun 1798—nyadiakeun tilu garis anu ngetipikeun sajarah Putin jeung Zelenskyy dina ayat sabelas jeung dua belas. Ku kituna, ngarti yén waktu ahir dina taun 1798 ngagambarkeun sajarah Napoleon jeung paus téh can lengkep lamun eureun ngan nepi ka dinya. Urang kudu ngarti naon anu diramalkeun ku ayat genep jeung tujuh ngeunaan Napoleon jeung paus, sarta ogé naon anu diajarkeun ku sajarah Ptolemy jeung Antiochus ngeunaan mangsa anu sarua éta. Lamun urang ngarti kana garis-garis bebeneran éta, mangka urang bisa ngarti yén minuhan-minuhan sajarah saméméhna éta keur nandaan sajarah awal ayat opat puluh, sarta ku cara kitu, éta ogé keur nandaan panungtungan ayat opat puluh nalika Putin, anu geus ditipikeun ku Napoleon jeung Ptolemy—Putin anu geus diramalkeun dina ayat genep jeung tujuh—minuhan ayat sabelas jeung dua belas.
An important observation concerning the prophetic relationship between the dragon and the beast as John would identify them, or as “the daily and the abomination of desolation” as Daniel would represent them is that they are prophetically very similar. John says it this way.
Hiji hal anu penting anu patali jeung hubungan kenabian antara naga jeung sato galak, sakumaha Yohanes ngaidéntifikasi maranéhna, atawa sakumaha Daniel ngawakilan maranéhna minangka “nu sapopoé jeung kakarujitan anu ngadatangkeun karuksakan,” nyaéta yén sacara kenabian maranéhna téh kacida sarupana. Yohanes nyebutkeunana kieu.
And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? Revelation 13:4.
Jeung maranéhna nyembah ka naga anu geus méré kakawasaan ka sato galak téa; jeung maranéhna nyembah ka sato galak éta, bari pok, Saha nu sarua jeung sato galak ieu? saha anu sanggup merangan anjeunna? Wahyu 13:4.
To worship the dragon is to worship the beast, for both represent the religion of paganism. Like unto John, Daniel uses “the little horn” of Daniel chapter eight verses nine through twelve to represent both pagan and papal Rome, though he clearly distinguishes between the two by identifying the little horn of pagan Rome in the masculine sense, and the little horn of papal Rome in the feminine sense. In chapter seven Daniel identifies pagan Rome as “diverse” from the kingdoms before it, and Daniel further identifies that papal Rome was also “diverse.” Rome, whether pagan or papal is diverse. The male symbol of Rome representing pagan Rome is upheld by Ahab and Herod. Both were married to symbols of the papacy. The woman is churchcraft and the man is statecraft, so at the prophetic level when the Word of God speaks of a man and woman becoming one, it is confirming the reality that pagan Rome and papal Rome are very similar in the prophetic sense, for they are one flesh.
Nyaembah naga teh sarua jeung nyaembah sato galak, sabab duanana ngawakilan agama kapir. Sarua jeung Yohanes, Daniel ngagunakeun “tanduk leutik” dina Daniel pasal dalapan ayat salapan nepi ka dua belas pikeun ngawakilan boh Roma kapir boh Roma kapapaan, sanajan anjeunna écés ngabédakeun antara duanana ku cara nandaan tanduk leutik Roma kapir dina wangun maskulin, jeung tanduk leutik Roma kapapaan dina wangun feminin. Dina pasal tujuh Daniel nangtukeun yén Roma kapir téh “béda” ti karajaan-karajaan saméméhna, sarta Daniel deui nangtukeun yén Roma kapapaan ogé “béda.” Roma, boh kapir boh kapapaan, mémang béda. Lambang lalaki ngeunaan Roma anu ngawakilan Roma kapir téh diteguhkeun ku Ahab jeung Herodes. Duanana nikah ka lambang-lambang kapapaan. Awéwé téh karajinan garéja, jeung lalaki téh karajinan nagara, ku kituna dina tingkat nubuat, nalika Firman Allah nyebutkeun ngeunaan hiji lalaki jeung hiji awéwé jadi hiji, éta netepkeun kanyataan yén Roma kapir jeung Roma kapapaan téh kacida saruana dina harti nubuat, sabab maranéhna téh hiji daging.
France’s relationship to the papacy in 1798 typifies the relationship of the United States with the papacy when the ten kings burn Rome with fire and eat her flesh.
Hubungan Perancis jeung kapausan dina taun 1798 ngalambangkeun hubungan Amérika Sarikat jeung kapausan nalika sapuluh raja ngaduruk Roma ku seuneu sarta ngadahar dagingna.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.
Jeung sapuluh tanduk anu ku maneh ditingali dina sato galak éta, éta baris ngéwa ka palacur éta, sarta baris ngajadikeun dirina taya nanaon jeung buligir, sarta baris ngadahar dagingna, jeung ngabakar dirina ku seuneu. Wahyu 17:16.
France’s relationship to the papacy when it placed the papacy in power in 538, typifies the work of the United States in healing the papacies’ deadly wound at the soon coming Sunday law.
Hubungan Perancis jeung kapausan nalika Perancis nempatkeun kapausan kana kakawasaan dina taun 538, ngalambangkeun pagawean Amérika Sarikat dina nyageurkeun tatu paéh kapausan dina hukum Minggu anu moal lila deui datang.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.
