We are working on bringing all the lines of Daniel eleven together in connection with the hidden history of verse forty that represents 1989 unto the Sunday law in the United States. Our calling as students of prophecy is to rightly divide the word of truth.
Urang keur ngusahakeun ngahijikeun sakabéh runtuyan dina Daniel pasal sabelas dina patalina jeung sajarah nu nyumput dina ayat opat puluh, anu ngagambarkeun taun 1989 nepi ka hukum Minggu di Amérika Sarikat. Panggero urang salaku murid-murid nubuat nyaéta supaya leres ngabagi kecap bebeneran.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Sina kudu diajar sangkan katémbong katarima ku Allah, jadi pagawe anu teu kudu éra, anu ngabagi kalawan bener pangandika bebeneran. 2 Timoteus 2:15.
Daniel chapter eleven can be divided into ten prophetic lines. Verses one through four represent one prophetic line. Verse five through nine represents a second line. Verse ten represents a third line. Verses eleven and twelve represent the fourth line. The fifth line is verses thirteen through fifteen. The sixth line is verses sixteen through twenty-two. The seventh line is verses twenty-three and twenty-four. Verse twenty-four through verse thirty-one is the eighth line. Verse thirty-one through forty is the ninth line, and the tenth and final line are verses forty through forty-five. These ten lines are to be brought together line upon line.
Daniel pasal sabelas tiasa dibagi jadi sapuluh garis nubuat. Ayat hiji nepi ka opat ngagambarkeun hiji garis nubuat. Ayat lima nepi ka salapan ngagambarkeun garis kadua. Ayat sapuluh ngagambarkeun garis katilu. Ayat sabelas jeung dua belas ngagambarkeun garis kaopat. Garis kalima nyaéta ayat tilu belas nepi ka lima belas. Garis kagenep nyaéta ayat genep belas nepi ka dua puluh dua. Garis katujuh nyaéta ayat dua puluh tilu jeung dua puluh opat. Ayat dua puluh opat nepi ka ayat tilu puluh hiji nyaéta garis kadalapan. Ayat tilu puluh hiji nepi ka opat puluh nyaéta garis kasalapan, sarta garis kasapuluh jeung panungtungan nyaéta ayat opat puluh nepi ka opat puluh lima. Ieu sapuluh garis kudu dihijikeun garis luhur garis.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.
Ka saha anjeunna baris ngajarkeun pangaweruh? Jeung ka saha anjeunna baris maparin ngarti kana pangajaran? Ka jalma-jalma anu geus disapih tina susu, anu geus dijauhkeun tina buah dada.
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
Sabab parentah kudu ditumpuk kana parentah, parentah kana parentah; gurat kana gurat, gurat kana gurat; di dieu saeutik, di ditu saeutik:
For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
Sabab ku biwir anu ngucap jeung ku basa séjén Mantenna bakal nyarita ka ieu bangsa. Ka maranéhna Mantenna ngandika, Ieu teh pangreureuhan anu ku maraneh bisa dipake mere reureuh ka nu lalungsé; jeung ieu teh panyegeran: tapi maranéhna teu daek ngadéngé.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Nanging pangandika PANGERAN tumrap wong-wong mau dadi piwulang sapresep ing sadhuwure sapresep, sapresep ing sadhuwure sapresep; garis ing sadhuwure garis, garis ing sadhuwure garis; ana sethithik ing kéné lan ana sethithik ing kana; supaya padha lunga, banjur kesandhung mundur, remuk, katut ing jerat, lan kacepeng. Yesaya 28:9–13.
Each of the ten prophetic lines are of course interrelated, but within each line a specific theme can be recognized. Though each line has a primary theme, the lines possess more than a singular testimony. I intend to identify each of the themes in the ten lines.
Unggal tina sapuluh jalur nubuat téh tangtu silih patalina, tapi dina unggal jalur bisa katingali hiji téma anu husus. Sanajan unggal jalur miboga téma utama, éta jalur-jalur ngamuat kasaksian anu leuwih ti saukur hiji. Kuring boga maksud pikeun ngaidentifikasi unggal téma dina sapuluh jalur éta.
First Line
Garis Kahiji
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.
Kitu deui, dina taun kahiji Darius, urang Média éta, enya kuring sorangan, ngadeg pikeun ngukuhkeun jeung nguatkeun anjeunna. Ayeuna ku sim kuring baris ditémbongkeun ka anjeun kayaktian. Tenjo, bakal aya kénéh tilu raja anu ngadeg di Pérsia; sarta anu kaopat bakal jauh leuwih beunghar ti maranéhna kabéh; jeung ku kakuatanana lantaran kakayaanana, manéhna bakal ngahudangkeun sakumna pikeun ngalawan karajaan Grécia. Saterusna bakal ngadeg saurang raja anu perkasa, anu bakal maréntah kalawan kakawasaan anu gedé, sarta ngalakukeun nurutkeun kahayangna sorangan. Jeung nalika manéhna geus ngadeg, karajaanna bakal direcah, sarta bakal dibagi ka arah opat angin langit; lain ka turunanana, sarta lain nurutkeun kakawasaan anu ku anjeunna diparéntahkeun; sabab karajaanna bakal dicabut, pikeun batur salian ti maranéhna éta. Daniel 11:1–4.
The first year of Darius marks the end of seventy years, thus identifying a prophetic time of the end. By verse three Alexander the Great establishes his worldwide kingdom, and by verse four his kingdom was to be plucked up and divided unto the four winds. Using Darius as the time of the end in 1989 allows us to count the kings represented in verse two. When Gabriel states in verse one, “Also in the first year of Darius” he is following up on what he informed Daniel at the beginning of the vision, which began in chapter ten.
