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# Panium - Number Nineteen

Panium - Nomer Sangalas

The Greats: Antiochus, Constantine, and the Last President

Para Agung: Antiokhus, Konstantinus, lan Présidhèn Pungkasan

Author

Jeff Pippenger

Published

March 1, 2026

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The key to rightly dividing verses ten through sixteen of Daniel eleven is found in the basic prophetic applications that were employed over thirty years ago, in 1996, when The Time of the End magazine was published. Thirty years later, the Lord has revealed that another prophetic message is to be formalized as was the Millerite message formalized in 1831. In the omega history of these thirty years the message to be formalized is represented as a correction of a previous message of Islam, as represented by Josiah Litch and also a corrected message of the closed door, as represented by Samuel Snow, which is the symbol of the parable of the ten virgins. A message of Islam, accompanied with a warning of the progressive closing doors of probation as Christ finishes His work of judgment will be proclaimed. The message is twofold, possessing and internal and external line, which in turn represent the first two steps of the three-step testing process that always occurs when a prophecy is unsealed, as was the revelation of Jesus Christ on December 31, 2023.

Kunci kanggo mbagi kanthi bener ayat sepuluh nganti nembelas saka Daniel sewelas kapanggih ing penerapan-penerapan dhasar nubuatan sing wis dipigunakaké luwih saka telung puluh taun kapungkur, ing taun 1996, nalika majalah The Time of the End diterbitaké. Telung puluh taun sawisé kuwi, Gusti wis nyethakaké yèn ana pesen nubuatan liyané sing kudu diformalaké kaya dene pesen Millerite diformalaké ing taun 1831. Ing sajarah omega saka telung puluh taun iki, pesen sing kudu diformalaké iku diwakili minangka sawijining pambeneran tumrap pesen Islam sadurungé, kaya sing diwakili déning Josiah Litch, lan uga minangka pesen lawang sing katutup sing wis dibeneraké, kaya sing diwakili déning Samuel Snow, sing dadi pralambang saka pasemon bab sepuluh prawan. Sawijining pesen bab Islam, sing dibarengi karo pepéling ngenani katutupé lawang-lawang wektu kasempatan sih-rahmat sacara progresif nalika Kristus ngrampungaké pakaryan pangadilan Panjenengané, bakal dipratelakaké. Pesen iku kaping pindho sipaté, nduwèni garis internal lan eksternal, sing sabanjuré makili rong langkah pisanan saka proses pangujian telung-langkah sing tansah dumadi nalika sawijining nubuatan dibukak segelé, kaya wahyu bab Gusti Yésus Kristus ing tanggal 31 Desember 2023.

The Time of the End magazine contains the basic overview of the future for America as represented in the last six verses of Daniel eleven which were unsealed at the time of the end in 1989. The magazine has been in the public record for thirty years and no one saw that a main theme of the magazine was the religious struggle between communism and the churches under the influence of Catholicism, especially in the Ukraine. That religious battle from the period of 1989, explains the context of the religious demise of Putin as represented by Ptolemy and Uzziah in the rebellion they both manifested at the temple in Jerusalem. The temple in Jerusalem was Uzziah’s temple, not Ptolemy’s temple. Both Putin and Zelenskyy desecrate the same temple in two different ways; one as an Egyptian and one as a Jew.

Majalah *The Time of the End* ngemot ringkesan dhasar ngenani mangsa ngarep Amerika kaya kang dilambangaké ana ing enem ayat pungkasan saka Daniel sewelas, kang dibukak segelé ing wektu wekasan taun 1989. Majalah punika sampun wonten ing cathetan umum sajroning telung dasawarsa, nanging boten wonten ingkang nyumurupi bilih salah satunggaling tema utami saking majalah punika inggih punika perjuwangan agami antawisipun komunisme lan gréja-gréja ing sangisoré pangaribawa Katulik, mliginipun ing Ukraina. Peperangan agami saking periode 1989 punika nerangaké konteks saking ambruking agamiipun Putin, kados ingkang dipratandhakaké déning Ptolemy lan Uziah ing pambrontakan ingkang kalihipun tampakaké ana ing Padaleman Suci ing Yerusalem. Padaleman Suci ing Yerusalem punika padalemanipun Uziah, sanès padalemanipun Ptolemy. Putin lan Zelenskyy kalihipun najisaké padaleman suci ingkang sami kanthi kalih cara ingkang béda; satunggal minangka wong Mesir lan satunggal minangka wong Yahudi.

The church that was struggling against the king of the south in 1989 was the Catholic church. And why not? Atheism of France delivered the deadly wound to the king of the north in 1798, so why wouldn’t the papacy retaliate against atheism’s long-drawn-out persecution of the Catholic church, especially in the Ukraine? More significant is that this clear testimony about the Ukraine came from a publication in 1996, that was citing the secular historians about the history of 1989. Now that the Lord is unsealing the hidden history of verse forty, He has pointed to the struggle between two orthodox churches to provide the prophetic and historical context of the battle of Raphia and its aftermath, and He had already included the necessary insights in The Time of the End magazine that was published thirty years ago.

