Daniel eleven begins by introducing Donald Trump as the final president of the sixth kingdom of Bible prophecy. In the third year of Cyrus, which is where the vision began in chapter ten is complemented in the first verse of chapter eleven with the word, “also.”

Daniel pasal sabelas ngamimitian ku ngenalkeun Donald Trump minangka présidén panungtung tina karajaan kagenep dina nubuat Alkitab. Dina taun katilu Kores, anu mangrupa tempat mimiti titingalian éta dina pasal sapuluh, dilengkepan dina ayat kahiji pasal sabelas ku kecap, “ogé.”

Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 11:1.

Kitu deui, dina taun kahiji Daríus urang Média, enya kuring, ngadeg pikeun ngukuhkeun jeung nguatkeun anjeunna. Daniel 11:1.

Gabriel is careful to reach back to Darius and connect him to Cyrus as he begins his narrative of chapter eleven. Chapter ten continues as one vision through to the last verse of chapter twelve, and it begins in the third year of Cyrus.

Jibril kalawan taliti nyusud deui ka Darius sarta nyambungkeun anjeunna ka Koresy nalika anjeunna ngamimitian carita pasal sabelas. Pasal sapuluh neraskeun hiji tetingalian anu sarua nepi ka ayat panungtungan dina pasal dua welas, sarta éta dimimitian dina taun katilu Koresy.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Dina taun katilu pamaréntahan Koresy raja Persia, aya hiji perkara anu diwahyukeun ka Daniél, anu dingaranan Béltesyasar; jeung perkara éta leres, tapi waktu anu geus ditangtukeun téh panjang; sarta anjeunna ngartos kana perkara éta, jeung boga pangarti kana tetenjoan éta. Daniel 10:1.

Darius together with Cyrus make up the symbol of the twofold nation of the Medes and the Persians, representing the twofold power of Republicanism and Protestantism in the United States; thus, representing the twofold symbol of the time of the end. The birth of Aaron and Moses marked the time of the end of Abraham’s four-hundred-year prophecy at the beginning of ancient Israel; so too, did the birth of John the Baptist and Christ represent the two waymarks of the time of the end at the end of ancient Israel. Jesus always illustrates the end with the beginning.

Darius babarengan jeung Cyrus ngawangun lambang bangsa rangkep dua, nya éta urang Media jeung urang Persia, anu ngagambarkeun kakawasaan rangkep dua tina Republicanism jeung Protestantism di Amérika Serikat; ku kituna, ngagambarkeun lambang rangkep dua tina waktu ahir. Kalahiran Harun jeung Musa nandaan waktu ahir tina nubuat opat ratus taun Abraham dina mimiti Israél baheula; kitu deui, kalahiran Yohanes Pembaptis jeung Kristus ngagambarkeun dua patok waktu tina waktu ahir dina ahir Israél baheula. Isa salawasna ngagambarkeun ahir ku mimiti.

Darius and Cyrus together represent the waymark represented as the time of the end, when the seventy years captivity in Babylon ended.

Darius jeung Cyrus babarengan ngalambangkeun tanda jalan anu dilambangkeun minangka waktu ahir, nalika panangkaran tujuh puluh taun di Babul réngsé.

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Garéja Allah di bumi saéstuna aya dina kaayaan panangkaran salila mangsa panjang panganiayaan anu taya kendatna ieu, sakumaha saéstuna urang Israil kungsi ditawan di Babul salila mangsa pangasingan.” Prophets and Kings, 714.

Darius and Cyrus typify the years 1798 and 1799, representing the time of the end, when the parallel captivity of spiritual Israel in spiritual Babylon ended. 1798 identified the end of the political system of the papacy represented as a beast, which the whore of Rome rode upon.

Darius jeung Cyrus ngalambangkeun taun 1798 jeung 1799, ngagambarkeun waktos ahir, nalika panawanan sajajar Israél rohani di Babul rohani réngsé. Taun 1798 nandaan ahir sistem pulitik kapausan anu dilambangkeun minangka hiji sato galak, anu ditumpakan ku sundal Roma.

So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:3.

Tuluy anjeunna mawa kuring dina Roh ka tanah gurun; sarta kuring nempo hiji awéwé calik dina hiji sato galak anu warnana beureum ngora, pinuh ku ngaran-ngaran pitenah, ngabogaan tujuh sirah jeung sapuluh tanduk. Wahyu 17:3.

Napoleon ended the life of the beast in 1798, and in 1799, the woman that rode upon the beast died in exile. In 1989, both Ronald Reagan and George Bush the greater were presidents, marking the time of the end in 1989. Darius and Cyrus represent Reagan and Bush the greater. Verse two states:

Napoleon mungkas kahirupan sato galak éta dina taun 1798, sarta dina taun 1799, awéwé anu nunggang kana éta sato galak maot dina pangasingan. Dina taun 1989, boh Ronald Reagan boh George Bush nu langkung sepuh jadi présidén, nandaan waktu ahir dina taun 1989. Darius jeung Kores ngagambarkeun Reagan jeung Bush nu langkung sepuh. Ayat dua nyebutkeun:

And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

Jeung ayeuna Kami rek némbongkeun ka maneh bebeneran. Tingali, bakal aya deui tilu raja anu jumeneng di Pérsia; sarta anu kaopat bakal jauh leuwih beunghar ti maranéhna kabéh; jeung ku kakawasaanana ngaliwatan kakayaanana, manéhna bakal ngagerakkeun sakabéh jalma ngalawan karajaan Grécia. Daniel 11:2.

Awakening

Hudangkeun Jiwa

Darius was Reagan, Cyrus was Bush the greater, and the three who followed Cyrus were Clinton, Bush the lesser, Obama the Divider and the fourth and “far richer” president, who stirred up the globalists of Grecia was Trump. The word “stir” means to awaken. When Trump announced his candidacy in 2015, the globalists, who Joel identifies as “heathen” were awakened.

Daríus téh Reagan, Kores téh Bush nu leuwih gedé, sarta tilu nu nuturkeun Kores nyaéta Clinton, Bush nu leuwih leutik, Obama si Pamisah, jeung présidén kaopat anu “jauh leuwih beunghar,” anu ngagerakkeun para globalis ti Grecia, nyaéta Trump. Kecap “ngagerakkeun” hartina ngahudangkeun. Nalika Trump ngumumkeun pencalonanana dina taun 2015, para globalis, anu ku Yoél diidentifikasi minangka “kapir,” dihudangkeun.

Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision. Joel 3:12–14.

Mugia bangsa-bangsa kapir dihudangkeun, sarta maranéhna naék ka lebak Yosapat; sabab di dinya Kami bakal linggih pikeun ngahakiman sakabéh bangsa kapir anu aya di sabudeureun. Asupkeun arit, sabab panén geus asak; daratang, turunlah maranéh, sabab panggilingan anggur geus pinuh, bak-bakna ngalimpah; sabab kajahatan maranéhna kacida gedéna. Jalma réa, jalma réa di lebak kaputusan; sabab poé PANGERAN geus deukeut di lebak kaputusan. Yoél 3:12–14.

When the “heathen” is awakened, “the day of the Lord is near” in the valley of Jehoshaphat. “Jehoshaphat” means judgment of Jehovah; and the valley is also called the valley of decision. From 2015 onward the “multitudes” of planet earth will begin to move into the various bundles prepared for each excuse given by men for not deciding to serve God. At 9/11 the judgment of the living began, and in 2015, Trump announced he would seek the presidency. At 9/11 the first phase of the latter rain began to fall and the latter rain is what brings to fruition the crop, and in 2015, fourteen years into the rain that produces the ripened harvest, the book of Joel sounds the warning that when Donald Trump “stirs up the realm of Grecia,” or as Joel says, when Trump “awakens the heathen in 2015,” the harvest of planet earth is beginning to ripen.

Nalika “bangsa-bangsa kapir” dihudangkeun, “poé PANGERAN geus caket” di lebak Yosafat. “Yosafat” hartina pangadilan ti Yéhuwa; jeung lebak éta ogé disebut lebak kaputusan. Ti taun 2015 saterusna, “jalma réa” di planét bumi bakal mimiti ngaléngkah asup kana rupa-rupa iketan nu geus disiapkeun pikeun unggal alesan nu dipasihkeun ku manusa pikeun henteu mutuskeun ngawula ka Allah. Dina 9/11 pangadilan ka nu hirup mimiti lumangsung, sarta dina 2015, Trump ngumumkeun yén manéhna bakal néangan kapersidenan. Dina 9/11 tahap kahiji tina hujan ahir mimiti turun, sarta hujan ahir téh nya éta anu mawa pepelakan kana kasampurnaan buahna, jeung dina 2015, opat welas taun sanggeus hujan nu ngahasilkeun panén asak éta dimimitian, kitab Yoél ngagentraan peringatan yén nalika Donald Trump “ngagerakkeun karajaan Grécia,” atawa sakumaha ceuk Yoél, nalika Trump “ngahudangkeun bangsa-bangsa kapir dina 2015,” panén planét bumi keur mimiti asak.

