Seleucus III Ceraunus, ruled briefly as king from 226 to 223 BC before being assassinated or dying under mysterious circumstances. Seleucus III was the immediate predecessor of Antiochus III. The two brothers represent the “sons” of verse ten, and they represent Reagan and Bush in 1989.
Seleucus III Ceraunus maréntah sakeudeung minangka raja ti taun 226 nepi ka 223 SM saméméh anjeunna dipaéhan atawa pupus dina kaayaan anu pinuh ku misteri. Seleucus III téh miheulaan langsung Antiochus III. Dua sadérék ieu ngalambangkeun “anak-anak” dina ayat sapuluh, sarta maranéhna ngalambangkeun Reagan jeung Bush dina taun 1989.
But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.
Tapi putra-putrana bakal karangsang, sarta bakal ngumpulkeun balad anu gedé kacida lobana; jeung saurang pasti bakal datang, ngaguludug kawas caah, sarta nembus ngaliwatan; tuluy manehna bakal mulang, sarta karangsang deui, nepi ka bentengna. Daniel 11:10.
Verse ten is the third line and it represents the “time of the end” in 1989. It ties together with verse forty of chapter eleven and Isaiah eight verse eight. The connection of these three verses identifies that verse eleven represents the current Ukrainian war, with Putin and Zelenskyy as the antagonists represented in the Battle of Raphia set forth in verse eleven. Verse twelve identifies the aftermath of the Ukrainian war and the fate of Putin. Verse thirteen through fifteen is the battle of Panium.
Ayat kasapuluh mangrupa garis katilu, sarta éta ngagambarkeun “waktu ahir” dina taun 1989. Ieu patali raket jeung ayat kaopat puluh dina pasal kasabelas sarta Yesaya dalapan ayat dalapan. Patalina antara tilu ayat ieu netelakeun yén ayat kasabelas ngawakilan perang Ukraina anu keur lumangsung ayeuna, kalawan Putin jeung Zelenskyy minangka pihak-pihak anu silih ngalawan, sakumaha diwakilan dina Patempuran Raphia anu ditepikeun dina ayat kasabelas. Ayat kadua belas netelakeun kaayaan sanggeus perang Ukraina jeung nasib Putin. Ayat katilu belas nepi ka kalima belas nyaéta Patempuran Panium.
The theme of verse ten is the “time of the end” and in agreement with the principles associated with the unsealing of truth at the “time of the end” the verse, though only one verse has a multitude of prophetic lines represented. Verse ten identifies the beginning of the hidden history of verse forty, which marks the beginning of the movement of the third angel and the sealing of the one hundred and forty-four thousand.
Téma ayat sapuluh nyaéta “waktu tungtung,” sarta saluyu jeung prinsip-prinsip anu patali jeung dibukana bebeneran dina “waktu tungtung,” ayat ieu, sanajan ngan hiji ayat, ngawakilan sajumlah réa galur nubuat. Ayat sapuluh nangtukeun awal sajarah nu disumputkeun dina ayat opat puluh, anu nandaan mimiti gerakan malaikat katilu jeung pamegelan saratus opat puluh opat rébu.
The verse connects the seven times of Leviticus twenty-six as identified in the vision which begins in Isaiah chapter seven. That connection marks the combining of divinity with humanity, which is the finishing of the mystery of godliness during the sounding of the seventh trumpet, which is the third woe of Islam.
Ayat ieu nyambungkeun tujuh mangsa dina Imamat dua puluh genep sakumaha geus diidéntifikasi dina titingalian anu dimimitian dina Yesaya pasal tujuh. Patalina éta nandaan ngahijina kaallahan jeung kamanusaan, anu mangrupa ngaréngsékeun rusiah kasalehan dina mangsa ditiupna tarompet katujuh, nyaéta cilaka katilu Islam.
The verse marks 1989 as the time of the end, and with the connection of Leviticus twenty-six’s seven times, it includes the foundational truth of William Miller, and the rebellion of 1863. The verse starts the hidden history of verse forty. It is therefore an essential element of the increase of knowledge that arrives at the time of the end in 1989 and begins the prophetic illustration of the external events that make up the hidden history of verse forty, and through its connection with the seven times also identifies the internal events in the history between 1989 and the Sunday law.