Sarta kaula deui ningali hiji sato galak séjén mucunghul tina bumi; sarta manéhna miboga dua tanduk kawas anak domba, tapi nyarita kawas naga. Jeung manéhna ngalaksanakeun sakabéh kakawasaan sato galak anu kahiji di payuneunana, sarta nyababkeun bumi jeung sakumna anu nyicingan di dinya nyembah ka sato galak anu kahiji, anu tatu maéhna geus cageur. Jeung manéhna ngalakukeun tanda-tanda anu agung, nepi ka nyieun seuneu turun ti sawarga ka bumi di hareupeun jalma-jalma, sarta nipu jalma-jalma anu nyicingan bumi ku jalan mujijat-mujijat anu dibéré kakawasaan ka dirina pikeun dipigawé di hareupeun sato galak éta; bari nyebut ka jalma-jalma anu nyicingan bumi, supaya maranéhna nyieun hiji patung pikeun sato galak éta, anu kungsi tatu ku pedang, tapi tetep hirup. Wahyu 13:11–14.
The “time of the end” in 1798 in fulfillment of verse forty identifies the spiritual king of the north being removed by the spiritual king of the south. That prophetic history is the ending history of the twelve hundred and sixty years of papal rule, and therefore the prophetic characteristics of the beginning of that prophetic history is represented at the ending. In 538 the fourth kingdom of Bible prophecy gave way to the fifth kingdom of Bible prophecy and in 1798 the fifth kingdom of Bible prophecy gave way to the sixth kingdom of Bible prophecy.
“Waktu ahir” dina taun 1798, dina minuhan ayat kaopat puluh, nandakeun yén raja spiritual ti kalér dicabut ku raja spiritual ti kidul. Sajarah nubuatan éta mangrupa sajarah panutup tina sarébu dua ratus genep puluh taun kakawasaan kapausan, ku kituna ciri-ciri nubuatan dina awal sajarah nubuatan éta digambarkeun deui dina panutupna. Dina taun 538 karajaan kaopat dina nubuatan Kitab Suci masihan tempat ka karajaan kalima dina nubuatan Kitab Suci, sarta dina taun 1798 karajaan kalima dina nubuatan Kitab Suci masihan tempat ka karajaan kagenep dina nubuatan Kitab Suci.
538 is also a middle waymark of the curse of the “seven times” of Leviticus twenty-six against the northern kingdom of Israel that began in 723 BC, when Assyria took Ephraim into captivity. 1798 therefore possesses not only the prophetic attributes of 538, but also of 723 BC. In 723 BC the ten tribes of Israel were being overthrown by Assyria, and twelve hundred and sixty years later in 538 pagan Rome was being overthrown by papal Rome, who was in turn overthrown by France in 1798 at the conclusion of the “seven times.”
538 ogé mangrupa tanda tengah tina kutuk “tujuh kali” dina Imamat dua puluh genep ngalawan karajaan kalér Israél anu dimimitian dina 723 SM, nalika Asyur ngagiring Éfraim kana pangbuangan. Ku sabab éta, 1798 miboga lain ngan ukur sipat-sipat nubuatiah tina 538, tapi ogé tina 723 SM. Dina 723 SM, sapuluh kaom Israél keur digulingkeun ku Asyur, sarta sarébu dua ratus genep puluh taun ti harita, dina 538, Roma kapir keur digulingkeun ku Roma papal, anu saterusna dina gilirannana digulingkeun ku Perancis dina 1798 dina panungtungan “tujuh kali.”
In 1798 France, the king of the south, took the papacy off the throne. In 538 France, the premiere symbol of the disintegration of pagan Rome into ten kingdoms placed the papacy on the throne. At the Sunday law the United States repeats the role of France in 538, and when the ten kings burn the papacy with fire and eat her flesh the United States repeats the role of France in 1798.
Dina 1798 Perancis, raja beulah kidul, nurunkeun kapapaan tina tahta. Dina 538 Perancis, lambang utama tina mekarna Roma pagan jadi sapuluh karajaan, naékkeun kapapaan kana tahta. Dina hukum Minggu Amérika Sarikat ngulang peran Perancis dina 538, sarta nalika sapuluh raja ngaduruk kapapaan ku seuneu jeung ngadahar dagingna, Amérika Sarikat ngulang peran Perancis dina 1798.
The judgment of “seven times” against the northern and southern kingdoms of Israel was brought about by kingdoms which came out of the north.
Hukuman “tujuh kali” ngalawan karajaan-karajaan kalér jeung kidul Israél dilaksanakeun ku karajaan-karajaan anu mucunghul ti kalér.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.
Israél téh ibarat domba anu paburencay; singa-singa geus ngusir manéhna. Mimitina raja Asyur geus ngalalap anjeunna; sarta ahirna Nebukadresyar, raja Babul, geus ngarémpag tulang-tulangna. Yeremia 50:17.
Assyria came out of the north and conquered the ten tribes in 723 BC and Babylon took Judah captive in 677 BC. Though Israel was the northern kingdom in relation to Judah, still both kingdoms were conquered by enemies from the north, thus making both Israel and Judah southern kingdoms in relation to the enemy who took them into captivity. 723 BC represents the king of the north conquering a southern tenfold kingdom. 538 represents a transition from paganism to papalism and also a northern kingdom conquering a tenfold kingdom. 1798 represents a northern king being defeated by a southern king who represents a tenfold kingdom.
