The key to rightly dividing verses ten through sixteen of Daniel eleven is found in the basic prophetic applications that were employed over thirty years ago, in 1996, when The Time of the End magazine was published. Thirty years later, the Lord has revealed that another prophetic message is to be formalized as was the Millerite message formalized in 1831. In the omega history of these thirty years the message to be formalized is represented as a correction of a previous message of Islam, as represented by Josiah Litch and also a corrected message of the closed door, as represented by Samuel Snow, which is the symbol of the parable of the ten virgins. A message of Islam, accompanied with a warning of the progressive closing doors of probation as Christ finishes His work of judgment will be proclaimed. The message is twofold, possessing and internal and external line, which in turn represent the first two steps of the three-step testing process that always occurs when a prophecy is unsealed, as was the revelation of Jesus Christ on December 31, 2023.
Konci pikeun ngabagi kalayan leres ayat sapuluh nepi ka genep belas tina Daniel sabelas kapanggih dina panerapan-panerapkan nubuat dasar anu geus dipaké leuwih ti tilu puluh taun ka tukang, dina taun 1996, nalika majalah The Time of the End diterbitkeun. Tilupuluh taun saterusna, Gusti parantos ngungkabkeun yén aya pesen nubuat séjén anu kudu diformalkeun sakumaha pesen Millerite diformalkeun dina taun 1831. Dina sajarah omega tina tilu puluh taun ieu, pesen anu kudu diformalkeun téh dilambangkeun minangka koréksi kana hiji pesen Islam saméméhna, sakumaha diwakilan ku Josiah Litch, sarta ogé hiji pesen panto nu katutup anu geus dibenerkeun, sakumaha diwakilan ku Samuel Snow, anu mangrupa lambang tina misil parawan sapuluh. Hiji pesen ngeunaan Islam, dibarengan ku pangéling-ngéling ngeunaan panto-panto panutupan masa percobaan anu maju sapanjang Kristus ngarengsekeun padamelan pangadilan-Na, bakal diproklamasikeun. Pesen éta dua rupa, miboga garis internal jeung eksternal, anu saterusna ngawakilan dua léngkah kahiji tina prosés ujian tilu-léngkah anu salawasna lumangsung nalika hiji nubuat dibuka segelna, sakumaha dina wahyu Yesus Kristus dina 31 Désémber 2023.
The Time of the End magazine contains the basic overview of the future for America as represented in the last six verses of Daniel eleven which were unsealed at the time of the end in 1989. The magazine has been in the public record for thirty years and no one saw that a main theme of the magazine was the religious struggle between communism and the churches under the influence of Catholicism, especially in the Ukraine. That religious battle from the period of 1989, explains the context of the religious demise of Putin as represented by Ptolemy and Uzziah in the rebellion they both manifested at the temple in Jerusalem. The temple in Jerusalem was Uzziah’s temple, not Ptolemy’s temple. Both Putin and Zelenskyy desecrate the same temple in two different ways; one as an Egyptian and one as a Jew.
Majalah The Time of the End ngandung gambaran dasar ngeunaan mangsa nu bakal datang pikeun Amérika sakumaha digambarkeun dina genep ayat panungtungan Daniel sapuluh hiji, anu dibuka segelna dina waktu ahir taun 1989. Majalah éta geus aya dina catetan umum salila tilu puluh taun, sarta teu aya saurang ogé anu ningali yén salah sahiji téma utama éta majalah nya éta perjuangan agama antara komunisme jeung garéja-garéja dina pangaruh Katolik, hususna di Ukraina. Perang agama éta tina mangsa taun 1989 ngajelaskeun kontéks tina ragragna agama Putin sakumaha dilambangkeun ku Ptolemy jeung Uzziah dina pemberontakan anu duanana tampakkeun di Bait Allah di Yerusalem. Bait Allah di Yerusalem éta Bait Uzziah, lain Bait Ptolemy. Boh Putin boh Zelenskyy najiskeun Bait anu sarua ku dua cara anu béda; nu hiji salaku urang Mesir jeung nu hiji deui salaku urang Yahudi.
The church that was struggling against the king of the south in 1989 was the Catholic church. And why not? Atheism of France delivered the deadly wound to the king of the north in 1798, so why wouldn’t the papacy retaliate against atheism’s long-drawn-out persecution of the Catholic church, especially in the Ukraine? More significant is that this clear testimony about the Ukraine came from a publication in 1996, that was citing the secular historians about the history of 1989. Now that the Lord is unsealing the hidden history of verse forty, He has pointed to the struggle between two orthodox churches to provide the prophetic and historical context of the battle of Raphia and its aftermath, and He had already included the necessary insights in The Time of the End magazine that was published thirty years ago.
Garéja anu keur tarung ngalawan raja kidul dina taun 1989 téh nyaéta garéja Katolik. Jeung naha henteu? Ateisme Perancis anu nganteurkeun tatu paéh ka raja kalér dina taun 1798, ku kituna naha kapapaan henteu bakal ngabales kana panganiayaan anu panjang berkepanjangan ti pihak ateisme ka garéja Katolik, utamana di Ukraina? Anu leuwih penting nyaéta yén kasaksian anu écés ieu ngeunaan Ukraina asalna tina hiji publikasi dina taun 1996, anu nyutat para sajarawan sekuler ngeunaan sajarah taun 1989. Ayeuna, nalika Gusti keur muka segel sajarah anu disumputkeun tina ayat opat puluh, Mantenna geus nunjuk kana tarung antara dua garéja ortodoks pikeun nyadiakeun kontéks nubuat jeung sajarah tina perang Raphia jeung balukarna, sarta Mantenna geus ngawengku heula wawasan anu diperlukeun dina majalah The Time of the End anu diterbitkeun tilu puluh taun ka tukang.
The demise of Napoleon aligns with the progressive demise of Lenin, Stalin and the system of the Soviet Union. When the prophetic southern kingdom moved its capital to Russia there were two major revolutions in 1917. The first is what is called the Russian revolution when the Czar was overthrown, and then in the same year the Bolshevik Revolution followed, which led to the civil war of 1917 unto 1922. In 1922 the Soviet Union was formed.
Ragragna Napoleon saluyu jeung ragragna Lenin, Stalin, jeung sistim Uni Soviét anu lumangsung laun-laun. Nalika karajaan kidul dina nubuatan mindahkeun ibukotana ka Rusia, aya dua révolusi gedé dina taun 1917. Nu kahiji nyaéta anu disebut Révolusi Rusia nalika Tsar digulingkeun, tuluy dina taun anu sarua dituturkeun ku Révolusi Bolshevik, anu ngakibatkeun perang sipil ti taun 1917 nepi ka 1922. Dina taun 1922 Uni Soviét diadegkeun.
The beginning of Russia as the spiritual king of the south represented a two-step revolution that led to civil war, then the formation of a confederacy of countries. The collapse of the Soviet Union was also two steps, beginning with the tearing down of the Berlin wall on November 9, 1989, which then led to the dissolution of the Soviet Union on December 31, 1991. As the last ruler of Russia, the king of the south, Vladimir Putin was typified by the first Russian ruler—Vladimir Lenin.
Mimiti Rusia salaku raja kidul sacara rohani ngawakilan hiji révolusi dua léngkah anu ngabalukarkeun perang sipil, tuluy kana kabentukna hiji konfederasi nagara-nagara. Runtuhna Uni Soviét ogé lumangsung dina dua léngkah, dimimitian ku diruntuhkeunana témbok Berlin dina 9 Nopémber 1989, anu tuluy ngarah kana bubarna Uni Soviét dina 31 Désémber 1991. Salaku pamingpin panungtung Rusia, raja kidul, Vladimir Putin dipatandakeun ku pamingpin Rusia nu kahiji—Vladimir Lenin.
Vladimir means “a great leader” and Putin means “the path.” Lenin means “a great river,” but Vladimir Lenin chose the name of Lenin to hide his real name, which was Vladimir Ilyich Ulyanov. Ilyich means “son of Elijah,” and Ulyanov means “youthful son of Elijah.”
Vladimir hartina “pamingpin anu agung” sarta Putin hartina “jalan.” Lenin hartina “walungan anu agung,” nanging Vladimir Lenin milih ngaran Lenin pikeun nyumputkeun ngaran aslina, nyaéta Vladimir Ilyich Ulyanov. Ilyich hartina “putra Élia,” sarta Ulyanov hartina “putra Élia anu ngora.”