Ayat éta nandaan taun 1989 minangka waktos ahir, sarta ku ayana patalina jeung tujuh waktos dina Imamat dua puluh genep, éta ngawengku bebeneran dasar William Miller, jeung pemberontakan taun 1863. Ayat éta ngawitan sajarah nu disumputkeun tina ayat opat puluh. Ku sabab kitu, éta mangrupakeun unsur anu penting tina nambahan pangaweruh anu sumping dina waktos ahir taun 1989, sarta ngamimitian gambaran nubuat ngeunaan kajadian-kajadian lahiriah anu nyusun sajarah nu disumputkeun tina ayat opat puluh, sarta ngaliwatan patalina jeung tujuh waktos ogé nandaan kajadian-kajadian batiniah dina sajarah antara taun 1989 jeung hukum Minggu.
The number ten is a symbol of a test, and the verses’ connection with the vision of Isaiah seven which places an emphasis upon understanding the truth.
Angka sapuluh téh lambang tina hiji tés, sarta patalina ayat-ayat éta jeung tetempoan dina Yesaya tujuh nekenkeun kana pamahaman kana bebeneran.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Sabab kapala Siria téh Damsik, jeung kapala Damsik téh Resin; sarta dina jero genep puluh lima taun Éfraim bakal diremuk, nepi ka henteu deui jadi hiji bangsa. Jeung kapala Éfraim téh Samaria, jeung kapala Samaria téh anak Remalia. Lamun maranéh henteu percaya, tangtu maranéh moal diteguhkeun. Yesaya 7:8, 9.
You will not be established if you do not believe that a “head” represents a capital city (Samaria and Damascus) and a king (Rezin and Remaliah’s son Pekah). If you do not understand those three interchangeable symbols, in the context of Isaiah eight, verse eight, (which is the same vision as chapter seven) then you will not be able to identify Putin and Russia as the king of the south in verses eleven through fifteen.
Anjeun moal diteguhkeun lamun teu percaya yén hiji “hulu” ngalambangkeun hiji ibu kota (Samaria jeung Damsyik) sarta hiji raja (Rezin jeung Pekah putra Remalya). Lamun anjeun teu ngartos kana tilu lambang anu silih tiasa dipaké silih gentos éta, dina kontéks Yesaya dalapan, ayat dalapan, (anu mangrupakeun visi anu sarua jeung pasal tujuh) mangka anjeun moal sanggup ngaidéntifikasi Putin jeung Rusia minangka raja kidul dina ayat sabelas nepi ka lima belas.
Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:7, 8.
Ku sabab kitu, ieu, Gusti ngagedékeun ka maranéhna cai walungan, anu kuat tur lobana, nyaéta raja Asyur jeung sagala kamulyaanana; sarta anjeunna bakal mudik ngaliwatan sakabéh saluranna, jeung ngalimpas sagala bantaranana: Jeung anjeunna bakal ngaliwatan Yuda; anjeunna bakal ngabahekeun jeung ngalimpas, anjeunna bakal ngahontal nepi ka beuheung; sarta meberna jangjangna bakal ngeusi sakuliah legana tanah maneh, eh Imanuel. Yesaya 8:7, 8.
The theme of verse ten is a three-step testing process that begins at the time of the end and leads to the close of probation at the Sunday law.
Téma ayat sapuluh nyaéta hiji prosés pangujian tilu léngkah anu dimimitian dina mangsa ahir, sarta ngarah kana panutupan mangsa kasempetan rahmat dina hukum Minggu.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Tuluy anjeunna ngandika, “Jalan baé, Daniel, sabab ieu pangandika-pangandika geus ditutup jeung disegel nepi ka mangsa ahir. Loba anu bakal dipupusih, dijadikeun bodas, sarta diuji; ari nu jahat mah bakal terus ngalakukeun kajahatan; jeung teu saurang ogé ti antara nu jahat anu bakal ngarti; tapi nu wijaksana bakal ngarti.” Daniel 12:9, 10.
At the “time of the end” the book of Daniel is “unsealed” and a three-step testing process as represented by “purified, and made white, and tried” begins. The “wise” understand, the “wicked” do not understand. Their lack of understanding, just as their lack of oil in the parable of the ten virgins causes them to be destroyed.