Taun kahiji Darius nandaanan ahir tina tujuh puluh taun, ku kituna nandakeun hiji waktos ahir anu sipatna nubuat. Dina ayat tilu, Aleksander Agung ngadegkeun karajaanana anu ngawengku saalam dunya, sarta dina ayat opat karajaanana kudu dicabut sarta dibagikeun ka opat penjuru angin. Ku ngagunakeun Darius minangka waktos ahir dina taun 1989, urang tiasa ngitung para raja anu digambarkeun dina ayat dua. Nalika Jibril nyatakeun dina ayat hiji, “Ogé dina taun kahiji Darius,” anjeunna keur neraskeun naon anu geus dipedar ka Daniel dina awal ieu tetenjoan, anu dimimitian dina pasal sapuluh.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Dina taun katilu pamaréntahan Kores, raja Persia, hiji perkara diwahyukeun ka Daniél, anu dingaranan Béltesyazar; jeung éta perkara téh bener, tapi waktu anu geus ditangtukeun téh lila: sarta anjeunna ngartos kana éta perkara, jeung miboga pangartian kana éta titingalian. Daniel 10:1.
The waymark that represents a “time of the end” contains two symbols. The “time of the end” for Moses’ prophetic line was Aaron’s birth, followed three years later with the birth of Moses. Aaron and Moses are the twofold symbol of the “time of the end” in their history and typify the birth of John the Baptist and Jesus six months thereafter. The “time of the end” in 1798 marked the capture of the pope of Rome who thereafter died in captivity in 1799. From “the first year of Darius the Mede” unto “the third year of Cyrus king of Persia”; Darius and Cyrus represent thee “time of the end” in 1989, for all the prophets are speaking more about the last days than the days in which they lived.
Tanda jalan anu ngagambarkeun hiji “waktu ahir” ngandung dua lambang. “Waktu ahir” pikeun garis nubuat Musa nyaéta kalahiran Harun, tuluy tilu taun sanggeusna dituturkeun ku kalahiran Musa. Harun jeung Musa mangrupakeun lambang rangkep tina “waktu ahir” dina sajarah maranéhna sarta ngalambangkeun kalahiran Yohanes Pembaptis jeung Yesus genep bulan sanggeusna. “Waktu ahir” dina 1798 nandaan katangkepna paus Roma anu saterusna pupus dina tawanan dina 1799. Ti “taun kahiji Darius urang Media” nepi ka “taun katilu Koresy, raja Persia”; Darius jeung Koresy ngagambarkeun “waktu ahir” dina 1989, sabab sakabéh nabi nyarita leuwih loba ngeunaan poé-poé panungtungan batan poé-poé nalika maranéhna hirup.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Ayeuna sagala perkara ieu tumiba ka maranéhna jadi conto; sarta éta geus dituliskeun pikeun panggeuing ka urang, anu ka urang parantos sumping tungtung jaman dunya. 1 Korinta 10:11.
Darius and Cyrus represent Ronald Reagan and George Bush senior in 1989. Both were presidents that year. Verse one of chapter eleven places the vision in the third year of Cyrus, which would represent George Bush the senior who followed Reagan as Cyrus followed Darius. Verse two states that three kings would yet stand up and the fourth is far richer than them all. The final “time of the end” in chapter eleven begins in 1989 and identifies that after George Bush senior three kings would yet stand up, thus identifying the three presidents that followed Bush senior. Those three kings were Bill Clinton, George Bush junior, Barak Obama and then the richest president, Donald Trump would “by his strength” and “through his riches he shall stir up all against the realm of Grecia”.
Darius jeung Kores ngagambarkeun Ronald Reagan jeung George Bush senior dina taun 1989. Duanana mangrupa présidén dina taun éta. Ayat kahiji tina pasal sabelas nempatkeun éta tetempoan dina taun katilu Kores, anu bakal ngagambarkeun George Bush senior anu nuturkeun Reagan sakumaha Kores nuturkeun Darius. Ayat kadua nyatakeun yén tilu raja bakal kénéh nangtung, sarta anu kaopat jauh leuwih beunghar ti maranéhna kabéh. “Waktu ahir” anu pamungkas dina pasal sabelas dimimitian dina taun 1989 sarta nétélakeun yén sanggeus George Bush senior tilu raja bakal kénéh nangtung, ku kituna ngaidéntifikasi tilu présidén anu nuturkeun Bush senior. Tilu raja éta nya éta Bill Clinton, George Bush junior, Barak Obama, tuluy présidén anu pangbeungharna, Donald Trump, bakal “ku kakuatanana” jeung “ngaliwatan kabeungharanana anjeunna bakal ngagerakkeun sakabéh jalma ngalawan karajaan Grisia”.
Verse three then introduces Alexander the Great and therefore typifies the last leader of United Nations who unites with the papacy in the last days, but who like unto the papacy comes to his end. The United Nations is the seventh kingdom represented as ten kings in Revelation seventeen, and the confederacy of ten kings agree to give their seventh kingdom unto the papal beast for one symbolic hour.
Ayat katilu saterusna ngawanohkeun Aleksander Agung, ku kituna ngalambangkeun pamingpin panungtung Perserikatan Bangsa-Bangsa anu ngahiji jeung kapausan dina poé-poé panungtung, tapi anu, saperti kapausan, ngahontal tungtungna. Perserikatan Bangsa-Bangsa téh karajaan katujuh anu digambarkeun minangka sapuluh raja dina Wahyu tujuh belas, sarta pakumpulan sapuluh raja éta sapuk pikeun masrahkeun karajaan katujuh maranéhna ka sato galak kapausan salila sajam simbolis.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.