The great Russian leader on the path, in the history represented by the battle of Raphia in 217 BC, was typified by the first leader of Russia, who as Vladimir Lenin was the great leader of the mighty river, but who hid his name. A name is a symbol of character, and for Vladimir to hide his two names represents a character that chose a great river of political thought, over a character represented by Elijah, which means “God is Jehovah.” The root of atheism is the denial of God, and atheism is a prime characteristic of the king of the south. The second and third given name of Lenin emphasize Elijah and his son, and the end of Russia as the king of the south is represented by Ptolemy IV, who was victorious at the battle of Raphia, but when Antiochus returned in 200 BC at the battle of Panium Ptolemy’s five-year-old son was then ruling. Lenin’s two original names identify Elijah and his son, and align with Ptolemy and his son. Elijah and the message to his children occurs in the latter days, just before “the great and dreadful day of the Lord;” which is where the battles of Raphia and Panium are also located.
Pamingpin Rusia anu agung dina éta jalan, dina sajarah anu dilambangkeun ku perang Raphia dina taun 217 SM, dipralambangkeun ku pamingpin kahiji Rusia, anu salaku Vladimir Lenin janten pamingpin agung ti walungan anu kuat, tapi anu nyumputkeun ngarana. Ngaran téh lambang tina tabiat, jeung kanyataan yén Vladimir nyumputkeun dua ngarana ngagambarkeun hiji tabiat anu milih hiji walungan agung tina pamikiran pulitik, tibatan hiji tabiat anu dipralambangkeun ku Elia, anu hartina “Allah téh Yéhuwa.” Akar ateisme nyaéta panolakan ka Allah, jeung ateisme téh mangrupakeun ciri utama tina raja kidul. Ngaran kadua jeung katilu anu dipaparinkeun ka Lenin nekenkeun Elia jeung putrana, sarta ahir Rusia salaku raja kidul dipralambangkeun ku Ptolemy IV, anu meunang dina perang Raphia, tapi waktu Antiochus mulang deui dina taun 200 SM dina perang Panium, putra Ptolemy anu kakara umur lima taun harita keur maréntah. Dua ngaran asal Lenin nandakeun Elia jeung putrana, sarta sajajar jeung Ptolemy jeung putrana. Elia jeung amanatna ka anak-anakna lumangsung dina poé-poé panungtungan, pas saméméh “poé PANGERAN anu gedé jeung matak pikasieuneun;” anu ogé jadi tempat ayana perang Raphia jeung Panium.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Lah, Kami bakal ngutus ka maraneh Nabi Elia saméméh datangna poé PANGERAN anu agung jeung matak pikasieuneun; sarta manéhna bakal malikkeun hate para bapa ka anak-anakna, jeung hate anak-anak ka para bapana, supaya Kami ulah datang tuluy ngahukum bumi ku kutuk. Maleakhi 4:5, 6.
The testimony of Uzziah and Ptolemy align in verse eleven of Daniel eleven, and Uzziah lived for eleven years after his rebellion and leprosy; whereas, Ptolemy ruled for a total of seventeen years, which is the same number of years between the battles of verse eleven and verse fifteen. The 250-year prophecy that began in 457 BC, ended in 207 BC in the middle of those two battles; ten years after Raphia and seven before Panium. Ptolemy IV’s reign began in 221 BC, and he died in 204 BC, so the seventeen years of Ptolemy are not the same line as the seventeen years from Raphia to Panium. Nor are they the same seventeen years that are represented by the conclusion of the 250-year prophecy beginning with Nero in 64 and ending in 313. From 313 to the first Sunday law in 321 is eight years, and nine years later in 330 Constantine divided the kingdom into east and west.
Kasaksian Uzzia jeung Ptolemaios silih sajajar dina ayat sabelas tina Daniel sabelas, sarta Uzzia hirup salila sabelas taun sanggeus pabangkanganana jeung katarajang lepra; ari Ptolemaios maréntah salila jumlahna tujuh belas taun, anu sarua jeung jumlah taun antara peperangan dina ayat sabelas jeung ayat lima belas. Nubuat 250 taun anu dimimitian dina 457 SM, réngsé dina 207 SM di tengah-tengah dua peperangan éta; sapuluh taun sanggeus Raphia jeung tujuh taun saméméh Panium. Pamaréntahan Ptolemaios IV dimimitian dina 221 SM, sarta anjeunna pupus dina 204 SM, ku kituna tujuh belas taun Ptolemaios téh lain garis anu sarua jeung tujuh belas taun ti Raphia nepi ka Panium. Kitu deui, éta lain tujuh belas taun anu sarua anu dilambangkeun ku panutupan nubuat 250 taun anu dimimitian ku Nero dina taun 64 sarta réngsé dina taun 313. Ti 313 nepi ka hukum Minggu anu kahiji dina 321 aya dalapan taun, sarta salapan taun ti harita dina 330 Konstantinus ngabagi karajaan kana beulah wétan jeung kulon.
In the very near future Putin and Russia will defeat Ukraine and the footsteps of Ptolemy and Uzziah will begin to repeat in the history represented by verse twelve. The two biblical witnesses place the final crisis for Putin in a church and state crisis. Their rebellion was manifested at the temple in Jerusalem, thus identifying Uzziah’s temple and religion as the point of prophetic reference.
Dina mangsa anu pohara caket, Putin jeung Rusia baris ngéléhkeun Ukraina, sarta tapak léngkah Ptolemy jeung Uzziah baris mimiti kaulang dina sajarah anu digambarkeun ku ayat ka dua welas. Dua saksi Alkitab nempatkeun krisis ahir pikeun Putin dina hiji krisis garéja jeung nagara. Pemberontakan maranéhna nembongan di Bait Allah di Yerusalem, ku kituna ngécéskeun yén Bait Allah jeung agama Uzziah téh mangrupa titik rujukan nubuat.
Zelenskyy, which means “green,” is the puppet of the globalist bureaucrats of the European Union and the United Nations, whose globalist agenda is aptly represented by the green political movement that worships mother earth. It is fitting that Zelenskyy was an actor, for he is clearly a proxy of other powers, and his name meaning “green” identifies the political philosophy that guides his movements on the chess board of human history. Checkmate is right around the corner for Zelenskyy.
Zelenskyy, anu hartina “héjo,” téh boneka para birokrat globalis ti Uni Éropa jeung Perserikatan Bangsa-Bangsa, anu agenda globalisna kacida merenahna diwakilan ku gerakan pulitik héjo anu nyembah ka indung bumi. Kacida pantesna yén Zelenskyy téh saurang aktor, sabab écés anjeunna ngan ukur proksi tina kakawasaan-kakawasaan séjén, jeung harti ngaranna, “héjo,” nandaan falsafah pulitik anu nungtun léngkah-léngkahna dina papan catur sajarah umat manusa. Skakmat pikeun Zelenskyy geus caket pisan.
In this final history the rebellion of Uzziah and Ptolemy will once again be acted out, but Ptolemy (Putin) died four years before the battle of Panium, and the last ruler of the king of the south is represented by a five-year-old child who is being handled by a series of corrupt and incompetent regents.
Dina sajarah panungtung ieu, pambrontakan Uzziah jeung Ptolemy baris sakali deui dipagelarkeun, nanging Ptolemy (Putin) pupus opat taun saméméh perang Panium, sarta pangawasa panungtung raja kidul dilambangkeun ku saurang budak yuswa lima taun anu keur dikokolakeun ku runtuyan wali nagara anu korup tur teu mampuh.
Ptolemy V was only about 5–6 years old when he ascended the throne in 204 BC (after his father’s mysterious death), and the Ptolemaic kingdom was paralyzed by a series of incompetent or corrupt regencies during his reign. The initial regency was from 204–202 BC, after Ptolemy IV’s death was concealed and his mother Arsinoe III murdered. The court favorites Sosibius, a longtime minister under Ptolemy IV, and Agathocles the brother of Ptolemy IV’s mistress Agathoclea, declared themselves regents. They forged or presented a will making them guardians, placed the young king under the care of Agathoclea and her family, and purged potential rivals. Sosibius handled much of the early administration.
