The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.
Penerapan panaratas kana sajarah anu ngalaksanakeun ayat sapuluh nepi ka genep belas nangtukeun yén Roma, anu ngadegkeun titingalian éta, sumping dina taun 200 SM, taun anu sarua jeung perang Panium, sarta kuring nyarankeun yén dina 2025 Roma sumping jeung ngadegkeun titingalian éta ku pelantikan Trump jeung Paus Leo. Taun 2025 ngagambarkeun hiji-hijina mangsa nalika saurang paus jeung saurang Présidén dilantik dina taun anu sarua. Sato galak jeung gambarna diangkat pikeun sakumna anu daék ningali dina 2025. Béda jeung para panaratas, kuring nerapkeun runtuyan ayat-ayat éta, lain sajarah anu mula-mula ngalaksanakeun éta ayat-ayat. Kuring sapuk kana éta sajarah, tapi ngagunakeun runtuyan anu aya dina éta ayat-ayat minangka raraga pikeun éta sajarah, lain ngagunakeun sajarah pikeun nangtukeun raraga éta ayat-ayat. Kuring negeskeun yén éta dua pendekatan téh duanana akurat.
The Revolution of the Maccabees
Révolusi urang Makabéus
I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.
Abdi ngalarapkeun garis Makkabi ku cara nu sarupa. Pemberontakan Makkabi dina taun 167 SM lumangsung jauh sanggeus peperangan Panium dina taun 200 SM, sarta jauh saméméh Pompey ngarebut Yerusalem dina taun 63 SM. Garis nu dimimitian dina ayat genep welas ku penaklukan Yerusalem ku jenderal Pompey dina taun 63 SM, tuluy neras nepi ka Tiberias Caesar anu maréntah nalika Yesus disalib. Salib jeung Tiberias digambarkeun dina ayat dua puluh dua tina pasal sabelas.
And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.
Jeung ku panangan caah maranéhna bakal disapu ti payuneunana, sarta bakal dipupuskeun; enya, kitu deui pamingpin perjangjian. Daniel 11:22.
General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.
Jenderal Pompey anu nalukkeun Yerusalem dina taun 63 SM dina ayat genep welas, tuluy salib dina taun 31 M dina ayat dua puluh dua, ngagambarkeun hiji garis nubuat anu dimimitian ku hiji lambang hukum Minggu sarta ditungtungan ku hiji lambang hukum Minggu. Ayat dua puluh tilu mangrupa hiji pegatna dina petikan éta, ku kituna nandaan ayat dua puluh dua minangka tungtung garis nubuat anu dimimitian dina ayat genep welas. Sasarengan jeung tungtung anu écés tina garis éta dina ayat dua puluh dua, aya kanyataan yén ayat dua puluh dua mangrupa lambang tina waymark anu sarua sakumaha anu diwakilan dina ayat genep welas, ku kituna méré hiji kasaksian alfa jeung oméga yén ayat genep welas nepi ka ayat dua puluh dua ngawakilan hiji garis nubuat anu béda.
Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.
Tambahkeun deui kana ieu yén ayat lima belas jeung genep belas nandaan peralihan ti karajaan Seleukid ka kakawasaan Romawi, sarta ku kituna katempo aya pegatna kontinuitas ti Seleukid dina ayat lima belas nepi ka Romawi dina ayat genep belas, jeung runtuyan ayat genep belas nepi ka dua puluh dua écés kapisah minangka hiji garis nubuat anu tunggal. Ayat genep belas ngenalkeun kakawasaan salajengna anu bakal ngadominasi Yudea, ku kituna nandaan hiji peralihan dina sajarah kenabian, sarua saperti dina ayat dua puluh tilu. Garis éta dimimitian jeung ditungtungan ku hiji lambang hukum Minggu, sarta garis éta dipungkas dina ayat dua puluh dua tina pasal kasabelas.
Smith—and Three Caesars
Smith—jeung Tilu Kaisar
The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.
Kanyataan yén ayat genep welas ngagambarkeun hukum Minggu, sakumaha ogé ayat dua puluh dua—nuntut supaya éta dua ayat ditumpangkeun silih saluyukeun. Uriah Smith méré katerangan ngeunaan ayat dua puluh tilu, sarta ngajelaskeun naha éta ngagambarkeun hiji sajarah anu dimimitian leuwih ka tukang dina sajarah ayat-ayat saméméhna, lain ngagambarkeun hiji sajarah anu nutur langsung sanggeus salib dina ayat dua puluh dua.
“‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’
“‘AYAT 23. Jeung sanggeus aya pasatujuan anu dijieun jeung manéhna, manéhna bakal ngalakonan kalicikan; sabab manéhna bakal naék, sarta bakal jadi kuat ku jalma saeutik.’”
“The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.
“‘Anjeunna’ anu jeung anjeunna pakta nu kasebut di dieu dijieun, tangtu kudu jadi kakawasaan anu sarua anu geus jadi poko ramalan ti ayat ka-14; sarta yén ieu téh kakawasaan Romawi kabuktian teu bisa dipapadékeun ku kasampurnaan ramalan éta dina tilu jalma, sakumaha geus dipedar saméméhna, anu silih gantikeun maréntah Kakaisaran Romawi; nyaéta, Julius, Augustus, jeung Kaisar Tiberius. Nu kahiji, waktu mulang kalayan meunang kameunangan ka benteng nagarana sorangan, titajong tuluy rubuh, sarta henteu kapanggih deui. Ayat 19. Nu kadua nyaéta pamekel pajeg; sarta anjeunna maréntah dina kamulyaan karajaan, jeung pupusna lain ku amarah atawa dina peperangan, tapi kalayan tengtrem dina ranjangna sorangan. Ayat 20. Nu katilu nyaéta jalma nu sok nyamurkeun maksudna, sarta salah sahiji tina tabiat anu panghinana. Anjeunna asup kana karajaan kalayan tengtrem, tapi boh pamaréntahanana boh hirupna dipungkas ku kakandasan. Jeung dina mangsa pamaréntahanana, Pangeran tina pakta, nyaéta Yesus urang Nasaret, dipaéhan dina kayu salib. Ayat 21, 22. Kristus moal kungsi bisa diruksak atawa dipaéhan deui; ku kituna dina pamaréntahan séjén naon waé, jeung dina mangsa séjén iraha waé, urang moal bisa manggihan kasampurnaan kajadian-kajadian ieu. Aya nu nyoba nerapkeun ayat-ayat ieu ka Antiochus, sarta ngajadikeun salah saurang imam agung Yahudi minangka pangeran tina pakta, sanajan maranéhna teu kungsi disebut kitu. Ieu téh rupa-rupa panalaran anu sarua jeung anu ngusahakeun ngajadikeun pamaréntahan Antiochus minangka kasampurnaan tanduk leutik dina Daniel 8; sarta éta diajukeun pikeun maksud anu sarua; nyaéta, pikeun megatkeun ranté bukti anu agung, anu ku éta dipintonkeun yén doktrin Advent téh doktrin Alkitab, sarta yén Kristus ayeuna geus di lawang. Tapi bukti éta moal bisa diruntuhkeun; ranté éta moal bisa dipotong.”
“Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—
“Sanggeus mawa urang turun ngaliwatan kajadian-kajadian sekuler kakaisaran nepi ka ahir tujuh puluh minggu, nabi, dina ayat 23, mawa urang balik ka mangsa nalika bangsa Rum jadi pakait langsung jeung umat Allah ku jalan pakumpulan urang Yahudi, taun 161 S.M.: ti dinya urang tuluy dibawa nurutkeun runtuyan kajadian anu lempeng nepi ka kameunangan ahir gareja, jeung ngadegkeun Karajaan Allah anu langgeng. Urang Yahudi, ku sabab diteken pisan ku raja-raja Siria, ngutus hiji utusan ka Rum, pikeun nyuhunkeun pitulung bangsa Rum, sarta ngahijikeun diri maranéhna dina ‘hiji pakumpulan sosobatan jeung pakait persekutuan jeung maranéhna.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. Bangsa Rum ngadéngékeun paménta urang Yahudi, sarta maparin ka maranéhna hiji dekrit, anu dirumuskeun ku kecap-kecap kieu:—”
“‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’
“‘Kaputusan sénat ngeunaan hiji pasatujuan silih tulungan jeung silaturahmi jeung bangsa urang Yahudi. Moal sah pikeun saha baé anu tunduk ka urang Rum nyieun perang ngalawan bangsa urang Yahudi, atawa nulungan jalma-jalma anu kitu, boh ku ngirim gandum, boh kapal, boh duit; jeung lamun aya serangan anu dilakukeun ka urang Yahudi, urang Rum kudu nulungan maranéhna sajauh kamampuhna; kitu deui, lamun aya serangan anu dilakukeun ka urang Rum, urang Yahudi kudu nulungan maranéhna. Jeung lamun urang Yahudi boga kahayang pikeun nambahan kana, atawa ngurangan tina, ieu pasatujuan silih tulungan, éta kudu dipigawé ku kasapukan babarengan ti urang Rum. Jeung naon baé panambahan anu ku jalan kitu dipigawé, éta bakal tetep miboga kakuatan hukum.’ ‘Kaputusan ieu,’ saur Josephus, ‘ditulis ku Eupolemus, putra Yohanes, jeung ku Jason, putra Eleazer, nalika Yudas jadi imam agung bangsa éta, jeung Simon, dulurna, jadi panglima balad. Jeung ieu téh pasatujuan anu kahiji anu dijieun ku urang Rum jeung urang Yahudi, sarta diatur ku cara kieu.’”
“At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.
“Dina mangsa ieu urang Romawi téh hiji bangsa leutik, sarta mimiti lampah kalawan tipu daya, atawa kalawan kalicikan, sakumaha anu ditandeskeun ku éta kecap. Jeung ti ieu titik maranéhna naék ku kamajuan anu ajeg jeung gancang nepi ka puncak kakawasaan anu tuluy kahontal ku maranéhna.” Uriah Smith, Daniel and the Revelation, 270, 271.
Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.
Henteu ngan ukur salib dina ayat dua puluh dua anu mungkas hiji garis ku hiji lambang anu ogé aya dina awal garis éta, tapi ayat salajengna balik deui kana sajarah anu miheulaan salib éta, kira-kira tilu puluh taun sanggeus Panium jeung kira-kira saratus taun saméméh Rum nalukkeun Yerusalem. Tanda jalan tina pasatujuan urang Yahudi anu ku Smith di dieu diidentifikasi minangka 161 SM, ku para panaratas séjén diidentifikasi minangka 158 SM. Pokok anu ku sim kuring ditekenkeun di dieu lain utamana tanggalna, tapi yén ayat genep welas nepi ka dua puluh dua ngagambarkeun hiji garis sajarah nubuatan anu dina éta hukum Minggu téh jadi alfa jeung omega tina éta garis. Tuluy, sanggeus garis tina ayat genep welas nepi ka dua puluh dua dipidangkeun, ayat dua puluh tilu ngulang deui sarta ngalegaan sajarah anu aya di jero garis ayat genep welas nepi ka dua puluh dua. Garis sajarah nubuatan anu diwakilan ku ayat dua puluh tilu nyaéta sajarah Makabe, jeung sajarah Makabe téh mangrupa paralel anu sampurna jeung sajarah Amérika Serikat.
Two Dynasties
Dua Dinasti
The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.
Kaum Makabe ngalambangkeun hiji pamarontakan ngalawan karajaan Seleukid anu dimimitian dina mangsa pamaréntahan Antiochus Epiphanes. Pamarontakan éta ditujukeun ngalawan karajaan Seleukid beulah kalér, sarta ngahasilkeun hiji kameunangan anu ngalahirkeun salah sahiji tina dua dinasti Yudea dina mangsa anu ahirna ngabalukarkeun karuksakan Yerusalem dina taun 70 M. Dinasti kahiji nya éta Hasmonea, sedengkeun dinasti kadua nya éta Herodes. Dinasti Herodes mangrupa pamaréntahan Yudea anu kadua sanggeus dibébaskeun tina karajaan Seleukid beulah kalér. Ieu patalina langsung jeung sistem Romawi, ari dinasti Hasmonea saméméhna dasarna mangrupa Yahudi. Dinasti Hasmonea dimimitian dina taun 141 SM, sarta dina taun 37 SM dinasti Herodes dimimitian jeung lumangsung nepi ka taun 70 M.
The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.
Dinasti-dinasti éta ngagambarkeun pamaréntahan Yudea, tanah kamulyaan anu baheula jeung harfiah. Pemberontakan Makabe lumangsung ti taun 167 nepi ka 160 SM. Dina taun 164 SM urang Makabe ngusir Antiokhus Epifanes ti Yerusalem sarta ngabersihan jeung ngabaktikeun deui Bait Allah sanggeus Antiokhus najiskeun éta, tapi kakara dina taun 141 SM kakawasaan Seleukid kalér ditundukkeun sapinuhna sarta dinasti Hasmonéa mimiti.
The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.
Dinasti Herodes mangrupa konci pikeun ieu garis, sabab Herodes Agung anu maréntahkeun supaya orok-orok dipaéhan dina waktu kalahiran Yesus, sarta putrana keur maréntah nalika Yesus pupus. Herodes Agung téh bapana, sarta anjeunna saurang raja nu ngawasa Yudea, ari putrana mah ngan ukur hiji tetrarka, hartina anjeunna pangawasa atas saparapat karajaan, kawas gubernur tibatan raja. Ku sabab kitu anjeunna henteu miboga kawenangan anu nyababkeun anjeunna kudu ngahubung jeung Pilatus pikeun nyalibkeun Kristus. Kalahiran Yesus téh mangrupa “waktu ahir” profétis dina garis nubuat-Na, sarta pupusna-Na ngagambarkeun hukum Minggu. Herodes anu kahiji ngagambarkeun taun 1989, sarta Herodes anu panungtung nyaéta hukum Minggu. Herodes bapa nepi ka Herodes anak téh mangrupa garis profétis Kristus.
The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.
Galur Makkabi dimimitian ku hiji pemberontakan anu meunang ngalawan hiji raja ti kalér anu geus maksa adat-istiadat Yunani-na, kabudayaanana kitu deui agama Yunani ka urang Yahudi. Mimiti dinasti Hasmonea ngawakilan taun 1798. Naha kitu, saur aranjeun meureun? Lamun hiji dinasti dimimitian dina hiji “waktu ahir” nubuat, sakumaha kajadianana dina dinasti Herodes nalika kalahiran Kristus, mangka dinasti nu séjén ku kabutuhan nubuat tangtu kudu miboga awal anu sarua. Dua dinasti éta duanana dimimitian ku hiji waktu ahir, nalika urang nerapkeun kalahiran Kristus minangka “waktu ahir,” tapi jalma-jalma bodo moal kungsi ningali caang anu geus dibuka meteraina anu patali jeung waktu ahir.
“In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.