It is important to recognize that the first truth mentioned in Daniel eleven, is the prophetic role of Donald Trump. The first kingdom of Bible prophecy represented in the book of Daniel is Babylon. Imagine the story of Babylon in the book of Daniel if Nebuchadnezzar was not employed by Inspiration to establish a prophetic model. The sixth kingdom of Bible prophecy is incomplete without the testimony of the final ruler of that kingdom. The rule of first mention establishes the significance of Trump as a symbol of primary importance in the vision which Daniel received on the twenty-second day after he fasted for three weeks.

Penting pikeun ngakuan yén bebeneran anu pangheulana disebatkeun dina Daniel pasal sabelas téh nyaéta peran profétis Donald Trump. Karajaan kahiji dina nubuatan Kitab Suci anu digambarkeun dina kitab Daniel téh nyaéta Babul. Bayangkeun carita Babul dina kitab Daniel lamun Nebukadnésar henteu dipaké ku Inspirasi pikeun netepkeun hiji pola profétis. Karajaan kagenep dina nubuatan Kitab Suci téh henteu lengkep tanpa kasaksian ti panguasa panungtung karajaan éta. Aturan panyebutan anu pangheulana netepkeun pentingna Trump minangka hiji lambang anu kacida utamana dina tetenjoan anu ditampi ku Daniel dina poé ka-dua puluh dua sanggeus anjeunna puasa salila tilu minggu.

But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:13, 14.

Tapi pangeran karajaan Persia ngalawan ka kuring salila dua puluh hiji poé; tapi, behold, Mikhael, salah sahiji pangeran lulugu, sumping nulungan ka kuring; sarta kuring tetep di dinya jeung raja-raja Persia. Ayeuna kuring datang pikeun ngajadikeun maneh ngartos naon anu bakal tumiba ka bangsamu dina poé-poé panungtungan; sabab tétéla éta titingalian téh pikeun mangsa anu masih lila. Daniel 10:13, 14.

The vision of chapter eleven illustrates what befalls God’s people in the last days, and Trump as the leader of the United States, and thereafter of the United Nations is a truth that has eternal consequences connected to understanding or not understanding that truth. That truth was so important for Gabriel to convey to Daniel that in verse fourteen, Daniel records from the light provided by the angel Gabriel that it is “the robbers of thy people” who establish the vision. It is impossible to correctly follow the movements of Donald Trump in prophecy without using Rome as the blueprint to recognize Trump’s footsteps through the prophetic history of Daniel eleven.

Visi dina pasal ka sabelas ngagambarkeun naon anu bakal tumiba ka umat Allah dina poé-poé pamungkas, sarta Trump minangka pamingpin Amérika Sarikat, sarta satuluyna PBB, nyaéta hiji bebeneran anu miboga konsékuénsi langgeng anu patalina jeung ngartos atawa henteu ngartos kana bebeneran éta. Bebeneran éta kacida pentingna pikeun ditepikeun ku Jibril ka Daniél nepi ka dina ayat opat welas, Daniél nyatet tina cahaya anu dipaparinkeun ku malaikat Jibril yén anu netepkeun visi téh nyaéta “nu ngarampog umat maneh.” Mustahil pikeun nuturkeun gerak-léngkah Donald Trump dina nubuat kalayan bener lamun henteu ngagunakeun Roma salaku pola dasar pikeun mikawanoh tapak-léngkah Trump sapanjang sajarah nubuat dina Daniel sabelas.

Trump, as a symbol of the United States during the Sunday law time period forms an image of the beast, and in so doing he is honoring the beast, so it is an image of the beast, and also an image in honor of the beast. In Revelation 17 the papacy is the eighth, that is of the seven, and Donald Trump is the eighth president since Reagan at the time of the end in 1989, but he is also the sixth, which means he is the eighth that is of the seven.

Trump, minangka lambang Amérika Sarikat dina mangsa hukum Minggu, ngawangun hiji gambar sato galak, sarta ku ngalakukeun kitu anjeunna ngahormat ka sato galak éta; ku sabab éta, éta téh gambar sato galak, sarta ogé hiji gambar pikeun ngahormat ka sato galak éta. Dina Wahyu 17 kapapaan téh anu kadalapan, nyaéta anu asalna tina anu tujuh, jeung Donald Trump téh présidén anu kadalapan ti saprak Reagan dina waktu ahir taun 1989, tapi anjeunna ogé anu kagenep, anu hartina anjeunna téh anu kadalapan anu asalna tina anu tujuh.

In Revelation seventeen, John in verse three is carried into the wilderness where he sees the whore riding upon a beast. The whore has been identified by every major Protestant denomination as the Catholic church, though they all deny their foundational beliefs in the latter days. The Roman church was drunken with the blood of martyrs when John saw her, and she bore the title of mother of harlots. This identifies that John was conveyed to 1798, where the papacy had the blood of martyrdom and some former Protestant church’s were already returning to the Roman Catholic communion. At that vantage point John saw “seven kings,” five of which already fallen in 1798, and one kingdom existed in 1798, and that kingdom was the United States, but another kingdom, made up of ten kings would come after, for in 1798 where John stood the seventh kingdom had not yet came. The ten kings rule for the hour of the Sunday law crisis, and they agree to give their seventh kingdom unto the beast of the fifth kingdom, who had received a deadly wound in 1798.

Dina Wahyu pasal tujuh welas, Yohanes dina ayat tilu dibawa ka padang gurun, tempat anjeunna ningali éta palacuran nunggang kana hiji sato galak. Eta palacuran geus diidentipikasikeun ku unggal denominasi Protestan utama minangka garéja Katolik, sanajan dina poé-poé ahir maranéhna sadayana mungkir kana kapercayaan dasar maranéhna. Garéja Roma geus mabok ku getih para martir nalika Yohanes ningali dirina, sarta anjeunna nyandang gelar indung para palacuran. Ieu nandakeun yén Yohanes dibawa ka taun 1798, nalika kapausan miboga getih kamartiran sarta sababaraha garéja nu baheulana Protestan geus mimiti balik deui kana persekutuan Katolik Roma. Tina titik paningal éta Yohanes ningali “tujuh raja,” anu lima di antarana geus ragrag dina taun 1798, sarta hiji karajaan aya dina taun 1798, jeung éta karajaan téh Amérika Sarikat, sedengkeun hiji karajaan deui, anu diwangun ku sapuluh raja, bakal datang saterusna; sabab dina taun 1798, tempat Yohanes nangtung, karajaan katujuh can datang. Sapuluh raja éta maréntah salila sajam dina mangsa krisis hukum Minggu, sarta maranéhna sapuk pikeun masrahkeun karajaan katujuh maranéhna ka éta sato galak tina karajaan kalima, anu geus narima tatu nu matak paéh dina taun 1798.

The number “8” represents resurrection and the papacy is the eight that is of the seven when its deadly wound is healed at the threefold union of the dragon, the beast and false prophet that occurs at the soon-coming Sunday law. In 2020 the globalists stole the election from Trump and he was slain in the streets of Revelation eleven. The two witnesses of Revelation eleven represent the two horns of the earth beast who were both slain in 2020. Trump is the sixth president since Reagan at the time of the end in 1989; but as of 2024, he is also the eighth that is of the seven previous kings. In 2024, his deadly wound was healed and he simultaneously became the eighth that is of the seven in perfect alignment with the prophetic symbol that establishes the vision. If you have no Rome, you have no ability to follow the movements of the image of Rome.

Angka “8” ngalambangkeun kabangkitan, sarta kapausan téh nyaéta anu ka dalapan anu asalna tina anu tujuh nalika tatu maitana digeurkeun dina persatuan tilu rupa antara naga, sato galak, jeung nabi palsu anu kajadian dina hukum Minggu nu bakal geura datang. Dina taun 2020 para globalis maok pamilihan ti Trump, sarta anjeunna dipaéhan di jalan-jalan dina Wahyu pasal sabelas. Dua saksi dina Wahyu pasal sabelas ngalambangkeun dua tanduk sato galak ti bumi anu duanana dipaéhan dina taun 2020. Trump téh présidén ka genep saprak Reagan dina mangsa ahir dina taun 1989; tapi nepi ka taun 2024, anjeunna ogé nyaéta anu ka dalapan anu asalna tina tujuh raja saméméhna. Dina taun 2024, tatu maitana digeurkeun, sarta dina waktu anu sarua anjeunna jadi anu ka dalapan anu asalna tina anu tujuh, dina kasaluyuan anu sampurna jeung lambang nubuat anu netepkeun éta titingalian. Lamun anjeun teu boga Roma, anjeun moal boga kamampuhan pikeun nuturkeun gerak-gerik gambar Roma.

MAGA

MAGA

To understand how Trump is Constantine the Great when Nero’s “250” years conclude, or how he is Antiochus the Great in 207 BC, or how he is the last president whose whole golden age movement is premised on making America “great,” requires the recognition that the chapter first mentions Trump and his prophetic role.