Ptolemaios V kakara yuswa kira-kira 5–6 taun waktu anjeunna naék tahta dina taun 204 SM (sanggeus pupusna ramana anu misterius), sarta karajaan Ptolemaik lumpuh ku runtuyan pamaréntahan wali anu teu mampuh atawa korup salila mangsa pamaréntahanana. Pamaréntahan wali anu mimiti lumangsung ti taun 204–202 SM, sanggeus pupusna Ptolemaios IV disumputkeun sarta indungna, Arsinoe III, dipaéhan. Jalma-jalma karesep di karaton, nyaéta Sosibius, saurang menteri lila dina mangsa Ptolemaios IV, jeung Agathocles, lanceuk lalaki ti Agathoclea, selir Ptolemaios IV, nyatakeun dirina sorangan minangka para wali pamaréntahan. Maranéhna ngajieun palsu atawa ngedalkeun hiji wasiat anu ngajadikeun maranéhna minangka para pangampih, nempatkeun raja ngora éta dina pangasuhan Agathoclea jeung kulawargana, sarta nyingsieunan para saingan anu mungkin muncul. Sosibius nanggung sabagian gedé tina administrasi dina mangsa awal.
A shift occurred around 202 BC, when Agathocles became the dominant regent, but was widely hated for debauchery and mismanagement. A popular uprising in Alexandria led to his brutal lynching by a mob, with the boy-king nominally approving. Subsequent regents were Tlepolemus the governor of Pelusium, and then Aristomenes. By the time of the battle of Panium in 200 BC, the kingdom was under this rotating series of regents and court advisors.
Kira-kira dina taun 202 SM, lumangsung hiji parobahan nalika Agathocles jadi wali pangawasa anu dominan, tapi manéhna kacida dipikangéwakeunana ku jalma réa lantaran kalakuan cabulna jeung salah urusna. Hiji pangpemberontakan rahayat di Aleksandria nyababkeun manéhna dilinuh sacara kejem ku balaréa, kalayan raja budak sacara nominal mere idin. Wali-wali pangawasa saterusna nya éta Tlepolemus, gupernur Pelusium, tuluy Aristomenes. Nepi ka mangsa perang Panium dina taun 200 SM, karajaan éta aya dina runtuyan wali pangawasa jeung panasehat karaton anu silih gentos ieu.
At the battle of Panium the Ptolemaic forces were led in the field by the general Scopas of Aetolia, a mercenary commander appointed under the regency, not by Ptolemy V himself. The young king had no real control—the decisions, military strategy, and kingdom’s overall weakness stemmed from the regents’ paralysis, internal revolts (like the native Egyptian uprisings), and court intrigue. This instability allowed Antiochus III the Great to decisively defeat Scopas at Panium, seizing Coele-Syria, including Judea permanently from Ptolemaic control.
Dina perang di Panium, pasukan Ptolemaios dipingpin di médan perang ku jéndral Scopas ti Aetolia, saurang panglima bayaran anu diangkat dina mangsa pamaréntahan wali-raja, lain ku Ptolemaios V sorangan. Raja ngora éta henteu miboga kadali anu sajati—kaputusan, stratégi militér, jeung kalemahan karajaan sacara gembleng asalna tina kalumpuhan para wali-raja, pamaréntahan jero nagri anu baruntak (saperti pangwangkangan bangsa Mesir pribumi), jeung intrik di karaton. Kaayaan anu teu ajeg ieu ngamungkinkeun Antiochus III Agung pikeun ngéléhkeun Scopas sacara tuntas di Panium, bari ngarebut Coele-Syria, kaasup Yudea, salalawasna tina kakawasaan Ptolemaios.
Historians discuss the probability that Ptolemy IV’s death was by poisoning, which is also part of the historical speculation concerning Vladimir Lenin, Joseph Stalin, as well as the queen of the south, Cleopatra. Putin prevails in the Ukrainian War, but then his demise begins with his desire to implement the controlling relationship that the Soviet Union formerly had with the Ukrainian church, which when removed in 1989, was the symbol of the victory of the king of the north over the king of the south.
Para ahli sajarah ngabahas kamungkinan yén pupusna Ptolemy IV téh ku diracun, anu ogé mangrupa bagian tina spekulasi sajarah ngeunaan Vladimir Lenin, Joseph Stalin, kitu deui ratu ti kidul, Cleopatra. Putin unggul dina Perang Ukraina, tapi tuluy karagragna dimimitian ku kahayangna pikeun ngalaksanakeun deui hubungan pangendali anu baheulana dipiboga ku Uni Soviét jeung garéja Ukraina, anu nalika dileungitkeun dina taun 1989, jadi lambang kameunangan raja ti kalér ngalawan raja ti kidul.
The Ukraine is the cradle of Eastern Slavic Orthodoxy. The baptism of Vladimir the Great took place in 988 in Kyiv. Moscow later claimed the title “Third Rome” after Constantinople fell, positioning itself as the rightful heir and spiritual guardian of all Russian lands, including the Ukraine as its “canonical territory”.
Ukraina mangrupakeun buaian Ortodoksi Slavia Wétan. Baptisan Vladimir Agung lumangsung dina taun 988 di Kyiv. Saterusna Moskwa ngaku gelar “Roma Katilu” sanggeus Konstantinopel runtuh, sarta nempatkeun dirina minangka ahli waris anu sah jeung pangreksa rohani sakumna tanah Rusia, kaasup Ukraina salaku “wewengkon kanonik”-na.
The Moscow Patriarchate has always viewed Ukraine as spiritually inseparable from Russia with the motto of “One people, one faith,” which is a phrase Putin himself has repeatedly used. Ukraine, especially since 2014/2022, increasingly sees Moscow’s oversight as colonial and imperial domination rather than true spiritual motherhood. As of February 2026, there are two competing Orthodox structures. One is the Orthodox Church of Ukraine, which since 2019 has been independent from Ecumenical Patriarch Bartholomew of Constantinople. In Kyiv the Orthodox Church of Ukraine is considered as the truly national church.
Patriarkat Moskwa salawasna nganggap Ukraina minangka hal anu teu bisa dipisahkeun sacara rohani ti Rusia kalawan semboyan “Hiji bangsa, hiji iman,” anu mangrupa ungkara anu ku Putin sorangan geus sababaraha kali dipaké. Ukraina, utamana saprak 2014/2022, beuki ningali pangawasan Moskwa minangka kakawasaan kolonial jeung dominasi impérial tinimbang keibuan rohani anu sajati. Nepi ka Pébruari 2026, aya dua struktur Ortodoks anu silih saingan. Salah sahijina nyaéta Garéja Ortodoks Ukraina, anu ti saprak 2019 geus mandiri ti Patriark Ékuménis Bartholomew ti Konstantinopel. Di Kyiv, Garéja Ortodoks Ukraina dianggap minangka garéja nasional anu sabenerna.
Reader beware: the Orthodox Church of Ukraine is a different church than the Ukrainian Orthodox church. The Ukrainian Orthodox church is connected with Russia’s orthodox church, and for this reason Zelenskyy has been attacking it. The Vatican opposes the attacks of Zelenskyy that are already underway, but Putin’s rebellion of verse twelve follows his victory at Raphia, and is yet future.
Pamiarsa kudu waspada: Garéja Ortodoks Ukraina téh garéja nu béda jeung Garéja Ortodoks Ukraina. Garéja Ortodoks Ukraina nu hiji nyambung jeung Garéja Ortodoks Rusia, sarta ku sabab ieu Zelenskyy geus nyerang éta. Vatikan nentang kana serangan-serangan Zelenskyy nu geus keur lumangsung, tapi pambarontakan Putin dina ayat dua welas lumangsung sanggeus kameunanganana di Raphia, sarta éta can kénéh bakal kajadian di mangsa nu bakal datang.
The Ukrainian Orthodox Church was historically linked to the Moscow body. In the aftermath of the invasion of 2022, the Ukrainian Orthodox Church declared full autonomy in May 2022, but Ukrainian state investigations (DESS) have repeatedly argued it remains canonically and legally affiliated with Moscow. Ukraine passed a law in August 2024 (signed by Zelenskyy) banning any religious body tied to the Russian Orthodox Church (the “aggressor state”). The Ukrainian Orthodox Church has been ordered to fully sever ties or face court-ordered dissolution of its Kyiv Metropolis. As of late 2025 and early 2026, there are ongoing raids, parish transfers to the Ukrainian Orthodox Church (over 1,300 since 2022), court cases, and UN experts warning of religious-freedom concerns regarding the Ukrainian Orthodox Church.
