The history from verse sixteen unto twenty-two in Daniel eleven begins and ends with a typification of the Sunday law. The line’s beginning and ending being the same, identifies the signature of Christ, as the Alpha and Omega. Prophetically it requires that verse sixteen be aligned with verse twenty-two. When this is done it moves the history of the glorious land, as represented by the line of the Maccabees into the history of verses ten through fifteen.
Sajarah ti ayat genep welas nepi ka dua puluh dua dina Daniel sabelas dimimitian jeung ditungtungan ku hiji tipifikasi ngeunaan hukum Minggu. Mimiti jeung tungtung ieu garis anu sarua téh nangtukeun tandatangan Kristus, minangka Alfa jeung Omega. Sacara nubuat, ieu nuntut sangkan ayat genep welas disaluyukeun jeung ayat dua puluh dua. Lamun ieu dipigawé, éta ngalihkeun sajarah tanah anu mulya, sakumaha diwakilan ku garis urang Makabe, kana sajarah ayat sapuluh nepi ka lima welas.
The Maccabees
Para Makabeus
The Maccabees revolt represents the twenty-two years that began in 1776 and ended when the United States became the sixth kingdom of Bible prophecy in 1798. This identifies the number twenty-two as a history directly attached to the time of the end in 1798, which is where verse forty of Daniel eleven begins.
Pemberontakan Maccabees ngagambarkeun dua puluh dua taun anu dimimitian dina 1776 sarta réngsé nalika Amérika Sarikat jadi karajaan kagenep dina nubuat Alkitab dina 1798. Ieu nandaan yén angka dua puluh dua téh mangrupa hiji sajarah anu langsung patali jeung waktu ahir dina 1798, nyaéta tempat ayat opat puluh tina Daniel sabelas dimimitian.
The relation of the number twenty-two with 1798 is important to identify. The Maccabean revolt, in typifying the American revolution aligns both revolutions of the glorious land (literal and spiritual) as revolutions that rejected the statecraft of the Seleucids and the European kings, as well as the churchcraft of Greece and Rome. In both historical testimonies Greece and Rome represented the king of the north.
Patalina angka dua puluh dua jeung taun 1798 penting pikeun dipikawanoh. Pemberontakan Makabe, dina ngalambangkeun revolusi Amérika, nyaluyukeun duanana revolusi nagri nu mulya (harfiah jeung rohani) minangka revolusi-revolusi anu nolak tata-nagara bangsa Seleukid jeung para raja Éropa, kitu deui tata-garéja Yunani jeung Roma. Dina duanana kasaksian sajarah, Yunani jeung Roma ngawakilan raja kalér.
The line of the Maccabees is represented in verse twenty-three, but it represents a history that began 33 years after Panium of verse fifteen, and just over a hundred years before Pompey in verse sixteen. The line ends at the judgment of the cross, a judgment that extended unto 70 AD, though that period of judgment is identified as simply the cross in verse twenty-two. Prophetically the Maccabean line, representing the glorious land from 1776, then 1798 with the Hasmonean dynasty and then the Herodian dynasty to the cross and 70 AD ends at verse twenty-two and it begins with twenty-two years from 1776 unto 1798. The twenty-two years from 1776 to 1798 also typify the twenty-two years from 9/11 unto 2023, which was typified as twenty-two days in Daniel ten. The Maccabean line begins and ends with “twenty-two.”
Garis turunan Makkabe dipidangkeun dina ayat dua puluh tilu, tapi éta ngawakilan hiji sajarah anu dimimitian 33 taun sanggeus Panium dina ayat lima belas, sarta saeutik leuwih ti saratus taun saméméh Pompey dina ayat genep belas. Garis éta réngsé dina pangadilan salib, hiji pangadilan anu lumangsung nepi ka taun 70 M, sanajan mangsa pangadilan éta dina ayat dua puluh dua ngan saukur dicirian minangka salib. Sacara nubuat, garis Makkabe, anu ngawakilan tanah anu mulya ti 1776, tuluy 1798 ku dinasti Hasmonea, sarta saterusna dinasti Herodes nepi ka salib jeung taun 70 M, réngsé dina ayat dua puluh dua, sarta dimimitian ku dua puluh dua taun ti 1776 nepi ka 1798. Dua puluh dua taun ti 1776 nepi ka 1798 ogé ngalambangkeun dua puluh dua taun ti 9/11 nepi ka 2023, anu dilambangkeun minangka dua puluh dua poé dina Daniel sapuluh. Garis Makkabe dimimitian jeung dipungkas ku “dua puluh dua.”
Four Roman Rulers
Opat Pamingpin Romawi
Verses sixteen through twenty-two directly identify four Roman rulers and represent another line within the verses. The Maccabean line is aligned based upon the principle of ‘repeat and enlarge,’ and the Roman line is directly represented in the verses. Pompey conquered the first two of three obstacles, as Rome ascended to the throne as the fourth kingdom of Bible prophecy at the battle of Actium in 31 BC. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Pompey was a general, and the last three symbols are tied together as emperors.
Ayat genep welas nepi ka dua puluh dua sacara langsung ngaidentipikasi opat pangawasa Romawi sarta ngawakilan garis séjén dina éta ayat-ayat. Garis Makkabi disaluyukeun dumasar kana prinsip ‘ngulang jeung ngagedéan,’ sedengkeun garis Romawi sacara langsung diwakilan dina éta ayat-ayat. Pompey nalukkeun dua halangan anu kahiji tina tilu halangan, nalika Roma naék kana tahta minangka karajaan kaopat dina nubuat Alkitab dina perang Actium taun 31 SM. Anjeunna dituturkeun ku Julius Caesar, Augustus Caesar, jeung Tiberias Caesar. Pompey téh saurang jéndral, sedengkeun tilu lambang anu pamungkas dihijikeun minangka para kaisar.
The last of the four rulers dies in verse twenty-two where Christ was crucified, so we must take the last of the four rulers of Rome back to the Sunday law of verse sixteen. When we do this Pompey would represent the first of four waymarks, where the fourth and final waymark aligns with the Sunday law of verse sixteen. Verse sixteen would be represented by Tiberias Caesar, and the battle of Panium of verse fifteen would be represented by Augustus Caesar, the battle of Raphia in verse eleven would be Julius Caesar, thus marking General Pompey as verse ten and 1989.
Nu pamungkas tina opat pamingpin éta pupus dina ayat ka dua puluh dua, di tempat Kristus disalibkeun; ku kituna urang kedah ngabalikkeun pamingpin pamungkas tina opat pamingpin Roma éta ka hukum Minggu dina ayat ka genep belas. Lamun ieu dipigawé, Pompey bakal ngawakilan nu kahiji tina opat pananda jalan, anu pananda jalan kaopat jeung pamungkasna sajajar jeung hukum Minggu dina ayat ka genep belas. Ayat ka genep belas bakal diwakilan ku Tiberias Caesar, jeung perang Panium dina ayat ka lima belas bakal diwakilan ku Augustus Caesar, perang Raphia dina ayat ka sabelas ku Julius Caesar, ku kituna nandaan Jenderal Pompey minangka ayat ka sapuluh jeung 1989.
This identifies that the “hidden history” of verse forty of Daniel eleven, the history from the collapse of the Soviet Union in 1989 unto the Sunday law of verse forty-one is represented by three lines of prophecy that are found in the history represented by verses ten through twenty-three. The Maccabees, the Roman rulers and the three battles of Rome’s proxy powers.
Ieu nunjukkeun yén “sajarah nu disumputkeun” dina ayat kaopat puluh tina Daniel sabelas, nyaéta sajarah ti runtuhna Uni Soviét dina taun 1989 nepi ka hukum Minggu dina ayat kaopat puluh hiji, dilambangkeun ku tilu garis nubuat anu kapanggih dina sajarah anu dilambangkeun ku ayat-ayat sapuluh nepi ka dua puluh tilu. Kaum Makabe, para panguasa Romawi, jeung tilu peperangan tina kakawasaan proksi Roma.
This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.
Ieu teh anu katilu kalina sim kuring datang ka aranjeun. Ku sungut dua atawa tilu saksi, unggal perkara bakal diteguhkeun. 2 Korinta 13:1.