Pikeun ngartos kumaha Trump téh Constantine the Great nalika “250” taun milik Nero réngsé, atawa kumaha anjeunna téh Antiochus the Great dina taun 207 SM, atawa kumaha anjeunna téh présidén panungtungan anu sakabéh gerakan jaman kaemasanna didadasaran kana ngajadikeun Amérika “agung,” diperlukeun pangakuan yén pasal éta mimitina nyebut Trump jeung peran profétisna.

The signature of “truth” represented by the Hebrew word “truth” that is made up of the first, thirteenth and twenty-second letter of the Hebrew alphabet identifies Reagan as the first letter, and Obama as the thirteenth letter of rebellion as represented by 2013 when the former leader of the Office of the Inquisition was followed by the first Jesuit pope. Because the leader of the inquisition retired, his ending point aligns with the Jesuit pope’s starting point. That connection between Obama’s two popes was March 13, 2013. Obama aligns with the thirteenth letter of rebellion, and the twenty-second letter is Trump.

Tanda tangan “kaleresan” anu diwakilan ku kecap Ibrani “kaleresan,” anu diwangun ku hurup kahiji, katilu welas, jeung ka dua puluh dua tina alfabét Ibrani, ngaidéntifikasi Reagan minangka hurup kahiji, sarta Obama minangka hurup katilu welas tina pambrontakan, sakumaha diwakilan ku taun 2013 nalika urut pamingpin Kantor Inkuisisi dituturkeun ku paus Jesuit anu kahiji. Ku sabab pamingpin inkuisisi éta pangsiun, titik ahirna sajajar jeung titik mimiti paus Jesuit éta. Patalina antara dua pausna Obama éta nyaéta 13 Maret 2013. Obama sajajar jeung hurup katilu welas tina pambrontakan, sarta hurup ka dua puluh dua nyaéta Trump.

The twenty-second amendment limits a president to two terms, and when considering two-term presidents, whose terms were NOT consecutive, there are only two. Grover Cleveland is the alpha of two-term presidents with non-consecutive terms, and Trump is the omega. Grover Cleveland was the twenty-second president, and Trump as the omega to Cleveland possesses the alpha distinction of “22.” Cleveland and Trump represent an alpha and omega that contains the symbolism of the twenty-second letter in the Hebrew alphabet. There are only two presidents that had two non-consecutive terms and Trump is the second of those two. The two of the omega times the twenty-two of the alpha equals forty-four, a symbol of 1844, which is a symbol of the closed door at the Sunday law, as typified by the closed door of 1844. Trump is the 44th distinct person to be president, and he is president when the door closes at the Sunday law.

Amandemen ka dua puluh dua ngawatesan saurang présidén kana dua mangsa jabatan, sarta lamun nengetan présidén-présidén anu ngajabat dua mangsa, anu mangsa jabatanna TEU berturut-turut, ngan aya dua. Grover Cleveland nyaéta alfa tina présidén-présidén dua mangsa anu mangsa jabatanna teu berturut-turut, sarta Trump nyaéta omega-na. Grover Cleveland nyaéta présidén ka dua puluh dua, sarta Trump, minangka omega ka Cleveland, mibanda ciri alfa “22.” Cleveland jeung Trump ngawakilan hiji alfa jeung omega anu ngandung simbolisme hurup ka dua puluh dua dina alfabét Ibrani. Ngan aya dua présidén anu ngabogaan dua mangsa jabatan anu teu berturut-turut, sarta Trump nyaéta anu kadua tina éta dua. Angka dua tina omega dikali ku angka dua puluh dua tina alfa sarua jeung opat puluh opat, hiji simbol tina 1844, anu mangrupa simbol tina panto nu katutup dina hukum Minggu, sakumaha dilambangkeun ku panto nu katutup dina 1844. Trump nyaéta jalma béda ka-44 anu kungsi janten présidén, sarta anjeunna janten présidén nalika panto katutup dina hukum Minggu.

Trump has been typified by Cyrus the Great. Cyrus the Great set forth the first decree and Artaxerxes the Great set forth the third decree. The first and third align with each other, for Jesus always illustrates the end with the beginning. Trump is there when Nero’s “250” years end represented by Constantine the Great. At the end of the “250” years from 457 BC Trump is represented by Antiochus the Great, who returned stronger than before in 2024, in fulfillment of verse thirteen.

Trump geus dipamérkeun minangka pralambang ku Koresy Agung. Koresy Agung ngaluarkeun parentah kahiji, sarta Artahsasta Agung ngaluarkeun parentah katilu. Parentah kahiji jeung katilu silih saluyukeun, sabab Isa salawasna ngagambarkeun ahir ku awal. Trump aya dinya nalika “250” taunna Nero réngsé, anu dilambangkeun ku Konstantinus Agung. Dina ahir “250” taun ti 457 SM, Trump dilambangkeun ku Antiokhus Agung, anu mulang leuwih kuat tibatan saméméhna dina taun 2024, minangka panggenepan ayat katilu welas.

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

Sabab raja kalér bakal mulang deui, sarta bakal ngagerakkeun balaréa anu leuwih loba ti nu kahiji, sarta tangtu bakal datang sanggeus sababaraha taun kalawan pasukan anu gedé jeung kakayaan anu loba. Daniel 11:13.

When the United States is conquered by Rome at the Sunday law, every country in the world is then forced to bow to Rome.

Nalika Amérika Sarikat ditaklukkeun ku Roma dina mangsa undang-undang Minggu, mangka sakumna nagara di dunya dipaksa sujud ka Roma.

“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

“Bangsa-bangsa deungeun bakal nuturkeun conto Amérika Sarikat. Sanajan manéhna mingpin heula, tapi krisis anu sarua bakal tumiba ka umat urang di sakuliah penjuru dunya.” Testimonies, volume 6, 395.

The “foreign nations” are forced to do so by the United States who assumes leadership of the United Nations at the soon-coming Sunday law. The United Nations is the ten kings of Revelation 17 who are ruled over by Ahab, king of the ten northern tribes, who is married to Jezebel. The marriage of Jezebel to Ahab is the marriage that is consummated at the soon-coming Sunday law. At the Sunday law the United States, the glorious land of Daniel eleven, and the earth beast of Revelation thirteen ends its history as the sixth kingdom of Bible prophecy. At Mount Carmel the 850 prophets of Baal and the priests of the grove who ate at Jezebel’s table are slain by Elijah. The United States is slain at the soon-coming Sunday law, as were the false prophets at Mount Carmel. The story from then on is between Elijah, versus Ahab and Jezebel, and Ahab represents a tenfold kingdom, that is governed by the one that first committed fornication with Jezebel. Jezebel intends to commit fornication with every kingdom, but Ahab represents the first to do so, and it is the United States that dies at Mount Carmel and instantly becomes Jezebel’s first paramour. In terms of Daniel eleven, it is there at the Sunday law that Trump stands up as the mighty king of Greece, represented by Alexander the Great.

“Bangsa-bangsa asing” dipaksa pikeun ngalakukeun kitu ku Amérika Sarikat, anu nyekel kapamingpinan Perserikatan Bangsa-Bangsa dina undang-undang Minggu anu geura sumping. Perserikatan Bangsa-Bangsa téh nyaéta sapuluh raja dina Wahyu 17 anu diparéntah ku Ahab, raja sapuluh kaom kalér, anu nikah jeung Izébél. Perkawinan Izébél jeung Ahab nyaéta perkawinan anu disampurnakeun dina undang-undang Minggu anu geura sumping. Dina undang-undang Minggu, Amérika Sarikat, tanah kamulyaan dina Daniel sabelas, jeung sato galak bumi dina Wahyu tilu welas, mungkas sajarahna minangka karajaan kagenep tina nubuat Kitab Suci. Di Gunung Karmél, 850 nabi Baal jeung imam-imam rungkun anu dahar di méja Izébél dipaéhan ku Élia. Amérika Sarikat dipaéhan dina undang-undang Minggu anu geura sumping, sakumaha nabi-nabi palsu dipaéhan di Gunung Karmél. Caritana ti dinya teras lumangsung antara Élia ngalawan Ahab jeung Izébél, sarta Ahab ngagambarkeun hiji karajaan sapuluh rangkep, anu diparéntah ku anu pangheulana ngalakukeun cabul jeung Izébél. Izébél boga maksud ngalakukeun cabul jeung unggal karajaan, tapi Ahab ngagambarkeun anu pangheulana ngalakukeun kitu, jeung nya éta Amérika Sarikat anu paéh di Gunung Karmél sarta sakedapan éta ogé jadi kabogoh haram Izébél anu pangheulana. Dina harti Daniel sabelas, di dinya, dina undang-undang Minggu, Trump nangtung minangka raja Yunani anu gagah perkasa, dilambangkeun ku Aleksander Agung.

And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:3, 4.