Garéja Ortodoks Ukraina sacara sajarah raket patalina jeung badan Moskwa. Sanggeus invasi taun 2022, Garéja Ortodoks Ukraina nyatakeun otonomi pinuh dina Méi 2022, tapi panalungtikan nagara Ukraina (DESS) sababaraha kali netelakeun yén éta tetep aya dina afiliasi kanonik jeung yuridis jeung Moskwa. Ukraina ngaluluskeun hiji undang-undang dina Agustus 2024 (ditandatanganan ku Zelenskyy) anu ngalarang sagala badan kaagamaan anu aya patalina jeung Garéja Ortodoks Rusia (“nagara agrésor”). Garéja Ortodoks Ukraina geus diparéntahkeun supaya megatkeun sagala hubungan éta sacara tuntas, atawa nyanghareupan bubaran Kyiv Metropolis-na ku parentah pangadilan. Nepi ka ahir taun 2025 jeung awal taun 2026, masih lumangsung panggerebekan, mindahkeun paroki ka Garéja Ortodoks Ukraina (leuwih ti 1.300 saprak 2022), perkara pangadilan, jeung para ahli PBB anu méré peringatan ngeunaan kahariwang kabébasan beragama patali jeung Garéja Ortodoks Ukraina.
The Vatican has publicly opposed any forced dissolution of the Ukrainian Orthodox Church. Russia and Putin frame this as outright persecution of canonical Orthodoxy and have made protection of the “Russian Orthodox churches” an explicit demand in any peace negotiations. Russian propaganda consistently ties the Ukrainian Orthodox Church and the Ukrainian state attacks upon it as “Nazism” and as part of their “denazification” justification.
Vatikan geus sacara umum nentang sagala pembubaran paksa kana Garéja Ortodoks Ukraina. Rusia jeung Putin ngagambarkeun ieu minangka panganiayaan anu taya panyamaranana ka Ortodoksi kanonik sarta geus ngajadikeun panangtayungan “garéja-garéja Ortodoks Rusia” minangka tuntutan anu écés dina sagala rundingan karapihan. Propaganda Rusia sacara ajeg ngahubungkeun Garéja Ortodoks Ukraina jeung serangan nagara Ukraina ka éta garéja minangka “Nazisme” sarta minangka bagian tina alesan maranéhna ngeunaan “denazifikasi”.
Putin will presumptuously “enter the temple” and claim full spiritual dominion over Ukrainian Orthodoxy in attempt to re-subordinate the entire Ukrainian church structure under Moscow, demanding recognition as the rightful spiritual head of the Russian orthodox world.
Putin bakal kalawan sombong “asup ka Bait Suci” sarta ngaku kakawasaan rohani anu lengkep kana Ortodoksi Ukraina dina usaha pikeun ngasubordinasikeun deui sakumna struktur garéja Ukraina ka handapeun Moskwa, bari nungtut pangakuan minangka kapala rohani anu sah tina dunya Ortodoks Rusia.
This is the exact parallel to Ptolemy entering the Most Holy Place, while Uzziah is Zelenskyy seeking to burn incense. Ptolemy’s rebellion was in the Most Holy Place and Uzziah’s was in the holy place. A southern king, flushed with the victory of the “borderline,” ending the proxy-power of Nazism, and then overstepping into the place that belongs only to the realm of religion. Then will come a sudden providential humbling, and Putin will disappear from the scene (as Ptolemy IV died in 204 BC). After the power vacuum of a ‘weak-successors phase,’ the northern king returns with greater force and prevails at the modern battle of Panium in verse 15.
Ieu mangrupa paralel anu persis jeung Ptolemy asup ka Rohangan Nu Pangsucina, sedengkeun Uzziah nyaéta Zelenskyy anu narékahan ngaduruk menyan. Pemberontakan Ptolemy lumangsung di Rohangan Nu Pangsucina, sedengkeun pemberontakan Uzziah lumangsung di rohangan suci. Hiji raja kidul, anu kabawa ku kameunangan “borderline,” sanggeus mungkas kakawasaan proxy Nazisme, tuluy ngaléngkah ngalebet ka tempat anu ngan ukur kagungan ranah agama. Tuluy bakal datang hiji panghandapkeun anu dadakan ku pangersa ilahi, sarta Putin bakal ngiles tina panggung (sakumaha Ptolemy IV pupus dina taun 204 SM). Sanggeus kakosongan kakawasaan dina hiji ‘fase panerus-panerus lemah,’ raja kalér mulang kalayan kakuatan anu leuwih gedé sarta unggul dina perang Panium modéren dina ayat 15.
Seventeen
Tujuh belas
Seventeen years occurs three times in the history where the battles of Raphia and Panium merge together, line upon line. The seventeen years from the edict of Milan where the eastern and western thrones of the empire were brought together through marriage, until the kingdom was divided and divorced in 330. The seventeen years beginning and ending are waymarks of two other related prophetic periods. Beginning with Nero in the year 64 a period of persecution is marked that ended in the history of Constantine the Great. The transition from Nero’s period of persecution unto the compromise represented by Constantine identifies the transition from the church of Smyrna unto the church of Pergamos. 313 and the edict of Milan identify the end of the church of Smyrna, and the end of the seventeen-year period is the year 330, which was the fulfillment of the three-hundred-and-sixty-year prophecy of Daniel 11:24.
Tujuh belas taun kajadian tilu kali dina sajarah, di mana perang Raphia jeung Panium ngahiji babarengan, garis kana garis. Tujuh belas taun ti Dékrit Milan, nalika tahta wétan jeung kulon kakaisaran dihijikeun ngaliwatan perkawinan, nepi ka karajaan dibagi sarta dipisahkeun dina taun 330. Tujuh belas taun anu dimimitian jeung dipungkas téh mangrupa tanda-tanda jalan tina dua mangsa nubuat séjén anu patali. Dimimitian ku Nero dina taun 64, hiji mangsa panganiayaan ditandaan, anu réngsé dina sajarah Constantine nu Agung. Pangalihan ti mangsa panganiayaan Nero kana kompromi anu dilambangkeun ku Constantine nandakeun pangalihan ti garéja Smyrna kana garéja Pergamos. Taun 313 jeung Dékrit Milan nandakeun ahir garéja Smyrna, sarta ahir tina mangsa tujuh belas taun téh nyaéta taun 330, anu mangrupa kacumponan tina nubuat tilu ratus genep puluh taun dina Daniel 11:24.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Mantenna bakal asup kalawan tengtrem ka tempat-tempat nu panggemukna di éta propinsi; sarta manehna bakal ngalakukeun hal anu teu kungsi dipigawé ku karuhunna, atawa ku karuhun ti karuhunna; manehna bakal ngabagi-bagikeun ka maranéhna hasil rampasan, jarahan, jeung kakayaan: enya, manehna bakal ngarencanakeun akalna ngalawan benteng-benteng pertahanan, ngan pikeun sawatara waktu. Daniel 11:24.
The seventeen years from 313 and the edict of Milan, begins with a fulfillment of prophecy and ends at the fulfillment of another prophecy. The first prophetic fulfillment which marks the beginning, identifies the transition from the church of Smyrna unto the church of Pergamos, and the prophecy that marks the end of those seventeen years, identifies the division of Rome into eastern and western Rome. The seventeen years is identified by prophetic history, not by any specific seventeen-year proclamation. The alpha of the division of the second church from the third church aligned with the division of the empire into east and west at the fulfillment of the time prophecy of 360 years. Those two prophecies establish a period of seventeen years, and they need to be established as a legitimate prophetic period based upon the witness of two or three; if seventeen is a valid prophetic symbol.
Tujuh belas taun ti taun 313 jeung édik Milan dimimitian ku kanyataan nubuat anu tergenap sarta dipungkas ku kanyataan nubuat séjén anu tergenap. Tergenapna nubuat kahiji anu nandaan awalna, ngaidéntifikasi peralihan ti gareja Smyrna ka gareja Pergamos, sarta nubuat anu nandaan ahir tujuh belas taun éta, ngaidéntifikasi kabéhanana Roma jadi Roma Wétan jeung Roma Kulon. Tujuh belas taun éta diidéntifikasi ku sajarah nubuat, lain ku hiji proklamasi husus salila tujuh belas taun. Alfa tina pamisahan gareja kadua ti gareja katilu sajajar jeung pamisahan kakaisaran jadi wétan jeung kulon dina tergenapna nubuat waktu 360 taun. Dua nubuat éta netepkeun hiji mangsa tujuh belas taun, sarta éta kudu diteguhkeun minangka hiji mangsa nubuat anu sah dumasar kana kasaksian dua atawa tilu; lamun tujuh belas téh mangrupakeun lambang nubuat anu sah.