Gréja sing lagi gumulat nglawan raja ing kidul ing taun 1989 iku yaiku Gréja Katulik. Lan yagéné ora? Ateisme Prancis marakaké tatu sing matèni marang raja ing lor ing taun 1798, mula yagéné kepausan ora bakal mbales marang panyiksaane ateisme sing suwé lan dawa tumrap Gréja Katulik, mligi ana ing Ukraina? Sing luwih wigati, paseksi sing cetha bab Ukraina iki asalé saka sawijining publikasi ing taun 1996, sing nyandhak para sejarawan sekuler bab sajarah taun 1989. Saiki, nalika Pangéran lagi mbukak segel sajarah sing kasumput saka ayat patang puluh, Panjenengané wis nunjuk marang pergumulan antarané rong gréja ortodoks kanggo nyawisaké konteks profetik lan historis tumrap perang Raphia lan sawisé iku, lan Panjenengané wis kalebuaké wawasan-wawasan sing perlu ana ing majalah The Time of the End sing diterbitaké telung puluh taun kapungkur.

The demise of Napoleon aligns with the progressive demise of Lenin, Stalin and the system of the Soviet Union. When the prophetic southern kingdom moved its capital to Russia there were two major revolutions in 1917. The first is what is called the Russian revolution when the Czar was overthrown, and then in the same year the Bolshevik Revolution followed, which led to the civil war of 1917 unto 1922. In 1922 the Soviet Union was formed.

Rubuhé Napoleon selaras karo rubuhé Lenin, Stalin, lan sistem Uni Sovyèt sing lumaku saya maju tumuju pungkasané. Nalika karajan kidul profetik mindhah ibukuthané menyang Rusia, ana loro révolusi gedhé ing taun 1917. Sing kapisan yaiku sing diarani Révolusi Rusia nalika Sang Tsar digulingaké, banjur ing taun sing padha disusul déning Révolusi Bolshevik, kang njalari perang sipil wiwit taun 1917 nganti 1922. Ing taun 1922, Uni Sovyèt kabentuk.

The beginning of Russia as the spiritual king of the south represented a two-step revolution that led to civil war, then the formation of a confederacy of countries. The collapse of the Soviet Union was also two steps, beginning with the tearing down of the Berlin wall on November 9, 1989, which then led to the dissolution of the Soviet Union on December 31, 1991. As the last ruler of Russia, the king of the south, Vladimir Putin was typified by the first Russian ruler—Vladimir Lenin.

Wiwitané Rusia minangka ratu ing sisih kidul sacara rohani makili sawijining révolusi rong tataran sing nuntun marang perang sadulur, banjur pambentukan sawijining konfederasi nagara-nagara. Ambruké Uni Soviet uga dumadi lumantar rong tataran, diwiwiti kanthi dirubuhaké Tembok Berlin ing tanggal 9 November 1989, sing banjur nuntun marang bubaré Uni Soviet ing tanggal 31 Desember 1991. Minangka panguwasa pungkasan Rusia, ratu ing sisih kidul, Vladimir Putin ditipèkké déning panguwasa Rusia kang kapisan—Vladimir Lenin.

Vladimir means “a great leader” and Putin means “the path.” Lenin means “a great river,” but Vladimir Lenin chose the name of Lenin to hide his real name, which was Vladimir Ilyich Ulyanov. Ilyich means “son of Elijah,” and Ulyanov means “youthful son of Elijah.”

Vladimir tegesipun “satunggaling pamimpin ageng” lan Putin tegesipun “dalan.” Lenin tegesipun “kali ageng,” nanging Vladimir Lenin milih nama Lenin kanggé ndhelikaken nama piyambakipun ingkang sejati, inggih punika Vladimir Ilyich Ulyanov. Ilyich tegesipun “putranipun Élia,” lan Ulyanov tegesipun “putra Élia ingkang anom.”

The great Russian leader on the path, in the history represented by the battle of Raphia in 217 BC, was typified by the first leader of Russia, who as Vladimir Lenin was the great leader of the mighty river, but who hid his name. A name is a symbol of character, and for Vladimir to hide his two names represents a character that chose a great river of political thought, over a character represented by Elijah, which means “God is Jehovah.” The root of atheism is the denial of God, and atheism is a prime characteristic of the king of the south. The second and third given name of Lenin emphasize Elijah and his son, and the end of Russia as the king of the south is represented by Ptolemy IV, who was victorious at the battle of Raphia, but when Antiochus returned in 200 BC at the battle of Panium Ptolemy’s five-year-old son was then ruling. Lenin’s two original names identify Elijah and his son, and align with Ptolemy and his son. Elijah and the message to his children occurs in the latter days, just before “the great and dreadful day of the Lord;” which is where the battles of Raphia and Panium are also located.