Sarta bakal ngadeg hiji raja anu perkasa, anu bakal maréntah kalawan kakawasaan anu gedé, sarta ngalakonan sakumaha kahayangna. Jeung nalika anjeunna geus ngadeg, karajaanna bakal pegat, sarta bakal kabagi ka opat angin langit; lain ka turunanana, ogé lain nurutkeun kakawasaan anu ku anjeunna diparéntahkeun: sabab karajaanna bakal dicabut, nya éta pikeun batur salian ti maranéhna. Daniel 11:3, 4.

Donald Trump stands up as the “mighty king” of the United Nations, who is represented within the verse and thereafter typified by the history of Alexander the Great. When he stands up, the United States, the sixth kingdom of Bible prophecy ends, and the seventh kingdom of ten kings in Revelation seventeen begins. The ten kings begin their seventh kingdom by agreeing there and then to give their seventh kingdom unto the papal power, who is the eighth kingdom, that is of the seven previous kingdoms. Their agreement was to fulfill God’s will, and His will is represented line upon line throughout the Scriptures of truth.

Donald Trump nangtung minangka “raja anu gagah perkasa” ti Perserikatan Bangsa-Bangsa, anu digambarkeun dina éta ayat sarta satuluyna dipatypekeun ku sajarah Aleksander Agung. Nalika anjeunna nangtung, Amérika Sarikat, karajaan kagenep tina nubuat Kitab Suci, réngsé, sarta karajaan katujuh anu diwangun ku sapuluh raja dina Wahyu tujuh belas mimiti. Sapuluh raja éta ngamimitian karajaan katujuhna ku sapuk harita kénéh pikeun masrahkeun karajaan katujuhna ka kakawasaan kapausan, anu mangrupa karajaan kadalapan, anu asalna tina tujuh karajaan saméméhna. Kasapukan maranéhna éta pikeun ngalaksanakeun pangersa Allah, sarta pangersa-Na digambarkeun baris demi baris sapanjang Kitab-Kitab bebeneran.

Typifying Rome

Ngalambangkeun Roma

Verses five through nine of Daniel eleven were fulfilled with a prophetic history that perfectly typified the history of the papal power as set forth in verses thirty-one through forty of the same chapter. The line of history in verses five through nine parallel the line of history in verses thirty-one through verse forty. Both lines identify a period that the power representing papal Rome first overcame three obstacles, ruled for a period until there was a broken treaty that brought a southern king upon them that delivered a deadly wound. The more closely those two lines are studied and compared to history, the more profoundly accurate they are recognized to be. Their accuracy is in regards to how closely they represent the structure within the verses and also the history which fulfilled the verses.

Ayat lima nepi ka salapan dina Daniel sabelas kacumponan ku hiji sajarah nubuatan anu sampurna ngalambangkeun sajarah kakawasaan kapausan sakumaha dipedar dina ayat tilu puluh hiji nepi ka opat puluh dina pasal anu sarua. Garis sajarah dina ayat lima nepi ka salapan sajajar jeung garis sajarah dina ayat tilu puluh hiji nepi ka ayat opat puluh. Duanana garis éta nandaan hiji mangsa nalika kakawasaan anu ngalambangkeun Roma kapausan mimitina nungkulan tilu halangan, maréntah salila hiji mangsa nepi ka aya hiji perjangjian anu pegat anu ngadatangkeun hiji raja ti kidul ngalawan maranéhna anu nganteurkeun tatu anu matak paéh. Beuki taliti dua garis éta ditalungtik sarta dibandingkeun jeung sajarah, beuki jero katémbong yén éta téh leres pisan. Katepatanana patali jeung sabaraha raketna éta ngawakilan struktur anu aya dina ayat-ayat éta sarta ogé sajarah anu nyumponan ayat-ayat éta.

The history that fulfilled the five verses parallels and aligns with the history of papal Rome set forth in verses thirty-one through forty, and provide the setting for the introduction of Antiochus the Great in verses ten through fifteen.

Sajarah anu ngeusian kalima ayat éta sajajar jeung saluyu jeung sajarah Roma kapausan anu diungkabkeun dina ayat tilu puluh hiji nepi ka opat puluh, sarta nyadiakeun latar pikeun diwanohkeunana Antiokhus Agung dina ayat sapuluh nepi ka lima belas.

But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.

Tapi putra-putrana bakal digugah, sarta bakal ngumpulkeun balaréa pasukan anu gedé: jeung hiji pasti bakal datang, ngabahekeun, sarta neraskeun ngaliwatan: tuluy manéhna bakal balik deui, sarta bakal digugah, nepi ka bentengna. Daniel 11:10.

In fulfillment of verse ten, Antiochus the Great was victorious all the way up to the fortress of Egypt, where he ended the campaign in order to regroup. That history typifies the collapse of the Soviet Union in 1989, as represented in verse forty of the same chapter.

Pikeun ngalaksanakeun ayat kasapuluh, Antiochus nu Agung meunang kameunangan nepi ka bénténg Mesir, tempat anjeunna ngeureunkeun éta kampanye sangkan ngumpul deui kakuatan. Sajarah éta ngalambangkeun runtuhna Uni Soviét dina taun 1989, sakumaha diwakilan dina ayat kaopat puluh tina pasal anu sarua.

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.

Jeung dina mangsa ahir, raja ti kidul bakal ngadorong anjeunna; sarta raja ti kalér bakal narajang anjeunna kawas angin puyuh, kalayan kareta-kareta, jeung kalayan pasukan nu nunggang kuda, sarta kalayan loba kapal; sarta anjeunna bakal asup ka nagara-nagara, sarta bakal ngabelesat ngaliwatanana jeung neraskeun. Daniel 11:40.

Verse ten’s “shall certainly come, and overflow, and pass through” is identical in Hebrew to verse forty’s “he shall enter into the countries, and shall overflow and pass over.” Both verses are identifying when the king of the north (Antiochus in verse ten and Reagan in verse forty) defeat the king of the south (Ptolemy in verse ten and the Soviet Union in verse forty). Both attacks were retaliatory against the king of the south’s prior victory (Ptolemy in verses five through nine and Napoleon in verse forty). The southern king’s motivation for attack was a broken treaty (the marriage of Bernice in verses five through nine and the broken Treaty of Tolentino of 1797 with Napoleon). The prophetic structure represented within the verses and the verses’ subsequent fulfillment in history also aligns with Isaiah 8:8.

Kecap “pasti bakal datang, terus ngalimpas, tuluy neras” dina ayat kasapuluh téh sarua pisan dina basa Ibrani jeung kecap dina ayat kaopat puluh, “anjeunna bakal asup ka nagara-nagara, sarta bakal ngalimpas jeung ngaliwatan.” Duanana ayat éta nandaan iraha raja kalér (Antiochus dina ayat kasapuluh jeung Reagan dina ayat kaopat puluh) ngéléhkeun raja kidul (Ptolemaios dina ayat kasapuluh jeung Uni Soviét dina ayat kaopat puluh). Duanana serangan téh mangrupa pamales kana kameunangan raja kidul saméméhna (Ptolemaios dina ayat lima nepi ka salapan jeung Napoleon dina ayat kaopat puluh). Pangjurung raja kidul pikeun nyerang nyaéta hiji perjangjian anu pegat (perkawinan Bernice dina ayat lima nepi ka salapan jeung pegatna Traktat Tolentino taun 1797 jeung Napoleon). Struktur nubuat anu kagambar dina éta ayat-ayat jeung pangujudan sajarahna saterusna ogé sajajar jeung Yesaya 8:8.

And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

Jeung manéhna bakal ngaliwatan tanah Yuda; manéhna bakal ngalimpudan sarta ngaleuwihan, nepi ka ngahontal kana beuheung; jeung meberna jangjang-jangjangna bakal ngeusian sagemblengna rubakna tanah anjeun, nunu Immanuel. Yesaya 8:8.

When Isaiah predicts that Sennacherib’s army “shall overflow and go over,” it is once again the same Hebrew as in verse ten and forty. Isaiah identifies when Sennacherib, the northern kingdom conquered the southern kingdom of Judah, but he left Jerusalem standing, for he only reached “to the neck,” just as Antiochus reached to the border in verse ten. Sennacherib’s motivation was that Hezekiah had broken the treaty with Assyria, as represented by Hezekiah ceasing the agreed upon tribute. The broken treaty is the anomaly to the three parallel verses. They each involved a broken treaty, but with Ptolemy and Napoleon the northern king was charged with breaking the treaty. Sennacherib, the northern king charged Hezekiah with refusing the allotted tribute.