Dina “waktu panungtungan” kitab Daniel “dibuka segelna,” sarta hiji prosés pangujian tilu léngkah, sakumaha dilambangkeun ku kecap “disucikeun, dipaputih, jeung diuji,” mimiti lumangsung. Jalma-jalma “wijaksana” ngartos, ari jalma-jalma “jahat” teu ngartos. Kurangna pangarti maranéhna, sakumaha ogé kurangna minyak dina misil sapuluh parawan, nyababkeun maranéhna dibinasakeun.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Umat-Ku dibinasakeun lantaran kurang pangaweruh; ku sabab maneh geus nampik pangaweruh, Kami ogé bakal nampik maneh, nepi ka maneh moal jadi imam pikeun Kami deui; ku sabab maneh geus mopohokeun hukum Allah maneh, Kami ogé bakal mopohokeun anak-anak maneh. Hosea 4:6.
The words “My people” means a covenant people, and these covenant people are to be rejected and destroyed for “lack of knowledge.” The Sunday law in the United States is the waymark where things are forgotten or remembered. Remember the Sabbath day is present truth at that point. It is there the whore of Tyre is remembered. It is there that God remembers the sins of Babylon in Revelation.
Kecap “umat-Ku” ngandung harti umat perjangjian, sarta ieu umat perjangjian kudu ditampik jeung dimusnahkeun ku lantaran “kurang pangaweruh.” Hukum Minggu di Amérika Sarikat téh mangrupa patanda jalan tempat hal-hal dipopohokeun atawa diinget deui. “Émut kana poé Sabat” téh mangrupa bebeneran kiwari dina éta waktu. Di dinya lah sundal Tirus diinget deui. Di dinya lah Allah ngéling deui dosa-dosa Babul dina Wahyu.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Jeung kuring ngadéngé sora séjén ti sawarga, saur-Na, “Kaluarlah ti dinya, eh umat Kami, supaya maranéh ulah milu kana dosa-dosana, jeung supaya maranéh ulah narima bagian tina bala-bala na. Sabab dosa-dosana geus nepi ka langit, jeung Allah geus nginget kajahatan-kajahatanana. Balesan ka dirina sakumaha manéhna geus mere balesan ka maranéh, jeung gandakeun ka dirina dua kali lipet nurutkeun pagawean-pagaweanana; dina cangkir anu geus dieusian ku dirina, eusian pikeun dirina dua kali lipet.” Wahyu 18:4–6.
It is there that the children, or the prophetic last generation of Laodicean Adventism is cut off. It is there that those who Daniel calls the “wicked” manifest that they had “forgot” God’s law, and the portion of God’s law which they forgot is God’s prophetic rules or laws. The context is clearly that they lack the “knowledge” that is increased when the book of Daniel is unsealed. Daniel contrasts the “wise” with the “wicked” and Jesus the “wise virgins” with the “foolish virgins.” Amos identifies the same class as “fair virgins” as those who are unable to find the prophetic message represented by the east, north and seas.
Di dinya barudak, atawa generasi panungtungan nubuat tina Adventisme Laodikea, dipupus. Di dinya jalma-jalma anu ku Daniél disebut “nu jahat” némbongkeun yén maranéhna geus “poho” kana hukum Allah, sarta bagian tina hukum Allah anu ku maranéhna dipopohokeun téh nyaéta aturan-aturan atawa hukum-hukum nubuat Allah. Kontéksna écés yén maranéhna kakurangan “pangaweruh” anu ditambahan nalika kitab Daniél dibuka segelna. Daniél ngabédakeun “nu wijaksana” jeung “nu jahat,” sarta Yesus “parawan wijaksana” jeung “parawan bodo.” Amos ngaidéntifikasi golongan anu sarua salaku “parawan geulis,” nyaéta jalma-jalma anu teu mampuh manggihan amanat nubuat anu dilambangkeun ku wétan, kalér, jeung sagara-sagara.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Lah, bakal datang poé-poé, saur Gusti Allah, yén Kami baris ngintunkeun kalaparan ka ieu tanah; lain kalaparan ku roti, lain haus ku cai, tapi ku ngadangu pangandika PANGERAN. Jeung maranéhna bakal ngumbara ti sagara ka sagara, ti kalér nepi ka wétan; maranéhna bakal lulumpatan ka ditu ka dieu pikeun néangan pangandika PANGERAN, tapi moal manggihanana. Dina poé éta, para parawan nu geulis jeung para nonoman bakal tumpur ku haus. Maranéhna anu sumpah demi dosa Samaria, sarta nyebut, Demi allah maneh, hé Dan, anu hirup; jeung, Demi tata cara Bersyeba anu hirup; enya, maranéhna bakal rubuh, sarta moal hudang deui salamina. Amos 8:11–14.