Pamimpin agung Rusia ing dalan mau, sajroning sajarah kang diwakili déning paprangan ing Raphia ing taun 217 SM, dipratandhani déning pamimpin kapisan Rusia, yaiku Vladimir Lenin, minangka pamimpin agung saka kali gedhé kang kuwasa, nanging kang ndhelikaké jenengé. Jeneng iku minangka pralambang watak, lan tumrap Vladimir, ndhelikaké loro jenengé iku nggambaraké sawijining watak kang milih kali gedhé saka pamikiran pulitik, ngungkuli watak kang diwakili déning Élia, kang tegesé “Gusti Allah iku Yéhuwah.” Oyod atheisme yaiku panyélakan marang Allah, lan atheisme iku sawijining sipat utama saka ratu sisih kidul. Jeneng kaparingaké kapindho lan katelu saka Lenin negesaké Élia lan anaké, lan pungkasané Rusia minangka ratu sisih kidul diwakili déning Ptolemy IV, kang menang ing paprangan Raphia, nanging nalika Antiochus bali ing taun 200 SM ing paprangan Panium, anaké Ptolemy kang umur limang taun nalika iku lagi mrentah. Loro jeneng asli Lenin nandhani Élia lan anaké, lan cocog karo Ptolemy lan anaké. Élia lan pesen marang anak-anaké dumadi ing dina-dina pungkasan, pas sadurungé “dina Pangéran kang agung lan nggegirisi;” yaiku papan wektu kang padha karo panggonané paprangan Raphia lan Panium.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Lah, Ingsun bakal ngutus nabi Élia marang kowé sadurungé tekane dinané Pangéran kang agung lan nggegirisi; lan dhèwèké bakal mbalèkaké manahé para bapa marang anak-anaké, lan manahé anak-anaké marang para bapak, supaya Ingsun aja teka lan nggebag bumi kalawan ipat-ipat. Maleakhi 4:5, 6.

The testimony of Uzziah and Ptolemy align in verse eleven of Daniel eleven, and Uzziah lived for eleven years after his rebellion and leprosy; whereas, Ptolemy ruled for a total of seventeen years, which is the same number of years between the battles of verse eleven and verse fifteen. The 250-year prophecy that began in 457 BC, ended in 207 BC in the middle of those two battles; ten years after Raphia and seven before Panium. Ptolemy IV’s reign began in 221 BC, and he died in 204 BC, so the seventeen years of Ptolemy are not the same line as the seventeen years from Raphia to Panium. Nor are they the same seventeen years that are represented by the conclusion of the 250-year prophecy beginning with Nero in 64 and ending in 313. From 313 to the first Sunday law in 321 is eight years, and nine years later in 330 Constantine divided the kingdom into east and west.

Paseksenipun Uzia lan Ptolemaeus iku salaras ing ayat sewelas saking Daniel sewelas, lan Uzia gesang salami sewelas taun sasampunipun pambrontakan lan lepra ingkang nemahi piyambakipun; dene Ptolemaeus mrentah kanthi cacah pitulas taun kabèhipun, ingkang sami kaliyan cacahing taun antawisipun paprangan ing ayat sewelas lan ayat limalas. Ramalan 250 taun ingkang kawiwitan ing taun 457 SM, rampung ing taun 207 SM ing tengah-tengahing kalih paprangan punika; sepuluh taun sasampunipun Raphia lan pitung taun sadèrèngipun Panium. Pamaréntahanipun Ptolemaeus IV kawiwitan ing taun 221 SM, lan piyambakipun seda ing taun 204 SM, mila pitulas taunipun Ptolemaeus punika boten sami garisipun kaliyan pitulas taun saking Raphia dumugi Panium. Uga boten sami kaliyan pitulas taun ingkang dipunlambangaken déning panutuping ramalan 250 taun ingkang kawiwitan kaliyan Nero ing taun 64 lan rampung ing taun 313. Saking taun 313 dumugi hukum Minggu ingkang kapisan ing taun 321 punika wolung taun, lan sangang taun salajengipun ing taun 330 Constantine mbagi karajan dados sisih wétan lan kulon.

In the very near future Putin and Russia will defeat Ukraine and the footsteps of Ptolemy and Uzziah will begin to repeat in the history represented by verse twelve. The two biblical witnesses place the final crisis for Putin in a church and state crisis. Their rebellion was manifested at the temple in Jerusalem, thus identifying Uzziah’s temple and religion as the point of prophetic reference.

Ing tembé sing banget cedhak, Putin lan Rusia bakal ngalahaké Ukraina, lan jejak Ptolemy lan Uzziah bakal wiwit kaulang manèh ing sajarah sing dilambangaké déning ayat rolas. Loro saksi Kitab Suci nempataké krisis pungkasan tumrap Putin ing sawijining krisis gréja lan nagara. Pambrontakané kaudharaké ana ing Padaleman Suci ing Yerusalem, mula kanthi mangkono ngidhentifikasi Padalemané Uzziah lan agamane minangka titik rujukan kenabian.

Zelenskyy, which means “green,” is the puppet of the globalist bureaucrats of the European Union and the United Nations, whose globalist agenda is aptly represented by the green political movement that worships mother earth. It is fitting that Zelenskyy was an actor, for he is clearly a proxy of other powers, and his name meaning “green” identifies the political philosophy that guides his movements on the chess board of human history. Checkmate is right around the corner for Zelenskyy.