“Dina jaman urang, saperti dina jaman Kristus, bisa waé aya salah maca atawa salah napsirkeun Kitab Suci. Lamun urang Yahudi geus nalungtik Kitab Suci kalayan hate anu satemenna tur pinuh ku doa, pilarian maranéhna tangtu bakal diganjar ku pangaweruh anu leres ngeunaan waktuna, sarta lain ngan ukur waktuna, tapi ogé ngeunaan cara mucunghulna Kristus. Maranéhna moal ngalarapkeun datangna Kristus anu kadua anu mulya kana kadatangan-Na anu kahiji. Maranéhna miboga kasaksian ti Daniel; maranéhna miboga kasaksian ti Yesaya jeung nabi-nabi séjénna; maranéhna miboga pangajaran Musa; jeung di dieu Kristus aya pisan di tengah-tengah maranéhna, tapi maranéhna tetep nalungtik Kitab Suci pikeun bukti ngeunaan datangna-Na. Jeung ka Kristus maranéhna ngalakukeun pisan hal-hal anu geus dinubuatkeun yén maranéhna bakal ngalakukeunana. Maranéhna kitu kacida dibutakeunana nepi ka henteu nyaho naon anu keur dipigawé ku maranéhna.”
“And many are doing the same things today, in 1897, because they have not had experience in the testing messages comprehended in the first, second and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread; but the supposed wise and great men are prating about ‘Higher Education.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.
“Jeung loba jalma ngalakukeun hal anu sarua dina jaman kiwari, dina taun 1897, ku sabab maranéhna can boga pangalaman dina amanat-amanat pangujian anu kacakup dina amanat malaikat kahiji, kadua, jeung katilu. Aya sawatara anu nalungtik Kitab Suci pikeun neangan bukti yén amanat-amanat ieu masih aya dina mangsa nu bakal datang. Maranéhna ngumpulkeun bebeneran amanat-amanat éta, tapi maranéhna gagal méré tempat anu saestuna dina sajarah nubuat. Ku sabab kitu, jalma-jalma saperti kitu aya dina bahaya nyasabkeun umat dina perkara netepkeun tempat amanat-amanat éta. Maranéhna henteu ningali jeung ngartos waktu ahir, atawa iraha amanat-amanat éta kudu ditempatkeun. Poé Allah geus rek datang kalawan léngkah anu nyumput; tapi jalma-jalma anu disangka wijaksana jeung agung téh keur nyarita kosong ngeunaan ‘Pendidikan Luhur.’ Maranéhna henteu nyaho tanda-tanda datangna Kristus, atawa ahir dunya.” Paulson Collection, 423, 424.
Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.
Ngawilang kalahiran Kristus minangka “waktu ahir,” ku kituna minangka konci pikeun mawa garis Makkabeus kana kontéks bebeneran kiwari ngeunaan poé-poé panungtungan, ngajadikeun Kristus sabagé puseur pisan tina éta petikan, anu ogé mangrupa bukti yén éta panerapan téh sah.
The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.
Garis turunan Makkabi ngagambarkeun tanah mulya sacara rohani, jeung gambaran éta dimimitian dina hiji mangsa nalika warga tanah mulya misahkeun diri tina dominasi pulitik jeung agama raja kalér. Pemberontakan Makkabi anu ngabalukarkeun dinasti Hasmonea ngawakilan taun 1776, sarta pemberontakan ngalawan raja kalér anu dilaksanakeun ku urang Makkabi ngawakilan Perang Revolusi. Dua puluh dua taun ti 1776 nepi ka 1798 ngawakilan pemberontakan Makkabi anu ngabalukarkeun dinasti Hasmonea dina waktu ahir taun 1798, anu terus lumangsung nepi ka dinasti Herodes dimimitian dina waktu ahir taun 1989. Dinasti Herodes terus lumangsung nepi ka karuksakan Yerusalem dina taun 70 M.
What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.
Anu penting dipikawanoh dina ieu runtuyan sajarah aya dua hal; ieu mangrupa gambaran ngeunaan tanah mulya kuna anu ngagambarkeun tanah mulya modéren, sarta ieu dimimitian dina hiji runtuyan sajarah anu mimitian ti ayat genep belas, nalika Roma nalukkeun tanah mulya pikeun kahiji kalina, ku kituna ngaidéntifikasi téma utama tina éta runtuyan. Runtuyan tina ayat genep belas nepi ka ayat dua puluh dua ngawakilan tanah mulya, sarta kontéksna nyaéta undang-undang Minggu anu baris geura datang. Runtuyan éta ogé ngawakilan dua golongan panyembah anu mangaruhan duanana pamaréntahan dinasti. Kaum Saduki jumlahna leuwih saeutik, tapi umumna ngadalikeun sistem kaagamaan jeung pulitik Yahudi dina duanana mangsa dinasti. Sistem kaagamaan diatur ku hiji kapamanggihan imam, sarta kapamanggihan imam éta ogé dipangaruhan ku duanana, Saduki jeung Parisi. Pamaréntahan Hasmonean jeung Herodian duanana dipangaruhan ku kaum Parisi jeung Saduki, sarta dua dinasti éta ngawakilan pamaréntahan Amérika Sarikat ti taun 1798 nepi ka undang-undang Minggu.
The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.
Urang Parisi jeung urang Saduki ngagambarkeun dua golongan tina paham pulitik anu dibédakeun ku pendirianna dina perkara perbudakan. Kaum Demokrat pro-perbudakan, jeung kaum Republik anti-perbudakan; sarta duanana silih patalina jeung aparatus pulitik pamaréntahan konstitusional Amérika Sarikat. Pamaréntahan éta nyaéta sato galak bumi dina Wahyu tilu welas, sarta sajarah lahiriah sato galak bumi téh digambarkeun ku tandukna anu républikan. Sajarah batinna digambarkeun ku tandukna anu protestan. Tanduk-tanduk éta kapisah dina éta sato galak, sabab éta sato galak téh nyaéta Konstitusi anu misahkeun tanduk nagara ti tanduk garéja, tapi maranéhna ngaléngkah babarengan sapanjang sajarah. Tanduk républikan miboga dua pangaruh, boh pikeun boh ngalawan perbudakan. Tanduk protestan miboga dua pangaruh, boh pikeun Sabat poé katujuh boh pikeun poé kahiji panonpoé.
Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.
Kira-kira tilu puluh taun sanggeus perang Panium, urang Makabe nandaan sajarah Amérika Serikat minangka karajaan kagenep dina nubuat Alkitab. Tuluy, kira-kira saabad ti harita, ayat genep welas kagenepan nalika Yerusalem direbut, anu ngalambangkeun salib. Yudea téh mangrupa nu kadua tina tilu halangan anu ditaklukkeun ku Roma nalika éta nyokot kakawasaan kana dunya. Jenderal Pompey nalukkeun Siria dina taun 65 SM, tuluy Yuda dina taun 63 SM. Augustus Caesar bakal nalukkeun halangan nu katilu dina perang Actium dina taun 31 SM. Ieu sajarah digambarkeun dina runtuyan ayat genep welas nepi ka dua puluh dua.
By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.
Dina mangsa salib, sajarah Makabe geus lumangsung ampir dua ratus taun. Uriah Smith netepkeun yén sajarah anu dilambangkeun ku pasatujuan jeung urang Yahudi dina ayat dua puluh tilu kudu disaluyukeun jeung hiji titik awal dina sajarah anu kajadian ampir dua ratus taun saméméh sajarah salib dina ayat dua puluh dua. Sajarah salib dina ayat dua puluh dua kudu disaluyukeun jeung ayat genep welas, sabab ayat genep welas ogé nyaéta hukum Minggu. Ieu ngandung harti yén garis Makabe, anu mangrupa sajarah tanah kamulyaan Yuda, dimimitian jauh saméméh hukum Minggu dina ayat genep welas.