The message they cannot find is represented by where they are looking as they “wander from sea to sea, and from the north even to the east.” Amos says these “fair virgins” are in a “famine” of hearing “the Word of the Lord,” and that “in that day they shall run to and fro to seek the word of the Lord, and shall not find it.” The message that was unsealed from the book of Daniel at the time of the end in 1989 in fulfillment of verse forty and also of verse ten of chapter eleven is summarized in the final two verses of chapter eleven.
Pesen anu maranéhna teu bisa manggihan téh digambarkeun ku tempat maranéhna neangan bari “ngumbara ti laut ka laut, jeung ti kalér nepi ka wétan.” Amos nyebut yén “parawan-parawan geulis” ieu aya dina hiji “kalaparan” pikeun ngadéngé “Firman PANGERAN,” sarta yén “dina poé éta maranéhna bakal bulak-balik lumpat pikeun néangan firman PANGERAN, tapi moal manggihan éta.” Pesen anu dibuka segelna tina kitab Daniel dina mangsa ahir taun 1989 dina minuhan ayat ka opat puluh sarta ogé ayat ka sapuluh tina pasal sabelas diringkeskeun dina dua ayat panungtung pasal sabelas.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. 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 11:44, 45.
Tapi beja ti wetan jeung ti kalér bakal matak ngageumpeurkeun anjeunna; ku sabab éta anjeunna bakal indit kalayan amarah anu kacida gedéna pikeun ngancurkeun, sarta pikeun ngabinasakeun pisan loba jalma. Jeung anjeunna bakal ngadegkeun kemah-kemah karajaanna antara sagara-sagara dina gunung suci anu mulya; tapi anjeunna bakal nepi ka ahirna, sarta moal aya saurang ogé anu nulungan anjeunna. Daniel 11:44, 45.
The foolish, fair and wicked virgins who lack the oil, the message of the east, north and seas who rejected knowledge and God’s covenant and Law are remembered by God at the Sunday law. Three battles are represented in verses ten through fifteen. I separate these three battles into three histories, but they are also a line when considered together, for verse ten opens up the “time of the end” and therefore initiates a three-step testing process.
Parawanita-perawanita anu bodo, geulis, jeung jahat anu kakurangan minyak, nyaéta pesen ti wetan, kalér, jeung sagara, anu nolak pangaweruh sarta perjangjian jeung Hukum Allah, bakal diinget ku Allah dina hukum Minggu. Tilu peperangan dilambangkeun dina ayat sapuluh nepi ka lima belas. Kuring misahkeun ieu tilu peperangan kana tilu sajarah, tapi éta ogé mangrupa hiji garis lamun ditilik babarengan, sabab ayat sapuluh muka “waktu ahir” sahingga ngamimitian hiji prosés pangajaran tilu léngkah.
Verse ten connects with the seven times of Leviticus twenty-six and therefore the foundations of Adventism and William Miller’s work. The second step of the three steps is a visual test that began when the light of verse eleven and the Ukrainian war opened up. The second test is visual and represents a test concerning our ability to recognize current events in the light of God’s prophetic Word. The third test is the Battle of Panium of verse fifteen, where Simon Barjonah’s name was changed to Peter, and thus marked the sealing of the one hundred and forty-four thousand just before probation closes at the Sunday law of verse sixteen.
Ayat sapuluh nyambung ka tujuh mangsa dina Imamat dua puluh genep, ku kituna kana dasar-dasar Adventisme jeung padamelan William Miller. Léngkah kadua tina tilu léngkah téh mangrupa ujian visual anu dimimitian nalika cahya tina ayat sabelas jeung perang Ukraina kabuka. Ujian kadua téh visual sarta ngalambangkeun hiji ujian ngeunaan kamampuh urang pikeun mikawanoh kajadian-kajadian kiwari dina cahya Firman nubuat Allah. Ujian katilu nyaéta Patempuran Panium dina ayat lima belas, tempat ngaran Simon Barjonah dirobah jadi Petrus, sahingga nandaan panyegelan saratus opat puluh opat rébu pas saméméh mangsa kasempetan rahmat ditutup dina hukum Minggu dina ayat genep belas.