Nalika Yesaya ngaramal yén balad Sanherib “bakal ngabahekeun sarta ngalangkungan,” éta deuih kecap Ibrani anu sarua saperti dina ayat sapuluh jeung opat puluh. Yesaya nandakeun iraha Sanherib, karajaan kalér, nalukkeun karajaan kidul, nyaéta Yuda, tapi anjeunna ngantep Yerusalem tetep nangtung, sabab anjeunna ngan ukur nepi “ka beuheung,” sakumaha Antiokhus ngahontal nepi ka wawatesan dina ayat sapuluh. Pangdorong Sanherib nyaéta yén Hiskia geus megatkeun pajangjian jeung Asyur, sakumaha digambarkeun ku Hiskia eureunna mayar upeti anu geus disatujuan. Pajangjian anu dipupus téh mangrupa anomali dina tilu ayat anu sajajar éta. Masing-masingna ngalibetkeun pajangjian anu dipupus, tapi dina hal Ptolemeus jeung Napoleon, raja kalér anu dituduh megatkeun pajangjian. Sanherib, raja kalér, nuduh Hiskia ku nampik mayar upeti anu geus ditangtukeun.

Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them. And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. And Hezekiah gave him all the silver that was found in the house of the Lord, and in the treasures of the king’s house. 2 Kings 18:13–15.

Dina taun kaopat welas pamaréntahan Raja Hiskia, Sanherib raja Asur naék ngalawan sakabéh kota-kota Yuda anu dibenteng, tuluy ngarebut éta. Geus kitu Hiskia raja Yuda ngirim utusan ka raja Asur di Lakis, pokna, “Abdi parantos ngalakukeun kasalahan; mundurkeun serangan ti kaula. Naon waé anu ku paduka ditangtukeun ka kaula, ku kaula bakal ditanggung.” Ku kituna raja Asur nangtukeun ka Hiskia raja Yuda tilu ratus talenta pérak jeung tilu puluh talenta emas. Mangka Hiskia masrahkeun ka anjeunna sagala pérak anu kapanggih di Bait PANGERAN jeung dina paparin harta karaton raja. 2 Raja-raja 18:13–15.

Sennacherib’s northern army captured forty-six Judean cities on his march to Jerusalem. It is of great prophetic significance that Isaiah 8:8 connects with verses ten and forty, thus, providing a third witness of the collapse of the southern kingdom of the Soviet Union in 1989. That collapse marks the beginning of a period of verse forty that is empty. From the fulfillment of verse forty in 1989 unto verse forty-one, which represents the soon-coming Sunday law, there is an empty period in verse forty. That period begins at 1989 and ends at the Sunday law. Verse forty has nothing to say of that period of time, but verse forty can be understood with the methodology of line upon line.

Pasukan kalér Sennacherib ngarebut opat puluh genep kota Yuda dina lalampahanana ka Yerusalem. Miboga harti nubuat anu kacida gedéna yén Yesaya 8:8 nyambung jeung ayat sapuluh jeung opat puluh, ku kituna nyayagikeun saksi katilu ngeunaan ragragna karajaan kidul Uni Soviét dina taun 1989. Ragragna éta nandaan mimiti hiji mangsa dina ayat opat puluh anu kosong. Ti tergenapna ayat opat puluh dina taun 1989 nepi ka ayat opat puluh hiji, anu ngalambangkeun hukum Minggu anu baris geura datang, aya hiji mangsa kosong dina ayat opat puluh. Mangsa éta dimimitian dina taun 1989 jeung réngsé dina hukum Minggu. Ayat opat puluh teu nyebutkeun nanaon ngeunaan mangsa waktu éta, tapi ayat opat puluh bisa kaharti ku métodologi garis kana garis.

A primary “key” to establish the hidden history of verse forty, is Isaiah’s witness of the victorious retaliatory war of the northern kingdom against the southern kingdom. Whether it is the rebellion of Hezekiah ceasing to honor the previous commitment to provide “tribute” to Assyria, or the setting aside of Bernice by Antiochus or Napoleon’s Treaty of Tolentino all three verses were fulfilled by histories that emphasize a broken treaty as an underlying motivation for attacking. During the Obama presidency, under the State Department of John Kerry, the assistant secretary Victoria Nuland brought about a color revolution to overthrow the government of the Ukraine. From that point on two sides of one argument exist about the Ukrainian War; Putin says it was a broken treaty, and his opponents say the treaty Putin points to never existed in the context Putin claims. Whether a treaty was actually made and then broken, or vise versa matters not, for the prophetic record simply records a broken treaty as motivation for war.

Hiji “konci” utama pikeun netepkeun sajarah anu nyumput dina ayat opat puluh, nyaéta kasaksian Yesaya ngeunaan perang pamalesan anu meunang ti karajaan kalér ngalawan karajaan kidul. Naha éta pambrontakan Hiskia ku eureunna ngahormat kana pasatujuan saméméhna pikeun mikeun “upeti” ka Asyur, atawa dipiceunna Bernice ku Antiokhus, atawa Perjangjian Tolentino ku Napoleon, katilu ayat éta kacumponan ku sajarah-sajarah anu nekenkeun pasatujuan anu dirempak minangka pangdorong dasar pikeun nyerang. Dina mangsa kapersidenan Obama, dina handapeun Departemén Nagara pamingpin John Kerry, asistén sekretaris Victoria Nuland ngabalukarkeun hiji révolusi warna pikeun ngagulingkeun pamaréntahan Ukraina. Ti harita, aya dua pihak dina hiji perdebatan ngeunaan Perang Ukraina; Putin nyebutkeun yén éta téh pasatujuan anu dirempak, sedengkeun lawan-lawanna nyebutkeun yén pasatujuan anu dirujuk ku Putin téh teu kungsi aya dina kontéks sakumaha anu diklaim ku Putin. Naha hiji pasatujuan enya-enya kungsi dijieun tuluy dirempak, atawa sabalikna, henteu jadi perkara, sabab catetan nubuat ngan saukur nyatet pasatujuan anu dirempak minangka pangdorong pikeun perang.

Isaiah 8:8 provides the “key” to see that the northern king only conquers up to the neck, or up to the head. That “key” identifies Russia as the head that was left standing after the collapse of the body in 1989. Verse eights prophetic importance is not only found in the “key” of identifying the head, but its identification of the “neck” representing the head, or the capital city can only be established in connection with a previous passage of the same vision of Isaiah 8. That vision begins in chapter seven, and in verses seven and eight, a head is defined as a king, or his kingdom or the capital city of a kingdom. Jerusalem was the capital of Judah, whose 46 cities were conquered by Sennacherib’s army, but Sennacherib left the capital city of Jerusalem standing.

Yesaya 8:8 nyayagikeun “konci” pikeun ningali yén raja kalér ngan ukur nalukkeun nepi ka beuheung, atawa nepi ka sirah. “Konci” éta ngaidentipikasi Rusia minangka sirah anu tetep nangtung sanggeus runtagna awak dina taun 1989. Pentingna nubuatan dina ayat dalapan lain ngan kapanggih dina “konci” pikeun ngaidentipikasi sirah, tapi ogé dina pangidentifikasian “beuheung” anu ngawakilan sirah, atawa kota ibukota, anu ngan bisa ditetepkeun dina patalina jeung hiji petikan saméméhna tina tetenjoan anu sarua dina Yesaya 8. Tetenjoan éta dimimitian dina pasal tujuh, sarta dina ayat tujuh jeung dalapan, sirah dihartikeun minangka raja, atawa karajaanna, atawa kota ibukota hiji karajaan. Yerusalem téh ibukota Yuda, anu 46 kotana ditaklukkeun ku pasukan Sanherib, tapi Sanherib ngantep kota ibukota Yerusalem tetep nangtung.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

Sabab sirah Siria teh Damsik, jeung sirah Damsik teh Resin; sarta dina genep puluh lima taun deui Epraim bakal diruksak nepi ka moal jadi hiji bangsa. Jeung sirah Epraim teh Samaria, jeung sirah Samaria teh putra Remalya. Lamun maraneh henteu percaya, tangtu maraneh moal diteguhkeun. Yesaya 7:8, 9.

When Sennacherib’s army came to the walls of Jerusalem in 701 BC, he came up to the neck, and in so doing; he left an historical witness of Russia remaining after the 1989 collapse. As Antiochus the Great began his retaliation against the southern kingdom he came in verse ten to the border of Egypt, but did not enter. What is significant in the victory of Antiochus in verse ten is that it marks the conclusion of a military campaign by Antiochus that lacked a distinct battle, but represents his work in re-establishing previously lost geography. His conquering in verse ten represents the conclusion of several victories. He ended the campaign of the fourth Syrian war at Raphia, which means “borderland,” and Raphia was the border, or “neck” of Egypt. Antiochus’s campaign of 219 BC to 217 BC represents the overflowing and passing over of the collapse of the Soviet Union in 1989 unto 1991, when the king passed over the countries.