Those witnesses exist in another 250-year period which began in 457 BC. On that date the 2,300-year prophecy of Daniel 8:14 began. 457 BC is a prophetic starting point, and an established prophetic waymark. Extending 250 years into the future brings you to 207 BC, which is the history between the battles of Raphia and Panium. The battle of Raphia and Panium cannot be separated, for they are both engaged in by Antiochus the Great. From the battle of Raphia in 217 BC unto the battle of Panium in 200 BC is seventeen years. The 2,300-year prophecy identifies a change of dispensation at the beginning, when the third decree restored Judah’s national sovereignty and then at the ending there was a change of dispensation when Christ moved from the holy place to the Most Holy Place. 207 BC represents the change of dispensation of Egyptian rule over Judea, unto the Seleucid dispensation of rule over the glorious land. The dispensation of Seleucid control over the glorious land produced the revolt of the Maccabees in 167 BC.
Saksi-saksi éta aya dina hiji mangsa 250 taun séjén anu dimimitian dina taun 457 SM. Dina tanggal éta, nubuat 2.300 taun dina Daniel 8:14 mimiti lumangsung. Taun 457 SM téh mangrupa titik awal profétis, sarta hiji titinggal profétis anu geus mantep. Lamun dipanjangkeun 250 taun ka hareup, éta mawa anjeun ka taun 207 SM, nyaéta sajarah anu aya di antara perang Raphia jeung Panium. Perang Raphia jeung Panium teu bisa dipisahkeun, sabab duanana dilaksanakeun ku Antiochus the Great. Ti perang Raphia dina taun 217 SM nepi ka perang Panium dina taun 200 SM téh tujuh welas taun. Nubuat 2.300 taun nandakeun hiji parobahan dispensasi dina awalna, nalika dekret katilu mulangkeun kadaulatan nasional Yuda, lajeng dina ahirna aya parobahan dispensasi nalika Kristus ngalih ti tempat suci ka Tempat Nu Mahasuci. Taun 207 SM ngawakilan parobahan dispensasi tina pamaréntahan Mesir ka Yudea, kana dispensasi kakawasaan Seleukid atas tanah anu mulya. Dispensasi kakawasaan Seleukid atas tanah anu mulya ngahasilkeun pemberontakan Makabe dina taun 167 SM.
The Nero period of 250 years ends with the history of Constantine the GREAT and the 250 years that conclude between the two battles is the history of Antiochus the GREAT. At the battle of Raphia, Ptolemy IV defeated Antiochus the Great and Ptolemy reigned for seventeen years. Both 250-year periods contain a distinct seventeen-year period. Both end in the history of a ruler who is known as the GREAT. Both 250-year periods begin at an established prophetic waymark and they both end at an established prophetic waymark.
Mangsa Nero salila 250 taun dipungkas ku sajarah Constantine the GREAT, jeung 250 taun anu réngsé di antara dua perang téh mangrupa sajarah Antiochus the GREAT. Dina perang Raphia, Ptolemy IV ngéléhkeun Antiochus the Great, sarta Ptolemy maréntah salila tujuh belas taun. Duanana mangsa 250 taun ngandung hiji mangsa tujuh belas taun anu écés. Duanana dipungkas dina sajarah saurang panguasa anu dipikawanoh minangka the GREAT. Duanana mangsa 250 taun dimimitian dina hiji waymark nubuat anu geus ditetepkeun, sarta duanana ogé dipungkas dina hiji waymark nubuat anu geus ditetepkeun.
The United States began on July 4, 1776 and 250 years later brings you to July 4, 2026 when Donald Trump, who is known as the one seeking to make America “great,” is going to celebrate those 250 years. 2026, like unto the 250 years from 457 BC concludes in the middle of the history of the modern battles of Raphia and Panium, known as the Ukrainian and Third World War. The reign of a southern king, the period of the first Sunday law and the period from the battle of Raphia to Panium provide three periods of seventeen years that are all connected with the same prophetic history. Three 250-year periods all arrive together in the same prophetic histories. The three periods of 250 years establish three lines of prophetic truth with history associated with Donald Trump, represented as either Constantine the Great, or Antiochus the Great.
Amérika Sarikat dimimitian dina 4 Juli 1776, sarta 250 taun ti harita mawa anjeun ka 4 Juli 2026, nalika Donald Trump, anu dipikawanoh minangka anu narékahan ngajadikeun Amérika “agung,” baris ngarayakeun 250 taun éta. Taun 2026, sarua jeung 250 taun ti 457 SM, ditutup dina pertengahan sajarah peperangan modéren Raphia jeung Panium, anu dipikawanoh minangka perang Ukraina jeung Perang Dunya Katilu. Mangsa pamaréntahan hiji raja kidul, jaman hukum Minggu anu kahiji, jeung mangsa ti perang Raphia nepi ka Panium nyayagikeun tilu kurun salila tujuh belas taun anu sakabéhna patalina jeung sajarah nubuatan anu sarua. Tilu mangsa 250 taun, sakabéhna, ngahontal titik anu sarua dina sajarah-sajarah nubuatan anu sarua. Tilu mangsa 250 taun éta netepkeun tilu garis bebeneran nubuatan jeung sajarah anu patali jeung Donald Trump, anu dilambangkeun boh minangka Konstantinus Agung, boh minangka Antiokhus Agung.
The three lines of 250 years provide three different, but complementary illustrations of the latter days. Nero’s line identifies the seventeen-year history of compromise that perfectly speaks to the prophetic characteristics of the formation of the image of the beast.
Tilu garis nu masing-masing lilana 250 taun méré tilu gambaran anu béda, tapi silih lengkepan, ngeunaan poé-poé panungtungan. Garisna Nero nétélakeun sajarah kompromi salila tujuh belas taun anu kacida merenahna ngagambarkeun ciri-ciri nubuat ngeunaan kabentukna gambar sato galak.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“PANGERAN parantos nembongkeun ka abdi kalayan écés yén patung sato galak éta bakal diwangun saméméh masa kasempetan rahmat ditutup; sabab éta bakal janten ujian anu agung pikeun umat Allah, ku éta nasib langgeng maranéhna bakal ditangtukeun. Pendirian anjeun téh kacida campur-adukna ku rupa-rupa kateuayegan nepi ka ngan saeutik anu bakal katipu.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Dina Wahyu 13 ieu poko ditepikeun kalayan écés; [Wahyu 13:11–17, dikutip].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Ieu téh ujian anu umat Allah kudu tampi saméméh maranéhna dipasihan meterai. Sakabéh anu ngabuktikeun kasatiaanna ka Allah ku ngalakonan hukum-Na, sarta nampik narima sabat palsu, bakal nangtung handapeun panji Gusti Allah Yéhuwa, sarta bakal nampa meterai Allah anu hirup. Jalma-jalma anu nyerahkeun bebeneran anu asalna ti sawarga sarta narima sabat Minggu, bakal nampa tanda sato galak.” Manuscript Releases, jilid 15, 15.
The image of the beast is the combination of church and state, with the church in control of the relationship. The compromise of Constantine in attempting to bring paganism together with Christianity is the classic example of the compromise of the latter days.
Gambaran sato galak téh nyaéta gabungan antara garéja jeung nagara, kalayan garéja nu ngawasaan éta hubungan. Kompromi Konstantinus dina usaha ngahijikeun paganisme jeung Kristen mangrupakeun conto klasik tina kompromi dina poé-poé panungtungan.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.
“Dina gerakan-gerakan anu ayeuna keur lumangsung di Amérika Sarikat pikeun ngajamin sangkan lembaga-lembaga jeung kabiasaan-kabiasaan garéja meunang pangrojong ti nagara, kaum Protestan keur nuturkeun tapak-léngkah kaum papis. Malah leuwih ti kitu, maranéhna keur muka panto pikeun kapausan sangkan meunang deui di Amérika Protestan éta kakawasaan pangluhurna anu geus leungit ku dirina di Dunya Heubeul. Jeung anu ngajadikeun gerakan ieu leuwih pinuh ku harti téh nyaéta kanyataan yén tujuan utama anu keur dirarancang téh nya éta maksa palaksanaan pangreureuhan poé Minggu—hiji adat anu asalna ti Roma, jeung anu ku dirina diaku minangka tanda kawenanganana. Ieu téh sumanget kapausan—sumanget kasaluyuan kana kabiasaan dunya, panghormatan ka tradisi manusa saluhureun parentah-parentah Allah—anu keur nyerep kana garéja-garéja Protestan sarta ngadorong maranéhna pikeun ngalakukeun padamelan nu sarua dina ngagungkeun poé Minggu sakumaha anu geus dipigawé ku kapausan saméméh maranéhna.”