Asyur datang ti kalér sarta nalukkeun sapuluh kaom dina taun 723 SM, sarta Babul mawa Yuda kana panawanan dina taun 677 SM. Sanajan Israél téh karajaan kalér dina patalina jeung Yuda, tetep waé duanana karajaan ditaklukkeun ku musuh-musuh ti kalér, ku kituna boh Israél boh Yuda jadi karajaan kidul dina patalina jeung musuh anu mawa maranéhna kana panawanan. Taun 723 SM ngalambangkeun raja ti kalér anu nalukkeun hiji karajaan kidul anu sapuluh rangkep. Taun 538 ngalambangkeun hiji peralihan ti paganisme ka kapapaan sarta ogé hiji karajaan kalér anu nalukkeun hiji karajaan anu sapuluh rangkep. Taun 1798 ngalambangkeun hiji raja kalér anu dikalahkeun ku hiji raja kidul anu ngalambangkeun hiji karajaan anu sapuluh rangkep.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Dina jam éta kénéh, lumangsung lini anu kacida gedéna; sapersapuluhna kota téh rubuh, sarta dina éta lini paéh jalma tujuh rébu urang; ari sésana kacida kasieuneunna, tuluy muji ka Allah sawarga. Wahyu 11:13.
The period of transition associated with 538, when Rome changed from pagan to papal, is also the change in Daniel chapter eight from masculine to the feminine, which symbolically is from statecraft to churchcraft. The prophecy of “seven times” bears the signature of “truth” for the first letter (723 BC) illustrates the twenty-second and last letter of the Hebrew alphabet (1798), while the thirteenth and middle letter represents rebellion (538). Daniel identifies that the “transgression” that is symbolized by the expression “the transgression of desolation” was the combination of church and state, with the church in control of the relationship. That “transgression” represents 538, which is the middle and metaphorically the thirteenth letter of the three primary waymarks in the period of the seven times against the ten northern tribes of Israel.
Mangsa transisi nu patalina jeung taun 538, nalika Roma robah ti pagan jadi kapapaan, téh ogé mangrupa parobahan dina Daniel pasal dalapan tina wangun maskulin kana feminin, anu sacara simbolis nyaéta ti tata nagara kana tata garéja. Nubuat “tujuh kali” ngandung tandatangan “bebeneran,” sabab hurup kahiji (723 SM) ngagambarkeun hurup ka dua puluh dua jeung panungtungan dina abjad Ibrani (1798), ari hurup ka tilu welas, nyaéta hurup tengah, ngagambarkeun pambrontakan (538). Daniel nétélakeun yén “palanggaran” anu dilambangkeun ku ungkara “palanggaran kamusnahan” téh nyaéta gabungan antara garéja jeung nagara, kalayan garéja nu ngawasa éta hubungan. “Palanggaran” éta ngagambarkeun taun 538, anu mangrupa titik tengah jeung, sacara métaforis, hurup ka tilu welas tina tilu patok utama dina mangsa tujuh kali ngalawan sapuluh kaom kalér Israil.
In 1798, the “time of the end” as set forth in verse forty of Daniel chapter eleven, atheistic France, the king of the south delivered the deadly wound to the papacy, the king of the north. In 1989 the papacy retaliated against the atheistic king of the south, who had then become the Soviet Union. The retaliation included a secret alliance between the United States and the Vatican. The sweeping away of the Soviet Union in 1989 ends the written prophetic message of verse forty, and the next verse, verse forty-one, represents the Sunday law in the United States. Thus, from the collapse of the Soviet Union in 1989 until the Sunday law in the next verse we have been living in the hidden history of verse forty.
Dina taun 1798, “waktu ahir,” sakumaha ditepikeun dina ayat ka opat puluh tina Daniel pasal sabelas, Perancis anu atheis, raja kidul, maparin tatu nu mawa pati ka kapapaan, raja kalér. Dina taun 1989 kapapaan ngalakukeun balesan ka raja kidul anu atheis, anu harita geus jadi Uni Soviét. Balesan éta ngawengku hiji pakta rusiah antara Amérika Sarikat jeung Vatikan. Kasapu leungitna Uni Soviét dina taun 1989 mungkas pesen nubuat anu kaserat dina ayat ka opat puluh, sarta ayat salajengna, ayat ka opat puluh hiji, ngagambarkeun hukum Minggu di Amérika Sarikat. Ku kituna, ti mimiti ragragna Uni Soviét dina taun 1989 nepi ka hukum Minggu dina ayat salajengna, urang geus hirup dina sajarah nu disumputkeun tina ayat ka opat puluh.
Verse forty begins by identifying a king of the south and north in 1798, and then in 1989 a king of the south and north, as well as a third power represented by the chariots, ships and horsemen.
Ayat opat puluh dimimitian ku ngaidéntifikasi hiji raja kidul jeung kalér dina taun 1798, tuluy dina taun 1989 hiji raja kidul jeung kalér, kitu deui hiji kakawasaan katilu anu digambarkeun ku karéta perang, kapal-kapal, jeung pasukan berkuda.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Sarta dina mangsa ahir, raja kidul bakal nyorong ka anjeunna; jeung raja kalér bakal datang ngalawan anjeunna kawas angin puyuh, mawa kareta perang, jeung pasukan tunggang kuda, sarta loba kapal; sarta anjeunna bakal asup ka nagara-nagara, tuluy ngalimpas jeung ngelewatan. Daniel 11:40.