When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.
Lamun urang ngartos yén sajarah kaum Millerit ngagambarkeun sajarah saratus opat puluh opat rébu, urang tiasa nyaluyukeun waktu ahir pikeun kaum Millerit dina taun 1798 jeung waktu ahir pikeun saratus opat puluh opat rébu dina taun 1989. Nalika urang ngalakukeun ieu, urang keur nindihkeun sajarah malaikat kahiji jeung kadua kana sajarah malaikat katilu. Taun 1798 jeung 1989 téh mangrupa tanda jalan alfa jeung omega dina sajarah ayat opat puluh tina Daniel sabelas.
Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.
Ayat ka opat puluh dimimitian dina “wanci tungtung,” anu kalayan gampang tiasa dibuktikeun minangka taun 1798; jeung lamun dipikaharti kalayan leres, runtuhna Uni Soviét dina taun 1989 ngalaksanakeun ayat ka opat puluh, sarta palaksanaan éta ogé mangrupa “wanci tungtung.” Dua “wanci tungtung,” dina hiji ayat, anu aya dina pasal anu sarua jeung runtuyan Makkabi. Pemberontakan Makkabi anu ngabalukarkeun dinasti Hasmoni ngagambarkeun dua puluh dua taun ti 1776 nepi ka 1798. Dina taun 1798 dinasti Hasmoni dimimitian, sarta dinasti Herodian dimimitian dina taun 1989.
Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.
Ayat kasapuluh tina Daniel sabelas nandakeun taun 1989, jeung ayat genep belas nyaéta undang-undang Minggu. Garis sajarah dina éta ayat-ayat ngagambarkeun tilu perang, sarta ragragna hiji raja kidul jeung asupna Roma kana sajarah nubuat. Éta ogé ngandung garis dua dinasti anu janten tipologi pikeun parobahan anu kajadian nalika sato bumi dina Wahyu tilu welas anu “tandukna dua siga anak domba, jeung” “nyarita siga naga.” Sacara runtuyan, dinasti Yahudi anu kahiji nyaéta anak domba, sarta dinasti Romawi anu kadua nyaéta naga. Dinasti anu kahiji téh Yahudi, anu kadua Romawi. Naha Yahudi atawa Romawi, sato bumi éta boga dua tanduk.
The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.
Dinasti Yahudi ngawakilan tanduk Protestan, sareng dinasti Romawi ngawakilan tanduk Republik. Duanana tanduk ogé miboga hiji pamisahan nubuat anu dua. Kaum Saduki sareng urang Parisi nyayagikeun kerangka pikeun Demokrat pro-perbudakan sabalikna ti Republik anti-perbudakan; bari sakaligus ngawakilan hiji pamisahan dua rupa tina parawan bodo sabalikna ti parawan wijaksana. Urang Parisi minangka parawan bodo disucikeun dina kuciwa anu kahiji, sareng kaum Saduki disucikeun dina panyucian Bait Allah anu kadua. Urang Parisi, sarua saperti garéja Sardis, ngaku miboga ngaran hirup, padahal maranéhna paéh, sareng disucikeun heula; tuluy kaum Saduki anu mungkir kana kakawasaan Allah, mungkir kana kakawasaan sareng talatah Jerit Tengah Peuting. Kaum Saduki téh umat perjangjian anu keur diliwatan, kaum Saduki téh maranéhna anu ngarasa cukup ku rasa émosi anu hadé.
“The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.
“Kadatangan Kristus, sakumaha diumumkeun ku amanat malaikat kahiji, dipikaharti minangka dilambangkeun ku datangna panganten lalaki. Reformasi anu sumebar lega dina pangwartaan ngeunaan gancangna kadatangan-Na, saluyu jeung kaluarna para parawan. Dina ieu misil, sakumaha dina misil Mateus 24, aya dua golongan anu dilambangkeun. Maranéhna kabéh geus nyandak lampuna, nyaéta Alkitab, sarta ku cahayana maranéhna geus kaluar pikeun mapag Panganten Lalaki. Tapi bari ‘anu bodo nyandak lampuna, tapi henteu mawa minyak jeung dirina,’ ‘anu wijaksana mawa minyak dina wadahna bareng jeung lampuna.’ Golongan anu pamungkas geus narima kurnia Allah, kakuatan Roh Suci anu ngalahirkeun deui jeung nyaangan, anu ngajadikeun firman-Na jadi lampu pikeun suku jeung cahaya pikeun jalan. Dina sieun ka Allah maranéhna geus nalungtik Kitab Suci pikeun diajar bebeneran, sarta kalayan temen maranéhna geus milari kasucian hate jeung kahirupan. Maranéhna ieu miboga pangalaman pribadi, hiji iman ka Allah jeung ka firman-Na, anu teu bisa diruntuhkeun ku kuciwa jeung panundaan. Anu séjén ‘nyandak lampuna, tapi henteu mawa minyak jeung dirina.’ Maranéhna geus kapangaruhan ku dorongan rasa. Kasantunanana geus kagugah ku amanat anu khidmat éta, tapi maranéhna ngandelkeun iman dulur-dulurna, ngarasa cukup ku cahaya anu ngiceup-ngiceup tina émosi anu hadé, tanpa pamahaman anu jero ngeunaan bebeneran atawa karya kurnia anu sajati dina jero hate. Maranéhna ieu geus kaluar pikeun mapag Gusti, pinuh ku harepan kana pangajén anu geuwat; tapi maranéhna henteu siap pikeun panundaan jeung kuciwa. Nalika pancobaan datang, iman maranéhna ragrag, sarta lampu maranéhna hurungna jadi samar.” The Great Controversy, 393.
Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.
Naha politis boh agama, duanana golongan ngahiji ngalawan jalma-jalma wijaksana dina krisis tengah wengi. Sanggeus ieu dipedar, urang ngamimitian artikel ku ngangkat perkara yén kuring nerapkeun ayat opat welas dumasar kana panempatanana dina alur ayat-ayat, sabalikna tina runtuyan sajarah anu diwakilan ku ayat-ayat éta. Kuring ngagunakeun logika éta saluyu jeung panempatan ayat dua puluh tilu. Panempatan hiji waymark kudu saluyu jeung pangenapan sajarahna. Persekutuan anu dijieun ku urang Yahudi jeung Roma dina mangsa Makkabe netepkeun di mana ayat éta kudu diterapkeun. “Jalma-jalma garong” dina ayat opat welas, anu netepkeun tetenjoan, ngalakukeun kitu dina taun 200 SM, nya éta taun anu sarua jeung perang Panium, tapi éta perang jeung jalma-jalma garong téh dua lambang anu béda.
The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.
“Perompak-perompak” jadi bagian tina carita éta, lain pikeun netepkeun aya hubungan langsung jeung tanggal perang Panium, tapi pikeun nandaan hubungan anu maranéhna jieun jeung panguasa Mesir anu keur lemah, yuswana kakara lima taun, anu geus rék éléh ku Antiochus. Maranéhna henteu hayang aya kaganggu dina ngimpor gandum Mesir ka Kakaisaran Romawi. Hubungan nubuat Roma jeung raja Mesir anu rentan, yuswana lima taun, éta anu jadi poko dina ayat éta. Panganteur éta nandaan akibat tina karuksakan anu nuturkeun sanggeus usaha Putin pikeun ngasupkeun deui penaklukan garéja Ukraina ka handapeun garéja Rusia, sakumaha baheulana, saméméh 1989. Usaha éta ngamimitian karuntuhan bertahap karajaan kidulna, sarta nalika Putin maot saperti Ptolemy, atawa ku hiji jalan diasingkeun saperti Uzziah jeung Napoleon, anjeunna sacara nubuat dipiceun, tuluy karajaanna dicekel ku runtuyan pamingpin anu kurang mampuh. Saterusna, dina mangsa raja anu yuswana lima taun, Roma kapausan campur tangan pikeun ngajaga kapentinganana, nyaéta garéja Ukraina.