Jeung sapuluh tanduk anu ku maneh ditingali téh sapuluh raja, anu can narima karajaan nepi ka ayeuna; tapi maranéhna narima kakawasaan minangka raja salila sajam babarengan jeung sato galak éta. Ieu saréréa sahepamadegan, sarta baris masrahkeun kakawasaan jeung kakuatan maranéhna ka sato galak éta. Maranéhna baris perang ngalawan Anak Domba, sarta Anak Domba bakal ngéléhkeun maranéhna, sabab Anjeunna teh Gusti para gusti, jeung Raja para raja; jeung jalma-jalma anu marengan Anjeunna téh nyaéta anu geus dipanggil, jeung dipilih, jeung satia. Wahyu 17:12–14.
Those ten kings are represented by verses three and four and also by the history of the rise and fall of Alexander the Great who fulfilled the verses in the fourth century. Greece is the third kingdom of Bible prophecy and is a symbol of the dragon, a third of the threefold union of the dragon, the beast and the false prophet. At the cross the message “King of the Jews” was recorded in Hebrew, Latin and Greek; representing the Jews, the Romans and the rest of the multitudes from the other nations that would be in Jerusalem at the Passover. The Greeks represent the dragon, the Romans represent the beast, and the Jews were the false prophet.
Eta sapuluh raja téh digambarkeun ku ayat tilu jeung opat, kitu deui ku sajarah naékna jeung ragragna Aleksander Agung anu ngalaksanakeun ayat-ayat éta dina abad kaopat. Yunani téh karajaan katilu dina nubuat Kitab Suci sarta mangrupa lambang naga, hiji pihak katilu tina pasatuan tilu rupa antara naga, sato galak, jeung nabi palsu. Dina kayu salib, éta pesen “Raja urang Yahudi” ditulis dina basa Ibrani, Latin, jeung Yunani; ngalambangkeun urang Yahudi, urang Romawi, jeung sesa balaréa ti bangsa-bangsa séjén anu bakal aya di Yerusalem dina Paska. Urang Yunani ngalambangkeun naga, urang Romawi ngalambangkeun sato galak, jeung urang Yahudi téh nabi palsu.
The first four verses of chapter eleven identify the end of the earthly dragon power who commits fornication with the papal power as human probation closes. Verses three and four identify the final rise and fall of the last manifestation of an earthly dragon power. The verses overlay the last six verses which identify the end of the beast who commits fornication with the kings of the earth. The beginning and ending of chapter eleven identify the history where the enemies of God come to their end with none to help. The first four verses aligned with the last six verses and in so doing they bear the symbolism of the Ten Commandments with a table of the first four commandments and a table with the last six commandments, while also symbolizing a test with the number ten.
Opat ayat kahiji dina pasal sabelas ngaidentipikasi ahir kakawasaan naga duniawi anu ngalakukeun cabul jeung kakawasaan kapapaan nalika mangsa kasempetan tatanan manusa geus nutup. Ayat katilu jeung kaopat ngaidentipikasi naékna pamungkas sarta ragragna manifestasi panungtung tina hiji kakawasaan naga duniawi. Ayat-ayat éta tumpang tindih jeung genep ayat panungtung anu ngaidentipikasi ahir sato galak anu ngalakukeun cabul jeung raja-raja bumi. Mimiti jeung tungtung pasal sabelas ngaidentipikasi sajarah nalika musuh-musuh Allah ngahontal ahirna kalayan teu aya saurang ogé anu nulungan. Opat ayat kahiji anu saluyu jeung genep ayat panungtung, sarta ku kituna ngamuat perlambang Sapuluh Parentah kalayan hiji loh pikeun opat parentah kahiji jeung hiji loh pikeun genep parentah panungtung, bari sakaligus ngalambangkeun hiji ujian ku angka sapuluh.
The first four verses represent a beginning that illustrates the ending while anchoring the message as beginning at the “time of the end” in 1989. The verses represent 1989 until the close of human probation, thus summarizing the message of the last six verses which are the increase of knowledge that was unsealed in 1989, which identify the events connected with the close of probation.
Opat ayat kahiji ngagambarkeun hiji awal anu nandeskeun ahirna, bari ngiket pesen éta supaya dimimitian dina “waktu ahir” dina taun 1989. Ayat-ayat éta ngagambarkeun mangsa ti 1989 nepi ka panutupan mangsa pamariksaan manusa, ku kituna nyindekkeun pesen tina genep ayat pamungkas, nyaéta paningkatan pangaweruh anu dibuka segelna dina 1989, anu nangtukeun kajadian-kajadian anu patali jeung panutupan mangsa pamariksaan.
The verses provide the prophetic anchor to recognize that beginning in 1989 there would be a total of eight presidents, with the eighth being of the seven previous presidents, thus tying the passage together with the enigma of the eighth being of the seven, which is a prophetic characteristic that is present truth in the last days.
Ayat-ayat éta nyadiakeun jangkar nubuat pikeun ngakuan yén dimimitian dina taun 1989 bakal aya jumlahna dalapan présidén, kalayan anu kadalapan téh asalna tina tujuh présidén saméméhna, ku kituna ngahijikeun éta petikan jeung tatarucingan yén anu kadalapan téh tina anu tujuh, anu mangrupa ciri nubuat anu jadi bebeneran kiwari dina poé-poé panungtungan.
The theme which can be understood with the verses is the final destruction of the dragon power who commits fornication with the whore of Tyre. The whore commits fornication with all the kings of the earth, but just as ancient France became the firstborn of the Catholic church when Clovis dedicated his throne to the papacy in 496, so too, the earth beast of the United States will also be the first of the kings to commit fornication with the whore at the Sunday law. Just as in the ending six verses the beginning four verses identify and emphasize all three powers that lead the world to Armageddon, but the theme in the first four verses is the dragon power represented by Grecia and Alexander the Great.