When we consider Antiochus Magnus appearance in each of the three battles represented by verse ten, eleven and fifteen we also see the history of verse nine through sixteen the rise and fall of the false prophet of Bible prophecy.
Nalika urang mertimbangkeun mucunghulna Antiokhus Magnus dina masing-masing tina tilu peperangan anu digambarkeun ku ayat sapuluh, sawelas, jeung lima belas, urang ogé ningali dina sajarah ayat salapan nepi ka genep belas naékna jeung ragragna nabi palsu dina nubuat Kitab Suci.
Verses one through four identify the rise and fall of the dragon power. Verses nine and ten identify 1798 and 1989 respectively and in so doing, verses nine through sixteen identify the rise and fall of the false prophet. Verses forty to forty-five represent the rise and fall of the beast. Verses nine and ten also align with verse forty’s two “time of the ends” in 1798 and 1989.
Ayat hiji nepi ka opat ngaidéntifikasi mucunghulna jeung rubuhna kakawasaan naga. Ayat salapan jeung sapuluh ngaidéntifikasi masing-masing taun 1798 jeung 1989, sarta ku kituna ayat salapan nepi ka genep welas ngaidéntifikasi mucunghulna jeung rubuhna nabi palsu. Ayat opat puluh nepi ka opat puluh lima ngawakilan mucunghulna jeung rubuhna sato galak. Ayat salapan jeung sapuluh ogé sajajar jeung dua “waktu tungtung” dina ayat opat puluh, nya éta dina taun 1798 jeung 1989.
Sister White informs us clearly that to misunderstand the “time of the end” produces confusion as to where to apply the prophecies.
Sadérék White ngajelaskeun ka urang kalayan écés yén salah ngartos ngeunaan “waktu ahir” ngabalukarkeun kabingungan dina nangtukeun ka mana nerapkeun éta nubuat-nubuat.
“Many are doing the same thing today, in 1897, because they have not had experience in the testing message comprehended in the first, second, and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread, but the supposed wise and great men are prating about ‘higher education’ which they suppose originates with finite men. They know not the signs of Christ’s coming, or of the end of the world.” Sermons and Talks, volume 1, 290.
“Loba anu keur ngalakonan hal anu sarua dina mangsa ayeuna, dina taun 1897, lantaran maranéhna can boga pangalaman dina amanat pangujian anu kahartina kacakup dina amanat malaikat kahiji, kadua, jeung katilu. Aya jalma-jalma anu nalungtik Kitab Suci pikeun néangan bukti yén amanat-amanat ieu masih aya dina mangsa nu bakal datang. Maranéhna ngahimpun bebeneran amanat-amanat éta, tapi maranéhna gagal nempatkeun éta dina tempatna anu saluyu dina sajarah nubuat. Ku sabab kitu, jalma-jalma saperti kitu aya dina bahaya nyasabkeun umat dina hal netepkeun tempat amanat-amanat éta. Maranéhna henteu ningali jeung ngartos kana waktu ahir, atawa iraha amanat-amanat éta kudu ditempatkeun. Poé Allah keur datang kalayan léngkah anu samar, tapi jalma-jalma anu dianggap wijaksana jeung agung téh keur ngawangkong kosong ngeunaan ‘pendidikan luhur’ anu ku maranéhna disangka asalna ti manusa anu kawates. Maranéhna henteu nyaho kana tanda-tanda datangna Kristus, atawa kana ahir dunya.” Sermons and Talks, volume 1, 290.
Verse ten’s theme is the “time of the end” and there are several “time of the ends” identified in chapter eleven. If you “do not see and understand” the “time of the ends” in chapter eleven, you will not know when “to locate the messages.” She says, “there are those who are searching the Scriptures,” and as with all prophets her words are addressing the last days, so in the last days those she is identifying are a class who do not understand the time of the end, so they are also Amos’ “fair virgins” who fall and never rise again.