At the “time of the end” in 1798 a literal general of Napoleon entered the Vatican and literally took the pope and incarcerated him. In 1989 the retaliation for 1798 took place. There had been prophetic transitions which took place in the history between 1798 and 1989 that are important to note. Atheistic France, the king of the south in the 1798 time period was the first spiritual king of the south, and Putin’s Russia is destined to be its last. France is identified in Revelation eleven, which is directly identified by Sister White as atheistic France. One of the two symbols which identify France in chapter eleven is Egypt, which Sister White identifies as a symbol of atheism. In the chapter the beast who ascends out of the bottomless pit was atheism that came into history during that time period.
Dina “jaman ahir” taun 1798, saurang jenderal literal ti Napoleon asup ka Vatikan sarta sacara literal nyekel paus sarta ngurung anjeunna. Dina taun 1989, pangbalesan pikeun 1798 lumangsung. Aya perpindahan-perpindahan nubuatan anu lumangsung dina sajarah antara 1798 jeung 1989 anu penting pikeun diperhatikeun. Perancis ateistis, raja kidul dina kurun waktu 1798, nyaéta raja kidul rohani anu kahiji, sarta Rusia-na Putin ditakdirkeun jadi anu pangahirna. Perancis diidéntifikasi dina Wahyu pasal sabelas, anu sacara langsung diidéntifikasi ku Sister White minangka Perancis ateistis. Salah sahiji tina dua lambang anu ngaidéntifikasi Perancis dina pasal sabelas nyaéta Mesir, anu ku Sister White diidéntifikasi minangka lambang ateisme. Dina éta pasal, sato galak anu naék ti jurang maut téh nyaéta ateisme anu asup kana sajarah dina éta kurun waktu.
Atheism comes into history beginning with France in the 1798 time period and by 1989 the spiritual king of atheism has become the Soviet Union. The sweeping away of the Soviet Union in 1989 in fulfillment of a secret alliance between Pope John Paul II and Ronald Reagan had been typified in verse ten of Daniel chapter eleven, and a second witness to verse ten is found in Isaiah’s passage of the two curses of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel as set forth in chapters seven through eleven.
Ateisme asup kana sajarah dimimitian ku Perancis dina mangsa taun 1798, sarta ku taun 1989 raja rohani ateisme geus janten Uni Soviét. Kasapu sirnana Uni Soviét dina taun 1989, dina minuhan hiji pasatujuan rusiah antara Paus Yohanes Paulus II jeung Ronald Reagan, geus dipralambangkeun dina ayat sapuluh tina Daniel pasal sabelas, sarta hiji saksi kadua pikeun ayat sapuluh kapanggih dina petikan Yesaya ngeunaan dua kutuk salila dua rébu lima ratus dua puluh taun ka karajaan kalér jeung kidul Israél sakumaha ditepikeun dina pasal tujuh nepi ka sabelas.
1989 therefore becomes the point of reference for resolving the prophetic riddles of the last days. It was then that verse forty was unsealed. It can now be recognized that verse forty begins in 1798 and ends at the Sunday law of verse forty-one.
Ku kituna, taun 1989 jadi titik rujukan pikeun méréskeun tatarucingan-tatarucingan nubuatan ngeunaan poé-poé panungtungan. Dina waktu éta ayat ka opat puluh dibuka segelna. Ayeuna bisa kanyahoan yén ayat ka opat puluh dimimitian dina taun 1798 jeung ditungtungan ku hukum Minggu dina ayat ka opat puluh hiji.
At the Sunday law the United States will speak as a dragon and end its rule as the sixth kingdom of Bible prophecy. It began its time to reign in 1798, when the fifth kingdom received a deadly wound. In 1798 the United States passed the Alien and Sedition Acts, thus typifying the end of the sixth kingdom at it’s very beginning. Verse forty is therefore the history of the United States as the sixth kingdom of Bible prophecy.
Nalika hukum Minggu diberlakukan, Amérika Serikat bakal nyarita kawas naga sarta ngeureunkeun pamaréntahanana salaku karajaan kagenep dina nubuat Alkitab. Karajaan ieu mimiti mangsa maréntahna dina taun 1798, nalika karajaan kalima narima tatu nu matak paéh. Dina taun 1798 Amérika Serikat ngaluluskeun Alien and Sedition Acts, ku kituna ngalambangkeun ahir karajaan kagenep ti mimiti pisan ayana. Ku sabab éta, ayat opat puluh téh mangrupa sajarah Amérika Serikat salaku karajaan kagenep dina nubuat Alkitab.
1798 is the first letter of the Hebrew alphabet, the Sunday law is the twenty-second and last letter of the Hebrew alphabet and 1989 is the waymark in the middle that represents the rebellion symbolized by the number thirteen and the thirteenth letter of the Hebrew alphabet. 1989 represents the rebellion of Reagan’s secret alliance with the antichrist of Bible prophecy. 1989 introduces the first of the last eight presidents that reign during a period of escalating rebellion against the Constitution. 1989 began a testing process among Seventh-day Adventists that is designed to produce two classes of worshippers. The faithful are the few the unfaithful are the many. 1989 represents the center waymark of verse forty, and it represents the rebellion symbolized by the thirteenth letter. Verse forty bears the signature of “truth.”