Téma anu bisa kahartos tina ayat-ayat éta nyaéta karuksakan pamungkas tina kakawasaan naga anu ngalakukeun cabul jeung palacur Tirus. Palacur éta ngalakukeun cabul jeung sakabéh raja-raja bumi, tapi sakumaha Perancis baheula jadi cikal-bakal garéja Katolik nalika Clovis ngahaturkeun tahta-na ka kapausan dina taun 496, kitu deui, sato bumi ti Amérika Sarikat ogé bakal jadi nu pangheulana tina para raja anu ngalakukeun cabul jeung éta palacur dina hukum Minggu. Sakumaha dina genep ayat panungtung, opat ayat mimiti ngaidéntifikasi jeung nekenkeun katilu kakawasaan anu mingpin dunya ka Armageddon, tapi téma dina opat ayat mimiti nyaéta kakawasaan naga anu dilambangkeun ku Grisia jeung Aleksander Agung.
Reagan began the process of eight presidents that has led now to the last of the eight presidents. The eighth president will erect the image of the beast and enforce a Sunday law in the United States, while also brokering and arrangement making him the head of the United Nations, that will at that very point enter into a worldwide church state relationship under the guise of solving the increasing warfare of radical Islam.
Reagan ngamimitian runtuyan dalapan présidén anu ayeuna geus ngantunkeun ka nu pamungkas tina dalapan présidén éta. Présidén anu kadalapan bakal ngadegkeun gambar sato galak sarta nerapkeun hukum Minggu di Amérika Sarikat, bari sakaligus ngabrokerkeun hiji kasapukan anu ngajadikeun anjeunna kapala Perserikatan Bangsa-Bangsa, anu dina waktu éta pisan bakal asup kana hiji hubungan garéja-jeung-nagara sakuliah dunya kalawan dalih ngaréngsékeun peperangan radikal Islam anu beuki ningkat.
The transition of the United States, which is the earth beast of Revelation chapter thirteen from being the sixth kingdom of Bible prophecy unto the head of the seventh kingdom of Bible prophecy, while consummating the unlawful relationship with the eighth kingdom of Bible prophecy is illustrated from verse one identifying 1989, through the presidents that lead to the Sunday law in the United States, and immediately then identifies the mighty king standing up. That mighty king is Trump assuming control over the United Nations, which he is now in the process of dismantling in advance of his demands.
Pangalihna Amérika Sarikat, anu mangrupa sato bumi dina Wahyu pasal tilu welas, ti jadi karajaan kagenep dina nubuatan Alkitab nepi ka jadi hulu karajaan katujuh dina nubuatan Alkitab, bari nyampurnakeun hubungan anu teu sah jeung karajaan kadalapan dina nubuatan Alkitab, digambarkeun ti ayat kahiji anu nandakeun taun 1989, ngaliwatan para présidén anu mingpin nepi ka hukum Minggu di Amérika Sarikat, sarta tuluy langsung nangtukeun raja anu perkasa anu ngadeg. Raja anu perkasa éta nyaéta Trump anu nyekel kakawasaan kana Perserikatan Bangsa-Bangsa, anu ayeuna keur dina prosés ngabubarkeunana sateuacan ngalaksanakeun tuntutan-tuntutanana.
Second Line
Garis Kadua
Verse five through nine represents the first mention and the point by point illustration of the battle between the kings of the north and south that the entire chapter employs as the primary prophetic backdrop. Verse five sets forth the theme of the passage.
Ayat lima nepi ka salapan ngawakilan sebutan anu kahiji sarta gambaran léngkah demi léngkah ngeunaan peperangan antara raja-raja ti kalér jeung ti kidul, anu ku sakabéh ieu pasal dipaké minangka latar kenabian utama. Ayat lima nandeskeun téma ieu petikan.
And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. Daniel 11:5.
Jeung raja kidul bakal jadi kuat, kitu deui salah saurang pangéranna; sarta anjeunna bakal leuwih kuat ti éta, jeung boga kakawasaan; kakawasaanana bakal jadi kakawasaan anu agung. Daniel 11:5.
Ptolemy I Soter and Seleucus I Nicator are represented in the verse. Both were a fourth of the “Diadochi” (meaning successor) of Alexander’s kingdom. Seleucus is the first “king of the north” in chapter eleven, and in agreement with pagan Rome, papal Rome and modern Rome—Seleucus was only established as the prophetic king of the north after three primary victories or pivotal events: his reclamation of Babylon in 312 BC, the Battle of Ipsus in 301 BC, and the Battle of Corupedium in 281 BC. These movements defeated his major rivals, expanded his empire, and solidified his dominance in the region.
Ptolemy I Soter jeung Seleucus I Nicator digambarkeun dina ayat éta. Duanana mangrupa dua di antara opat “Diadochi” (hartina panerus) tina karajaan Alexander. Seleucus téh “raja kalér” anu kahiji dina pasal sabelas, sarta saluyu jeung Roma kapir, Roma kapausan, jeung Roma modéren—Seleucus kakara diadegkeun minangka raja kalér dina ramalan sanggeus tilu kameunangan utama atawa kajadian anu nangtukeun: meunang deui Babul dina taun 312 SM, Perang Ipsus dina taun 301 SM, jeung Perang Corupedium dina taun 281 SM. Gerakan-gerakan ieu ngéléhkeun saingan-saingan utamana, ngalegaan kakaisaranana, sarta ngukuhkeun kakawasaanana di éta wewengkon.
The second line begins with identifying the kings of the north and south in distinction with any other of the successors (Diadochi) of Alexander’s divided kingdom. It begins with identifying that the king of the north is only empowered after three conquests. Then in the history of the struggle for dominion that unfolded after Alexanders death in verses six through nine, identify a period that concludes with the overthrow of the king of the north by the king of the south. This is the first of three times in chapter eleven that the king of the south prevails over the king of the north. They provide three internal witnesses within the chapter that clearly establishes the waymarks of the history that leads to a king of the south defeating a king of the north.