Nalika tentara Sanherib nepi ka témbok Yerusalem dina taun 701 SM, anjeunna nepi ka beuheung; jeung ku kituna, anjeunna ninggalkeun hiji kasaksian sajarah ngeunaan Rusia anu tetep aya sanggeus ragragna taun 1989. Saperti Antiokhus Agung mimiti males ka karajaan kidul, dina ayat sapuluh anjeunna nepi ka wates Mesir, tapi henteu asup. Anu penting dina kameunangan Antiokhus dina ayat sapuluh nyaéta yén éta nandaan panutupna hiji kampanye militer ku Antiokhus anu henteu ngabogaan hiji peperangan anu mandiri, tapi ngalambangkeun pagawéan anjeunna dina ngadegkeun deui géografi anu saméméhna kungsi leungit. Panaklukan anjeunna dina ayat sapuluh ngagambarkeun panutup sababaraha kameunangan. Anjeunna mungkas kampanye perang Siria kaopat di Raphia, anu hartina “wewengkon wates,” sarta Raphia éta wates, atawa “beuheung” Mesir. Kampanye Antiokhus ti taun 219 SM nepi ka 217 SM ngagambarkeun ngalimpah jeung ngalangkungna ragragna Uni Soviét dina taun 1989 nepi ka 1991, nalika raja ngalangkung nagara-nagara.

Prophetically Isaiah 8:8 allows Russia, as the neck in Sennacherib’s battle, or the fortress in Antiochus’s to be identified at the king of the south at the battle of Raphia, as represented by the fulfillment of verse eleven. In doing so, it directly connects the external history represented by the dragon (king of the south) the beast (the king of the north) and the false prophet (the king of the north’s proxy power) with the internal line of prophecy as represented by the sixty-five year prophecy of verse seven of chapter seven.

Sacara nubuat, Yesaya 8:8 ngamungkinkeun Rusia—salaku beuheung dina peperangan Sanherib, atawa benteng dina peperangan Antiochus—diidéntifikasi minangka raja kidul dina peperangan Raphia, sakumaha digambarkeun ku kacumponan ayat sabelas. Ku cara kitu, éta sacara langsung ngahubungkeun sajarah lahiriah anu dilambangkeun ku naga (raja kidul), sato galak (raja kalér), jeung nabi palsu (kakuatan wakil raja kalér) jeung garis nubuat jero, sakumaha dilambangkeun ku nubuat genep puluh lima taun dina ayat tujuh tina pasal tujuh.

Prophetically the significance of Sennacherib coming up to Jerusalem provides one of the most powerful prophetic testimonies of God’s power in the Scriptures, as God there destroyed Sennacherib’s army of 185,000 men in one night. The day before, on the wall of Jerusalem was both Eliakim and Shebna, the symbols of Laodicean and Philadelphian Adventism who are marked at the closed door of 1844 and the closed door of the Sunday law.

Sacara nubuatan, pentingna datangna Sennakherib ka Yerusalem nyadi salah sahiji kasaksian nubuatan anu pangkuatna ngeunaan kakawasaan Allah dina Kitab Suci, sabab di dinya Allah ngancurkeun bala tentara Sennakherib anu jumlahna 185.000 urang dina hiji peuting. Dina poé saméméhna, dina témbok Yerusalem aya duanana Eliakim jeung Shebna, lambang-lambang Adventisme Laodikea jeung Filadelfia anu ditandaan dina panto anu katutup taun 1844 jeung panto anu katutup dina hukum Minggu.

Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them. And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller’s field. Then came forth unto him Eliakim, Hilkiah’s son, which was over the house, and Shebna the scribe, and Joah, Asaph’s son, the recorder. Isaiah 36:1–3.

Dina taun ka opat welas pamaréntahan raja Hiskia, kajadian kieu: Sanherib raja Asyur narajang sakumna kota-kota benteng di Yuda, tuluy ngarebut éta. Jeung raja Asyur ngutus Rabsyake ti Lakhis ka Yerusalem ka payuneun raja Hiskia mawa pasukan anu gedé. Anjeunna nangtung di sisi saluran cai balong luhur, di jalan gedé ka kebon tukang ngumbah lawon. Tuluy ka anjeunna kaluar Eliakim anak Hilkia, anu jadi pangurus karaton, sarta Sebna juru tulis, jeung Yoah anak Asap, panulis catetan. Yesaya 36:1–3.

In Isaiah chapter seven, Isaiah is sent with a message to wicked Ahaz, the king of Judah, the southern kingdom. It is that kingdom who Sennacherib is attacking in chapter eight, verse eight. When Isaiah meets wicked king Ahaz, he meets him “by the conduit of the upper pool in the highway of the fuller’s field,” which is right where Rabshakeh blasphemes the name of the Lord. Isaiah taught that he and his children were signs.

Dina Yesaya bab tujuh, Yesaya diutus mawa pesen ka Ahaz anu jahat, raja Yuda, karajaan beulah kidul. Nya éta karajaan anu diserang ku Senakerib dina bab dalapan, ayat dalapan. Nalika Yesaya patepung jeung raja Ahaz anu jahat, anjeunna patepung jeung anjeunna “di sisi saluran balong luhur, di jalan gedé ka kebon tukang ngumbah,” anu téh pas di dinya Rabshakeh ngahujat nami PANGERAN. Yesaya ngajarkeun yén anjeunna jeung anak-anakna téh mangrupa tanda-tanda.

Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

Tenjo, sim kuring jeung barudak anu dipaparinkeun ku PANGERAN ka sim kuring, jadi tanda-tanda jeung kaajaiban-kaajaiban di Israil, ti PANGERAN Nu Maha Kawasa, anu linggih di gunung Sion. Yesaya 8:18.

When Isaiah met wicked king Ahaz “by the conduit of the upper pool in the highway of the fuller’s field,” Isaiah had brought his son Shearjashub, which means, “a remnant shall return.”

Nalika Yesaya patepung jeung raja Ahaz anu jahat “di sisi saluran balong luhur, di jalan ka kebon tukang ngumbah,” Yesaya mawa anakna, nyaéta Sear-Yasyub, nu hartina, “sesa bakal mulang.”

Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

Geus saur PANGERAN ka Yesaya, “Ayeuna indit maneh nepungan Ahas, maneh jeung Sear-Yasub anak maneh, ka tungtung saluran cai tina balong luhur, di jalan ka kebon tukang ngabodaskeun lawon.” Yesaya 7:3.

Shearjashub identifies that the message proclaimed by Isaiah at “the end of the conduit of the upper pool in the highway of the fuller’s field” is a message identifying the remnant who return. That remnant is those in the book of Malachi who are called to test the Lord by returning unto him, and by returning the tithes into the storehouse. Those who return are also represented by Jeremiah as those who return after the first disappointment. In chapter seven “the end of the conduit of the upper pool in the highway of the fuller’s field” portrays Isaiah giving a message to a wicked southern king, and in Isaiah thirty-six Eliakim, Shebna and Joah the recorder interacted for Hezekiah, while Rabshakeh represented Sennacherib.

Shearjashub nétélakeun yén amanat anu diproklamasikeun ku Yesaya di “tungtung saluran balong luhur di jalan gedé ka kebon tukang ngabodaskeun” téh mangrupa amanat anu nandaan sesa umat anu mulang. Sesa éta nya éta jalma-jalma dina kitab Maleakhi anu dipanggero pikeun nguji PANGERAN ku cara mulang ka Anjeunna, jeung ku mulangkeun perpuluhan ka jero gudang pangreungeu. Jalma-jalma anu mulang ogé digambarkeun ku Yermia minangka jalma-jalma anu mulang sanggeus kuciwa anu kahiji. Dina pasal tujuh, “tungtung saluran balong luhur di jalan gedé ka kebon tukang ngabodaskeun” ngagambarkeun Yesaya keur nepikeun hiji amanat ka saurang raja kidul anu jahat, sedengkeun dina Yesaya tilu puluh genep Elyakim, Sebna, jeung Yoah, juru catet, ngayakeun paguneman pikeun Hiskia, ari Rabshakeh ngawakilan Sanherib.

The first message of “the end of the conduit of the upper pool in the highway of the fuller’s field” is proclaimed by Isaiah and his son, the last message of “the end of the conduit of the upper pool in the highway of the fuller’s field” was proclaimed by three persons. The first message was to an internal king and the second was to an external king. The dividing line is the wall, which is a symbol of God’s law, and the Sunday law that represents the removal of the wall of separation of church and state. At the Sunday law, or at the wall there are three symbols; Eliakim is Philadelphia, Shebna is Laodicea and Joab the recorder is Sardis.

Amanat anu kahiji ngeunaan “tungtung saluran balong luhur di jalan gedé ka tegalan tukang ngabodas” diproklamasikeun ku Yesaya jeung putrana, ari amanat anu pamungkas ngeunaan “tungtung saluran balong luhur di jalan gedé ka tegalan tukang ngabodas” diproklamasikeun ku tilu jalmi. Amanat anu kahiji ditujulkeun ka saurang raja internal, sedengkeun anu kadua ka saurang raja eksternal. Garis pamisahna nya éta témbok, anu mangrupa lambang hukum Allah, jeung hukum Minggu anu ngagambarkeun dileungitkeunana témbok pamisah antara garéja jeung nagara. Dina hukum Minggu, atawa dina témbok, aya tilu lambang; Eliakim nyaéta Filadelfia, Sebna nyaéta Laodikea, jeung Yoab, juru catet, nyaéta Sardis.