Three Proxy Wars
Tilu Perang Proxy
Verse ten marks the end of the fourth Syrian War that occurred from 219 unto 217 BC, when Antiochus III Magnus (the Great) regrouped in advance of the battle of verse eleven, which was the battle of Raphia that would be represented by Julius Caesar. Verse ten identifies the collapse of the Soviet Union in 1989 as represented in verse forty, and Pompey aligns with that history. Verse sixteen represents the conquering of the glorious land of Judah, typifying the Sunday law in the United States, but Pompey aligns also with 1989, and in 1989 modern Rome conquered her first obstacle, but in doing so, she simultaneously spiritually conquered Protestant America when she seduced Ronald Reagan into forming a secret alliance with the glorious land. An alliance with the whore of Rome by a king, represents spiritual fornication.
Ayat kasapuluh nandaanan ahirna Perang Siria kaopat anu kajadian ti taun 219 nepi ka 217 SM, nalika Antiochus III Magnus (anu Agung) ngumpulkeun deui kakuatanana pikeun nyanghareupan peperangan dina ayat kasabelas, nyaéta peperangan di Raphia anu bakal dilambangkeun ku Julius Caesar. Ayat kasapuluh nandaan ragragna Uni Soviét dina taun 1989 sakumaha dilambangkeun dina ayat kaopat puluh, sarta Pompey saluyu jeung sajarah éta. Ayat ka genep welas ngalambangkeun panaklukan nagri mulya Yuda, anu janten tipologi hukum Minggu di Amérika Sarikat, tapi Pompey ogé saluyu jeung taun 1989, sarta dina taun 1989 Roma modéren nalukkeun halangan kahijina, tapi ku kitu dina waktu anu sarua manehna sacara rohani nalukkeun Amérika Protestan nalika manehna ngagoda Ronald Reagan sangkan ngawangun pasatujuan rusiah jeung nagri mulya éta. Hiji pasatujuan jeung sundal Roma ku saurang raja ngalambangkeun cabul rohani.
1989 was where the whore of Rome begins to come out of her seventy years to commit fornication with all the kings of the earth. The first king is the United States in 1989, for the United States is also represented by Ahab, who was married to Jezebel, who is the whore of Tyre in Isaiah twenty-three.
Dina taun 1989, palacur Romawi mimiti kaluar tina tujuh puluh taunna pikeun ngalakonan jinah jeung sakabéh raja-raja bumi. Raja anu kahiji nya éta Amérika Serikat dina taun 1989, sabab Amérika Serikat ogé dilambangkeun ku Ahab, anu nikah ka Izebel, anu mangrupa palacur Tirus dina Yesaya dua puluh tilu.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Jeung bakal kajadian dina poe eta, Tirus bakal kaliwat ku poho salila tujuh puluh taun, nurutkeun kana mangsa hiji raja; sanggeus ahir tujuh puluh taun, Tirus bakal nyanyi kawas hiji palacur. Candak kacapi, ngideran kota, eh palacur anu geus kaliwat ku poho; alunkeun wirahma anu merenah, nyanyikeun loba lagu, supaya maneh dipikaremember. Jeung bakal kajadian sanggeus ahir tujuh puluh taun, yén PANGERAN bakal nganjang ka Tirus, sarta manéhna bakal balik deui kana upah palacuranana, sarta bakal ngalacur jeung sakabeh karajaan dunya anu aya dina beungeut bumi. Yesaya 23:15–17.
The whore was forgotten at the “time of the end” in 1798 when she received her deadly wound as represented in verse forty of Daniel eleven. At the “time of the end” in 1989 she begins the period of the healing of her deadly wound by committing fornication with the kingdom who will be the first to enforced the mark of her authority. That kingdom was represented by Ahab, and by France, who placed the papacy on the throne of the earth in 538 and was the premier kingdom to support the rise of the papal power. For this reason, they are titled as “the first-born of the Catholic church,” as well as “the eldest daughter of the Catholic church.” France and Ahab both witness to the United States role from 1989 unto the Sunday law.
Awéwé cabul éta dipopohokeun dina “waktu ahir” taun 1798 nalika manéhna narima tatu maotna, sakumaha digambarkeun dina ayat kaopat puluh tina Daniel sabelas. Dina “waktu ahir” taun 1989 manéhna ngamimitian mangsa panyageuran tatu maotna ku ngalakukeun cabul jeung karajaan anu bakal jadi anu pangheulana maksa tanda kakawasaanana. Karajaan éta digambarkeun ku Ahab, jeung ku Perancis, anu nempatkeun kapapaan dina tahta bumi dina taun 538 sarta jadi karajaan pangutamana anu ngarojong naékna kakawasaan kapapaan. Ku sabab éta, maranéhna dibéré gelar “anak cikal gareja Katolik,” kitu deui “putri pangkolotna gareja Katolik.” Perancis jeung Ahab duanana nyaksian kana peran Amérika Sarikat ti taun 1989 nepi ka hukum Minggu.
In Isaiah twenty-three, the whore of Tyre, who is also the whore of Revelation seventeen, whose forehead has Babylon the Great written upon it. It is “forgotten” for the history of the United States, beginning in 1798, when the papacy ceased to be the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen. Then the United States began its role as the sixth kingdom of Bible prophecy as the earth beast of Revelation thirteen. Ultimately the United States becomes the premier king of the ten kings of Revelation seventeen. The symbolic history of a period of “seventy years,” the “days of one king” represents the seventy years that Babylon ruled as the first kingdom of Bible prophecy. This typifies the history of the United States from 1798 unto the Sunday law where the external line of American history is represented by the Republican horn and the internal line is represented by the Protestant horn. Those two horns representing the heart of the Constitution that provides for a separation of statecraft and churchcraft, and are the subject the future of America.
Dina Yesaya dua puluh tilu, aya awéwé palacuran Tirus, anu ogé nyaéta awéwé palacuran dina Wahyu tujuh welas, anu dina tarangna kaserat Babul Agung. Ieu téh “hilap” dina sajarah Amérika Sarikat, dimimitian dina taun 1798, nalika kapausan eureun jadi karajaan kalima dina nubuat Alkitab, nyaéta sato galak ti laut dina Wahyu tilu welas. Saterusna Amérika Sarikat ngamimitian peranna salaku karajaan kagenep dina nubuat Alkitab, nyaéta sato galak ti bumi dina Wahyu tilu welas. Tungtungna Amérika Sarikat jadi raja pangutamana tina sapuluh raja dina Wahyu tujuh welas. Sajarah simbolis tina hiji mangsa “tujuh puluh taun,” nyaéta “poé-poé hiji raja,” ngagambarkeun tujuh puluh taun nalika Babul maréntah minangka karajaan kahiji dina nubuat Alkitab. Ieu ngalambangkeun sajarah Amérika Sarikat ti taun 1798 nepi ka hukum Minggu, nalika garis lahiriah sajarah Amérika diwakilan ku tanduk Republik, sedengkeun garis batiniahnana diwakilan ku tanduk Protestan. Dua tanduk éta ngalambangkeun jantung Konstitusi anu nyadiakeun pamisahan antara tata nagara jeung tata garéja, sarta éta anu jadi poko perkara masa depan Amérika.
Seventy years are marked for the whore of Tyre to be forgotten, then from the time of the end in 1989 unto the Sunday law she begins to sing. She began with a secret alliance as she captured the religion of Protestant America and brought down the political structure of the king of the south with the collapse of the Soviet Union. A period of seventy years that concludes in a history where Antiochus the Great is standing in the middle of a seventeen year period that is divided into ten and seven, which when multiplied equals “seventy.” At the beginning of the external two hundred and fifty years that ended between Raphia and Panium the internal time prophecy of twenty-three hundred years begins with “seventy” weeks being determined upon Daniel’s people. At the end of those seventy weeks, in 34 AD ancient Israel was forever divorced from God as His chosen covenant people, and God had then entered into marriage with His Christian bride and was then reaching out to the Gentiles.