Téma ayat ka sapuluh nyaéta “waktu ahir,” sarta aya sababaraha “waktu-waktu ahir” anu diidéntifikasi dina pasal ka sabelas. Lamun anjeun “teu ningali jeung ngartos” “waktu-waktu ahir” dina pasal ka sabelas, anjeun moal nyaho iraha “nempatkeun pesen-pesen éta.” Anjeunna nyebutkeun, “aya jalma-jalma anu keur nalungtik Kitab Suci,” sarta sakumaha halna jeung sakabéh nabi, kecap-kecapna ditujukeun ka poé-poé panungtungan; ku sabab éta, dina poé-poé panungtungan, jalma-jalma anu ku anjeunna diidéntifikasi téh mangrupa hiji golongan anu henteu ngartos waktu ahir, ku kituna maranéhna ogé nyaéta “parawan-parawan geulis” milik Amos anu ragrag sarta moal kungsi hudang deui.
In chapter eleven verse one Darius and Cyrus stand together to mark the time of the end in 1989. When Ptolemy went to Babylon and took the northern king into captivity in Egypt in 246 BC, in turn typifying 1798 as represented in verses seven through nine, it was a “time of the end.” Verse ten is the “time of the end” in 1989.
Dina pasal sabelas ayat hiji, Darius jeung Cyrus nangtung babarengan pikeun nandaan mangsa ahir dina taun 1989. Nalika Ptolemy indit ka Babul jeung mawa raja kalér kana panangkaran di Mesir dina taun 246 SM, anu satuluyna jadi tipologi 1798 sakumaha digambarkeun dina ayat tujuh nepi ka salapan, éta téh hiji “mangsa ahir.” Ayat sapuluh nyaéta “mangsa ahir” dina taun 1989.
1798 is the end of the twenty-five hundred and twenty years of scattering against the northern kingdom of Israel which began in 723 BC. Twelve hundred and sixty years later in 538 the papacy ruled for twelve hundred and sixty years until 1798. 1798 is a “time of the end,” for it is the end of the seven times, and also the twelve hundred and sixty years, as well as the twelve hundred and ninety years of Daniel chapter twelve. 1798 is a “time of the end” and therefore 538 is also a “time of the end.” 538 is the end of the twelve hundred and sixty years that paganism trampled down God’s sanctuary and His host which preceded papalism doing the same work for the same amount of time.
1798 nyaéta ahir dua rébu lima ratus dua puluh taun paburantak ka karajaan kalér Israél anu dimimitian dina 723 SM. Sarébu dua ratus genep puluh taun ti harita, dina 538 kapausan maréntah salila sarébu dua ratus genep puluh taun nepi ka 1798. Taun 1798 mangrupikeun “waktu ahir,” sabab éta mangrupa ahir tujuh kali, sarta ogé sarébu dua ratus genep puluh taun, kitu deui sarébu dua ratus salapan puluh taun dina Daniel pasal dua belas. Taun 1798 mangrupikeun “waktu ahir” ku sabab éta 538 ogé mangrupikeun “waktu ahir.” Taun 538 mangrupikeun ahir sarébu dua ratus genep puluh taun nalika kapirisme ngalalaworakeun tempat suci Allah jeung balad-Na, anu miheulaan kapausan ngalakukeun pagawéan anu sarua salila mangsa anu sarua.
538 represents the empowerment of the papacy and in so doing it represents the empowerment of the papacy again at the Sunday law. The Sunday law identifies a “time of the end.” Therefore, verse sixteen, as well as verse one, seven through nine and verse ten all mark the “time of the end.” This truth is to be understood by those who know when to locate the messages. Pompey fulfilled verse sixteen when he took Jerusalem. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Jesus’ birth was a “time of the end” and it took place in the time of Augustus Caesar.
538 ngagambarkeun dipaparin kakuatanana kapapaan, sarta ku hal éta ngagambarkeun deui dipaparin kakuatanana kapapaan dina mangsa hukum Minggu. Hukum Minggu nandaan hiji “waktu ahir.” Ku sabab kitu, ayat genep welas, kitu deui ayat hiji, tujuh nepi ka salapan, sarta ayat sapuluh, sadayana nandaan “waktu ahir.” Ieu bebeneran kudu kaharti ku jalma-jalma anu nyaho iraha nempatkeun éta pesen-pesen. Pompey minuhan ayat genep welas nalika anjeunna ngarebut Yérusalém. Anjeunna dituturkeun ku Julius Caesar, Augustus Caesar, jeung Tiberias Caesar. Kalahiran Yesus mangrupikeun hiji “waktu ahir” sarta éta kajadian dina mangsa Augustus Caesar.
Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. Daniel 11:20.
Tuluy dina kalungguhanana bakal ngadeg saurang nu ngangkat pajeg di kamulyaan karajaan; tapi dina sawatara poé baé anjeunna bakal dibinasakeun, lain ku amarah, jeung lain dina peperangan. Daniel 11:20.
Verse twenty adds to the list of “time of the ends” in chapter eleven, and so does Tiberias Caesar who ruled during the crucifixion of Christ.
Ayat ka dua puluh nambahan kana daptar “waktu ahir” dina pasal sabelas, kitu deui Kaisar Tiberius anu maréntah dina mangsa panyaliban Kristus.
And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:21, 22.
Jeung dina kalungguhanana bakal nangtung saurang jalma hina, anu ku maranéhna moal dipaparin kahormatan karajaan; tapi anjeunna bakal datang kalawan tengtrem, sarta meunangkeun karajaan ku pangrayu. Jeung ku leungeun-leungeun hiji banjir maranéhna bakal kasapu ti payuneunana, sarta bakal dipatahan; enya, kitu deui pamingpin perjangjian. Daniel 11:21, 22.
The cross stands at the center of the prophetic week which Christ came to confirm with many.
Salib nangtung di puseur minggu nubuat anu dipayungan ku Kristus pikeun diteguhkeun ka loba jelema.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Jeung manehna bakal ngukuhkeun pajangjian jeung loba jalma salila saminggu hiji; jeung di tengah saminggu éta manehna bakal nyababkeun kurban jeung persembahan eureun, sarta ku lantaran sumebarna kalakuan-kaijian manehna bakal ngajadikeun eta jadi tumpur, nepi ka kasampurnaan, sarta anu geus ditangtukeun bakal dituangkeun ka nu geus ditumpurkeun. Daniel 9:27.
In the midst of the week, we have a beginning and an ending for the first twelve hundred and sixty days ended right where the next twelve hundred and sixty days started. The week aligns with the seven times of scattering against the northern kingdom that represented both paganism and papalism trampling down the sanctuary and host.
Di tengah minggu itu, kita mendapati suatu awal dan suatu akhir bagi dua belas ratus enam puluh hari yang pertama, yang berakhir tepat pada saat dua belas ratus enam puluh hari berikutnya dimulai. Minggu itu selaras dengan tujuh masa pencerai-beraian yang menimpa kerajaan utara, yang melambangkan baik paganisme maupun kepausan yang menginjak-injak tempat kudus dan bala tentara.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Tuluy kuring ngadéngé hiji santo keur nyarita, tuluy santo anu séjén nanya ka santo nu tangtu éta, anu keur nyarita téa, “Sabaraha lilana éta tetenjoan ngeunaan kurban sapopoé, jeung palanggaran anu ngadatangkeun karuksakan, nepi ka tempat suci jeung pasukanana duanana dipasrahkeun pikeun diinjak-injak?” Daniel 8:13.
538 is a “time of the end” and it aligns with the cross, which is also the end of a prophetic period. 538 and the cross provide two witnesses that both the beginning and ending of a prophecy is prophetically marked as a “time of the end.”
538 téh hiji “waktu ahir”, sarta éta saluyu jeung salib, nu ogé mangrupa ahir tina hiji mangsa nubuat. 538 jeung salib méré dua saksi yén boh awal boh ahir hiji nubuat, sacara nubuat, ditandaan minangka hiji “waktu ahir.”
Verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.” Verse twenty-three identifies the league the Maccabean Jews made with pagan Rome in 161 to 158 BC. The history of the Hasmonean Dynasty from their initial battle unto their ending in the destruction of Jerusalem in 70 AD represents apostate Protestantism in the United States beginning in 1844, the end of a time prophecy, and therefore a “time of the end,” and ending at the Sunday law as represented by 70 AD.