Garis kadua dimimitian ku ngaidentifikasi raja-raja ti kalér jeung kidul minangka béda ti sagala panerus séjén (Diadochi) tina karajaan Aleksander anu kabagi. Ieu dimimitian ku netelakeun yén raja ti kalér kakara meunang kakawasaan sanggeus tilu panaklukan. Tuluy, dina sajarah perjuangan pikeun kakawasaan anu ngaguluyur sanggeus pupusna Aleksander dina ayat genep nepi ka salapan, diidentifikasi hiji mangsa anu dipungkas ku digulingkankeunna raja ti kalér ku raja ti kidul. Ieu téh kahiji tina tilu kali dina pasal sabelas nalika raja ti kidul unggul ngalawan raja ti kalér. Ieu nyadiakeun tilu kasaksian internal dina éta pasal anu écés netepkeun patokan-patokan sajarah anu ngarah kana raja ti kidul ngéléhkeun hiji raja ti kalér.
And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return into his own land. Daniel 11:5–9.
Jeung raja kidul bakal jadi kuat, kitu deui salah saurang pangéranana; sarta manéhna bakal leuwih kuat ti manéhna, sarta bakal miboga kakawasaan; kakawasaanana bakal jadi kakawasaan anu agung. Jeung dina ahir taun-taun maranéhna bakal ngahiji; sabab putri raja kidul bakal datang ka raja kalér pikeun ngayakeun pasatujuan: tapi manéhna moal nahan kakuatan panangan; kitu deui manéhna moal nangtung, atawa pananganana: tapi manéhna bakal dipasrahkeun, kitu deui jalma-jalma anu nganteurkeun manéhna, jeung anu ngalahirkeun manéhna, jeung anu nguatkeun manéhna dina mangsa-mangsa éta. Tapi tina hiji cabang tina akar-akarna bakal aya saurang anu nangtung dina kalungguhanana, anu bakal datang mawa pasukan, sarta bakal asup kana bénténg raja kalér, sarta bakal nindak ngalawan maranéhna, sarta bakal unggul: Jeung ogé bakal mawa tawanan ka Mesir allah-allah maranéhna, jeung para pangeranna, jeung wadah-wadah maranéhna anu mulya tina pérak jeung emas; sarta manéhna bakal terus hirup leuwih lila sababaraha taun tibatan raja kalér. Ku kituna raja kidul bakal datang kana karajaanna, sarta bakal balik ka nagarana sorangan. Daniel 11:5–9.
The historical fulfillment of the verses provides the template for the prophetic fulfillment of the twelve hundred and sixty years of papal rule identified in verses thirty-one through forty, and the prophetic template for the fulfillment of verse eleven, that was first fulfilled in 217 BC at the Battle of Raphia. Those three witnesses identify the characteristics of the Ukrainian War where Putin, the final king of the south will prevail over the proxy army of the papal king of the north.
Kacumponan sajarah tina éta ayat-ayat nyadiakeun pola pikeun kacumponan nubuatan tina sarébu dua ratus genep puluh taun pamaréntahan kapapaan anu diidentifikasi dina ayat tilu puluh hiji nepi ka opat puluh, sarta pola nubuatan pikeun kacumponan ayat sabelas, anu mimiti kacumponan dina taun 217 SM dina Perang Raphia. Tilu saksi éta nangtukeun ciri-ciri Perang Ukraina, tempat Putin, raja kidul panungtungan, bakal unggul ngalawan tentara proksi ti raja kalér kapapaan.
The theme of the second line of prophetic history is how the deadly wound is delivered to the papacy in 1798, as represented by verses five through nine and the battle of Raphia in verse eleven. The king of the south, which is Egypt, is the dragon power.
Téma garis kadua tina sajarah nubuat nyaéta kumaha tatu nu matak paéh ditepikeun ka kapausan dina taun 1798, sakumaha dilambangkeun ku ayat lima nepi ka salapan sarta ku perang Raphia dina ayat sabelas. Raja kidul, nyaéta Mesir, mangrupa kakawasaan naga.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
He anakéa ʻo e tangata, fokotuʻu ho mata ki he Felo ko e tuʻi ʻo ʻIsipite, pea kikite lea kiate ia, pea ki ʻIsipite kotoa pē: Lea, pea pehē, ʻOku pehē ʻe he ʻEiki ko e ʻOtua; Vakai, ʻoku ou tuʻu ʻo fehangahangai mo koe, Felo ko e tuʻi ʻo ʻIsipite, ko e fuʻu talākoni lahi ʻoku tokoto ʻi he lotolotonga ʻo hono ngaahi vaitafe, ʻa ia kuo ne pehē, Ko hoku vaitafe pē ʻeni, pea kuó u ngaohi ia maʻana. ʻIsikeli 29:2, 3.
The three illustrations of the king of the south prevailing over the king of the north in chapter eleven combine to identify the final fall of the king of the north in verse forty-five.
Tilu gambaran ngeunaan raja beulah kidul anu unggul ngalawan raja beulah kalér dina pasal sawelas ngahiji pikeun nangtukeun ragragna ahir raja beulah kalér dina ayat opat puluh lima.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:45.
Sarta anjeunna bakal ngadegkeun tenda-tenda karatonna di antara sagara-sagara dina gunung suci anu mulya; tapi anjeunna bakal nepi ka tungtungna, sarta moal aya saurang ogé anu nulungan anjeunna. Daniel 11:45.