Tujuh puluh taun geus ditangtukeun supaya palacuran Tirus kaliwat tina pangeling-eling, tuluy ti mangsa ahir dina taun 1989 nepi ka hukum Minggu manéhna mimiti ngawih. Manéhna ngamimitian ku pasatujuan rusiah nalika manéhna ngarebut agama Amérika Protestan sarta ngaruntuhkeun struktur pulitik raja kidul ku rubuhna Uni Soviét. Hiji mangsa tujuh puluh taun anu puncakna aya dina hiji sajarah nalika Antiokhus Agung keur nangtung di tengah hiji kurun tujuh belas taun anu kabagi jadi sapuluh jeung tujuh, anu lamun dikalikeun hasilna “tujuh puluh.” Dina awal dua ratus lima puluh taun lahiriah anu réngsé di antara Raphia jeung Panium, nubuat waktos batiniah salila dua rébu tilu ratus taun dimimitian ku “tujuh puluh” minggu anu ditangtukeun ka umat Daniel. Dina ahir tujuh puluh minggu éta, dina 34 M, Israil baheula salalawasna geus ditalak ku Allah tina jadi umat perjangjian pilihan-Na, sarta Allah harita geus asup kana perkawinan jeung pangantén Kristen-Na sarta harita keur ngalegaan panarimaan ka bangsa-bangsa sanés.
207 BC Antiochus is standing in the middle of “seventy,” identifying the close of his kingdom’s favored nation status as the “glorious land” where He chose to raise up modern Israel. The end of the United States as the sixth kingdom at the Sunday law is the end of Isaiah’s “seventy years.” The two-hundred and fifty year line of Antiochus is identifying the close of probation for the Republican horn of the United States, just before the Sunday law of verse sixteen. The twenty-three hundred years that ended when judgment began on October 22, 1844 typifies when judgment closes at the Sunday law. The twenty-three hundred years begins with seventy weeks that identify the end of literal Israel as God’s chosen people. The end of the overall period of twenty-three hundred years concludes with the Protestant movement ending as the advent movement carried on unto the Sunday law. When the closed door of 1844 is repeated the doors will close upon the Republican horn, the Protestant horn, and the government beast.
207 BC Antiochus nangtung di tengah “tujuh puluh,” nandakeun ahir status bangsana anu dipikaresep salaku “tanah kamulyaan,” tempat Anjeunna milih pikeun ngadegkeun Israél modéren. Ahir Amérika Sarikat salaku karajaan kagenep dina hukum Minggu nyaéta ahir tina “tujuh puluh taun” dina Yesaya. Garis dua ratus lima puluh taun Antiochus nandakeun panutupan mangsa kasempetan pikeun tanduk Républikan Amérika Sarikat, pas saméméh hukum Minggu dina ayat genep belas. Dua rébu tilu ratus taun anu réngsé nalika pangadilan dimimitian dina 22 Oktober 1844 ngalambangkeun waktu nalika pangadilan ditutup dina hukum Minggu. Dua rébu tilu ratus taun dimimitian ku tujuh puluh minggu anu nandakeun ahir Israél harfiah salaku umat pilihan Allah. Ahir tina sakabéh mangsa dua rébu tilu ratus taun disimpulkeun ku gerakan Protestan anu réngsé nalika gerakan Advent diteruskeun nepi ka hukum Minggu. Nalika panto anu katutup taun 1844 diulang deui, panto-panto bakal nutup kana tanduk Républikan, tanduk Protestan, jeung sato pamaréntahan.
For Antiochus to stand between the period of ten and seven is to stand at the end of his probationary time, Probation closes for the government of the United States, which is the earth beast, at the Sunday law, but the Republican horn’s probation closes before the Sunday law.
Pikeun Antiochus nangtung antara mangsa sapuluh jeung tujuh, hartina anjeunna nangtung dina ahir mangsa percobaanna. Mangsa pamasihan kasempetan tobat pikeun pamaréntah Amérika Sarikat, anu mangrupakeun sato galak bumi, ditutup dina hukum Minggu, tapi mangsa pamasihan kasempetan tobat pikeun tanduk Républikan ditutup saméméh hukum Minggu.
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Yesus ngandika ka anjeunna, "Kami nyebut ka maneh, lain nepi ka tujuh kali, tapi nepi ka tujuh puluh kali tujuh." Mateus 18:22.
The expression “seventy times seven,” is the only place in the Bible where numbers are expressed with a multiple in this fashion. “Seventy times seven” is the four hundred and ninety years that were “determined” for Daniel’s people. It is the seventy weeks that begin the twenty-three hundred and at the end of the two hundred and fifty years from the identical starting point Antiochus arrives in the middle of ten and seven. Antiochus the Great there takes his stand in the last acts of his story in the sacred drama of the great controversy.
Babasan “tujuh puluh kali tujuh” téh hiji-hijina tempat dina Alkitab anu angka-angka diungkabkeun ku cara kalikeun saperti kitu. “Tujuh puluh kali tujuh” nyaéta opat ratus salapan puluh taun anu geus “ditangtukeun” pikeun umatna Daniel. Ieu téh tujuh puluh minggu anu ngawitan dua rébu tilu ratus, sarta dina ahir dua ratus lima puluh taun ti titik awal anu sarua, Antiokhus sumping ka tengah sapuluh jeung tujuh. Antiokhus Agung di dinya nyokot tempatna dina lalakon-lalakon pamungkas caritana dina drama suci ngeunaan pasalia gedé.
The closed door of 1844 represents the closed door of the Sunday law, and before the Sunday law of verse sixteen a period of seven years begins with Antiochus marking the end of his kingdom, and then his kingdom ends at the conclusion of the seven years. The seven-year period represents the image of the beast testing time, and the period begins at the first Sunday law of 321. Before the first Sunday law, which typifies the last Sunday law there is a ten-year period that begins with an edict. At the “edict” of 313 the testing represented by ten years begins, then Antiochus passes the first Sunday law and the probation of the Republican horn ends. At the end of the seven years, Panium and the Sunday law arrive, producing the division of east and west in the year 330.
Panto anu katutup taun 1844 ngagambarkeun panto anu katutup tina hukum Minggu, sarta saméméh hukum Minggu dina ayat genep welas aya hiji mangsa tujuh taun anu dimimitian ku Antiokhus nandaan ahir karajaanna, lajeng karajaanna réngsé dina panutup éta tujuh taun. Mangsa tujuh taun éta ngagambarkeun waktu pangujian gambar sato galak, sarta mangsa éta dimimitian dina hukum Minggu anu kahiji taun 321. Saméméh hukum Minggu anu kahiji, anu jadi perlambang hukum Minggu anu panungtung, aya hiji mangsa sapuluh taun anu dimimitian ku hiji dekret. Dina “dekret” taun 313 pangujian anu digambarkeun ku sapuluh taun dimimitian, tuluy Antiokhus ngaluarkeun hukum Minggu anu kahiji sarta mangsa kasempetan tobat tina tanduk Républikan lekasan. Dina ahir tujuh taun, Panium jeung hukum Minggu sumping, ngahasilkeun pamisahan antara wetan jeung kulon dina taun 330.
Pompey
Pompey
Pompey conquered the glorious land in verse sixteen, but within the two-year period from 65 unto 63 BC, Pompey, in fulfillment of Daniel eight and verse nine, actually conquered “the east” and the “[glorious] land,” typifying the double conquering in verse forty and 1989.
Dina ayat genep belas, Pompeius nalukkeun tanah anu mulya, tapi dina jangka waktu dua taun ti taun 65 nepi ka 63 SM, Pompeius, dina minuhan Daniel dalapan ayat salapan, sajatina nalukkeun “wetan” jeung “tanah [anu mulya],” minangka perlambang tina panaklukan ganda dina ayat opat puluh jeung taun 1989.
The third obstacle for pagan Rome would be accomplished by Augustus Caesar who is noted for forming the first official Roman Triumvirate, representing the first official threefold union in Rome. It is at the third waymark of Roman leaders that the threefold union is officially marked in Roman history. It is at the Sunday law in verse sixteen that the threefold union of the dragon, the beast and false prophet is established, and then the bird of wickedness is set back upon her place in Shinar, as set forth by Zechariah.