Zelenskyy, sing tegesé “ijo,” iku minangka wayangé para birokrat globalis saka Uni Éropah lan Perserikatan Bangsa-Bangsa, kang agenda globalisé kanthi trep kaambaraké déning gerakan pulitik ijo sing nyembah ibu bumi. Pancen trep manawa Zelenskyy biyèn sawijining aktor, amarga cetha yèn dhèwèké mung minangka proksi saka kakuwatan-kakuwatan liya, lan tegesing jenengé, “ijo,” nandhani filsafat pulitik sing nuntun sakèhing obah-grahané ana ing papan caturing sajarah manungsa. Sekakmat tumrap Zelenskyy wis cedhak banget.

In this final history the rebellion of Uzziah and Ptolemy will once again be acted out, but Ptolemy (Putin) died four years before the battle of Panium, and the last ruler of the king of the south is represented by a five-year-old child who is being handled by a series of corrupt and incompetent regents.

Ing sajarah pungkasan iki, pambrontakan Uzia lan Ptolemaios bakal kawulang manèh, nanging Ptolemaios (Putin) séda patang taun sadurungé perang Panium, lan panguwasa pungkasan saka ratu ing sisih kidul digambaraké déning sawijining bocah umur limang taun sing lagi diatur déning rerangkèn para wali pamaréntahan sing korup lan ora mumpuni.

Ptolemy V was only about 5–6 years old when he ascended the throne in 204 BC (after his father’s mysterious death), and the Ptolemaic kingdom was paralyzed by a series of incompetent or corrupt regencies during his reign. The initial regency was from 204–202 BC, after Ptolemy IV’s death was concealed and his mother Arsinoe III murdered. The court favorites Sosibius, a longtime minister under Ptolemy IV, and Agathocles the brother of Ptolemy IV’s mistress Agathoclea, declared themselves regents. They forged or presented a will making them guardians, placed the young king under the care of Agathoclea and her family, and purged potential rivals. Sosibius handled much of the early administration.

Ptolemaios V taksih kirang langkung yuswa 5–6 taun nalika piyambakipun minggah dhampar ing taun 204 SM (sasampunipun pejahipun rama piyambakipun ing kahanan ingkang misterius), lan karajan Ptolemaik dados lumpuh amargi rerangkening kabupatèn wali ingkang boten mumpuni utawi korup sajeroning mangsa pamaréntahanipun. Kabupatèn wali wiwitan lumampah saking taun 204–202 SM, sasampunipun pejahipun Ptolemaios IV dipunsamèkakakên lan ibunipun, Arsinoe III, dipunpejahi. Para pangenan ing kraton, yaiku Sosibius, satunggaling mentri ingkang sampun dangu ngladèni wonten ing sangandhapipun Ptolemaios IV, lan Agathocles, sadérèkipun Agathoclea, seliripun Ptolemaios IV, mratelakakên dhirinipun piyambak dados para wali. Piyambakipun damel palsu utawi ngaturaken satunggaling wasiyat ingkang ndadosakên piyambakipun para pangreksa, nempataken ratu ingkang taksih enem punika wonten ing pangreksanipun Agathoclea saha kulawarganipun, lan nyingkirakên para saingan ingkang saged dados ancaman. Sosibius ngasta pérangan ageng saking administrasi ing wiwitanipun.

A shift occurred around 202 BC, when Agathocles became the dominant regent, but was widely hated for debauchery and mismanagement. A popular uprising in Alexandria led to his brutal lynching by a mob, with the boy-king nominally approving. Subsequent regents were Tlepolemus the governor of Pelusium, and then Aristomenes. By the time of the battle of Panium in 200 BC, the kingdom was under this rotating series of regents and court advisors.

Sawijining owah-owahan kadadéan watara taun 202 SM, nalika Agathocles dadi bupati panguwasa sing utama, nanging akèh wong sengit marang dhèwèké amarga cabul lan salah ngatur pamaréntahan. Pambangkangan rakyat ing Alexandria njalari dhèwèké dihakimi kanthi brutal déning wong akèh, kanthi raja-bocah iku sacara nominal mènèhi sarujuk. Para bupati sabanjuré yaiku Tlepolemus, gubernur Pelusium, banjur Aristomenes. Nalika tekan wektu paprangan Panium ing taun 200 SM, karajan iku ana ing sangisoré runtutan bupati lan para penasehat kraton sing silih gumanti iki.

At the battle of Panium the Ptolemaic forces were led in the field by the general Scopas of Aetolia, a mercenary commander appointed under the regency, not by Ptolemy V himself. The young king had no real control—the decisions, military strategy, and kingdom’s overall weakness stemmed from the regents’ paralysis, internal revolts (like the native Egyptian uprisings), and court intrigue. This instability allowed Antiochus III the Great to decisively defeat Scopas at Panium, seizing Coele-Syria, including Judea permanently from Ptolemaic control.