1798 teh mangrupa hurup kahiji dina alfabét Ibrani, hukum Minggu teh mangrupa hurup ka-dua puluh dua jeung anu pamungkas dina alfabét Ibrani, sarta 1989 teh mangrupa waymark di tengah anu ngawakilan pambrontakan anu dilambangkeun ku angka tilu welas jeung ku hurup ka-tilu welas dina alfabét Ibrani. 1989 ngawakilan pambrontakan tina pakumpulan rusiah Reagan jeung antikristus tina nubuat Alkitab. 1989 ngenalkeun nu kahiji tina dalapan présidén pamungkas anu maréntah salila hiji mangsa ningkatna pambrontakan ngalawan Konstitusi. Dina 1989 dimimitian hiji prosés panggujian di antara umat Advent Poé Katujuh anu dirarancang pikeun ngahasilkeun dua golongan panyembah. Anu satia teh saeutik, anu teu satia teh loba. 1989 ngawakilan waymark puseur tina ayat opat puluh, sarta eta ngawakilan pambrontakan anu dilambangkeun ku hurup ka-tilu welas. Ayat opat puluh mawa tandatangan “bebeneran.”
Verse forty has kings of the north and the south who are different in the history at the end of the verse. It also has the United States, who according to John is the false prophet who works with the dragon and beast to lead the world to Armageddon. The king of the south in verse forty is the dragon, the king of the north is the beast; the chariots, ships and horsemen are the false prophet. The fulfillment of verse forty in 1989 becomes an important prophetic attribute for understanding verses eleven through fifteen. If you are not right on 1989, you cannot logically be right about the history we are in today.
Ayat opat puluh ngamuat raja-raja ti kalér jeung kidul, anu béda dina sajarah di ahir ayat éta. Éta ogé ngamuat Amérika Sarikat, anu nurutkeun Yohanes nyaéta nabi palsu anu gawé bareng jeung naga sarta sato galak pikeun ngagiring dunya ka Armagedon. Raja kidul dina ayat opat puluh nyaéta naga, raja kalér nyaéta sato galak; kereta-kereta, kapal-kapal, jeung pasukan berkuda téh nyaéta nabi palsu. Kagenepan ayat opat puluh dina taun 1989 jadi hiji ciri nubuat anu penting pikeun ngartos ayat sabelas nepi ka lima belas. Lamun anjeun henteu leres ngeunaan taun 1989, anjeun moal bisa sacara logis leres ngeunaan sajarah anu keur urang jalani ayeuna.
From 1989 unto the Sunday law three proxy wars for the papacy are represented in verses ten through fifteen. These verses must be considered as one continuous history for the same “Antiochus Magnus” is found in the three battles represented in the historical fulfillment of verses ten through fifteen.
Ti taun 1989 nepi ka hukum Minggu, tilu perang proksi pikeun kapausan digambarkeun dina ayat sapuluh nepi ka lima belas. Ayat-ayat ieu kudu dipaliré minangka hiji sajarah anu sinambung, sabab “Antiochus Magnus” anu sarua kapanggih dina tilu peperangan anu digambarkeun dina pangenepan sajarah ayat sapuluh nepi ka lima belas.
All three battles are one prophetic line, for Antiochus Magnus was in each of the three battles. Verse ten, and Isaiah 8:8 provide two witnesses to the fulfillment of verse forty in 1989. Verse forty is the point of reference in verse ten and Isaiah 8:8. The “chariots, ships and horsemen” represent the two horns of the earth beast in chapter thirteen of Revelation. At the end, when the United States “speaks as a dragon” the two horns are no longer Republicanism and Protestantism. At that time the so-called Protestants will join with Catholicism, and the Constitutional Republic will be changed into a dictatorship. In that time period the two horns of the earth beast will be economic and military strength. In chapter thirteen of Revelation the United States forces the world to accept the mark of the beast in order to buy and sell, and also upon threat of death. Those two horns are Daniel’s “ships” representing economic power and his “horsemen and chariots” representing military strength.
Katilu peperangan téh hiji garis nubuat, sabab Antiochus Magnus aya dina unggal tilu peperangan éta. Ayat sapuluh, jeung Yesaya 8:8, nyadiakeun dua saksi kana kagenepan ayat opat puluh dina taun 1989. Ayat opat puluh mangrupa titik rujukan dina ayat sapuluh jeung Yesaya 8:8. “Karéta, kapal, jeung pasukan berkuda” ngalambangkeun dua tanduk sato galak ti bumi dina Wahyu pasal tilu welas. Dina ahirna, nalika Amérika Sarikat “nyarita saperti naga,” dua tanduk éta henteu deui Republikaanisme jeung Protestantisme. Dina mangsa éta anu disebut Protestan bakal ngahiji jeung Katolikisme, sarta Républik Konstitusional bakal dirobah jadi hiji diktator. Dina kurun waktu éta dua tanduk sato galak ti bumi bakal jadi kakawasaan ékonomi jeung kakuatan militér. Dina Wahyu pasal tilu welas Amérika Sarikat maksa dunya narima tanda sato galak supaya bisa meuli jeung ngajual, sarta ogé dina ancaman pati. Dua tanduk éta nyaéta “kapal” dina Daniel anu ngalambangkeun kakawasaan ékonomi, jeung “pasukan berkuda jeung karéta”-na anu ngalambangkeun kakuatan militér.
1989 establishes that when applying the historical fulfillment of the battles of Raphia and Panium in verses eleven through fifteen, the same prophetic methodology that was employed to understand 1989 and the collapse of the Soviet Union must be used for Antiochus Magnus was in all three battles represented in verses ten through fifteen. Antiochus represents the power of chariots, ships and horsemen, who in 1989 was Ronald Reagan, the first of eight presidents, of which the last was also the sixth and is now the eighth that is of the seven.