The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.
Kapausan henteu keur milih pihak antara Ortodoksi Rusia atawa Ukraina; manehna keur maénkeun unggal pihak pikeun mawa sakabéh badan-badan agama ka handapeun kakawasaanana, sakumaha digambarkeun dina Yesaya opat.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.
Jeung dina poé éta tujuh awéwé bakal nyekel hiji lalaki, bari nyarita, Kami bakal dahar roti kami sorangan, jeung maké papakéan kami sorangan: ngan mugi kami disebut ku ngaran anjeun, supaya aib kami dipiceun. Dina poé éta pucuk ti PANGERAN bakal éndah tur mulya, jeung buah bumi bakal unggul tur endah pikeun maranéhna anu salamet ti Israél. Jeung bakal kajadian, yén manéhna anu kari di Sion, jeung manéhna anu tetep aya di Yerusalem, bakal disebut suci, nya éta unggal jalma anu katuliskeun di antara nu hirup di Yerusalem. Yesaya 4:1–3.
The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.
Kapapaan nyekel kakawasaan kana sakabéh badan agama, anu dilambangkeun ku tujuh awéwé, hartina sakabéh garéja. Éta tujuh garéja hayang disebut katolik, anu hartina universal, sarta écés yén maranéhna lain umat Allah, sabab maranéhna maksud maké pakean sorangan. Ngahijina sakabéh badan agama anu hayang maké pakean manusa sorangan éta lumangsung dina mangsa nalika jalma-jalma di “Yerusalem bakal disebut suci,” nyaéta nalika dahan PANGERAN robah tina umat Laodikia jadi umat Piladélpia, anu dina dinya kapapaan jadi kapala sakabéh badan agama dina mangsa anu sarua nalika manéhna ogé bakal dijadikeun kapala badan-badan pulitik.
In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.
Dina taun 1989, garéja Ukraina jadi lambang raja ti kalér anu nyapukeun Uni Soviét, sarta Putin baris ngupayakeun mulangkeun deui hubungan baheula anu pinuh ku katundukan, tuluy nampa kusta dina tarangna sarta ngamimitian panganiayaan ngalawan agama anu nampik panuntutanana. Panganiayaan éta lumangsung di nagara Ptolemy sorangan, di kota Iskandariyah, ku kituna garéja-garéja di jero Rusia anu kapangaruhan ku Roma bakal jadi sasaran Putin, sarta ahirna. Nalika Trump nyiapkeun diri pikeun perang Panium, hubungan kabuka anjeunna jeung palindung raja budak Mesir anu geus dileuleuskeun téh diidéntifikasi dina taun 2025. Kakawasaan Romawi anu dina taun 200 SM ngajaga raja-budak Mesir, moal tuluy ngajaga raja-budak éta. Anjeunna bakal mantuan pikeun ngeureunkeun raja budak éta. Roma salaku palindung Mesir dina taun 200 SM, ngagambarkeun Roma salaku nu ngancurkeun Mesir dina perang Panium.
Millerites
Para pamilon Miller
The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.
Kaum Millerites henteu ningali tilu kakawasaan Romawi, maranéhna ngan ukur ningali dua, nanging sanajan kitu bebeneran maranéhna tetep bebeneran. Logika nubuat ngeunaan Antiochus minangka lambang ngamungkinkeun urang nerapkeun ayat opat welas dina hiji sajarah anu miheulaan ayat lima welas, sanajan sajarah anu mula-mulana nyumponan ayat-ayat éta nempatkeun boh ayat opat welas boh ayat lima welas dina taun 200 SM. Kuring nyatakeun yén ayat genep welas nyaéta hukum Minggu anu bakal enggal datang, sarta yén ayat opat welas téh 2025, jeung ayat lima welas nyaéta peperangan Panium anu can kénéh bakal datang. Antiochus ngabuktikeun yén tilu peperangan éta mangrupakeun hiji garis nubuat sabab anjeunna aya dina katilu peperangan éta, nanging anjeunna ogé ngabuktikeun panegasan anu ku kuring keur diteguhkeun, nyaéta panerapan ayat-ayat éta dina ahir jaman, nalika dipasing-pasing kalayan leres nurutkeun métodologi line upon line.
Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.
Antiochus aya dina katilu perang éta, jeung dina poé-poé panungtungan anjeunna ngalambangkeun kakawasaan proksi kapapaan dina taun 1989 (Reagan jeung Amérika Serikat), 2014 (Zelenskyy jeung Ukraina), tuluy dina perang Panium éta mangrupakeun kakawasaan proksi anu sarua jeung taun 1989, sabab Yesus salawasna ngagambarkeun tungtung ku mimiti. Ronald Reagan geus pupus sarta dikurebkeun, ku kituna kasaksian sajarah ngeunaan Antiochus téh luyu jeung pamahaman Millerite, tapi tunduk kana aturan-aturan anu ngatur panerapan line upon line. Kakawasaan proksi kapapaan anu pamungkas dina ayat-ayat éta nyaéta Trump, sanajan sacara sajarah Antiochus aya dina katilu perang éta. Pikeun minuhan ayat tilu welas, Trump kudu éléh dina pamilihan kadua, sabab dina ayat tilu welas anjeunna “mulih deui,” leuwih kuat ti saméméhna, cukup kuat pikeun nampa pelor nembus ceulina, anu babarengan jeung jempol leungeun katuhu jeung jempol suku katuhu, nyaéta bagian-bagian anu kudu diurapan ku getih nalika para imam diurapan.
Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.
Reagan ngalambangkeun Trump, sabab Reagan nyaéta présidén kahiji tina dalapan présidén panungtungan ti mangsa ahir dina taun 1989. Lincoln ngalambangkeun Trump, sabab anjeunna téh présidén Républik kahiji. Lincoln dipaéhan ku Demokrat anu ngadukung perbudakan dina pakumpulan jeung Roma, sarta duanana, Ronald Reagan jeung padananana anu papis, John Paul II, salamet tina usaha rajapati. Trump sacara pulitik dipaéhan dina taun 2020, ku pamilihan anu dipaling minangka pangenapan Wahyu pasal sabelas, ayat tujuh, tuluy dina taun 2024 anjeunna dihirupkeun deui minangka pangenapan ayat sabelas.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.
Jeung lamun maranéhna geus ngarampungkeun kasaksian maranéhna, sato galak anu naék ti jurang anu taya dasarna bakal ngalakukeun perang ngalawan maranéhna, sarta bakal ngéléhkeun maranéhna, jeung maéhan maranéhna. … Jeung sanggeus tilu poé satengah, Roh kahirupan ti Allah asup ka maranéhna, tuluy maranéhna nangtung dina suku maranéhna; sarta kasieun anu gedé tumiba ka jalma-jalma anu ningali maranéhna. Wahyu 11:7, 11.
Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.
Hudangna deui Trump téh mangrupa “balikna” anjeunna dina ayat tilu welas, sarta éta ogé nyadiakeun hiji paralél kana hiji sipat has Roma, sabab Roma téh “anu kadalapan, anu asalna tina anu tujuh,” sarta Trump téh hiji gambaran Roma.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.