Halangan katilu pikeun Roma kapir bakal dilaksanakeun ku Augustus Caesar, anu kacatet minangka nu ngadegkeun Triumvirat Romawi resmi anu kahiji, ngalambangkeun pakumpulan tilu rupa resmi anu kahiji di Roma. Nya dina waymark katilu para pamingpin Romawi éta pakumpulan tilu rupa sacara resmi ditandaan dina sajarah Romawi. Nya dina hukum Minggu dina ayat genep belas éta pakumpulan tilu rupa tina naga, sato galak, jeung nabi palsu diteguhkeun, tuluy manuk kajahatan diteundeun deui ka tempatna di Sinear, sakumaha geus dipidangkeun ku Zakharia.
Augustus Caesar formed the first official Roman Triumvirate, but it is called the Second Triumvirate by the historians, for Julius Caesar also formed a Triumvirate, but it was not an official Triumvirate of the Roman government. The relation of Julius and Augustus Caesar as symbols of the threefold union of the dragon, the beast and the false prophet at the soon-coming Sunday law, is typified by Julius at the beginning of the movement to enforce Sunday legislation and Augustus at the end. The prophetic relationship is also represented by the siege of Cestius in 67, which was thereafter followed by the siege of Titus. Julius is Cestius and Augustus is Titus. Julius and Augustus represent the threefold union and Cestius and Titus represent a siege.
Augustus Caesar ngadegkeun Triumvirat Romawi resmi anu kahiji, nanging ku para sajarawan éta disebut Triumvirat Kadua, sabab Julius Caesar ogé ngadegkeun hiji Triumvirat, tapi éta lain Triumvirat resmi pamaréntahan Romawi. Patalina Julius jeung Augustus Caesar minangka lambang tina pakumpulan tilu rangkep antara naga, sato galak, jeung nabi palsu dina hukum Minggu anu bakal geura datang, dilambangkeun ku Julius dina awal gerakan pikeun maksa panerapan hukum Minggu sarta ku Augustus dina ahirna. Hubungan nubuat éta ogé digambarkeun ku pengepungan Cestius dina taun 67, anu sanggeusna dituturkeun ku pengepungan Titus. Julius nyaéta Cestius jeung Augustus nyaéta Titus. Julius jeung Augustus ngawakilan pakumpulan tilu rangkep, sedengkeun Cestius jeung Titus ngawakilan hiji pengepungan.
The period when the movement for a Sunday law begins prophetically in 313, is at the edict of Milan. Then in 321, at the midpoint of the seventeen-year period, the first Sunday law arrives. The third step of the division of the kingdom into east and west, representing the division in the United States into those who receive and those who don’t receive the mark of the beast or the seal of God was 330. There is a series of Sunday laws which lead to a Sunday law, and 321 represents the first Sunday law, that leads to the last Sunday law of 330.
Mangsa nalika gerakan pikeun hukum Minggu mimiti sacara profétis dina taun 313, nyaéta dina Édik Milan. Tuluy dina taun 321, dina titik tengah tina jangka tujuh belas taun éta, hukum Minggu anu kahiji sumping. Léngkah katilu tina pamisahan karajaan jadi wétan jeung kulon, anu ngagambarkeun pamisahan di Amérika Sarikat antara jalma-jalma anu narima jeung anu henteu narima tanda sato galak atawa segel Allah, nyaéta taun 330. Aya runtuyan hukum-hukum Minggu anu ngarah kana hiji hukum Minggu, jeung taun 321 ngagambarkeun hukum Minggu anu kahiji, anu ngarah kana hukum Minggu anu panungtungan dina taun 330.
Unlike the two hundred and fifty years of Antiochus, the two hundred and fifty years of Nero identify a period of eight years, the midpoint of the first Sunday law and then nine years. Line upon line Antiochus and Nero identify two periods that are represented by three waymarks. In both lines the first and last waymarks are the same, an edict at the beginning that was marked by a marriage that ended with a divorce, and battle between the king of the north and the king of the south at the beginning and ending. The first Sunday law of 321 in the middle must be where Antiochus is standing. He is standing at the conclusion of a testing process represented by ten years, and the testing process manifests Antiochus as the eighth who is of the seven as he forms an image of the beast who is the eighth that is of the seven. At the same time the one hundred and forty-four thousand go through a testing process and transform from the seventh Laodicean church unto the eighth and Philadelphian church.
Béda jeung dua ratus lima puluh taun Antiochus, dua ratus lima puluh taun Nero nandaan hiji mangsa dalapan taun, titik tengah tina hukum Minggu anu kahiji, tuluy salapan taun. Baris demi baris, Antiochus jeung Nero nandaan dua mangsa anu dilambangkeun ku tilu waymark. Dina duanana garis, waymark anu kahiji jeung anu panungtung sarua, nyaéta hiji dekret dina awal anu ditandaan ku hiji perkawinan anu ditungtungan ku hiji pepegatan, sarta perang antara raja kalér jeung raja kidul dina awal jeung dina panungtunganana. Hukum Minggu anu kahiji taun 321 di tengah-tengahna kudu jadi tempat Antiochus nangtung. Anjeunna nangtung dina kacindekan hiji prosés pangujian anu dilambangkeun ku sapuluh taun, sarta prosés pangujian éta nembongkeun Antiochus minangka nu kadalapan anu asalna tina nu tujuh, sabada anjeunna ngawangun hiji gambar sato galak anu jadi nu kadalapan anu asalna tina nu tujuh. Dina waktu anu sarua, saratus opat puluh opat rébu ngalangkungan hiji prosés pangujian sarta robah tina garéja Laodikia anu katujuh kana garéja Filadelfia anu kadalapan.
At the first Sunday law the erection of the image begins and ends at the Sunday law of Revelation thirteen, verse eleven, a verse that contrasts the beginning of the United States as a lamb, with its ending as a dragon. Thirteen is the symbol of rebellion, and the symbol of rebellion in the context of verse eleven, and the United States speaking as a dragon is the mark of the beast; whereas, the symbol of those who have the seal of God is the number eleven. Revelation 13:11 identifies the separation of those that receive the mark of the beast or the seal of God at the Sunday law when the United States speaks as a dragon.
Dina hukum Minggu anu kahiji, pangwangunan gambar éta dimimitian, sarta réngsé dina hukum Minggu dina Wahyu tilu welas, ayat sabelas, hiji ayat anu mintonkeun sabandingna antara awal Amérika Sarikat minangka anak domba jeung ahirna minangka naga. Tilu welas téh lambang pambarontakan, sarta lambang pambarontakan dina kontéks ayat sabelas, jeung Amérika Sarikat nu nyarita saperti naga, nya éta tanda sato galak; ari lambang jalma-jalma anu boga meterai Allah téh nya éta angka sabelas. Wahyu 13:11 nuduhkeun pamisahan antara jalma-jalma anu narima tanda sato galak jeung anu narima meterai Allah dina hukum Minggu nalika Amérika Sarikat nyarita saperti naga.
The image of the beast testing time has specific signs that mark its arrival, while also typifying its end. From Noah to the feast of trumpets God never changes, He always announces a testing period in advance of its arrival. His announcements are found in His prophetic word. Most Adventists (I am assuming) do not know that there were two sieges in the destruction of Jerusalem, or that the day of the final destruction was the identical day of the year that Nebuchadnezzar destroyed Jerusalem and the temple the first—alpha time. They might also be unaware that the sieges began at sacred feasts and ended on a sacred feast, or that the period of the siege was three and a half years. If they don’t know those facts, then it seems unlikely that they will see that Julius Caesar marks the beginning of the image of the beast testing time in its most perfect representation. By “perfect representation,” I mean its final fulfillment.