There are three lines in chapter eleven that illustrate a king of the south defeating a king of the north, but when the king of the north comes to his end with none to help it is not so apparent. But the book of Revelation identifies that it is the dragon power that brings her down by eating her flesh and burning her with fire. Once the dragon power is recognized from the book of Revelation we can see the kings, who are also the dragon and also the king of the south who are going to bring down the king of the north in verse forty-five. Three direct witnesses in the chapter that are all testifying to their perfect fulfillment as represented through the connection of the books of Daniel and Revelation.
Aya tilu galur dina pasal sabelas anu ngagambarkeun saurang raja ti kidul ngéléhkeun saurang raja ti kalér, tapi nalika raja ti kalér ngahontal tungtungna kalayan taya nu nulungan anjeunna, éta henteu pati écés. Tapi kitab Wahyu nangtukeun yén kakuatan naga éta anu ngaruntuhkeun dirina ku ngadahar dagingna sarta ngaduruk dirina ku seuneu. Sakali kakuatan naga dipikawanoh tina kitab Wahyu, urang tiasa ningali para raja, anu ogé nyaéta naga jeung ogé raja ti kidul, anu baris ngaruntuhkeun raja ti kalér dina ayat opat puluh lima. Tilu saksi langsung dina éta pasal, anu sadayana mere kasaksian ngeunaan kacumponan anu sampurna sakumaha diwakilan ngaliwatan patalina kitab Daniel jeung Wahyu.
The modern papal king of the north comes to his end with none to help in verse forty-five, and the book of Revelation identifies how the papal power comes to his end at the hands of the dragon power.
Raja paus modern ti kalér nepi ka ahirna tanpa aya nu nulungan anjeunna dina ayat opat puluh lima, sarta kitab Wahyu nétélakeun kumaha kakawasaan paus nepi ka ahirna ku leungeun kakawasaan naga.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.
Jeung sapuluh tanduk anu ku maneh ditingali aya dina sato galak téa, éta bakal ngéwa ka éta awéwé sundal, sarta bakal ngajadikeun dirina taya nanaon jeung taranjang, sarta bakal ngahakan dagingna, sarta ngaduruk dirina ku seuneu. Sabab Allah geus nunda kana haté maranéhna supaya ngalaksanakeun pangersa-Na, supaya sapuk, jeung masrahkeun karajaan maranéhna ka éta sato galak, nepi ka pangandika Allah kalarap. Wahyu 17:16, 17.
The ten kings burn the papal king of the north with fire and eat her flesh. The kings of the last days are the dragon power.
Sapuluh raja téh ngaduruk raja paus ti kalér ku seuneu sarta ngadahar dagingna. Raja-raja dina poé-poé panungtungan téh mangrupa kakawasaan naga.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.” Testimonies to Ministers, 38.
“Raja-raja, para pangagung, jeung para gubernur geus nempatkeun kana dirina tanda antikristus, sarta digambarkeun minangka naga anu indit rék nyieun perang ngalawan kaom suci—jalma-jalma anu ngajaga parentah-parentah Allah sarta anu miboga iman ka Yesus. Dina mumusuhan maranéhna ka umat Allah, maranéhna némbongkeun dirina ogé salah ku milih Barabas tibatan Kristus.” Testimonies to Ministers, 38.
The ten kings are the dragon power, who is also represented by the kingdom of Greece and Alexander. Those kings are southern kings, for they are represented by Pharaoh king of Egypt. They will eat her flesh, for they are also the prophetic “dogs” which the Psalmist calls the “assembly of the wicked.”
Sapuluh raja téh nyaéta kakawasaan naga, anu ogé dilambangkeun ku karajaan Yunani jeung Aleksander. Raja-raja éta téh raja-raja kidul, sabab aranjeunna dilambangkeun ku Firaun raja Mesir. Maranéhna bakal ngahakan dagingna, sabab maranéhna ogé nyaéta “anjing-anjing” nubuat anu ku nu nulis Jabur disebut “pasamoan jalma-jalma jahat.”
For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.
Sabab anjing-anjing geus ngurilingan ka Kami; pasamoan jalma-jalma doraka geus ngepung ka Kami; maranéhna nubles leungeun Kami jeung suku Kami. Kami bisa ngitung sakabéh tulang Kami; maranéhna nenjo jeung neuteup ka Kami. Maranéhna ngabagi-bagi pakean Kami di antara maranéhna, jeung ngocok undi pikeun jubah Kami. Jabur 22:16–18.
The papacy is the king of the north in verse forty-five, and the papacy is represented by Jezebel in the church of Thyatira.
Kapapaan téh nyaéta raja ti kalér dina ayat kaopat puluh lima, sarta kapapaan ogé dilambangkeun ku Izébél dina garéja Tiatira.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Sanajan kitu, aya sababaraha perkara anu ku Kami dipasalahkeun ka maneh, sabab maneh ngantep awewe éta, Isebel, anu nyebut dirina nabi awéwé, ngajar jeung ngagoda para abdi Kami supaya maranehna ngalakukeun jinah sarta dahar kadaharan anu dipersembahkeun ka brahala. Jeung Kami geus méré manehna waktu pikeun tobat tina jinahna; tapi manehna henteu tobat. Tingali, ku Kami manehna bakal dialungkeun kana ranjang, jeung jalma-jalma anu ngalakukeun zinah jeung manehna kana kasangsaraan anu kacida gedéna, iwal lamun maranehna tobat tina kalakuanana. Wahyu 2:20–22.
Jezebel’s judgment is accomplished when she is eaten by dogs.
Hukuman Isebel kalaksanakeun nalika anjeunna didahar ku anjing.
And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 1 Kings 21:23.
Ngeunaan Yézébel ogé PANGERAN parantos ngandika, pokna, “Anjing-anjing bakal ngahakan Yézébel di sisi témbok Yizreél.” 1 Raja-raja 21:23.
The dogs are pagan Rome, the dragon power, for it was pagan Rome that crucified Christ.