Jeung éta sato galak anu tadina aya, tuluy teu aya deui, nyaéta manéhna anu ka dalapan, sarta asalna tina anu tujuh, jeung manéhna lebet kana kabinasaan. Wahyu 17:11.
Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”
Mangsa kalungguhan kadua Trump ngajadikeun anjeunna présidén kadalapan ti saprak Reagan, jeung ku sabab anjeunna ogé kungsi jadi anu kagenep, Trump, saluyu jeung kapausan, nyaéta “nu kadalapan, anu asalna ti nu tujuh.” Dalapan mangrupa lambang kabangkitan, anu nekenkeun yén anjeunna, minangka hiji gambaran tina kapausan, kudu miboga tatu paéh nu disageurkeun sangkan bisa “mulang.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Sarta kuring ningali salah sahiji hulu-na saolah-olah katatu nepi ka paéh; sarta tatu-na anu mawa paéh téh cageur deui: sarta sakuliah dunya ngarasa héran tuluy nuturkeun éta sato galak. Wahyu 13:3.
When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.
Nalika tatu nu maéhan éta cageur, dunya “ngahuleng nuturkeun sato galak,” jeung nalika Trump dihudangkeun deui minangka nu kadalapan, anu asalna tina nu tujuh, dina taun 2024, anjeunna “mulih deui,” sarta saalam dunya ngahuleng nuturkeun anjeunna.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Sarta sanggeus tilu poé satengah, Roh kahirupan ti Allah asup ka maranéhna, tuluy maranéhna nangtung dina sukuna; sarta kasieun anu kacida gedéna tumiba ka jalma-jalma anu ningali maranéhna. Jeung maranéhna ngadéngé hiji sora tarik ti sawarga nyarios ka maranéhna, "Naék ka dieu." Tuluy maranéhna naék ka sawarga dina hiji méga; sarta musuh-musuh maranéhna ningali ka maranéhna. Wahyu 11:11, 12.
Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.
Trump “balik deui” dina pamilihan taun 2024, tuluy dina taun 2025 anjeunna jeung Paus Leo duanana dilantik. Isa masihan peringatan anu langsung jeung adil, ka saha waé anu kersa ningali.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.
Ku sabab éta, lamun maranéh geus ningali kajijikeun kalakuan hina anu nyababkeun karuksakan, anu geus diucapkeun ku Daniél nabi, nangtung di tempat suci, (sing saha anu maca, muga ngartos.) Mateus 24:15.
Mark says it perhaps a little clearer.
Mark nyarioskeunana sigana rada leuwih écés.
But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.
Tapi lamun maraneh ningali kajijikan nu ngabalukarkeun karuksakan, sakumaha anu geus diucapkeun ku Daniel nabi, nangtung di tempat anu henteu sakuduna, (sing ngarti anu maca,) mangka sing geuwat ngungsi ka pagunungan anu aya di Yudea. Markus 13:14.
The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.
Kakeueum panyingkahing rusak téh nyaéta Roma dina masing-masing tina tilu fase-na. Roma kafir, Roma kapapaan, jeung Roma modéren masing-masing mangrupa lambang pangéling-ngéling pikeun umat Allah. Pangéling-ngéling éta kudu dipikawanoh nalika Roma aya dina “tempat suci” atawa di tempat “anu saenyana henteu pantes” pikeun manéhna aya. Tanah anu mulya téh nyaéta tanah suci dina Kitab Suci, sedengkeun Amérika Sarikat téh tanah mulya rohani.
And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.
Jeung PANGERAN baris ngawariskeun Yuda jadi bagian kagungan-Na di tanah suci, sarta baris milih deui Yerusalem. Cicingeun, he sakumna mahluk, di payuneun PANGERAN, sabab Mantenna geus gugah ti padumukan-Na anu suci. Jakaria 2:12, 13.
When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.
Nalika maranéh ningali Roma nangtung di tempat suci, Gusti keur milih Yerusalem jadi umat perjangjian-Na pikeun panungtungan kalina. Nalika Reagan, nu kahiji tina dalapan présidén, nyusun hiji pakta rusiah jeung antikristus dina nubuat Alkitab, éta ngawakilan hiji pakta anu kabuka jeung Roma ku présidén nu kadalapan jeung nu pamungkas ti saprak waktu ahir dina taun 1989. Lambang-lambang omega mindeng ngabalikeun sipat-sipat tina lambang alpha.
The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.
Pelantikan paus Leo jeung Trump dina taun 2025 téh nandakeun ayana hubungan anu kabuka antara sato galak laut jeung sato galak bumi dina Wahyu tilu welas. Balikan kana hiji pakaitna anu kabuka antara Trump jeung Leo, anu geus ditipikeun ku pakaitna rusiah antara Reagan jeung Yohanes Paulus II, méré béja ka urang yén pangrojong ka raja-budak Mesir anu ngalaksanakeun ayat opat welas dina taun 200 SM ngawakilan henteu ayana pangrojong dina poé-poé panungtungan.
2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.
2025 netepkeun visi atawa nubuat pondasi lahiriah, sabab éta ngangkat Roma minangka pangéling-ngéling ngeunaan Roma anu ku Daniel diidéntifikasi ku perlambang “kajijikan anu nyababkeun karuksakan.” Pangéling-ngéling ngeunaan kajijikan anu nyababkeun karuksakan lumangsung saméméh karuksakan anu dilambangkeun ku “karuksakan.” Dina pengepungan Yerusalem dina mangsa Cestius, pangéling-ngéling éta dilambangkeun ku panji-panji kakawasaan Roma anu diteundeun di jero palataran suci tempat suci. Jalma-jalma anu ningali, ngartos, nurut, sarta ninggalkeun kota, dijaga nalika pengepungan diteruskeun deui. Maranéhna ningali tanda pangéling-ngéling Roma. Urang Kristen anu misah ti garéja Pergamos anu geus kompromistis jeung satuluyna garéja Tiatira ngungsi ka padang gurun nalika maranéhna ningali jalmi dosa linggih di Bait Allah. Eta para saksi ngaidéntifikasi hiji pangéling-ngéling ngeunaan kajijikan anu nyababkeun karuksakan anu parantos diucapkeun ku Daniel dina poe-poe panungtungan.
We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.
Urang geus sababaraha kali nembongkeun yén taun 1888 téh nyaéta pangepungan ku Cestius, sarta kacindekan tina krisis hukum Minggu téh nyaéta pangepungan ku Titus. RUU hukum Minggu Blair dina taun 1880-an, babarengan jeung hukum-hukum Minggu anu diterapkeun di sababaraha nagara bagian kidul salila taun 1880-an, nyaéta panginget ti Cestius anu ogé nandaan garis pamisah dina piwuruk Sister White ngeunaan hirup di padesaan. Saméméh taun 1880-an, piwurukna nyaéta yén dina mangsa nu bakal datang urang bakal kudu pindah ka padesaan, tapi sanggeus taun 1880-an hirup di padesaan téh mangrupa hal anu sakuduna geus dilaksanakeun. Tanda panginget tina RUU-RUU Blair, anu ngadorong tanda kakawasaan kapapaluan salaku tanda wewenangna dibahas dina taun 1880-an, nandingan Patriot Act dina 9/11, sabab malaikat dina Wahyu dalapan welas mucunghul dina duanana sajarah éta.
9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.