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Lamun nu maca hayang ngartos agénsi-agénsi anu bakal dipaké dina pasanggiri anu geura datang, anjeunna ngan ukur kudu nalungtik catetan ngeunaan sarana-sarana anu ku Roma dipaké pikeun tujuan anu sarua dina mangsa-mangsa baheula. Lamun anjeunna hayang terang kumaha kaum papis jeung kaum Protestan, nalika ngahiji, bakal nungkulan jalma-jalma anu nolak dogma-dogma maranéhna, sing anjeunna niténan sumanget anu dipintonkeun ku Roma ka poé Sabat jeung ka para pambélana.
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Parentah-parentah karajaan, konsili-konsili umum, jeung katangtuan-katangtuan gareja anu dirojong ku kakawasaan sipil, nya éta léngkah-léngkah anu ku éta pésta kapir ngahontal kalungguhan anu dipihormat di dunya Kristen. Ukuran umum anu kahiji pikeun maksa pangjagaan poé Minggu nya éta hukum anu ditetepkeun ku Constantine. (A.D. 321) Edik ieu maréntahkeun sangkan warga kota istirahat dina ‘poé panonpoé anu mulya,’ tapi ngidinan jalma-jalma di padésan pikeun nuluykeun pagawean tatanén maranéhna. Sanajan dina hakékatna mangrupa hiji katetepan kapir, éta hukum dilaksanakeun ku kaisar sanggeus anjeunna narima agama Kristen ngan sacara nominal.” The Great Controversy, 574.
The progression of compromise that led to, and will again lead to the Sunday law is represented with the seventeen-year period from 313 to 330, with the first Sunday law of 321 as the midpoint of the history. At the beginning was a marriage of east and west, and at the end was the divorce of east and west. The first Sunday law is the middle waymark representing rebellion, just as the thirteenth letter of the Hebrew alphabet, when preceded by the first letter and followed by the twenty-second and last letter of the alphabet makes up the Hebrew word truth. Marriage at the beginning and divorce at the end identifies the alpha letter in agreement with the omega letter. The period of 250-years that began with Nero has the signature of Christ, and it speaks to a subject of present truth in the latter days.
Léngkah kamajuan kompromi anu nyababkeun, sarta anu bakal deui nyababkeun, kana hukum Minggu digambarkeun ku mangsa tujuh belas taun ti 313 nepi ka 330, kalayan hukum Minggu anu kahiji dina taun 321 minangka titik tengah sajarah éta. Dina awalna aya hiji perkawinan antara wétan jeung kulon, sarta dina ahirna aya hiji cerai antara wétan jeung kulon. Hukum Minggu anu kahiji téh mangrupa pananda jalan tengah anu ngagambarkeun pambrontakan, sakumaha hurup katilu belas dina alfabét Ibrani, lamun didahuluan ku hurup kahiji sarta dituturkeun ku hurup ka dua puluh dua, nyaéta hurup panungtung alfabét éta, ngabentuk kecap Ibrani pikeun “kabeneran.” Perkawinan dina awal jeung cerai dina ahir nandakeun hurup alfa dina kasaluyuan jeung hurup omega. Mangsa 250 taun anu dimimitian ku Nero miboga tanda tangan Kristus, sarta éta nyarita ngeunaan hiji jejer bebeneran kiwari dina poé-poé panungtung.
The 250-year period that begins with 457 BC is emphasizing the statecraft represented by Antiochus the Great as he stands within the seventeen-year period from Raphia to Panium. We understand it as statecraft, for in 457 BC a prophecy of 2,300 years also began. The 2,300 years is the internal line of prophecy that speaks to God’s work of redemption, which aligns with a symbol of churchcraft. Unlike the 250-year period that began with Nero, the period that begins in 457 BC is addressing the political role of the last American president who is seeking to make America and then the world great, as he promotes the erroneous Catholic concept of a golden age of a thousand years of peace.
Mangsa 250 taun anu dimimitian dina 457 SM nekenkeun kapamingpinan nagara anu dilambangkeun ku Antiochus the Great sakumaha anjeunna nangtung dina jero mangsa tujuh belas taun ti Raphia nepi ka Panium. Urang ngartos éta minangka kapamingpinan nagara, sabab dina 457 SM hiji nubuat salila 2.300 taun ogé dimimitian. Eta 2.300 taun téh mangrupa garis nubuat internal anu nyarioskeun pagawean panebusan Allah, anu sajajar jeung hiji lambang kapamingpinan garéja. Béda jeung mangsa 250 taun anu dimimitian ku Nero, mangsa anu dimimitian dina 457 SM keur nyangking perkara kalungguhan pulitik présidén Amérika panungtungan anu keur narékahan ngajadikeun Amérika lajeng dunya agung, bari anjeunna ngamajukeun konsép Katolik anu salah ngeunaan hiji jaman emas salila sarébu taun karapihan.
The 250 years of the United States, who is the earth beast of Revelation thirteen identifies the conclusion of the sixth kingdom of Bible prophecy, that ends where it began, in the midst of war. The victors of history, define the record of history that is preserved. The globalist dragon powered Democrats, view the current anarchy as a revolution, and the all-talk and no action Republicans view this current history as a civil war. The Democrats are representatives of the dragon of Bible prophecy, and the Republicans are represented as apostate Protestants, or in the terms of John in Revelation sixteen, they are the false prophet. The United States began in a war of revolution and it ends with a war of revolution. The Republican party began in a civil war and they end in a civil war. Republicans see the civil war that Democrats call a revolution.
Dua ratus lima puluh taun Amerika Serikat, nu mangrupa sato bumi dina Wahyu tilu welas, nandakeun panutupna karajaan kagenep dina nubuat Alkitab, nu réngsé di tempat manéhna mimiti, nyaéta di tengah-tengah perang. Nu jadi nu meunang dina sajarah nangtukeun catetan sajarah nu dipiara. Demokrat nu dikuatan ku naga globalis, ningali anarki kiwari minangka hiji revolusi, sedengkeun Republik nu ngan loba omong tapi euweuh lampah ningali sajarah kiwari ieu minangka perang sipil. Demokrat mangrupakeun wakil naga dina nubuat Alkitab, ari Republik digambarkeun minangka Protestan nu murtad, atawa dina istilah Yohanes dina Wahyu genep welas, maranéhna téh nabi palsu. Amerika Serikat dimimitian ku perang revolusi jeung dipungkas ku perang revolusi. Partéy Republik dimimitian dina hiji perang sipil sarta maranéhna dipungkas dina hiji perang sipil. Kaum Republik ningali perang sipil nu ku Demokrat disebut revolusi.
Trump, as the last Republican president possesses the prophetic attributes of the first Republican president, who arrived in the external history of the Civil War. Lincoln’s external Civil War was also the internal history of Isaiah’s prophecy of chapter seven, verse eight that ended in 1863, the very year of the Emancipation Proclamation. The distinction between the two parties is a primary and foundational prophetic principle. It began with Cain and Abel, who in the time of Christ were represented by the Sadducees and the Pharisees, two classes of Cain who were to murder one Abel.
Trump, salaku présidén Républik panungtung, miboga sipat-sipat profétis présidén Républik anu kahiji, anu mucunghul dina sajarah lahiriah Perang Sipil. Perang Sipil lahiriahna Lincoln ogé mangrupa sajarah batiniah tina nubuat Yesaya pasal tujuh, ayat dalapan, anu réngsé dina taun 1863, nya éta taun pisan Proklamasi Émansipasi. Bédana antara dua partéy téh mangrupa prinsip profétis anu utama jeung dasar. Ieu dimimitian ku Kain jeung Habel, anu dina jaman Kristus diwakilan ku golongan Saduki jeung urang Parisi, dua golongan Kain anu baris maéhan hiji Habel.
The Pharisees and Sadducees represent those who agreed to crucify their Messiah, for different reasons, but agreement—just the same. The Pharisees professed to uphold the law, but didn’t, as with Republicans. The Pharisees professed to uphold the original divine law, but interpreted the law through their own bigoted logic. The original Law for the Pharisees is the Constitution for the Republicans, the very Constitution they claim to support, but don’t. The Sadducees rejected the power of God, and though a smaller sect than the Pharisees, the Sadducees controlled the religious and political landscape of Judea in the time of Christ. The Democrats are a smaller sect than the Republicans, so small they must cheat to stay in power, but stay in power they do, for their opponents who profess to uphold equal justice for all, do nothing to enforce the principles of the law they profess to uphold.