1989 netepkeun yén nalika nerapkeun kacumponan sajarah tina peperangan Raphia jeung Panium dina ayat sabelas nepi ka lima belas, metodologi nubuat anu sarua anu dipaké pikeun ngartos 1989 jeung ragragna Uni Soviét kudu dipaké, sabab Antiokhus Magnus dina tilu peperangan anu digambarkeun dina ayat sapuluh nepi ka lima belas. Antiokhus ngagambarkeun kakawasaan kareta perang, kapal-kapal, jeung pasukan berkuda, anu dina 1989 nyaéta Ronald Reagan, nu kahiji tina dalapan présidén, anu pangahirna ogé anu kagenep sarta ayeuna jadi anu kadalapan, anu asalna tina anu tujuh.
According to Isaiah twenty-three the papal power, (the whore who commits fornication with the kings of the earth) would be hidden during the reign of the United States as the sixth kingdom of Bible prophecy. In 1989 the United States, that had been typified by Antiochus Magnus was the proxy power of the papacy in its warfare against the beast of atheism that delivered it a deadly wound in 1798.
Numutkeun Yesaya dua puluh tilu, kakawasaan kapapaan, (éta palacur anu ngalakukeun cabul jeung raja-raja di bumi) bakal disumputkeun salila pamaréntahan Amérika Serikat salaku karajaan kagenep dina nubuat Kitab Suci. Dina taun 1989 Amérika Serikat, anu geus dilambangkeun ku Antiochus Magnus, nya éta kakawasaan pangwawakil kapapaan dina peperanganana ngalawan sato galak ateisme anu ngabalukarkeun tatu paéh ka dinya dina taun 1798.
The three battles of verse ten through fifteen represent warfare between the king of the north, who as the hidden whore of Tyre, employs proxy powers as she moves towards the restoration of her power and the defeat of the king of atheism—the king of the south. The historical fulfillments of the three battles of verses ten through fifteen instruct us that in the first and last battles Antiochus Magnus won, but the middle battle he lost. The prophetic characteristics of the 1989 Ronald Reagan years with Pope John Paul II and the collapse of the Soviet Union will have a counterpart in the last of the three battles, for these verses are what is unsealed just before probation closes. As verse forty was unsealed in 1798 and then again in 1989, the verse was unsealed at the end, beginning in July 2023.
Tilu peperangan dina ayat sapuluh nepi ka lima welas ngagambarkeun perang antara raja kalér, anu salaku sundal Tirus nu disumputkeun, ngagunakeun kakawasaan-kakawasaan wakil nalika manéhna maju ka arah mulangna kakawasaanana jeung kaéléhna raja atheisme—raja kidul. Kacumponan sajarah tina tilu peperangan dina ayat sapuluh nepi ka lima welas ngajarkeun ka urang yén dina peperangan kahiji jeung panungtungan Antiochus Magnus meunang, tapi dina peperangan tengah manéhna éléh. Ciri-ciri nubuat tina taun-taun 1989 Ronald Reagan babarengan jeung Paus Yohanes Paulus II sarta runtuhna Uni Soviét bakal boga padanan dina nu panungtungan tina tilu peperangan éta, sabab ayat-ayat ieu téh anu dibuka meteraina pas saméméh masa kasempetan rahmat ditutup. Sakumaha ayat opat puluh dibuka meteraina dina 1798 tuluy deui dina 1989, ayat éta dibuka meteraina dina ahirna, dimimitian dina Juli 2023.
The Revelation of Jesus Christ is unsealed just before probation closes and it includes the preeminent truth that Jesus is the first and the last, and as such always illustrates the end with the beginning. Probation closes for Adventism at the Sunday law, and just before the close of probation the Revelation of Jesus Christ is unsealed. The message which concludes at the closed door of the Sunday law is the message of the Midnight Cry, which led to the closed door of October 22, 1844 in Millerite history. The unsealing of 1798 in the beginning of verse forty which is also the beginning of the United States as the sixth kingdom of Bible prophecy typified the unsealing of 1989 in the middle of verse forty and the start of the progressive ending of the United States. The unsealing in 1798 which typified 1989 represents two witnesses to the unsealing of the message of the Midnight Cry in 2023. The line, with its three waymarks 1798, 1989 and 2023 identifies the internal work of purifying ten virgins and the external line of the sixth kingdom of Bible prophecy.
Wahyu Yesus Kristus dibuka pas saméméh mangsa kasempetan rahmat ditutup, sarta éta ngamuat bebeneran anu pangutama yén Yesus teh anu kahiji jeung anu panungtung, ku kituna salawasna mintonkeun ahir ku awalna. Mangsa kasempetan rahmat pikeun Adventisme ditutup dina hukum Minggu, sarta pas saméméh panutupan mangsa kasempetan rahmat, Wahyu Yesus Kristus dibuka. Amanat anu puncakna nepi ka panto katutup dina hukum Minggu téh nyaéta amanat Sasambat Tengah Peuting, anu mingpin kana panto katutup tanggal 22 Oktober 1844 dina sajarah kaum Millerit. Kabukana taun 1798 dina awal ayat opat puluh, anu ogé mangrupa awal Amérika Sarikat salaku karajaan kagenep dina nubuat Kitab Suci, ngalambangkeun kabukana taun 1989 di tengah ayat opat puluh jeung mimiti ahirna Amérika Sarikat sacara progresif. Kabukana dina taun 1798 anu ngalambangkeun taun 1989 ngawakilan dua saksi kana kabukana amanat Sasambat Tengah Peuting dina taun 2023. Garis éta, kalawan tilu patok waktuna, 1798, 1989, jeung 2023, nangtukeun pagawean internal pikeun ngamurnikeun sapuluh parawan jeung garis éksternal karajaan kagenep dina nubuat Kitab Suci.