Wanci pangujian gambar sato galak miboga tanda-tanda husus anu nandaan datangna, bari dina waktos anu sami ogé ngajentrekeun tungtungna. Ti jaman Nuh nepi ka pesta tarompet, Allah teu kungsi robah; Anjeunna salawasna ngumumkeun heula hiji mangsa pangujian saméméh éta datang. Pangumuman-pangumuman-Na kapanggih dina pangandika nubuat-Na. Kalolobaan urang Advent (abdi nganggap kitu) teu nyaho yén dina karuksakan Yerusalem aya dua kali pangepungan, atawa yén poé karuksakan ahir éta téh poé anu sarua dina sataun jeung poé nalika Nebukadnesar ngancurkeun Yerusalem jeung Bait Allah pikeun kahiji kalina—mangsa alfa. Maranéhna bisa ogé teu nyaho yén pangepungan-pangepungan éta dimimitian dina pésta-pésta suci sarta réngsé dina hiji pésta suci, atawa yén lilana mangsa pangepungan éta tilu satengah taun. Lamun maranéhna teu nyaho fakta-fakta éta, mangka sigana moal mungkin maranéhna ningali yén Julius Caesar nandaan awal wanci pangujian gambar sato galak dina gambaranana anu pangsampurnana. Ku “gambaran anu sampurna,” anu dimaksud ku abdi nyaéta minuhan ahirna.
The same period is represented from 1888 unto the Sunday law, and then again from 9/11 unto the Sunday law, but the perfect fulfillment of the prophetic period of the setting up of the image of the beast as represented by Constantine the Great in the period of 313 through to 330, begins in the presidency of the eighth president since the time of the end in 1989.
Mangsa anu sarua digambarkeun ti taun 1888 nepi ka undang-undang Minggu, sarta tuluy deui ti 9/11 nepi ka undang-undang Minggu, nanging kacumponan anu sampurna tina mangsa nubuat ngeunaan ngadegkeunana gambar sato galak, sakumaha diwakilan ku Konstantinus Agung dina mangsa 313 nepi ka 330, dimimitian dina kapersidenan présidén anu ka dalapan ti saprak waktu ahir dina taun 1989.
From the first Sunday law the testing period over Sabbath and Sunday unfolds in a period represented by the seven years of Antiochus. The seven years of Antiochus’s line multiplied by the nine years of Nero’s line equals sixty-three, and in 63 BC Pompey conquered the glorious land in fulfillment of verse sixteen of Daniel eleven. At the Sunday law nine kings will acknowledge the United States as the premier king of ten kings that agree to give their kingdom to the whore of Tyre who is then to commit fornication with all the kings of the earth.
Ti undang-undang Minggu anu kahiji, mangsa pangujian ngeunaan Sabat jeung Minggu mekar dina hiji mangsa anu digambarkeun ku tujuh taunna Antiochus. Tujuh taun garis Antiochus dikalikeun ku salapan taun garis Nero hasilna genep puluh tilu, sarta dina 63 SM Pompey nalukkeun tanah anu mulya minangka panggenapan ayat genep welas tina Daniel sabelas. Dina undang-undang Minggu salapan raja bakal ngaku Amérika Sarikat minangka raja pangutamana tina sapuluh raja anu sapuk mikeun karajaan maranéhna ka palacuran Tirus, anu satuluyna baris ngalakukeun jinah jeung sakabéh raja di bumi.
In agreement with the prophetic structure of the parable of the ten virgins, the marriage of the beast and the false prophet was accomplished in 1989, but at the Sunday law the marriage is consummated. A fractal of that history is the period of the judgment of the living that began in 2001, on 9/11. From that point to the Sunday law the image of the beast testing time, which is also the sealing time of the one hundred and forty-four thousand, judgment is accomplished upon God’s covenant people, and the land where they have resided in fulfillment of Abraham’s covenant prophecy. In that period the Laodicean Seventh-day Adventist church is judged, and then those who profess to be virgins are judged. Thus, the Protestant horn is judged, and it is judged during the period when first the Democratic party of the Republican horn was judged until 2024, when the judgment of the Republicans of the republican horn is now taking place. The constitutional government is the beast that carries the two horns and is judged at the Sunday law.
Sasuai jeung struktur nubuat tina misil sapuluh parawan, perkawinan antara sato galak jeung nabi palsu lumangsung dina taun 1989, tapi dina hukum Minggu éta perkawinan dipuncakkeun. Hiji fraktal tina sajarah éta nya éta mangsa pangadilan pikeun nu hirup anu dimimitian dina taun 2001, dina 9/11. Ti dinya nepi ka hukum Minggu, mangsa pangrojong gambar sato galak, anu ogé mangsa panyegelan saratus opat puluh opat rébu, pangadilan dilaksanakeun ka umat perjangjian Allah, jeung ka tanah tempat maranéhna geus cicing dina minuhan nubuat perjangjian Ibrahim. Dina mangsa éta, garéja Laodikea Advent Poé Katujuh diadili, tuluy jalma-jalma anu ngaku dirina parawan ogé diadili. Ku kituna, tanduk Protestan diadili, sarta éta diadili dina mangsa nalika mimitina partéy Démokrat tina tanduk Républik diadili nepi ka taun 2024, nalika pangadilan ka kaum Républikan tina tanduk républikan ayeuna keur lumangsung. Pamaréntahan konstitusional nyaéta sato galak anu mawa dua tanduk éta sarta diadili dina hukum Minggu.
From 1989 to the Sunday law, is represented in a fractal from 9/11 unto the Sunday law, but the perfect fulfillment of the setting up of the image of the beast, is in the eighth president that is of the seven. Nero’s seventeen years is a fractal of the history of 9/11 to the Sunday law. Antiochus’ seventeen years is the same. The marriage of Reagan and the secret alliance is consummated with an open alliance in the eighth presidents’ term. The first of the alpha and omega marriages was symbolized by the Patriot Act in 2001, when English law was changed to Roman law. The marriage of the edict of Milan marks the beginning of the perfect fulfillment of the setting up of the image of the beast. Its structure is based upon the structure of the marriage of the ten virgins, and represents the counterfeit marriage that occurs during the true marriage.
Ti taun 1989 nepi ka hukum Minggu, éta digambarkeun dina hiji fraktal ti 9/11 nepi ka hukum Minggu, tapi panggenepan nu sampurna tina ngadegkeun gambar sato galak téh aya dina présidén ka dalapan anu asalna ti nu tujuh. Tujuh belas taunna Nero mangrupakeun fraktal tina sajarah 9/11 nepi ka hukum Minggu. Tujuh belas taunna Antiochus ogé sarua. Perkawinan Reagan jeung pakumpulan rusiah disampurnakeun ku pakumpulan kabuka dina mangsa jabatan présidén ka dalapan. Nu kahiji tina perkawinan alfa jeung omega dilambangkeun ku Patriot Act dina taun 2001, nalika hukum Inggris dirobah jadi hukum Romawi. Perkawinan édit Milan nandaan awal panggenepan nu sampurna tina ngadegkeun gambar sato galak. Strukturna dumasar kana struktur perkawinan sapuluh parawan, sarta ngagambarkeun perkawinan palsu anu kajadian salila perkawinan nu sajati.
The image of the beast testing time represents the “test” we must pass before we are “sealed.” The house of God is judged first and then at the Sunday law, those outside of God’s house are judged. The period of final judgment in both the house of God and then the great multitude begins with the first Sunday law. There will be a first Sunday law in the United States which will mark the beginning of the perfect and final fulfillment of the image of the beast testing period that thereafter ends at the Sunday law which fulfills Revelation 13:11. That Sunday law is the last Sunday law in the glorious land. The last Sunday law in the glorious land is the first Sunday law in the world, marking the image of the beast testing time for the world. The world testing time begins at the Sunday law in the United States in verse eleven of chapter thirteen. When the United States “speaks” as a dragon at the soon-coming Sunday law, verses twelve and onward in the chapter represent the world image of the beast testing time.