Ing perang Panium, pasukan Ptolemaik ing paprangan dipunpandhegani déning jenderal Scopas saking Aetolia, sawijining panglima bayaran ingkang dipunangkat wonten ing sangandhaping kabupatèn wali, sanès déning Ptolemy V piyambak. Sang ratu enèm punika boten gadhah pangwasaning nyata—sadhaya kaputusan, siasat militèr, saha kawontenan ringkihing karajan sacara umum asalipun saking kalumpuhan para wali, pambrontakan internal (kados déné pambrontakan pribumi Mesir), saha intrik kraton. Kahanan boten stabil punika maringi kalodhangan dhateng Antiochus III Agung supados ngasoraken Scopas kanthi mutusaké ing Panium, sarta ngrebat Coele-Syria, kalebet Yudea, sacara langgeng saking pangwasaning Ptolemaik.

Historians discuss the probability that Ptolemy IV’s death was by poisoning, which is also part of the historical speculation concerning Vladimir Lenin, Joseph Stalin, as well as the queen of the south, Cleopatra. Putin prevails in the Ukrainian War, but then his demise begins with his desire to implement the controlling relationship that the Soviet Union formerly had with the Ukrainian church, which when removed in 1989, was the symbol of the victory of the king of the north over the king of the south.

Para sejarawan mbahas bab kamungkinan yèn sédaé Ptolemy IV amarga diracuni, kang uga dadi pérangan saka spekulasi sajarah ngenani Vladimir Lenin, Joseph Stalin, sarta ratu ing sisih kidul, Cleopatra. Putin menang ing Perang Ukraina, nanging sawisé kuwi wiwitaning rubedané diwiwiti déning pepénginané kanggo ngetrapaké sesambungan pangendhalèn kang biyèn diduwèni Uni Soviet marang gréja Ukraina, kang nalika dibusak ing taun 1989, dadi pralambang kamenangané ratu ing sisih lor nglawan ratu ing sisih kidul.

The Ukraine is the cradle of Eastern Slavic Orthodoxy. The baptism of Vladimir the Great took place in 988 in Kyiv. Moscow later claimed the title “Third Rome” after Constantinople fell, positioning itself as the rightful heir and spiritual guardian of all Russian lands, including the Ukraine as its “canonical territory”.

Ukraina iku papan pangayunan tuwin asal-usulé Ortodoksi Slavia Wétan. Baptisan Vladimir Agung kalampahan ing taun 988 ing Kyiv. Sawisé Konstantinopel ambruk, Moskwa banjur ngakoni gelar “Roma Katelu”, nempataké awaké dhéwé minangka ahli waris kang sah lan pangreksa rohani saka kabèh tanah Rusia, kalebu Ukraina minangka “wilayah kanonik”-né.

The Moscow Patriarchate has always viewed Ukraine as spiritually inseparable from Russia with the motto of “One people, one faith,” which is a phrase Putin himself has repeatedly used. Ukraine, especially since 2014/2022, increasingly sees Moscow’s oversight as colonial and imperial domination rather than true spiritual motherhood. As of February 2026, there are two competing Orthodox structures. One is the Orthodox Church of Ukraine, which since 2019 has been independent from Ecumenical Patriarch Bartholomew of Constantinople. In Kyiv the Orthodox Church of Ukraine is considered as the truly national church.

Patriarkat Moskwa tansah nyawang Ukraina minangka satunggaling kasatuan rohani sing ora bisa dipisahake saka Rusia kanthi semboyan, “Siji bangsa, siji iman,” yaiku ukara sing Putin piyambak wis bola-bali anggone migunakaké. Ukraina, mliginipun wiwit taun 2014/2022, saya ngraosaken pengawasan Moskwa minangka panguwasaning kolonial lan imperial tinimbang minangka kaibon rohani kang sejati. Ngantos wulan Februari 2026, wonten kalih struktur Ortodoks ingkang silih saingan. Salah satunggalipun inggih punika Gréja Ortodoks Ukraina, ingkang wiwit taun 2019 sampun mardika saking Patriark Ekumenis Bartholomew saking Konstantinopel. Ing Kyiv, Gréja Ortodoks Ukraina dipunanggep minangka gréja nasional ingkang saestu.

Reader beware: the Orthodox Church of Ukraine is a different church than the Ukrainian Orthodox church. The Ukrainian Orthodox church is connected with Russia’s orthodox church, and for this reason Zelenskyy has been attacking it. The Vatican opposes the attacks of Zelenskyy that are already underway, but Putin’s rebellion of verse twelve follows his victory at Raphia, and is yet future.

Para pamaos, ngati-ati: Gréja Ortodoks Ukraina iku gréja kang béda karo Gréja Ortodoks Ukrainia. Gréja Ortodoks Ukrainia kagandhèng karo Gréja Ortodoks Rusia, lan marga saka iku Zelenskyy wis nyerang gréja mau. Vatikan nentang serangan-serangané Zelenskyy kang wus lumaku, nanging pambrontakané Putin ing ayat rolas ndhèrèk sawisé kamenangané ing Raphia, lan isih bakal kelakon ing tembé.