At the Sunday law, many are overthrown according to Daniel eleven forty-one and those persons are those who are held accountable for the light upon the seventh-day Sabbath. Those who are overthrown in verse forty-one are Laodicean Seventh-day Adventists, and Eliakim represents Philadelphia.

Dina hukum Minggu, loba anu diruntuhkeun nurutkeun Daniel sabelas opat puluh hiji, sarta jalma-jalma éta nyaéta jalma-jalma anu dipertanggungjawabkeun ku cahaya ngeunaan Sabat poé katujuh. Jalma-jalma anu diruntuhkeun dina ayat opat puluh hiji téh nyaéta Adventis Poé Katujuh Laodikia, sarta Eliakim ngawakilan Filadelfia.

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.

Jeung bakal kajadian dina poe eta, yen Kami bakal nyaur ka hamba Kami, Elyakim bin Hilkia: Jeung Kami bakal ngagemkeun anjeunna ku jubah maneh, sarta nguatkeun anjeunna ku beubeur maneh, jeung pamarentahan maneh bakal Kami pasrahkeun kana leungeunna; sarta anjeunna bakal jadi bapa pikeun pangeusi Yerusalem, jeung pikeun kulawarga Yuda. Jeung konci kulawarga Daud bakal Kami tumpangkeun kana taktakna; ku kituna anjeunna bakal muka, sarta moal aya anu nutup; sarta anjeunna bakal nutup, sarta moal aya anu muka. Yesaya 22:20–22.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:7–9.

Ka malaikat jamaah di Filadelfia tuliskeun: Kieu timbalan Anjeunna anu suci, Anjeunna anu sajati, Anjeunna anu nyekel konci Daud, anu muka sarta moal aya saurang ogé anu bisa nutup; sarta nutup, sarta moal aya saurang ogé anu bisa muka; Kami nyaho kana pagawéan maneh: tingali, Kami geus netepkeun di hareupeun maneh hiji panto anu kabuka, sarta moal aya saurang ogé anu bisa nutupna; sabab maneh boga kakuatan saeutik, sarta geus ngajaga pangandika Kami, sarta henteu mungkir kana ngaran Kami. Tingali, Kami bakal ngajadikeun maranéhna anu ti sinagoga Iblis, anu nyebut dirina urang Yahudi, padahal lain, tapi bohong; tingali, Kami bakal ngajadikeun maranéhna datang sarta sujud di hareupeun suku maneh, sarta nyaho yén Kami geus mikanyaah ka maneh. Wahyu 3:7–9.

Shebna is replaced by Eliakim, and Shebna on the wall represents Laodicean Seventh-day Adventists who refuse to be benefitted by the message of the early or latter rain. The early rain with the church was represented by Isaiah and the remnant who returned, and the message was directed at an apostate church, represented by wicked king Ahaz. The message from the wall was given to a wicked king of the north that was seeking to defeat Jerusalem, and it represents the latter rain in relation to the early rain. While God’s church is judged the early or former rains sprinkles, but at the Sunday law the rain is poured out without measure. The message to Ahaz was the internal message, the message to Sennacherib was external. The first voice of Revelation 18:1–3 is a repetition of the second angel’s message and it is internal. The second voice of Revelation eighteen verse four is external and is the third message. Isaiah and his son brought the internal second angels message, and on the wall with an external message there are three souls.

Sebna digentos ku Eliakim, sarta Sebna dina témbok ngagambarkeun urang Advent Poé Katujuh Laodikea anu nampik narima mangpaat tina pekabaran hujan mimiti atawa hujan panungtung. Hujan mimiti dina garéja digambarkeun ku Yesaya jeung sésa anu mulang, sarta éta pekabaran ditujukeun ka hiji garéja murtad, anu digambarkeun ku raja jahat Ahaz. Pekabaran ti témbok dipasihkeun ka hiji raja jahat ti kalér anu keur narékahan ngéléhkeun Yerusalem, sarta éta ngagambarkeun hujan panungtung dina patalina jeung hujan mimiti. Nalika garéja Allah keur dihukum, hujan mimiti atawa hujan ti heula ngan nyiprat, tapi dina hukum Minggu hujan éta dicurahkan tanpa ukuran. Pekabaran ka Ahaz nyaéta pekabaran internal, sedengkeun pekabaran ka Sanherib nyaéta éksternal. Sora kahiji tina Wahyu 18:1–3 mangrupa pangulangan tina pekabaran malaikat kadua sarta éta internal. Sora kadua tina Wahyu dalapan welas ayat opat nyaéta éksternal sarta éta téh pekabaran katilu. Yesaya jeung putrana mawa pekabaran malaikat kadua anu internal, sarta dina témbok kalayan hiji pekabaran éksternal aya tilu jiwa.

Eliakim is the one hundred and forty-four thousand, Shebna is Laodicean Seventh-day Adventism that is spewed out of the mouth of the Lord at that time. Joab the recorder represents God’s other flock who record the history leading up to the wall, in order to recognize the ensign of Eliakim, when it is lifted up.

Eliakim nyaéta saratus opat puluh opat rébu, Shebna nyaéta Adventisme Poé Katujuh Laodikea anu dimuntahkeun kaluar tina sungut Gusti dina mangsa éta. Yoab, juru catet, ngawakilan domba Allah anu sanés, anu nyatet sajarah nepi ka témbok, sangkan maranéhna ngakuan panji Eliakim nalika éta diangkat.

Isaiah 8:8 brings the messages of Isaiah six through twelve into Daniel eleven, verse ten. In doing so it provides a second witness that the head of the kingdom is left standing after the attack. It identifies an argument of a broken treaty that is used to precipitate a battle.

Yesaya 8:8 mawa pesen-pesen dina Yesaya genep nepi ka dua welas kana Daniel pasal sabelas, ayat sapuluh. Ku kituna, eta nyadiakeun saksi kadua yen sirah karajaan teh tetep nangtung sanggeus serangan. Eta nangtukeun hiji alesan ngeunaan perjangjian anu pegat anu dipake pikeun ngagancangkeun hiji peperangan.

From the collapse of the Soviet Union in 1989, in verse forty until the soon-coming Sunday law represented in the next verse there is thirty-seven years of prophetic history that verse forty says nothing. Verses ten through fifteen of Daniel eleven represents the prophetic history that is not addressed in verse forty. It can only be seen when employing the methodology of line upon line. If ye will not believe, surely ye shall not be established, is the prophetic warning that is attached to the three verses that describe 1989, and the historical fulfillment of verse eight of Isaiah eight portrays a test for Eliakim and Shebna. Can you see, or are you blind?

Ti rubuhna Uni Soviét dina taun 1989, dina ayat kaopat puluh nepi ka hukum Minggu anu baris geura datang, anu digambarkeun dina ayat salajengna, aya tilu puluh tujuh taun sajarah nubuatan anu ku ayat kaopat puluh teu disebatkeun nanaon. Ayat sapuluh nepi ka lima belas tina Daniel sabelas ngawakilan sajarah nubuatan anu teu dibahas dina ayat kaopat puluh. Ieu ngan bisa katingali lamun ngagunakeun métodologi line upon line. “Lamun maranéh teu percaya, tangtu maranéh moal diteguhkeun,” nya éta panggeuing nubuatan anu napel kana tilu ayat anu ngajelaskeun taun 1989, sarta kacumponan sajarah tina ayat dalapan Yesaya dalapan ngagambarkeun hiji ujian pikeun Eliakim jeung Shebna. Naha anjeun tiasa ningali, atawa anjeun buta?

Verse forty-one of Daniel eleven is the soon-coming Sunday law in the United States that is typified by the history that fulfilled verse sixteen.

Ayat opat puluh hiji tina Daniel sabelas téh hukum poé Minggu nu bakal geura datang di Amérika Sarikat, anu dilambangkeun ku sajarah anu ngeusi ayat genep welas.

But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

Tapi anjeunna anu datang ngalawan anjeunna bakal ngalakukeun nurutkeun kahayangna sorangan, jeung moal aya anu bisa nangtung di hareupeunana; sarta anjeunna bakal nangtung di tanah anu mulya, anu ku pananganna bakal dibinasakeun. Daniel 11:16.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Anjeunna bakal asup ogé ka tanah anu mulya, sarta loba nagara bakal ditumpes; tapi ieu bakal luput tina pananganana, nyaéta Edom, jeung Moab, jeung pamingpin utama urang Amon. Daniel 11:41.

The historical fulfillment of verse sixteen on through to verse thirty in Daniel eleven is the history of pagan Rome. Every prophetic line in Daniel chapter eleven either typifies the history of pagan, papal or modern Rome. Every line either directly identifies a Roman history, or typifies a future Roman history. Every line. The verses that directly refer to the history fulfilled by pagan Rome, typify papal Rome. Together pagan Rome and papal Rome testify of modern Rome. Rome establishes the vision, for from the beginning of the chapter unto the end the vision is about Rome.