Mangsa pangujian gambaran sato galak téh ngagambarkeun “ujian” anu kudu urang lulus saméméh urang “disegel.” Imah Allah dihukum heula, tuluy dina hukum Minggu, jalma-jalma anu aya di luar imah Allah dihukum. Mangsa pangadilan pamungkas, boh di jero imah Allah boh saterusna ka balaréa anu ageng, dimimitian ku hukum Minggu anu kahiji. Bakal aya hiji hukum Minggu anu kahiji di Amérika Sarikat anu bakal nandaan mimiti tina kasampurnaan jeung kacumponan pamungkas tina mangsa pangujian gambaran sato galak, anu saterusna réngsé dina hukum Minggu anu nyumponan Wahyu 13:11. Hukum Minggu éta téh hukum Minggu anu pamungkas di tanah kamulyaan. Hukum Minggu anu pamungkas di tanah kamulyaan téh hukum Minggu anu kahiji di dunya, anu nandaan mangsa pangujian gambaran sato galak pikeun dunya. Mangsa pangujian dunya dimimitian dina hukum Minggu di Amérika Sarikat dina ayat ka sabelas pasal tilu welas. Nalika Amérika Sarikat “nyarita” saperti naga dina hukum Minggu anu baris geura datang, ayat ka dua welas jeung saterusna dina éta pasal ngagambarkeun mangsa pangujian gambaran sato galak pikeun dunya.
For this reason, the two-hundred and fifty year prophecy of Nero that ends with the seventeen years beginning at the edict in 313, followed by the first Sunday law in 321, then the division of east and west in 330, is important to see. The three steps of Nero’s line are about persecution, Nero being the symbol of persecution and the 250-year period representing the church of Smyrna that ended in 313 when the church of compromise arrived. The third step marks the end of a kingdom, so when applied to the United States it represents the Sunday law and the transition from the sixth kingdom to the seventh and eighth kingdoms. When applied to the world the third waymark is the close of human probation, that was typified by the close of probation for the United States at the beginning of the world’s testing period of the image of the beast.
Ku sabab éta, nubuat Nero salila dua ratus lima puluh taun anu dipungkas ku tujuh belas taun anu dimimitian ku édik dina taun 313, tuluy dituturkeun ku hukum Minggu anu kahiji dina taun 321, teras ku pamisahan wetan jeung kulon dina taun 330, penting pikeun dipaluruh. Tilu léngkah dina garis Nero téh nyaritakeun panganiayaan, Nero jadi lambang panganiayaan jeung mangsa 250 taun ngawakilan garéja Smirna anu réngsé dina taun 313 nalika garéja kompromi sumping. Léngkah katilu nandaan ahir hiji karajaan, ku kituna lamun dilarapkeun ka Amérika Serikat, éta ngawakilan hukum Minggu jeung peralihan ti karajaan kagenep ka karajaan katujuh jeung kadalapan. Lamun dilarapkeun ka dunya, waymark katilu téh mangrupa panutupan mangsa ujian manusa, anu ditipologikeun ku panutupan mangsa ujian pikeun Amérika Serikat dina awal mangsa pangujian dunya ngeunaan patung sato galak.
This is why Augustus Caesar, the third of the four Roman rulers who lead to the Sunday law, represented by the cross, as set forth in verse twenty-two, can represent the cross, even though he is to be followed by Tiberias, who also represents the cross. The image of the beast testing period, is a twofold test that first test the earth and then the sea. The earth is the United States and the sea is the world.
Ieu sababna Augustus Caesar, nu katilu tina opat pangawasa Romawi nu ngarah ka hukum Minggu, dilambangkeun ku salib, sakumaha ditepikeun dina ayat ka dua puluh dua, tiasa ngawakilan salib, sanajan anjeunna bakal dituturkeun ku Tiberias, anu ogé ngawakilan salib. Mangsa pangujian gambar sato galak téh mangrupa pangujian rangkep dua nu mimitina nguji bumi, tuluy laut. Bumi nyaéta Amérika Sarikat, sedengkeun laut nyaéta dunya.
The image of the beast test produces a doubling of signs; where the alpha of the second period is also the omega of the first period. 321 was the first Sunday law of prophetic history, and in the seventeen years identifying the image of the beast testing time, 321 is the first Sunday law in the United States that leads to the omega Sunday law of the image of the beast testing time in the glorious land. Yet 321 is also the first Sunday law for the world, so the year 321 marks the middle of both the beginning and the ending of the image of the beast testing time. 313 is the beginning, and the beginning is an edict, which typifies the Sunday law. The seventeen years of Nero identify a period of escalating Sunday laws through to the close of human probation.
Uji patung sato galak ngahasilkeun gandana tanda-tanda; di dinya alfa tina periode kadua ogé mangrupa omega tina periode kahiji. Taun 321 nyaéta hukum Minggu anu kahiji dina sajarah nubuat, sarta dina tujuh belas taun anu nandaan mangsa uji patung sato galak, 321 téh hukum Minggu anu kahiji di Amérika Sarikat anu ngarah ka hukum Minggu omega tina mangsa uji patung sato galak di tanah anu mulya. Sanajan kitu, 321 ogé mangrupa hukum Minggu anu kahiji pikeun dunya, ku kituna taun 321 nandaan titik tengah boh tina awal boh tina ahir mangsa uji patung sato galak. Taun 313 nyaéta awalna, sarta awal éta mangrupa hiji édit, anu jadi pralambang hukum Minggu. Tujuh belas taun Nero nandaan hiji periode ningkatna hukum-hukum Minggu nepi ka panutupan mangsa kasempetan manusa.
The edict typifies the first Sunday law that leads to the close of probation. Pompey took Judah in verse sixteen, typifying the Sunday law, and Julius Caesar formed the first Triumvirate, though it was an unofficial threefold union, the historians still mark it as the first. Julius Caesar’s typification of the Sunday law’s threefold union, typified Augustus Caesar’s official Triumvirate that was followed by Tiberias at the cross. All four Roman rulers typify the Sunday law, as do all three steps of Nero’s seventeen years.
Piagem éta ngalambangkeun hukum Minggu anu kahiji anu ngarah kana panutupan masa kasempetan. Pompey nyandak Yuda dina ayat genep welas, ngalambangkeun hukum Minggu, sarta Julius Caesar ngawangun Triumvirat anu kahiji, sanajan éta mangrupa hiji union tilu rupa anu henteu resmi, para sajarawan tetep nandaan éta minangka anu kahiji. Tipifikasi Julius Caesar ngeunaan union tilu rupa dina hukum Minggu, ngalambangkeun Triumvirat resmi Augustus Caesar anu dituturkeun ku Tiberias dina kayu salib. Kaopat pamingpin Romawi éta sadayana ngalambangkeun hukum Minggu, sakumaha ogé katilu léngkah tina tujuh welas taun Nero.
Pompey aligns with 1989; Julius aligns with verse eleven; Augustus aligns with verse fifteen and Tiberias with verse sixteen. The story of Julius in the verses includes his foray into Egypt and Cleopatra. The history gets repeated by Marc Antony. Marc Antony was Julius Caesar’s main general at the time when Julius was assassinated with twenty-three stab wounds. Twenty-three represents the Sunday law, and Julius death by 23 wounds is a kingdom ending at the Sunday law. Marc Antony, Augustus Caesar and Marcus Lepidas then formed the first official Triumvirate to avenge his death. One of those threefold powers, Marc Antony was going to repeat Julius’ encounter with Egypt and Cleopatra.
Pompey saluyu jeung 1989; Julius saluyu jeung ayat sabelas; Augustus saluyu jeung ayat lima welas, jeung Tiberias jeung ayat genep welas. Carita ngeunaan Julius dina ayat-ayat éta ngawengku lalampahanana ka Mesir jeung Cleopatra. Sajarah éta diulang deui ku Marc Antony. Marc Antony nyaéta jéndral utama Julius Caesar dina mangsa Julius dipaéhan ku dua puluh tilu tusukan. Dua puluh tilu ngawakilan hukum Minggu, sarta pupusna Julius ku 23 tatu téh mangrupa hiji karajaan anu lekasan dina hukum Minggu. Marc Antony, Augustus Caesar, jeung Marcus Lepidas tuluy ngawangun Triumvirat resmi anu kahiji pikeun males pupusna anjeunna. Salah sahiji tina éta kakawasaan anu tiluan, nyaéta Marc Antony, baris ngulang patepungan Julius jeung Mesir sarta Cleopatra.