Ayat dua puluh hiji jeung dua puluh dua, ayat dua puluh, ayat genep belas, ayat sapuluh, ayat tujuh nepi ka salapan, jeung ayat hiji, sadayana nandaan “waktu ahir.” Ayat dua puluh tilu nétélakeun pasékatan anu ku urang Yahudi Makabea dijieun jeung Roma kapir dina taun 161 nepi ka 158 SM. Sajarah Dinasti Hasmonea ti peperangan maranéhna nu pangmimitina nepi ka tungtungna dina karuksakan Yerusalem dina taun 70 M ngawakilan Protestantisme murtad di Amérika Serikat dimimitian dina taun 1844, ahirna hiji nubuat waktu, ku kituna mangrupa “waktu ahir,” sarta ditungtungan ku hukum Minggu sakumaha diwakilan ku taun 70 M.
Verse twenty-three identifies a “time of the end” in 167 BC at the battle of Modein and also in 70 AD, both typifying 1844 and the Sunday law respectively. Verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Ayat dua puluh tilu nangtukeun hiji “waktu ahir” dina taun 167 SM dina perang Modein, sarta ogé dina taun 70 M, duanana minangka perlambang masing-masing pikeun 1844 jeung hukum Minggu. Ayat dua puluh tilu, ayat dua puluh hiji jeung dua puluh dua, ayat dua puluh, ayat genep belas, ayat sapuluh, ayat tujuh nepi ka salapan, jeung ayat hiji, sadayana nandaan “waktu ahir.”
Verse twenty-four identifies the three-hundred-and-sixty-year supremacy of pagan Rome, thus marking both the beginning in 31 BC and ending in 330 as “time of the ends.” Verse twenty-seven and twenty-nine identify both the beginning and ending of that period, so verse twenty-four, verse twenty-seven, verse twenty-nine, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Ayat ka dua puluh opat nandakeun kakawasaan pangluhurna Roma pagan salila tilu ratus genep puluh taun, ku kituna nandaan boh awalna dina 31 SM boh tungtungna dina 330 minangka “waktu tungtung-tungtung.” Ayat ka dua puluh tujuh jeung ka dua puluh salapan nandakeun boh awal boh tungtung mangsa éta, ku kituna ayat ka dua puluh opat, ayat ka dua puluh tujuh, ayat ka dua puluh salapan, ayat ka dua puluh tilu, ayat ka dua puluh hiji jeung ka dua puluh dua, ayat ka dua puluh, ayat ka genep belas, ayat ka sapuluh, ayat ka tujuh nepi ka ka salapan, jeung ayat ka hiji, sadayana nandaan “waktu tungtung.”
Verse thirty-one identifies 538 when the abomination that maketh desolate was placed and verses thirty-six and forty identify 1798 as the “time of the end.” 538 in verse thirty-one and 1798 in verses thirty-six and forty, verses twenty-seven and twenty-nine, verse twenty-four, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Ayat tilu puluh hiji nangtukeun taun 538 nalika kakajian nu ngajadikeun suwungna diteundeun, sarta ayat tilu puluh genep jeung opat puluh nangtukeun taun 1798 minangka “waktu ahir.” Taun 538 dina ayat tilu puluh hiji jeung taun 1798 dina ayat tilu puluh genep jeung opat puluh, ayat dua puluh tujuh jeung dua puluh salapan, ayat dua puluh opat, ayat dua puluh tilu, ayat dua puluh hiji jeung dua puluh dua, ayat dua puluh, ayat genep belas, ayat sapuluh, ayat tujuh nepi ka salapan, jeung ayat hiji, sadayana nandaan “waktu ahir.”
The “time of the end” is marked thirteen times before verse forty-one which is the Sunday law and another “time of the end,” as is verse forty-five when the pope comes to his end with none to help. Fifteen times the “time of the end” is located in chapter eleven. Verse ten’s theme is the “time of the end.” It represents the truths which are unsealed in the sealing time of the one hundred and forty-four thousand.
“waktu ahir” ditandaan tilu welas kali saméméh ayat opat puluh hiji, nyaéta hukum Minggu, jeung hiji deui “waktu ahir,” saperti dina ayat opat puluh lima, nalika paus ngahontal ahirna sarta taya nu nulungan. Lima welas kali “waktu ahir” ditempatkeun dina pasal sabelas. Téma ayat sapuluh nyaéta “waktu ahir.” Ieu ngawakilan bebeneran-bebeneran anu dibuka segelna dina mangsa pamasangan segel saratus opat puluh opat rébu.
We will continue in the next article.
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