The battle set forth in verse eleven which was fulfilled at the Battle of Raphia when Antiochus was defeated by Ptolemy, represents a defeat of the papal proxy power, who in this current battle is the Nazi’s of the Ukraine allied with the Western European globalist nations that make up the EU, NATO and are in lock step with the political and economic globalists of the United Nations. If Antiochus Magnus was at all three battles and represents the papal proxy power against the king of the south, how can it be the United States in 1989, then the Ukrainians as typified by the Battle of Raphia and then the United States again at the Battle of Panium? Verse ten is the key to verses eleven through fifteen for its fulfillment in 1989 provides an illustration of the prophetic characteristics of the first of the three proxy wars. What is the prophetic justification for identifying Antiochus as the papal proxy power, while not applying the United States to each of the three battles?
Pajajaran anu dipidangkeun dina ayat sabelas, anu kalaksanakeun dina Patempuran Raphia nalika Antiochus dikalahkeun ku Ptolemy, ngagambarkeun kakalahan kakawasaan proksi kapapaan, anu dina pajajaran ayeuna nyaéta Nazi-nazi ti Ukraina anu ngahiji jeung bangsa-bangsa globalis Éropa Kulon anu ngawangun EU, NATO, sarta sajajar sapamadegan jeung para globalis pulitik jeung ékonomi ti Perserikatan Bangsa-Bangsa. Lamun Antiochus Magnus aya dina katilu patempuran éta sarta ngagambarkeun kakawasaan proksi kapapaan ngalawan raja kidul, kumaha bisa éta téh Amérika Serikat dina taun 1989, tuluy urang Ukraina sakumaha ditipologikeun ku Patempuran Raphia, lajeng Amérika Serikat deui dina Patempuran Panium? Ayat sapuluh mangrupikeun konci pikeun ayat sabelas nepi ka lima belas, sabab panggenepanana dina taun 1989 nyayagikeun hiji ilustrasi ngeunaan ciri-ciri nubuat tina nu kahiji tina tilu perang proksi éta. Naon dasar nubuat pikeun ngaidéntifikasi Antiochus minangka kakawasaan proksi kapapaan, bari henteu nerapkeun Amérika Serikat kana unggal tina tilu patempuran éta?
In the history of the Ukrainian war, which has been typified by the battle of Raphia the United States employed the Nazi’s of the Ukraine as their proxy power in the very history where they are forming and image of the papacy, the power who always and only uses proxy powers to do her dirty work.
Dina sajarah perang Ukraina, anu geus dipatandakeun ku perang Raphia, Amérika Sarikat ngagunakeun Nazi Ukraina minangka kakawasaan proksina dina sajarah éta pisan nalika maranéhna keur ngawangun hiji gambar tina kapapaan, nyaéta kakawasaan anu salawasna, jeung ngan ukur, ngagunakeun kakawasaan-kakawasaan proksi pikeun ngalakukeun pagawéan kotorna.
To answer the question of proxy powers in verses ten through fifteen involves a prophetic study of the characteristics of Antiochus as a symbol. The Diadochi Wars were a series of conflicts from 323–281 BC among the Diadochi (Greek for “successors”), the generals and successors of Alexander the Great, who fought for control of his vast empire after his death in 323 BC. The first Antiochus was Antiochus I Soter, the son of Seleucus I Nicator, one of Alexander’s Diadochi (successors), who founded the Seleucid Empire.
Pikeun ngajawab patalékan ngeunaan kakawasaan pangganti dina ayat sapuluh nepi ka lima belas, diperlukeun hiji ulikan profétis ngeunaan ciri-ciri Antiochus salaku hiji lambang. Perang Diadokhi nya éta runtuyan paséa ti taun 323–281 SM di antara para Diadokhi (basa Yunani pikeun “panerus”), nyaéta para jenderal jeung panerus Aleksander Agung, anu silih tarung pikeun ngawasaan kakaisaranana anu lega sanggeus pupusna anjeunna dina taun 323 SM. Antiochus anu kahiji nya éta Antiochus I Soter, putra Seleucus I Nicator, salah saurang Diadokhi (panerus) Aleksander, anu ngadegkeun Kakaisaran Seleukid.
The name Antiochus can be understood to mean one who stands in place of, in order to support. Antiochus is a symbol of Rome, and papal Rome is the antichrist, which possesses a similar symbolism as does Antiochus. Antiochus as a name represented the son of the founder of the Seleucid Empire, and in that sense, Antiochus stood in the place of his father, he stood as his proxy. Sister White identifies both Satan and the pope as the antichrist, and states that the pope is Satan’s representative on earth. It became a prominent dynastic name in the Seleucid Empire, partly due to its association with Antiochus I Soter and the city of Antioch, named after either Seleucus I’s father or son. The pope is the proxy for Satan, and symbolically the name Antiochus represents a proxy for his father, the founder of the northern kingdom who located its capital in Babylon.