Whether Julius or Marc Antony they are both symbols of Rome and Cleopatra was a symbol of Egypt and Greece. She represented Greek rulership in Egypt, both symbols of the dragon, whereas Julius and Marc Antony are symbols of the beast. As the woman in the relation, Cleopatra was the church, making Julius and Marc Antony the state. Cleopatra represents a woman that is twice separated from her kingly Roman lovers; first in 1798 and then at the close of probation when she comes to her end with none to help. Her final demise is at the battle of Actium in 31 BC. The victor at the battle of Actium was Augustus Caesar, so we find that Pompey died in Egypt, Julius had an encounter with Cleopatra in Egypt, that was doubled in the history of Marc Antony and then Augustus Caesar ends that relationship at Actium. Actium identifies the Sunday law, for it is at the battle of Actium that the third obstacles for Rome was taken, and imperial pagan Rome began to rule for three hundred and sixty years, in fulfillment of Daniel 11:24.
Boh Julius boh Marc Antony, duanana lambang Roma, sarta Cleopatra téh lambang Mesir jeung Yunani. Anjeunna ngawakilan kakawasaan Yunani di Mesir, duanana lambang naga, ari Julius jeung Marc Antony mah lambang sato galak. Dina hubunganana minangka awéwé, Cleopatra téh gareja, anu ngajadikeun Julius jeung Marc Antony nagara. Cleopatra ngawakilan hiji awéwé anu dua kali dipisahkeun ti para kakasihna urang Roma anu karajaan; kahiji dina taun 1798, tuluy deui dina panutupan mangsa rahmat nalika anjeunna nepi ka tungtungna bari taya nu nulungan. Karuksakan ahirna aya dina perang Actium dina taun 31 SM. Nu meunang dina perang Actium nyaéta Augustus Caesar, ku kituna urang manggihan yén Pompey pupus di Mesir, Julius kungsi patepang jeung Cleopatra di Mesir, éta didobelkeun dina sajarah Marc Antony, tuluy Augustus Caesar ngeureunkeun éta hubungan di Actium. Actium nandakeun hukum Minggu, sabab dina perang Actium halangan katilu pikeun Roma disingkirkeun, sarta Roma kapir kakaisaran mimiti maréntah salila tilu ratus genep puluh taun, minangka panggenapan Daniel 11:24.
Pompey took the first two obstacles and Augustus the third.
Pompey nyokot dua halangan nu kahiji, sarta Augustus nu katilu.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Tuluy ti salah sahiji maranéhna kaluar hiji tanduk leutik, anu beuki ngagedéan kacida, ka beulah kidul, ka beulah wétan, jeung ka tanah anu éndah. Daniel 8:9.
Pompey is 1989, the first waymark of three political powers to be overcome by modern Rome as its deadly wound is healed. The Soviet Union, followed by the United States and also the United Nations in verse forty-one of Daniel eleven. The warfare of the papal power is political and religious and prophetically the religious power of the United States was conquered when the secret alliance of Reagan and pope John Paul II was accomplished. The papacies’ target includes three political obstacles and three religious powers. In 1989 one of the three political powers was swept away, Protestantism as an actual word that means to protest Rome, was also swept away by the president of the United States in the same history. The three political powers are the Soviet Union, the United States and the United Nations, and the religious targets are Protestantism, along with the various religions of the dragon, which are all considered spiritualism. The three religions that lead the world to Armageddon are apostate Protestantism, Catholicism and spiritualism; and the papal power’s internal struggles between conservative and liberal ideology within their church, along with the schisms of orthodox Catholicism is a religious obstacle, and the other two religious obstacles for Catholicism to conquer are apostate Protestantism and spiritualism. Protestantism was swept away in 1989.
Pompey nyaéta taun 1989, waymark kahiji tina tilu kakawasaan pulitik anu kudu ditumpes ku Roma modéren nalika tatu maotna keur diubaran. Uni Soviét, dituturkeun ku Amérika Sarikat sarta ogé Perserikatan Bangsa-Bangsa dina ayat opat puluh hiji tina Daniel sabelas. Perangna kakawasaan kapapaan téh sipatna pulitik jeung agamis, sarta sacara nubuat kakawasaan agamis Amérika Sarikat geus ditaklukkeun nalika pakta rusiah antara Reagan jeung Paus Yohanes Paulus II kalaksanakeun. Sasaran kapapaan ngawengku tilu halangan pulitik jeung tilu kakawasaan agamis. Dina taun 1989 salah sahiji tina tilu kakawasaan pulitik disapukeun, Protestantisme, salaku hiji kecap anu saéstuna hartina ngalawan Roma, ogé disapukeun ku présidén Amérika Sarikat dina sajarah anu sarua. Tilu kakawasaan pulitik éta nyaéta Uni Soviét, Amérika Sarikat, jeung Perserikatan Bangsa-Bangsa, sedengkeun sasaran agamisna nyaéta Protestantisme, babarengan jeung rupa-rupa agama naga, anu sakabéhna dianggap spiritualisme. Tilu agama anu mingpin dunya ka Armageddon nyaéta Protestantisme murtad, Katolikisme, jeung spiritualisme; sarta pasualan internal kakawasaan kapapaan antara idéologi konservatif jeung liberal di jero garéjana, bareng jeung perpecahan Katolikisme ortodoks, mangrupa halangan agamis, sedengkeun dua halangan agamis séjén anu kudu ditaklukkeun ku Katolikisme nyaéta Protestantisme murtad jeung spiritualisme. Protestantisme disapukeun dina taun 1989.
If the internal struggles of Catholicism as represented in the various Catholic prophecies derived from the messages of Fatima are separated from her efforts to overcome the religious powers outside of her own religion, then her alpha victory over Protestantism was Reagan’s secret alliance and her omega victory was the open alliance of 2025. Her struggles with orthodox churches are also portrayed from an initial victory in 1989 unto the final victory at Panium.
Upama pergulatan internal Katolik sakumaha digambarkeun dina rupa-rupa nubuat Katolik anu asalna tina pesen-pesen Fatima dipisahkeun tina usaha-usahana pikeun ngungkulan kakawasaan-kakawasaan agama di luar agamana sorangan, mangka kameunangan alpa-na atas Protestantisme nyaéta aliansi rusiah Reagan, jeung kameunangan omega-na nyaéta aliansi kabuka taun 2025. Pergulatanna jeung garéja-garéja ortodoks ogé digambarkeun ti hiji kameunangan awal dina taun 1989 nepi ka kameunangan ahir di Panium.
Pompey aligns with 1989, and his two victories over the “east and the pleasant land,” as Daniel identifies them in chapter eight and verse nine, represent the spiritual and political victory of the papacy over the former Soviet Union, and the accompanying spiritual victory over the glorious land of professed Protestantism. Julius Caesar is going to lose at Raphia, as did Antiochus III, and as will Zelenskyy. Julius is the subject of verses seventeen through to nineteen, and then Augustus Caesar stands up as the raiser of taxes. Tiberias Caesar is reigning at the time of the cross, so Tiberias is verse sixteen’s Sunday law.
Pompey sajajar jeung taun 1989, jeung dua kameunanganana ka “wétan jeung tanah nu éndah,” sakumaha Daniel ngaidéntifikasi éta dina pasal dalapan ayat salapan, ngawakilan kameunangan rohani jeung pulitik kapausan ngalawan urut Uni Soviét, sarta kameunangan rohani nu ngiringanana ngalawan tanah mulya tina Protestanisme nu ngaku-ngaku. Julius Caesar baris éléh di Raphia, sakumaha Antiochus III ogé éléh, jeung sakumaha Zelenskyy bakal kitu. Julius téh poko bahasan dina ayat tujuh welas nepi ka salapan welas, tuluy Augustus Caesar nangtung minangka nu ngangkat pajeg. Tiberias Caesar keur maréntah dina mangsa salib, ku kituna Tiberias téh hukum Minggu dina ayat genep welas.
This aligns Augustus with Panium of verse fifteen, and verse eleven’s battle of Raphia with Julius. The battle of Panium is the third world war that begins just before the Sunday law of verse sixteen, but then transforms into the battle of Actium. Panium was the earth battle (the United States) and Actium was the sea battle (the world.) Augustus is represented at Panium in the line of four Roman rulers, and he was the actual leader at Actium. At Panium Antiochus dealt with Egypt, who was allied with Rome, and at Actium Augustus dealt with Egypt (Cleopatra) allied with Rome (Marc Antony). This means Pompey represents verse forty up to 1989 and Tiberias represents the Sunday law of verse forty-one. Julius Caesar arrived in 2014 when the Ukrainian War began as typified by the battle of Raphia in 217 BC.