Kaum Parisi jeung Saduki ngalambangkeun jalma-jalma anu sapuk pikeun nyalib Al Masih maranéhna, ku alesan anu béda-béda, tapi tetep waé sapuk. Kaum Parisi ngaku ngajaga hukum, tapi henteu ngalakukeunana, saperti halna jeung pihak Republican. Kaum Parisi ngaku ngajaga hukum ilahi anu asalna, tapi napsirkeun éta hukum ngaliwatan logika maranéhna sorangan anu pinuh ku prasangka. Hukum asal pikeun kaum Parisi téh sarua jeung Konstitusi pikeun pihak Republican, nyaéta Konstitusi anu pisan ku maranéhna diaku didukung, tapi saenyana henteu. Kaum Saduki nampik kakawasaan Allah, sarta sanajan maranéhna golongan anu leuwih leutik batan kaum Parisi, kaum Saduki ngawasaan kaayaan agama jeung pulitik Yudea dina mangsa Kristus. Kaum Demokrat téh golongan anu leuwih leutik batan pihak Republican, nepi ka maranéhna kudu curang supaya tetep nyekel kakawasaan, tapi maranéhna mémang tetep nyekel kakawasaan, sabab lawan-lawanna, anu ngaku ngajaga kaadilan anu sarua pikeun sakumna jalma, henteu ngalakukeun nanaon pikeun nerapkeun prinsip-prinsip hukum anu ku maranéhna diaku dijaga.
There is nothing new under the sun, and the two political parties in the United States are as much a part of the prophetic landscape as were the Pharisees and Sadducees. There are of course many other parallels along this prophetic line, but it is only when you see the prophetic relationship of the two unholy powers, who though adversaries, become united against holiness, that you then see Ptolemy and Uzziah in the proper light. Both southern kings attempted to sacrifice at the same temple, but Ptolemy, from Egypt represents a dragon power—the Democrats. Uzziah, as king of Judea is the leader of the glorious land, who is apostate Protestantism, or the false prophet—the Republicans.
Teu aya anu anyar di handapeun panonpoé, sarta dua partéy pulitik di Amérika Sarikat téh sarua gedéna jadi bagian tina bentang nubuat sakumaha urang Parisi jeung urang Saduki. Tangtu aya loba deui kasaluyuan séjén sapanjang garis nubuat ieu, tapi ngan nalika anjeun ningali hubungan nubuat tina dua kakawasaan anu teu suci éta, anu sanajan silih lawan, jadi ngahiji ngalawan kasucian, harita anjeun bakal ningali Ptolemy jeung Uzziah dina cahaya anu saéstuna. Duanana raja kidul nyobian ngurban di Bait Allah anu sarua, tapi Ptolemy, ti Mesir, ngawakilan kakawasaan naga—kaum Démokrat. Uzziah, salaku raja Yudea, nyaéta pamingpin tanah kamulyaan, anu mangrupa Protestanisme murtad, atawa nabi palsu—kaum Républik.
The relationship of the dragon and false prophet is classically represented at Mount Carmel. At the mount, Ahab represented the dragon and Jezebel’s prophets of Baal and Ashtaroth represented the false prophets who stood against Elijah. The beast that is Jezebel was still behind the scenes in Samaria. The dragon united with the false prophet was also represented by pagan Rome and the Jews unification at the cross, as will be the unification of the Democrats and the Republicans at the Sunday law. The elements of a united power are represented by the Democrats and Republicans within the Republican horn of the earth beast. Those two unholy political powers are represented by Cain, and the line of Abel also possesses a twofold division.
Hubungan antara naga jeung nabi palsu sacara klasik digambarkeun di Gunung Karmel. Di gunung éta, Ahab ngawakilan naga, sedengkeun nabi-nabi Baal jeung Asytarotna Izebel ngawakilan nabi-nabi palsu anu nangtung ngalawan Elia. Sato galak anu nyaéta Izebel téh masih aya di balik layar di Samaria. Naga anu ngahiji jeung nabi palsu ogé digambarkeun ku ngahijina Roma kapir jeung urang Yahudi di salib, sakumaha engké bakal aya ngahijina Partéy Démokrat jeung Partéy Républik dina hukum Minggu. Unsur-unsur hiji kakawasaan anu ngahiji digambarkeun ku Partéy Démokrat jeung Partéy Républik di jero tanduk Républik tina sato galak bumi. Dua kakawasaan pulitik anu teu suci éta digambarkeun ku Kain, jeung galur Habel ogé miboga pamisahan anu rangkep dua.
Abel’s line, which in relation to Cain’s external line is the internal line, and is represented by two classes of virgins. The progression of the Protestant horn of the earth beast that is the United States is represented by a series of religious purging’s beginning with the church of Sardis in 1798, when the United States became the sixth kingdom of Bible prophecy. Sardis was a church who had a name claiming that it lived, but it was dead. By 1798 the Protestant sects that had broken away from the papal church were already returning to Rome. Christians were first named Christians in Antioch.
Galur Abel, anu dina patalina jeung galur lahiriah Kain mangrupa galur batiniah, dilambangkeun ku dua golongan parawan. Kamajuan tanduk Protestan tina sato galak nu naék ti bumi, nyaéta Amérika Sarikat, dilambangkeun ku runtuyan panyucian agama anu dimimitian ku garéja Sardis dina taun 1798, nalika Amérika Sarikat jadi karajaan kagenep dina nubuat Kitab Suci. Sardis téh hiji garéja anu boga ngaran, ngaku yén éta hirup, padahal éta paéh. Nepi ka taun 1798 sekte-sekte Protestan anu geus misah tina garéja kapausan geus mimiti balik deui ka Roma. Umat Kristen mimiti dingaranan Kristen di Antioki.
“It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.
“Di Antioki murid-murid teh mula-mulana disebut urang Kristen. Ngaran éta dipasihkeun ka maranéhna lantaran Kristus jadi poko utama tina pangwawaran, pangajaran, jeung paguneman maranéhna. Taya eureunna maranéhna nyaritakeun deui kajadian-kajadian anu lumangsung dina mangsa palayanan-Na di bumi, nalika murid-murid-Na meunang berkah ku ayana Anjeunna sacara pribadi. Kalawan teu weleh, maranéhna ngararasakeun ajaran-Na jeung mujijat-mujijat panyageurkeun-Na. Kalawan biwir ngageter jeung panon pinuh ku cipanon, maranéhna nyarita ngeunaan kasangsaraan-Na di taman, panghianatan ka Anjeunna, pangadilan-Na, jeung panghukuman pati-Na, kasabaran jeung handap asor anu ku éta Anjeunna nahan hinaan jeung panyiksaan anu ditimpakeun ka Anjeunna ku musuh-musuh-Na, sarta welas asih anu ilahi anu ku éta Anjeunna ngadoakeun jalma-jalma anu nganiaya ka Anjeunna. Kabangkitan-Na jeung naékna ka sawarga, sarta padamelan-Na di sawarga minangka Pangantara pikeun manusa anu geus murag kana dosa, jadi jejer-jejer anu ku maranéhna dipikaresep kacida pikeun dipikiran jeung diomongkeun. Pantes pisan lamun bangsa-bangsa kapir nyebut maranéhna urang Kristen, sabab maranéhna ngawartakeun Kristus jeung ngajatkeun doa-doa maranéhna ka Allah ngaliwatan Anjeunna.
“It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
“Nya éta Allah anu maparin ka maranéhna ngaran Kristen. Ieu ngaran karajaan, dipaparin ka sakumna jalma anu ngahijikeun dirina ka Kristus. Ngeunaan ngaran ieu Yakobus engké nulis, ‘Naha lain jalma-jalma beunghar anu nindes aranjeun, sarta nyéréd aranjeun ka payuneun korsi pangadilan? Naha lain maranéhna anu ngahujat kana éta ngaran anu mulya, anu ku éta aranjeun disebat?’ James 2:6, 7. Jeung Petrus nyatakeun, ‘Lamun aya saurang sangsara minangka urang Kristen, ulah anjeunna isin; sabalikna, muga anjeunna ngamulyakeun Allah ku hal ieu.’ ‘Lamun aranjeun dicacad ku sabab ngaran Kristus, bagja aranjeun; sabab Roh kamulyaan jeung Roh Allah ngancik kana aranjeun.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
The church of Ephesus was given the name of Christian which led to the persecuted church of Smyrna, that was followed by the church of compromise in the history of Pergamos. When the papacy took the throne, a separation identified God’s true church as the church in the wilderness. The Roman church was Thyatira. At the ending of the wilderness of twelve hundred and sixty years, the church of Protestantism arose, and from that point onward the Protestant horn is represented by a divine series of tests and purges.