Ngaran Antiochus tiasa kahartos ngandung harti jalma anu nangtung ngagentos batur, pikeun ngadukung. Antiochus téh lambang Roma, sarta Roma kapapaan téh antikristus, anu miboga perlambang anu sarupa jeung Antiochus. Antiochus salaku ngaran ngawakilan putra pangadeg Kakaisaran Seleukid, sarta dina harti éta, Antiochus nangtung dina tempat ramana, anjeunna nangtung minangka wakilna. Sister White ngaidéntifikasi boh Iblis boh paus minangka antikristus, sarta nyatakeun yén paus téh wawakil Iblis di bumi. Eta jadi ngaran dinasti anu kasohor dina Kakaisaran Seleukid, sabagian ku sabab patalina jeung Antiochus I Soter jeung kota Antiokhia, anu dingaranan nurutkeun boh ramana boh putrana Seleucus I. Paus téh wakil pikeun Iblis, sarta sacara simbolis ngaran Antiochus ngawakilan hiji wakil pikeun ramana, pangadeg karajaan kalér anu netepkeun ibukotana di Babul.
After Alexander the Great’s death in 323 BC, his empire fragmented among the Diadochi (successors). In the Partition of Babylon (323 BC), Seleucus was initially appointed as the commander of the Companion cavalry (a prestigious military post) under Perdiccas, the regent of Alexander’s empire. By 321 BC, Seleucus was appointed satrap (governor) of Babylonia during the Partition of Triparadisus, following Perdiccas’ death and further negotiations among the Diadochi. In 316 BC, Antigonus I Monophthalmus, another Diadoch, forced Seleucus to flee Babylon due to Antigonus’ growing power. Seleucus sought refuge with Ptolemy I Soter in Egypt. In 312 BC, Seleucus returned to Babylon with a small force provided by Ptolemy. He defeated Antigonus’ forces and retook Babylon, marking the establishment of his power base. This event is often considered the founding of the Seleucid Empire, with 312 BC as the start of the Seleucid Era in historical reckoning.
Sanggeus pupusna Alexander Agung dina taun 323 SM, kakawasaanana peupeus jadi sababaraha bagian di antara para Diadochi (panerus). Dina Pamisahan Babilon (323 SM), Seleukus mimitina ditetepkeun jadi panglima pasukan kavaleri Companion (kalungguhan militér anu kacida mulya) di handapeun Perdiccas, wali kakawasaan kakaisaran Alexander. Nepi ka taun 321 SM, Seleukus diangkat jadi satrap (gubernur) Babulonia dina Pamisahan Triparadisus, sanggeus pupusna Perdiccas sarta sanggeus aya rundingan salajengna di antara para Diadochi. Dina taun 316 SM, Antigonus I Monophthalmus, saurang Diadoch séjén, maksa Seleukus ngungsi ti Babilon lantaran kakawasaan Antigonus beuki ngagedéan. Seleukus tuluy néangan panyalindungan ka Ptolemy I Soter di Mesir. Dina taun 312 SM, Seleukus mulang deui ka Babilon mawa pasukan leutik anu dipasihkeun ku Ptolemy. Anjeunna ngéléhkeun pasukan Antigonus sarta ngarebut deui Babilon, anu nandaan ngadegna dasar kakawasaanana. Kajadian ieu remen dianggap minangka ngadegna Kakaisaran Seleukid, kalayan taun 312 SM jadi mimiti Jaman Seleukid dina itungan sajarah.
The name Seluecus is derived from Greek and comes from the root selas (σέλας), meaning “light,” “radiance,” or “flame.” The name suggests brilliance or illumination, fitting for a prominent figure like Seleucus I Nicator, the founder of the Seleucid Empire and who typifies the father who had been the light bearer in heaven.
Ngaran Seluecus asalna tina basa Yunani sarta asalna tina akar kecap selas (σέλας), anu hartina “cahaya,” “caang,” atawa “seuneu hurung.” Ieu ngaran ngandung harti kamulyaan atawa panerangan, pantes pikeun hiji tokoh anu pinunjul saperti Seleucus I Nicator, pangadeg Kakaisaran Seleucid sarta anu ngalambangkeun bapa anu kungsi jadi pamawa cahaya di sawarga.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Pikeun ngamankeun kauntungan jeung kahormatan dunyawi, garéja dipingpin pikeun néangan kahadean jeung pangrojong ti jalma-jalma agung di bumi; sarta ku kituna geus nampik Kristus, manéhna kagiring pikeun masrahkeun kasatiaan ka wakil Iblis—uskup Roma.” The Great Controversy, 50.
Antiochus Magnus represents the proxy of papal power, as the pope represents the proxy of Satan. The symbolism of Antiochus allows for differing proxy powers, just as there have been many popes. Reagan was the proxy of 1989, the Ukraine became the proxy of the United States in 2014 and Trump is the proxy at the Battle of Panium. Reagan was the first, Trump is the last and Zelenskyy is the rebellion in the middle.
Antiochus Magnus ngawakilan pangganti kakawasaan kapapaan, sakumaha paus ngawakilan pangganti Sétan. Lambang Antiochus ngamungkinkeun ayana rupa-rupa kakawasaan pangganti, sakumaha geus aya loba paus. Reagan téh pangganti dina taun 1989, Ukraina jadi pangganti Amérika Sarikat dina taun 2014, sarta Trump téh pangganti dina Perang Panium. Reagan téh nu kahiji, Trump téh nu panungtung, jeung Zelenskyy téh pambarontakan di tengahna.