Ieu nyaluyukeun Augustus jeung Panium dina ayat lima belas, sarta perang Raphia dina ayat sabelas jeung Julius. Perang Panium téh mangrupa perang dunya katilu anu dimimitian pas saméméh hukum Minggu dina ayat genep belas, tapi tuluy robah jadi perang Actium. Panium téh perang darat (Amérika Serikat) jeung Actium téh perang laut (dunya). Augustus digambarkeun di Panium dina jajaran opat panguasa Romawi, sarta anjeunna téh pamingpin sabenerna di Actium. Di Panium, Antiochus nyanghareupan Mesir, anu sapakat jeung Roma, jeung di Actium Augustus nyanghareupan Mesir (Cleopatra) anu sapakat jeung Roma (Marc Antony). Ieu ngandung harti yén Pompey ngawakilan ayat opat puluh nepi ka taun 1989, sarta Tiberias ngawakilan hukum Minggu dina ayat opat puluh hiji. Julius Caesar datang dina taun 2014 nalika Perang Ukraina dimimitian sakumaha ditandakeun ku perang Raphia dina taun 217 SM.
This identifies that verses seventeen through twenty-two begin in 1989 and end at the Sunday law, and are therefore the history that aligns with the “hidden history” of verse forty. The prophetic line of the Maccabees also aligns with the very same “hidden history.” The line of Roman rulers is identifying modern Rome, the beast of Revelation sixteen, and the line of the Maccabee’s is describing the glorious land, the false prophet of Revelation sixteen. The line of the three battles identifies the victory over the king of the south, the dragon of Revelation sixteen.
Ieu netelakeun yén ayat tujuh welas nepi ka dua puluh dua dimimitian dina taun 1989 jeung dipungkas dina hukum Minggu, ku kituna éta mangrupa sajarah anu sajajar jeung “sajarah nu disumputkeun” dina ayat opat puluh. Garis nubuat urang Makabe ogé sajajar jeung “sajarah nu disumputkeun” anu sarua pisan éta. Garis para panguasa Romawi keur ngaidentipikasi Roma modéren, sato galak dina Wahyu genep welas, sarta garis urang Makabe ngajelaskeun nagri anu mulya, nabi palsu dina Wahyu genep welas. Garis tilu peperangan ngaidentipikasi kameunangan atas raja kidul, naga dina Wahyu genep welas.
Those three lines represent the three powers who lead the world to Armageddon and they are represented in verse forty as the king of the south, the dragon, the king of the north, the beast, and the chariots, horsemen and ships are the false prophet. The three lines from verse ten to twenty-three are representing the three powers in the hidden history of verse forty, that are nothing more or less than the an ongoing illustration of the three subjects represented in the open history of verse forty.
Éta tilu garis ngalambangkeun tilu kakawasaan anu mingpin dunya ka Armageddon, sarta dina ayat opat puluh éta dilambangkeun minangka raja kidul, naga, raja kalér, sato galak, jeung kareta-kareta, pasukan nu nunggang kuda, sarta kapal-kapal nyaéta nabi palsu. Tilu garis ti ayat sapuluh nepi ka dua puluh tilu ngalambangkeun tilu kakawasaan dina sajarah nu disumputkeun tina ayat opat puluh, anu teu leuwih jeung teu kurang ti hiji gambaran anu lumangsung terus ngeunaan tilu poko perkara anu dilambangkeun dina sajarah nu kabuka tina ayat opat puluh.
Verse One
Ayat Hiji
Verses one through four identify the “time of the end” in 1989, as well as the eight presidents of the United States from that starting point, and concluding with the final and far richer eighth president. In verse four that king becomes the king of the world, as represented by Alexander the Great, king Ahab, the ten kings of Revelation seventeen, the ten tribes of Psalms eighty-three, and the ten nations set forth as a symbol of the world in the very first step of God’s covenant with Abram in Genesis 15:18–21.
Ayat hiji nepi ka opat nangtukeun “waktu ahir” dina taun 1989, kitu deui dalapan présidén Amérika Sarikat ti titik mimiti éta, sarta ditungtungan ku présidén kadalapan anu pamungkas jeung jauh leuwih beunghar. Dina ayat opat, raja éta jadi raja dunya, sakumaha dilambangkeun ku Aleksander Agung, raja Ahab, sapuluh raja dina Wahyu tujuh belas, sapuluh kaom dina Jabur dalapan puluh tilu, jeung sapuluh bangsa anu ditepikeun minangka lambang dunya dina léngkah pangheulana pisan tina perjangjian Allah jeung Abram dina Kajadian 15:18–21.
Verses one through four represent the history of 1989 unto the threefold union at the Sunday law in verse forty-one, and therefore they align with the four Roman rulers, the line of the Maccabees and with the three battles of verses ten through fifteen which together make up the hidden history of verse forty.
Ayat kahiji nepi ka ayat kaopat ngagambarkeun sajarah ti taun 1989 nepi ka persatuan tilu rangkep dina hukum Minggu di ayat kaopat puluh hiji, ku kituna éta saluyu jeung opat pamingpin Romawi, garis Makkabeus, jeung tilu peperangan dina ayat sapuluh nepi ka lima belas, anu babarengan nyusun sajarah anu disumputkeun tina ayat kaopat puluh.
Verses five through nine set forth a prophetic line which perfectly represents the history of 538 unto 1798, and provides the historical and prophetic logic to understand the significance of the time of the end in verse forty. That logic explains verse ten as the retaliation for the history of verses five through nine, and in doing so it defines the logic of 1989. This means that verses one through twenty-three of Daniel eleven represent five prophetic lines that are aligned with the hidden history of verse forty. The first four verses are about Trump, the eighth president who is of the seven, who is destined to be the king of ten kings in Revelation seventeen’s seventh kingdom.
Ayat lima nepi ka salapan ngagambarkeun hiji garis nubuatan anu sampurna ngawakilan sajarah ti 538 nepi ka 1798, sarta nyayagikeun logika sajarah jeung nubuatan pikeun ngartos pentingna waktu ahir dina ayat opat puluh. Logika éta ngajelaskeun ayat sapuluh minangka pambalasan pikeun sajarah dina ayat lima nepi ka salapan, sarta ku cara kitu netepkeun logika taun 1989. Ieu hartina yén ayat hiji nepi ka dua puluh tilu tina Daniel pasal sabelas ngawakilan lima garis nubuatan anu sajajar jeung sajarah nu disumputkeun dina ayat opat puluh. Opat ayat kahiji nyaritakeun ngeunaan Trump, présidén kadalapan anu asalna tina tujuh, anu geus ditangtukeun jadi raja pikeun sapuluh raja dina karajaan katujuh tina Wahyu pasal tujuh belas.
Verses five through ten identify the history leading to 1798 and on to 1989, which is the history of verse forty. Verses ten through fifteen identify a history of three proxy wars beginning in 1989, the second beginning in 2014, then the richest president stood up in 2015. That richest president was slain in 2020, and in 2022 the war of Raphia escalated, and then the richest president returned in 2024, and in 2025 the head of the beast and the head of the image of the beast were both inaugurated.
Ayat lima nepi ka sapuluh nandakeun sajarah anu ngarah ka taun 1798 tuluy ka taun 1989, nyaéta sajarah tina ayat opat puluh. Ayat sapuluh nepi ka lima belas nandakeun hiji sajarah ngeunaan tilu perang wakilan anu dimimitian dina taun 1989, anu kadua dimimitian dina taun 2014, tuluy présidén pangbeungharna nangtung dina taun 2015. Présidén pangbeungharna éta dipaéhan dina taun 2020, sarta dina taun 2022 perang Raphia ngaronjat, tuluy présidén pangbeungharna éta mulang deui dina taun 2024, sarta dina taun 2025 kapala sato galak jeung kapala gambar sato galak duanana dilantik.
We will continue these things in the next article.
Urang bakal neruskeun hal-hal ieu dina artikel salajengna.