The Ukrainian Orthodox Church was historically linked to the Moscow body. In the aftermath of the invasion of 2022, the Ukrainian Orthodox Church declared full autonomy in May 2022, but Ukrainian state investigations (DESS) have repeatedly argued it remains canonically and legally affiliated with Moscow. Ukraine passed a law in August 2024 (signed by Zelenskyy) banning any religious body tied to the Russian Orthodox Church (the “aggressor state”). The Ukrainian Orthodox Church has been ordered to fully sever ties or face court-ordered dissolution of its Kyiv Metropolis. As of late 2025 and early 2026, there are ongoing raids, parish transfers to the Ukrainian Orthodox Church (over 1,300 since 2022), court cases, and UN experts warning of religious-freedom concerns regarding the Ukrainian Orthodox Church.

Gereja Ortodoks Ukraina sacara historis kagandhèng karo badan Moskwa. Sawisé invasi taun 2022, Gereja Ortodoks Ukraina ngumumaké otonomi kanthi kebak ing wulan Mei 2022, nanging penyelidikan nagara Ukraina (DESS) bola-bali ndhawuhaké yèn gréja iku isih tetep kagandhèng sacara kanonik lan yuridis karo Moskwa. Ukraina ngesahaké undhang-undhang ing Agustus 2024 (ditandatangani déning Zelenskyy) kang nglarang saben badan agama sing kagandhèng karo Gereja Ortodoks Rusia (nagara “agresor”). Gereja Ortodoks Ukraina dipréntah supaya mecah sakabèhé sesambungan mau, utawa ngadhepi pambubaran Metropolitan Kyiv kanthi parentah pengadilan. Nganti pungkasan taun 2025 lan wiwitan taun 2026, isih lumaku penggerebekan, perpindahan paroki menyang Gereja Ortodoks Ukraina (luwih saka 1.300 wiwit 2022), prakara-prakara pengadilan, lan para ahli PBB ngélingaké bab prakara kabébasan agama sing magepokan karo Gereja Ortodoks Ukraina.

The Vatican has publicly opposed any forced dissolution of the Ukrainian Orthodox Church. Russia and Putin frame this as outright persecution of canonical Orthodoxy and have made protection of the “Russian Orthodox churches” an explicit demand in any peace negotiations. Russian propaganda consistently ties the Ukrainian Orthodox Church and the Ukrainian state attacks upon it as “Nazism” and as part of their “denazification” justification.

Vatikan kanthi terang-terangan wis nentang pambubaran Gréja Ortodoks Ukraina kanthi paksa ing wujud apa waé. Rusia lan Putin nggambarake prakara iki minangka panganiaya terang-terangan marang Ortodoksi kanonik lan wis ndadekake pangayoman marang “gréja-gréja Ortodoks Rusia” minangka tuntutan kang cetha ing saben rembugan katentreman. Propaganda Rusia kanthi ajeg nggandhengake Gréja Ortodoks Ukraina lan serangan-serangan nagara Ukraina marang gréja kasebut minangka “Nazisme” lan minangka bagéan saka alesan “denazifikasi” kang padha gunakake.

Putin will presumptuously “enter the temple” and claim full spiritual dominion over Ukrainian Orthodoxy in attempt to re-subordinate the entire Ukrainian church structure under Moscow, demanding recognition as the rightful spiritual head of the Russian orthodox world.

Putin kanthi kumawani lan ngluwihi wewenangé bakal “mlebet ing padaleman suci” lan ngakoni panguwasa rohani kang sarwa jangkep marang Ortodoksi Ukraina, sajroning upaya kanggo mbalèkaké sakabèhé tatanan gréja Ukraina supaya manèh tundhuk ing sangisoré Moskwa, kanthi nuntut pangakon minangka kepala rohani kang sah tumrap donya Ortodoks Rusia.

This is the exact parallel to Ptolemy entering the Most Holy Place, while Uzziah is Zelenskyy seeking to burn incense. Ptolemy’s rebellion was in the Most Holy Place and Uzziah’s was in the holy place. A southern king, flushed with the victory of the “borderline,” ending the proxy-power of Nazism, and then overstepping into the place that belongs only to the realm of religion. Then will come a sudden providential humbling, and Putin will disappear from the scene (as Ptolemy IV died in 204 BC). After the power vacuum of a ‘weak-successors phase,’ the northern king returns with greater force and prevails at the modern battle of Panium in verse 15.