9/11 nya éta panginget ngeunaan Cestius anu nempatkeun kakawasaanana di tempat suci, tempat anu sakuduna henteu pikeun anjeunna, sabab dina 9/11 hukum Romawi ngagantikeun hukum Inggris. Dina Pangadilan Pelosi taun 2021, klausul due process dipungkir, sarta éta ngagambarkeun léngkah deui nuju ka pengepungan ku Titus, anu puncakna aya dina hukum Minggu anu geura datang di Amérika Sarikat. Pengepungan téh mangrupa hiji jangka waktu. 1888 nyarioskeun ngeunaan pemberontakan tanduk Protestan internal, sedengkeun 9/11 nyarioskeun ngeunaan pemberontakan tanduk Républikan eksternal. Pangangkatan paus ti tanah anu mulya dina taun anu sarua nalika présidén panungtungan ogé dilantik ngagambarkeun panginget panungtungan ngeunaan kakirangan anu nyababkeun karuksakan nangtung di tempat anu sakuduna henteu, pas saméméh perang Panium. Perang Panium langsung ngarah kana hukum Minggu jeung perang Actium, anu ngagambarkeun halangan katilu jeung panungtungan pikeun Roma kafir, tuluy Roma kafir maréntah kalayan kakawasaan anu pangluhurna salila 360 taun dina minuhan Daniel 11:24. Dina hukum Minggu, karajaan kagenep jeung katujuh duanana ditaklukkeun ku Roma, sarta Roma modéren tuluy maréntah salila sajam simbolis, atawa opat puluh dua bulan simbolis.
In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.
Dina ayat genep welas, Pompey, anu kakara ngéléhkeun halangan-halangan pangheulana Roma kapir di Siria, tuluy ngéléhkeun Yerusalem. Pompey ngaruntuhkeun dua halangan kahiji Roma, sarta Augustus Caesar ngéléhkeun anu katilu di Actium. Roma modéren mimiti ngéléhkeun raja kidul dina taun 1989 minangka pangenepan ayat kaopat puluh, sarta sakumaha ditipikeun ku ayat kasapuluh. Satuluyna, dina hukum Minggu, Roma modéren ngéléhkeun halangan kadua jeung katiluna ku jalan Amérika Sarikat, lajeng Perserikatan Bangsa-Bangsa geuwat satuju pikeun masrahkeun karajaanna ka kakawasaan kapapaan. Roma kapir ngéléhkeun dua ku Pompey teras hiji deui, sedengkeun Roma kapapaan ngéléhkeun hiji dina taun 1989, tuluy dua salajengna dina ayat genep welas, nyaéta tempat Pompey ditandaan ku panaklukan kadua na.
Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.
Naha éta halangan katilu di Actium pikeun Roma kapir, atawa nalika halangan katilu, anu dilambangkeun ku diusirna bangsa Goth ti kota Roma dina taun 538, nalika Roma ngungkulan halangan katilu, éta maréntah kalayan kakawasaan anu pangluhurna.
Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.
Saéstuna PANGERAN Alloh moal migawe nanaon, iwal lamun Anjeunna nembongkeun rasiah-Na ka abdi-abdi-Na, nya éta para nabi. Amos 3:7.
The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.
Gusti tangtu bakal maparin manifestasi pamungkas tina tanda peringatan anu dilambangkeun minangka kakajian anu mawa karuksakan dina kitab Daniel, saméméh karuksakan éta datang. Tanda peringatan éta nyaéta pakumpulan anu kabuka, sabalikna tina pakumpulan rusiah Reagan, anu keur dilambangkeun dina taun 2025. Gusti moal ngadatangkeun hukuman, lamun can heula maparin peringatan, sarta Amos nyarios kacida écésna ngeunaan naon éta panyingkepan rusiah ka para abdi-Na, jeung ka saha éta ditujukeun.
Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.
Dangukeun ieu pangandika anu geus diucapkeun ku PANGERAN ngalawan ka maraneh, eh urang Israil, ngalawan ka sakulawarga anu ku Kami geus dibawa naék ti tanah Mesir, pokna, Maraneh wungkul anu ku Kami dipikawanoh ti antara sakabeh kulawarga di bumi; ku sabab eta Kami bakal ngahukum maraneh ku karana sakabeh kajahatan maraneh. Amos 3:1, 2.
Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.
Amos keur nyarita ka generasi panungtung umat perjangjian pilihan Allah anu baris dihukum, saluyu jeung dua puluh lima lalaki anu nyembah ka panonpoé dina Yehezkiel dalapan. Amos keur ngedalkeun pesen Laodikea, nyaéta pesen malaikat katilu dina mangsa mupusna dosa dina waktu pangadilan ka anu hirup. Pépéling Amos dumasar kana ngahijina dua golongan.
Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.
Naha dua bisa leumpang babarengan, iwal mun maranéhna geus sapuk? Naha singa bakal ngagero di leuweung, lamun manéhna teu boga mangsa? naha anak singa bakal ngagorowok ti liangna, lamun manéhna teu meunang nanaon? Naha manuk bisa kajiret dina sarap di bumi, lamun taya perangkap keur dirina? naha aya nu ngangkat sarap tina taneuh, padahal can meunang nanaon pisan? Naha tarompet ditiup di kota, ari rahayat teu sieun? naha bakal aya kajahatan di hiji kota, ari PANGERAN henteu ngalakukeunana? Amos 3:3–6.
The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.
Pangéling sangkan dua jelema leumpang babarengan salaku hiji, ditempatkeun dina kontéks jerat anu nyekel manuk ti bumi. Manuk téh lambang badan-badan kaagamaan, sarta kapapaan dina Kitab Wahyu téh mangrupa kurungan unggal manuk najis jeung pikageuleuheun.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.
Sarta anjeunna ngagero kalayan tarik pisan ku sora anu kuat, saurna, “Babul anu gedé geus runtuh, geus runtuh, sarta geus jadi tempat cicingna setan-setan, jeung pangkalan unggal roh najis, jeung kurungan unggal manuk anu najis jeung matak geuleuh. Sabab sakumna bangsa geus nginum tina anggur amarah tina cabulna dirina, sarta raja-raja di bumi geus ngalakukeun cabul jeung manehna, sarta para padagang di bumi geus jadi beunghar ku lobana kamewahanana.” Wahyu 18:2, 3.
A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.
Manuk nu aya dina kurung téh manuk nu kacekel, jeung lamun hiji bangsa ngalakukeun zinah jeung awéwé lacur ti Roma, éta jadi manuk nu kacekel; jeung manuk nu diangkat luhur ngaleuwihan sakabéh manuk nubuat séjénna téh nyaéta kakawasaan nu imahna nu tilu rupa diwangun, diteguhkeun dina hukum Minggu, di tempatna, nyaéta Sinear, nyaéta Babul. Éta téh manuk nu nampa tatu nu matak paéh dina taun 1798, atawa sakumaha saur Zakharia, aya tutup timah nu ditumpangkeun kana karanjangna, tapi sanggeus éta diangkat ku manuk-manuk spiritisme jeung Protestanisme nu murtad.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Tuluy malaikat anu ngawangkong jeung kuring maju, tuluy ngadawuh ka kuring, “Ayeuna angkat panon maneh, sarta tingali naon ieu anu keur kaluar.” Sarta ceuk kuring, “Naon ieu?” Jeung manéhna ngadawuh, “Ieu hiji efa anu keur kaluar.” Anjeunna ngadawuh deui, “Ieu téh sarupaning maranéhna di saalam dunya.” Jeung, tempo, aya hiji talenta timah anu diangkat; sarta ieu téh hiji awéwé anu calik di tengah-tengah efa éta. Jeung manéhna ngadawuh, “Ieu kajahatan.” Tuluy anjeunna ngalungkeun éta ka tengah-tengah efa; sarta anjeunna ngalungkeun beurat timah éta kana sungutna. Tuluy ku kuring diangkat panon, sarta ningali, jeung, tempo, kaluar dua awéwé, sarta angin aya dina jangjang maranéhna; sabab maranéhna boga jangjang kawas jangjang bango; sarta maranéhna ngangkat efa éta antara bumi jeung langit. Tuluy ceuk kuring ka malaikat anu ngawangkong jeung kuring, “Ka mana maranéhna mawa efa éta?” Jeung manéhna ngadawuh ka kuring, “Pikeun ngawangun hiji imah pikeun éta di tanah Sinear; sarta éta bakal diteguhkeun, sarta diteundeun di dinya dina tatapakanana sorangan.” Jakaria 5:5–11.
Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.
Jiret Amos nyekel manuk ti bumi, sabab éta ngalambangkeun pakumpulan anu miheulaan hukum Minggu anu enggal bakal datang, nalika manuk-bumi éta kacekel; sarta nurutkeun Amos, pakumpulan éta mangrupa tegoran ka Adventisme Poé Katujuh Laodisea, sabab bakal aya tarompet panggeuing ditiup di kota, anu maranéhna moal daék ngadangu.
Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.
Naha tarompet ditiup di hiji kota, sarta rahayat henteu ngarasa sieun? naha aya kajahatan di hiji kota, sedengkeun PANGERAN henteu ngalakukeunana? Saéstuna PANGERAN Allah moal ngalakukeun nanaon, iwal Anjeunna nganyatakeun rusiah-Na ka para abdi-Na, para nabi. Singa geus ngagero, saha anu moal sieun? PANGERAN Allah geus ngandika, saha anu tiasa henteu ngaramal? Amos 3:6–8.
The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.
Singa nu ngagaur téh nya éta Singa ti kaom Yuda, anu ngagambarkeun Kristus nalika Anjeunna nyégel jeung muka deui Firman nubuat-Na. Pakampungan kabuka taun 2025 téh nya éta pangepungan ku Cestius, jeung lambang para garong umat Allah diteguhkeun nalika maranéh ningali dua pihak leumpang babarengan padahal saéstuna moal kungsi bisa hirup babarengan. Roma nu nyieun pakumpulan jeung ngahijikeun diri jeung kaum Protestan téh hiji oksimoron, sabab jadi urang Protestan hartina ngaprotes ngalawan Roma.
We will continue these things in the next article.
Urang baris neraskeun perkara-perkara ieu dina artikel salajengna.
Too Late to Escape the Snare
Katelat Teuing Pikeun Luput tina Jiret
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Jeung sing émut, éta téh kabanggaan Roma yén manéhna henteu kungsi robah. Prinsip-prinsip Gregorius VII jeung Innocentius III masih kénéh jadi prinsip-prinsip Garéja Katolik Roma. Jeung lamun waé manéhna miboga kakawasaan éta, manéhna bakal ngalaksanakeunana ayeuna kalayan kakuatan anu sarua gedéna saperti dina abad-abad nu geus kaliwat. Kaum Protestan saeutik pisan nyaho naon anu keur maranéhna lakukeun nalika maranéhna ngajukeun pikeun narima pitulung Roma dina pagawean ngagungkeun poé Minggu. Bari maranéhna keur satékah polah pikeun ngahontal tujuanana, Roma keur ngarahkeun paningalna pikeun ngadegkeun deui kakawasaanana, pikeun ngarebut deui kaunggulanana anu geus leungit. Sakali waé éta prinsip ditegakkan di Amérika Serikat yén garéja meunang ngagunakeun atawa ngadalikeun kakawasaan nagara; yén palaksanaan ibadah agama meunang dipaksakeun ku hukum-hukum sipil; pondokna, yén kakawasaan garéja jeung nagara kudu ngadominasi nurani, mangka kameunangan Roma di nagara ieu geus pasti.”
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Firman Allah geus maparin pangéling ngeunaan bahaya anu keur ngadeukeutan; lamun ieu teu dipaliré, dunya Protestan bakal nyaho naon saenyana maksud-maksud Roma téh, ngan waktu geus kasép teuing pikeun lolos tina jebakan. Manéhna keur anteng tumuwuh kana kakawasaan. Doktrin-doktrinna keur ngalantarankeun pangaruhna di balé-balé législatif, di gereja-gereja, jeung dina hate manusa. Manéhna keur ngumpulkeun wangunan-wangunanana anu jangkung tur masif, anu dina jero rohangan-rahasiana, panganiayaan-panganiayaanana baheula bakal diulang deui. Kalawan nyamuni tur tanpa kacurigaan, manéhna keur nguatkeun kakuatan-kakuatanana pikeun ngamajukeun tujuanana sorangan nalika waktuna datang pikeun manéhna nyerang. Sakur anu dipikahayangna téh ngan tempat anu nguntungkeun, jeung ieu gé geus keur dipasrahkeun ka manéhna. Moal lila deui urang bakal nempo jeung bakal ngarasakeun naon tujuan unsur Roma téh. Saha baé anu percaya jeung taat kana firman Allah ku hal éta bakal nanggung hinaan jeung panganiayaan.” The Great Controversy, 581.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Aya hiji dunya anu keur ngagoler dina kajahatan, dina panipuan, jeung dina kasasaban, dina kalangkang pati pisan,—saré, saré. Saha anu ngaraos nyeri jiwa pikeun ngahudangkeun maranéhna? Sora naon anu tiasa ngahontal maranéhna? Pikiran abdi kabawa ka mangsa nu bakal datang nalika tanda éta bakal dipasihkeun, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ Tapi sawatara bakal geus nunda pikeun meunangkeun minyak pikeun ngeusian deui palita-palita maranéhna, sarta kalawan kasép teuing maranéhna bakal manggihan yén tabiat, anu dilambangkeun ku minyak éta, teu tiasa dipindahkeun ka batur. Minyak éta nyaéta kabeneran Kristus. Éta ngawakilan tabiat, sarta tabiat teu tiasa dipindahkeun. Teu aya saurang ogé anu tiasa ngamankeun éta pikeun nu séjén. Masing-masing kudu meunangkeun pikeun dirina sorangan hiji tabiat anu geus disucikeun tina unggal kokotor dosa.” Bible Echo, 4 Méi 1896.
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.
“Wanci kuring nenjo jiwa-jiwa malarat keur paéh ku sabab kakurangan bebeneran anu aya pikeun mangsa ayeuna, sarta sabagian jalma anu ngaku percaya kana bebeneran téh ngantepkeun maranéhna paéh ku cara nahan sarana anu diperlukeun pikeun neruskeun padamelan Allah, tetempoan éta kacida nyerina, nepi ka kuring nyuhunkeun ka malaikat supaya éta dijauhkeun ti kuring. Kuring nempo yén nalika pancén Allah nungtut sabagian tina harta banda maranéhna, saperti lalaki ngora anu datang ka Yesus (Matthew 19:16–22), maranéhna indit kalayan sedih, sarta yén moal lila deui balahi anu ngaguludag kawas caah bakal ngaliwat sarta nyapu sagala milik maranéhna nepi béak, tuluy harita bakal kasép teuing pikeun ngorbankeun banda dunya, jeung ngumpulkeun harta banda di sawarga.” Early Writings, 49.
“Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.
“Yudas nempo yén panyuhunna sia-sia, tuluy manéhna buru-buru kaluar ti rohangan éta bari ngajerit, Kasep teuing! Kasep teuing! Manéhna ngarasa yén manéhna moal sanggup hirup nepi ka nyaksian Yesus disalib, sarta dina kaayaan putus asa indit ka luar tuluy ngagantung dirina.” The Desire of Ages, 722.