Anjing-anjing téh nyaéta Roma kapir, kakawasaan naga, sabab Roma kapirlah anu nyalib Kristus.
“In the sufferings of Christ upon the cross prophecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold the treatment He was to receive. He said, ‘Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture.’ Psalm 22:16–18. The prophecy concerning His garments was carried out without counsel or interference from the friends or the enemies of the Crucified One. To the soldiers who had placed Him upon the cross, His clothing was given. Christ heard the men’s contention as they parted the garments among them. His tunic was woven throughout without seam, and they said, ‘Let us not rend it, but cast lots for it, whose it shall be.’” The Desire of Ages, 746.
Dina sangsara Kristus dina salib, nubuat geus kacumponan. Ratusan taun saméméh panyaliban, Jurusalamet geus ngaramalkeun perlakuan anu bakal ditampi ku Anjeunna. Mantenna ngandika, “Anjing geus ngurilingan Kami; riungan jalma-jalma jahat geus ngepung Kami; maranéhna nusuk leungeun Kami jeung suku Kami. Sakabéh tulang-tulang Kami bisa diitung; maranéhna nenjo jeung neuteup ka Kami. Maranéhna ngabagi-bagikeun pakean Kami di antara maranéhna, jeung ngundi jubah Kami.” Jabur 22:16–18. Nubuat ngeunaan pakean-Na kacumponan tanpa pituduh atawa campur tangan ti babaturan atawa musuh ti Anjeunna anu disalibkeun. Ka para soldadu anu geus nempatkeun Anjeunna dina salib, dipasrahkeun pakean-Na. Kristus ngadéngé paséa éta jalma-jalma nalika maranéhna ngabagi-bagikeun pakean-Na di antara maranéhna. Jubah-Na dianyam gembleng tanpa kelim, sarta maranéhna nyarita, “Ulah urang sobek ieu, tapi urang ngundi pikeun ieu, saha anu bakal boga éta.” The Desire of Ages, 746.
The ten kings, who are the dogs, who are the assembly of the wicked, who are Greece and Egypt will also to burn the whore with fire.
Sapuluh raja, anu mangrupakeun anjing-anjing, anu mangrupakeun pasamuan jalma-jalma jahat, anu mangrupakeun Yunani jeung Mesir, ogé bakal ngaduruk éta sundal ku seuneu.
And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.
Jeung anak awéwé imam mana waé, lamun manehna ngahinakeun dirina ku jadi sundal, manehna ngahinakeun bapana: manehna kudu diduruk ku seuneu. Imamat 21:9.
The ten kings burn the whore with fire for she professes to be a priestess but is a whore.
Sapuluh raja téh ngaduruk éta palacuran ku seuneu, lantaran manéhna ngaku dirina imam awéwé, padahal manéhna téh palacuran.
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.
Sarta dina poe eta bakal kajadian, yén Tirus bakal dipopohokeun salila tujuh puluh taun, nurutkeun mangsa hiji raja; sanggeus béakna tujuh puluh taun Tirus bakal nyanyi saperti hiji palacur. Candak kacapi, ngurilingan kota, eh palacur anu geus dipopohokeun; alunkeun wirahma anu amis, nyanyikeun loba lagu, supaya maneh dipikaresep deui. Sarta bakal kajadian sanggeus béakna tujuh puluh taun, yén PANGERAN bakal nganjang ka Tirus, sarta manehna bakal balik deui ka upahna, jeung bakal ngalacur jeung sakumna karajaan di dunya dina sakuliah beungeut bumi. Yesaya 23:15–17.
In verses five through nine, and verses thirty-one through forty, we find witness to the papacy coming to its end at the hands of the dragon power. This principle is also currently being fulfilled in the Ukrainian War. These three witnesses inform us that when the king of the north comes to his end with none to help in verse forty-five, the dragon will eat her flesh and burn her with fire. Upon three witnesses the motivation for the dragon’s action will include a broken treaty.
Dina ayat lima nepi ka salapan, jeung ayat tilu puluh hiji nepi ka opat puluh, urang manggihan kasaksian yén kapausan datang ka tungtungna ku panangan kakawasaan naga. Prinsip ieu ogé ayeuna keur digenepan dina Perang Ukraina. Tilu saksi ieu ngabéjaan ka urang yén nalika raja kalér datang ka tungtungna tanpa aya nu nulungan dina ayat opat puluh lima, naga bakal ngahakan dagingna sarta ngaduruk anjeunna ku seuneu. Dumasar kana tilu saksi, pamatri pikeun lampah naga éta bakal ngawengku hiji pajangjian anu pegat.
In verses five through nine, the second Syrian War ended with a treaty in 253 BC. The war had started in 260 BC and seven years into the second Syrian War a peace treaty was accomplished by the king of the south giving a daughter to the king of the north so he could marry the king of the south’s daughter and bring about peace through the marriage alliance. Seven years after the marriage in 246 BC the king of the north set aside the southern bride and restored his original wife who he had set aside when he married the Egyptian princess. The motivation for the king of the south to invade the northern kingdom and capture the northern king was a broken treaty.
Dina ayat lima nepi ka salapan, Perang Siria kadua dipungkas ku hiji pajangjian dina taun 253 SM. Perang éta geus dimimitian dina taun 260 SM, sarta sanggeus tujuh taun lumangsungna Perang Siria kadua, hiji pajangjian karapihan hasil diwujudkeun ku raja kidul anu masrahkeun saurang putri ka raja kalér supaya anjeunna tiasa nikah ka putri raja kidul sarta ngawujudkeun karapihan ngaliwatan pasakitan nikah éta. Tujuh taun sanggeus éta nikah, dina taun 246 SM, raja kalér nyingkirkeun pangantén awéwé ti kidul sarta mulangkeun pamajikanana nu asal, anu geus kungsi disingkirkeunana nalika anjeunna nikah ka putri Mesir. Pangdorong pikeun raja kidul nyerang karajaan kalér sarta nangkep raja kalér nyaéta hiji pajangjian anu geus dirempak.