Kacumponan sajarah ayat genep welas nepi ka ayat tilu puluh dina Daniel sabelas téh nyaéta sajarah Roma kapir. Unggal padalisan nubuat dina Daniel pasal sabelas boh ngagambarkeun sajarah Roma kapir, Roma kapausan, atawa Roma modéren. Unggal padalisan boh langsung ngaidéntifikasi hiji sajarah Romawi, boh ngagambarkeun sajarah Romawi nu bakal datang. Unggal padalisan. Ayat-ayat nu langsung ngarujuk kana sajarah nu kacumponan ku Roma kapir, ngagambarkeun Roma kapausan. Babarengan, Roma kapir jeung Roma kapausan nyaksian ngeunaan Roma modéren. Roma netepkeun éta tetenjoan, sabab ti mimiti pasal nepi ka tungtungna éta tetenjoan nyaritakeun ngeunaan Roma.

Jesus identified that there was a traitor for the purpose of helping His disciples believe when the betrayal of Judas was made manifest.

Yesus nangtukeun yén aya saurang panghianat, sangkan mantuan murid-murid-Na percaya nalika panghianatan Yudas jadi nyata.

“In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 655.

Dina ngucapkeun cilaka ka Yudas, Kristus ogé miboga maksud welas asih ka murid-murid-Na. Ku jalan kitu Anjeunna maparin ka maranéhna bukti anu pangluhurna ngeunaan kamasihanan-Na minangka Mésias. “Kami nyarita ka aranjeun saméméh éta kajadian,” saur-Na, “supaya, lamun éta geus kajadian, maraneh percaya yén AKU AYA.” Lamun Isa tetep cicing, saolah-olah teu nyaho kana naon anu bakal tumiba ka Anjeunna, murid-murid bisa waé nyangka yén Guruna teu miboga pangaweruh ilahi ngeunaan mangsa nu bakal datang, sarta yén Anjeunna kaget tuluy dihianatkeun kana panangan jalma réa nu hayang maéhan. Sataun saméméhna, Isa geus nyaritakeun ka murid-murid yén Anjeunna geus milih dua welas urang, jeung yén hiji di antarana téh Iblis. Ayeuna kecap-kecap-Na ka Yudas, anu némbongkeun yén panghianatanana geus kacida dipikanyahona ku Guruna, bakal nguatkeun iman para pengikut Kristus anu sajati dina mangsa panghinaan-Na. Jeung nalika Yudas engké ngahontal tungtungna anu pikasieuneun, maranéhna bakal émut kana cilaka anu geus diucapkeun ku Isa ka nu ngahianat éta.” The Desire of Ages, 655.

December 31, 2023 the Lion of the tribe of Judah began to unseal the revelation of Himself, and the foundational test began. The test was over whether Rome was still the symbol that established the vision in verse fourteen, or had things changed? When the first antichrist from the United States began to reign on May 8, 2025, verse fourteen had been fulfilled. It could then be seen that the relationship between Trump and pope Leo had been typified by Reagan and John Paul II. The Ukrainian War which began in 2014, when the State Department of the United States brought about a color revolution in the Ukraine occurred in the presidency of Obama, who reigned during two popes. Reagan and John Paul II in verse ten, and then in 2014, the Ukrainian War began as represented by verse eleven’s battle of the borderland, or the battle of Raphia. Raphia means “borderland,” and so does the word, “Ukraine.” In that history Obama and two popes mark the second battle of the three battles of verses ten through fifteen. Then in 2024, Trump returned in fulfillment of verse thirteen. Then in verse fourteen the vision is established by the arrival of Trump’s popish counterpart.

Tanggal 31 Désémber 2023, Singa ti suku Yuda mimiti muka meterai wahyu ngeunaan diri-Na sorangan, sarta ujian anu jadi dasar pun dimimitian. Ujian éta nyanghareupan patanyaan naha Roma masih kénéh jadi lambang anu netepkeun tetingalian dina ayat opat belas, atawa naha kaayaan geus robah? Nalika antikristus anu kahiji ti Amérika Sarikat mimiti maréntah dina 8 Méi 2025, ayat opat belas geus kacumponan. Mangka tuluy katingali yén hubungan antara Trump jeung paus Leo geus dipralambangkeun ku Reagan jeung John Paul II. Perang Ukraina anu dimimitian dina taun 2014, nalika Departemén Nagara Amérika Sarikat ngabalukarkeun révolusi warna di Ukraina, lumangsung dina mangsa kapersidénan Obama, anu maréntah salila dua paus. Reagan jeung John Paul II dina ayat sapuluh, tuluy dina taun 2014, Perang Ukraina dimimitian sakumaha diwakilan ku peperangan tanah wates dina ayat sawelas, atawa peperangan Raphia. Raphia hartina “tanah wates,” kitu deui kecap, “Ukraina.” Dina sajarah éta Obama jeung dua paus nandaan peperangan kadua tina tilu peperangan dina ayat sapuluh nepi ka lima belas. Tuluy dina taun 2024, Trump balik deui dina kacumponan ayat tilu belas. Tuluy dina ayat opat belas tetingalian éta ditegakkan ku datangna pasangan kapopusan Trump.

What was established is that the three battles of verses ten through fifteen represent three waymarks that each identify the relationship between Jezebel and Ahab leading to Mount Carmel at the Sunday law. With Reagan Jezebel was in Samaria, hidden by a secret alliance. Then the priests of Baal and the prophets of the grove lifted up the spiritualism of woke liberal Catholicism, combined with Obama’s schizophrenic symbolism of both the false prophet of apostate Protestantism and the false prophet of Islam, the worship of mother earth, the licentiousness and anarchy of the French Revolution. Then Trump returned in 2024, and the open relationship between the beast and its image was made manifest in 2025. Its 2026, and the external vision test of the foundation has passed, and we are now in the vision of the temple test.

Anu geus diteguhkeun nyaéta yén tilu peperangan dina ayat sapuluh nepi ka lima belas ngagambarkeun tilu waymark anu masing-masing nangtukeun hubungan antara Izébel jeung Ahab nu nungtun ka Gunung Karmel dina hukum Minggu. Dina mangsa Reagan, Izébel aya di Samaria, nyumput ku hiji pakta rusiah. Tuluy para imam Baal jeung para nabi rungkun-rungkun ngangkat spiritualisme Katolik liberal woke, dihijikeun jeung simbolisme skizofrénik Obama salaku duanana nabi palsu Protestantisme murtad jeung nabi palsu Islam, panyembahan ka indung bumi, kalalaworaan jeung anarki Révolusi Perancis. Tuluy Trump balik deui dina 2024, sarta hubungan anu kabuka antara sato galak jeung gambarna dinyatakeun écés dina 2025. Ayeuna 2026, sarta ujian visi lahiriah tina pondasi geus kaliwatan, sarta ayeuna urang aya dina visi ujian Bait Allah.

Verse eleven was fulfilled at the battle of Raphia in 217 BC, and typifies the Ukrainian War that began in 2014, which escalated in 2022, and is now on the verge of concluding. Putin will prevail, but the victory simply introduces the beginning of his demise. The prophetic structure of verse eleven and its historical fulfillment at Ptolemy’s victory at the battle of Raphia in 217 BC in fulfillment of verse eleven of chapter eleven aligns with the prophetic history of king Uzziah. Both Ptolemy and Uzziah were southern kings, whose hearts were lifted up because of military successes, but their lifted-up hearts brought both of them down, and the demise of both is associated with mutual attempts to make an offering in the sanctuary in Jerusalem.

Ayat sabelas kaeusi dina perang Raphia taun 217 SM, sarta ngalambangkeun Perang Ukraina anu dimimitian dina taun 2014, anu ngaronjat dina taun 2022, sarta ayeuna geus deukeut kana kacindekanana. Putin bakal unggul, nanging kameunangan éta ngan saukur ngenalkeun awal karuntuhanna. Struktur nubuat tina ayat sabelas jeung kacumponan sajarahna dina kameunangan Ptolemaios dina perang Raphia taun 217 SM, minangka kacumponan ayat sabelas dina pasal sabelas, sajajar jeung sajarah nubuat ngeunaan raja Uzzia. Boh Ptolemaios boh Uzzia téh raja-raja kidul, anu haténa jadi ngagedéan ku lantaran kasuksesan militér, nanging haté maranéhna anu ngagedéan éta mawa duanana kana karagragan, sarta karuntuhan duanana patali jeung upaya masing-masing pikeun mikeun kurban di Bait Suci di Yerusalem.

We will continue to consider the demise of Putin that leads into the battle of Panium in verse fifteen in the next article.

Dina artikel salajengna, urang baris nuluykeun ngémutan karuntuhan Putin anu ngantarkeun kana perang Panium dina ayat lima belas.