Iki minangka paralèl sing pas banget karo Ptolemaios mlebu ing Papan Mahasuci, déné Uzia iku Zelenskyy sing ngupaya ngobong menyan. Pambrontakané Ptolemaios dumadi ing Papan Mahasuci, lan pambrontakané Uzia dumadi ing papan suci. Sawijining ratu saka kidul, kebak rasa menang amarga kaunggulan ing “tapel-wates,” mungkasi kakuwasan proksi saka Nazisme, banjur nglangkahi wates mlebu ing papan kang mung dadi kagunganing wewengkon agama. Banjur bakal rawuh sawijining andhap-asor dadakan amarga pitedahing pangayoman Ilahi, lan Putin bakal sirna saka panggung kadadéan (kaya déné Ptolemaios IV séda ing taun 204 SM). Sawisé kekosongan kakuwasan ing mangsa ‘fase para panerus sing ringkih,’ ratu saka lor bali kanthi kakuwatan sing luwih gedhé lan menang ing peperangan Panium modhèren ing ayat 15.

## Seventeen

Pitung Welas

Seventeen years occurs three times in the history where the battles of Raphia and Panium merge together, line upon line. The seventeen years from the edict of Milan where the eastern and western thrones of the empire were brought together through marriage, until the kingdom was divided and divorced in 330. The seventeen years beginning and ending are waymarks of two other related prophetic periods. Beginning with Nero in the year 64 a period of persecution is marked that ended in the history of Constantine the Great. The transition from Nero’s period of persecution unto the compromise represented by Constantine identifies the transition from the church of Smyrna unto the church of Pergamos. 313 and the edict of Milan identify the end of the church of Smyrna, and the end of the seventeen-year period is the year 330, which was the fulfillment of the three-hundred-and-sixty-year prophecy of Daniel 11:24.

Pitulas taun kaping telu dumadi ing sajarah, nalika paprangan Raphia lan Panium nyawiji bebarengan, baris ing dhuwuré baris. Pitulas taun wiwit saka Edik Milan, nalika dhampar karajan sisih wétan lan kulon saka kakaisaran digandhèngaké bebarengan lumantar palakrama, nganti karajan iku kapisah lan pegatan ing taun 330. Pitulas taun kang dadi wiwitan lan pungkasan iku minangka tenger dalan tumrap rong mangsa kenabian liyané sing sesambungan. Diwiwiti saka Nero ing taun 64, sawijining mangsa panganiaya ditandhani, kang pungkasané ana ing sajarah Konstantinus Agung. Pangalihan saka mangsa panganiayané Nero menyang pamrayoga kang diwakili déning Konstantinus mratelakaké pangalihan saka pasamuwan Smirna menyang pasamuwan Pergamus. 313 lan Edik Milan mratelakaké pungkasané pasamuwan Smirna, lan pungkasan saka mangsa pitulas taun iku yaiku taun 330, kang dadi kasembadan saka ramalan telung atus suwidak taun ing Daniel 11:24.

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> Panjenengané bakal lumebu kanthi tentrem malah menyang panggonan-panggonan kang paling subur ing wilayah iku; lan Panjenengané bakal nindakaké apa kang durung tau katindakaké déning para leluhuré, uga déning leluhuré para leluhuré; Panjenengané bakal nyebaraké ing antarané wong-wong mau barang rampasan, lan jarahan, lan kasugihan: malah Panjenengané bakal ngrancang siasaté nglawan benteng-benteng kang kuwat, nganti sawatara mangsa. Daniel 11:24.

The seventeen years from 313 and the edict of Milan, begins with a fulfillment of prophecy and ends at the fulfillment of another prophecy. The first prophetic fulfillment which marks the beginning, identifies the transition from the church of Smyrna unto the church of Pergamos, and the prophecy that marks the end of those seventeen years, identifies the division of Rome into eastern and western Rome. The seventeen years is identified by prophetic history, not by any specific seventeen-year proclamation. The alpha of the division of the second church from the third church aligned with the division of the empire into east and west at the fulfillment of the time prophecy of 360 years. Those two prophecies establish a period of seventeen years, and they need to be established as a legitimate prophetic period based upon the witness of two or three; if seventeen is a valid prophetic symbol.

Pitulas taun wiwit taun 313 lan maklumat Milan diwiwiti kanthi sawijining panggeneping ramalan lan dipungkasi ing panggeneping ramalan liyane. Panggeneping ramalan kang kapisan, kang nandhani wiwitan, ngenali transisi saka pasamuwan Smirna menyang pasamuwan Pergamus, lan ramalan kang nandhani pungkasaning pitulas taun mau ngenali pepéranganing Roma dadi Roma sisih wétan lan Roma sisih kulon. Pitulas taun iku diidentifikasi déning sajarah ramalan, dudu déning sawijining proklamasi pitulas taun kang mligi. Alfa saka pamisahan pasamuwan kang kapindho saka pasamuwan kang katelu selaras karo pamisahaning karajan mau dadi sisih wétan lan kulon ing wektu panggeneping ramalan wektu 360 taun. Kaloro ramalan mau netepaké sawijining mangsa pitulas taun, lan iku kabèh kudu ditetepaké minangka sawijining mangsa ramalan kang sah adhedhasar paseksiné loro utawa telu; manawa pitulas iku sawijining simbol ramalan kang sah.