The broken treaty typified the broken Treaty of Tolentino in 1797 that provided Napoleon with the motivation to take the pope captive in 1798, as Ptolemy had done to Seleucus in 246 BC. When Ptolemy III returned to Egypt from his victory over the northern Seleucid empire of Seleucus II he brought so many treasures back to Egypt that the Egyptians gave the title of “Euergetes” (meaning Benefactor) to Ptolemy III for restoring their “captive gods” after many years.
Perjangjian anu diruksak éta ngalambangkeun Perjangjian Tolentino anu diruksak dina taun 1797, anu nyadiakeun ka Napoleon alesan pikeun nyekel paus jadi tawanan dina taun 1798, sakumaha Ptolemaios geus ngalakukeun ka Seleukos dina taun 246 SM. Nalika Ptolemaios III mulang ka Mesir tina kameunanganana ngalawan kakaisaran Seleukid kalér pamaréntahan Seleukos II, anjeunna mawa balik ka Mesir kacida lobana harta banda nepi ka urang Mesir méré gelar “Euergetes” (hartina Nu Mawa Mangpaat) ka Ptolemaios III lantaran geus mulangkeun “dewa-dewa tawanan” maranéhna sanggeus mangtaun-taun.
But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. Daniel 11:7, 8.
Tapi tina hiji taruk tina akar-akarna, bakal aya saurang anu nangtung dina kalungguhanana, anu bakal datang mawa hiji pasukan, sarta bakal asup kana benteng raja kalér, sarta bakal ngalawan maranéhna, sarta bakal meunang: Jeung ogé bakal mawa ka Mesir salaku tawanan allah-allah maranéhna, jeung para pangeranna, sarta jeung barang-barang maranéhna anu mulya tina pérak jeung emas; sarta anjeunna bakal hirup sababaraha taun leuwih lila batan raja kalér. Daniel 11:7, 8.
When Napoleon took the pope captive in 1798, he robbed the Vatican treasures and brought them back to France as typified by Ptolemy III, who took treasures and also Seleucus II back to Egypt, where Seleucus II died falling from a horse. This typified Napoleon removing the papacy from the beast in 1798, and the death of the pope in 1799. The papacy in Revelation seventeen is the woman who rides upon the beast, and Seleucus’ defeat, captivity and subsequent death falling from a horse, typifies Napoleon removing the civil authority of the papacy (represented as a beast in Revelation seventeen).
Nalika Napoleon nyandak paus jadi tawanan dina taun 1798, anjeunna ngarampas harta banda Vatikan sarta mawa éta deui ka Perancis, sakumaha dipralambangkeun ku Ptolemy III, anu nyandak harta banda sarta ogé mawa Seleukos II deui ka Mesir, tempat Seleukos II pupus ku ragrag tina kuda. Ieu dipralambangkeun ku Napoleon ngaleungitkeun kapausan tina sato galak dina taun 1798, sarta ku pupusna paus dina taun 1799. Kapausan dina Wahyu pasal tujuh belas nyaéta awéwé anu nunggang kana sato galak, sarta kakalahan, katangkepna, jeung pupusna Seleukos salajengna ku ragrag tina kuda, ngalambangkeun Napoleon ngaleungitkeun kakawasaan sipil kapausan (anu digambarkeun minangka sato galak dina Wahyu pasal tujuh belas).
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. … And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. … And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:3, 7, 18.
Tuluy anjeunna mawa kaula dina Roh ka gurun: sarta kaula nempo hiji awewe calik dina hiji sato galak nu beureum ngagedur, pinuh ku ngaran-ngaran pitenah, miboga tujuh sirah jeung sapuluh tanduk. … Jeung malaikat nyarios ka kaula, Naha anjeun héran? Kaula bakal nyaritakeun ka anjeun rusiah awewe éta, jeung ngeunaan sato galak anu ngagotong dirina, anu miboga tujuh sirah jeung sapuluh tanduk. … Jeung awewe anu anjeun tingali téh nyaéta kota gedé éta, anu maréntah ka para raja di bumi. Wahyu 17:3, 7, 18.
Verse five through nine introduces the warfare between the king of the north and south in chapter eleven. Verse five provides the anchor to Rome as the king of the north for it identifies that the king of the north would conquer three geographical areas before it ruled supremely. The verses provide the prophetic structure that sets forth a period when the king of the north rules but comes to its end. This is the very premise and promise of chapter eleven. The theme of the line is the deadly wound of the papal king of the north, or as verse forty-five states, “he comes to his end, with none to help.” This truth is present truth in the last days.
Ayat lima nepi ka salapan ngenalkeun peperangan antara raja kalér jeung raja kidul dina pasal sabelas. Ayat lima nyayagikeun panyangga ka Roma minangka raja kalér sabab éta nangtukeun yén raja kalér bakal nalukkeun tilu wewengkon géografis saméméh manéhna maréntah kalawan pangluhurna. Ayat-ayat éta nyayagikeun struktur nubuat anu netepkeun hiji mangsa nalika raja kalér maréntah tapi tuluy nepi ka ahirna. Ieu pisan dasar jeung jangji tina pasal sabelas. Téma garis éta nyaéta tatu paéh tina raja kalér kapapaan, atawa sakumaha anu dinyatakeun ku ayat opat puluh lima, “manéhna datang ka ahirna, kalayan taya saurang ogé nulungan.” Kaleresan ieu nyaéta bebeneran kiwari dina poé-poé pamungkas.
We will continue in the next article.
Urang baris neruskeun dina artikel salajengna.