Garéja Épesus dipaparin ngaran Kristen, anu ngantunkeun ka garéja Smirna anu dikaniaya; sanggeus éta saterusna aya garéja kompromi dina sajarah Pergamus. Nalika kapausan naék kana tahta, hiji pamisahan nandaan garéja Allah anu sajati minangka garéja di padang gurun. Garéja Romawi nyaéta Tiatira. Dina ahir padang gurun salila sarébu dua ratus genep puluh taun, garéja Protestanisme mucunghul, sarta ti titik éta saterusna tanduk Protestan dilambangkeun ku runtuyan ilahi tina ujian jeung panyucian.
Protestantism began when Martin Luther nailed his 95 theses upon the door in 1517, and “23” years later in 1540 the Jesuit order began. In 2013 the 95th and final presentation of Habakkuk’s Tables was nailed to the door, and on March 13, 2013¸ the first Jesuit pope was inaugurated. Martin Luther was excommunicated in that very history by pope Leo. Go figure…
Protestantisme dimimitian nalika Martin Luther nancebkeun 95 tésisna dina panto dina taun 1517, sarta “23” taun ti harita, dina taun 1540, ordo Yésuit mimiti ngadeg. Dina taun 2013, presentasi ka-95 jeung anu pamungkas tina Tables of Habakkuk ditémbélkeun kana panto, sarta dina 13 Maret 2013, paus Yésuit anu kahiji diresmikeun. Martin Luther dina sajarah éta kénéh kungsi dikucilkeun ku paus Leo. Pikirkeun ku sorangan…
In 1798 the church of Sardis claimed to hold to the name of “Protestant,” but by returning to Rome they were already failing to uphold their name. When Millerite Adventism took the torch of Protestantism in 1844, they represented a rebuke against Jeroboam the first king of Israel, a nation who were blood relatives of the tribe in Judah, where God had placed His temple. Jeroboam set up a counterfeit, based upon the religion that represented his nation’s former bondage. He repeated Aaron’s foundational rebellion of erecting an image of a beast with all the prophetic significance associated with the story. But at his dedication service Millerite Adventism rebuked his unwillingness to continue to direct true worship to the sanctuary where God lives. Jeroboam, wanted the focus of worship to be in Bethel and Dan, representing those from Sardis in 1844 who refused to follow Christ into the Most Holy Place.
Dina taun 1798 gareja Sardis ngaku nyekel kana ngaran “Protestan,” tapi ku balik deui ka Roma maranéhna geus mimiti gagal ngajaga ngaranana. Nalika Adventisme Millerit nyekel obor Protestanisme dina taun 1844, maranéhna ngawakilan hiji pangreureuhan ka Yarobeam, raja kahiji Israil, hiji bangsa anu baraya sedarah jeung suku di Yuda, tempat Allah nempatkeun Bait-Na. Yarobeam ngadegkeun hiji tandingan palsu, dumasar kana ageman anu ngawakilan urut pangbeungkeutan bangsana. Anjeunna ngulang deui pambarontakan dasar Harun ku ngadegkeun hiji gambar sato galak kalawan sakabéh harti nubuat anu patali jeung éta carita. Tapi dina ibadah pangbaktianna Adventisme Millerit mere pangreureuhan kana kateu-daékanna pikeun terus ngarahkeun ibadah anu sajati ka tempat suci tempat Allah linggih. Yarobeam hayang supaya puseur ibadah aya di Betel jeung Dan, anu ngawakilan jalma-jalma ti Sardis dina taun 1844 anu nampik nuturkeun Kristus asup ka Rohangan Nu Maha Suci.
Millerite Adventism chose to return to the religion of Rome, and took up the very doctrinal arguments of those who had just been exposed as false prophets through their rejection of Miller’s message; as their theological masters in order to justify their rejection of the prophetic message of the seven times. Millerite Adventism, as with the disobedient prophet chose their own path, instead of following God’s direction. The path that is chosen by the foolish in all the tests and purges of the wise and foolish virgins from the Protestant reformation onward in prophetic history is the path which returns to the worship of the land that you were delivered from, and as they say, “all roads lead to Rome.” All roads except Jeremiah’s old paths.
Adventisme Millerit milih mulang deui kana agama Roma, sarta nyokot pisan dalil-dalil doktrinal ti maranéhna anu kakara kakeunaan minangka nabi-nabi palsu ku lantaran nampik kana warta Miller; minangka guru-guru teologis maranéhna pikeun ngabenerkeun panolakan maranéhna kana warta nubuat ngeunaan tujuh kali. Adventisme Millerit, saperti nabi anu henteu taat, milih jalan sorangan, tibatan nuturkeun pituduh Allah. Jalan anu dipilih ku nu bodo dina sagala ujian jeung panyucian antara parawan-parawan wijaksana jeung parawan-parawan bodo ti saprak reformasi Protestan ka hareup dina sajarah nubuat téh nya éta jalan anu mulang deui kana ibadah ka tanah tempat maranéh geus dibébaskeun, sarta sakumaha ceuk maranéhna, “sagala jalan nuntun ka Roma.” Sagala jalan iwal ti jalan-jalan baheula Yeremia.
The Protestant reformation had been typified by Moses’ return to Egypt in order to lead God’s people into the Promised Land. Once out of the land of captivity God purposed to give His chosen people His law. In the line of Moses and the Protestant reformation rebellion was manifested immediately after the deliverance. God tested Sardis, a people who claimed to have a living name, but were dead by the time of the message of William Miller. Two purging’s took place in 1844; the first was the purge of the church of Sardis, who had claimed to be Protestants, but were proven to be dead; and then the Millerite’s were purged in the same year, in fulfillment of the parable of the ten virgins.
Réformasi Protestan parantos dipatalikeun tipologina ku mulangna Musa ka Mesir pikeun mingpin umat Allah asup ka Tanah Perjangjian. Sanggeus kaluar ti nagri pangawulaan, Allah maksad masrahkeun hukum-Na ka umat pilihan-Na. Dina garis Musa jeung Réformasi Protestan, pemberontakan kaciri langsung sanggeus aya pambébasan. Allah nguji Sardis, hiji umat anu ngaku boga ngaran hirup, tapi sabenerna geus paéh nalika datangna amanat William Miller. Aya dua purifikasi anu lumangsung dina taun 1844; anu kahiji nyaéta purifikasi garéja Sardis, anu ngaku dirina Protestan, tapi kabuktian geus paéh; tuluy urang Millerit ogé dipurifikasi dina taun anu sarua, minangka pangesahan tina misil sapuluh parawan.
The Democrats and Republicans represent two political classes that together make up the Republican horn on the earth beast of Revelation thirteen. The wise and foolish virgins are two religious classes that together make up the Protestant horn on the earth beast. The wise virgins possess the first name given at Antioch. The wise virgins are Christians, but they are also Philadelphians who have the promise of receiving a name.
Kaum Demokrat jeung Républikan ngawakilan dua golongan pulitik anu babarengan ngabentuk tanduk Républikan dina sato galak darat dina Wahyu tilu welas. Parawan anu wijaksana jeung anu bodo téh dua golongan agama anu babarengan ngabentuk tanduk Protestan dina sato galak darat. Parawan anu wijaksana ngabogaan ngaran kahiji anu dipasihkeun di Antioki. Parawan anu wijaksana téh urang Kristen, tapi maranéhna ogé urang Piladélpia anu miboga jangji pikeun narima hiji ngaran.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Anu unggul ku Mantenna ku Kami bakal dijadikeun tihang dina Bait Allah Kami, sarta manéhna moal kaluar deui salalanggengna; jeung kana dirina ku Kami bakal dituliskeun ngaran Allah Kami, jeung ngaran kota Allah Kami, nyaéta Yerusalem Anyar, anu turun ti sawarga ti Allah Kami; sarta kana dirina ku Kami bakal dituliskeun ngaran Kami anu anyar. Wahyu 3:12.
The first time God named His people Christian was at Antioch, and the history where the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand is also the history of Antiochus the Great, who the city of Antioch is named after, and who is represented at the end of a 250-year period between the battles of Raphia and Panium.
Wanci anu kahiji Allah méré ngaran ka umat-Na “Kristen” téh di Antioki, sarta sajarah nalika gerakan Laodikia tina saratus opat puluh opat rébu robah jadi gerakan Filadelfia tina saratus opat puluh opat rébu ogé mangrupakeun sajarah Antiochus Agung, anu ku ngaranna kota Antioki dingaranan, sarta anu dilambangkeun dina ahir hiji mangsa 250 taun antara perang Raphia jeung Panium.
We will continue these things in the next article.
Urang baris neruskeun ieu perkara-perkara dina artikel salajengna.