Those witnesses exist in another 250-year period which began in 457 BC. On that date the 2,300-year prophecy of Daniel 8:14 began. 457 BC is a prophetic starting point, and an established prophetic waymark. Extending 250 years into the future brings you to 207 BC, which is the history between the battles of Raphia and Panium. The battle of Raphia and Panium cannot be separated, for they are both engaged in by Antiochus the Great. From the battle of Raphia in 217 BC unto the battle of Panium in 200 BC is seventeen years. The 2,300-year prophecy identifies a change of dispensation at the beginning, when the third decree restored Judah’s national sovereignty and then at the ending there was a change of dispensation when Christ moved from the holy place to the Most Holy Place. 207 BC represents the change of dispensation of Egyptian rule over Judea, unto the Seleucid dispensation of rule over the glorious land. The dispensation of Seleucid control over the glorious land produced the revolt of the Maccabees in 167 BC.

Para seksi maujud ing periode 250 taun liyane kang diwiwiti ing taun 457 SM. Ing tanggal iku, ramalan 2.300 taun saka Daniel 8:14 diwiwiti. Taun 457 SM iku minangka titik wiwitan profetik lan sawijining tenger wates profetik kang wis katetepake. Manjangake 250 taun menyang mangsa ngarep nggawa panjenengan menyang taun 207 SM, yaiku sajarah ing antarané perang Raphia lan Panium. Perang Raphia lan Panium ora bisa dipisahake, amarga kalorone ditindakake déning Antiochus Agung. Wiwit perang Raphia ing taun 217 SM nganti perang Panium ing taun 200 SM ana pitulas taun. Ramalan 2.300 taun nandhani sawijining owah-owahan dispensasi ing wiwitané, nalika dekret katelu mulihaké kadhaulatan nasional Yéhuda, lan banjur ing pungkasané uga ana owah-owahan dispensasi nalika Kristus pindhah saka papan suci menyang Papan Mahasuci. Taun 207 SM makili owah-owahan dispensasi saka pamaréntahan Mesir nguwasani Yudea menyang dispensasi pamaréntahan Seleukia nguwasani nagari kamulyan. Dispensasi pangwasané Seleukia atas nagari kamulyan nuwuhaké pambrontakané kaum Makabe ing taun 167 SM.

The Nero period of 250 years ends with the history of Constantine the GREAT and the 250 years that conclude between the two battles is the history of Antiochus the GREAT. At the battle of Raphia, Ptolemy IV defeated Antiochus the Great and Ptolemy reigned for seventeen years. Both 250-year periods contain a distinct seventeen-year period. Both end in the history of a ruler who is known as the GREAT. Both 250-year periods begin at an established prophetic waymark and they both end at an established prophetic waymark.

Mangsa Nero sajrone 250 taun pungkasane ana ing sajarah Konstantinus kang AGUNG, lan 250 taun kang rampung ing antarané loro peperangan mau iku sajarahé Antiokhus kang AGUNG. Ing peperangan Raphia, Ptolemeus IV ngalahaké Antiokhus kang Agung, lan Ptolemeus jumeneng nata pitulas taun. Loro-loroné mangsa 250 taun iku ngemot sawijining mangsa pitulas taun kang cetha béda. Loro-loroné padha dipungkasi ing sajarah sawijining panguwasa kang kawentar minangka kang AGUNG. Loro-loroné mangsa 250 taun iku diwiwiti ing sawijining tenger dalan profetik kang wis katetepaké, lan loro-loroné uga dipungkasi ing sawijining tenger dalan profetik kang wis katetepaké.

The United States began on July 4, 1776 and 250 years later brings you to July 4, 2026 when Donald Trump, who is known as the one seeking to make America “great,” is going to celebrate those 250 years. 2026, like unto the 250 years from 457 BC concludes in the middle of the history of the modern battles of Raphia and Panium, known as the Ukrainian and Third World War. The reign of a southern king, the period of the first Sunday law and the period from the battle of Raphia to Panium provide three periods of seventeen years that are all connected with the same prophetic history. Three 250-year periods all arrive together in the same prophetic histories. The three periods of 250 years establish three lines of prophetic truth with history associated with Donald Trump, represented as either Constantine the Great, or Antiochus the Great.

Amérikah Sarékat wiwit tanggal 4 Juli 1776, lan 250 taun sawisé iku ngirid kowé menyang 4 Juli 2026, nalika Donald Trump, kang kawentar minangka wong sing ngupaya ndadèkaké Amérika “agung,” bakal ngrayakaké 250 taun mau. Taun 2026, kaya déné 250 taun wiwit 457 SM, rampung ing tengahing sajarah peperangan modhèren Raphia lan Panium, kang kawentar minangka perang Ukraina lan Perang Donya Katelu. Pamaréntahané sawijining ratu kidul, mangsa hukum Minggu kang kapisan, lan mangsa saka perang Raphia tumuju Panium nyedhiyakaké telung mangsa pitulas taun kang kabèh kagandhèng karo sajarah kenabian kang padha. Telung mangsa 250 taun kabèh tekan bebarengan ing sajarah-sajarah kenabian kang padha. Telung mangsa 250 taun iku netepaké telung garis kayektèn kenabian kanthi sajarah kang magepokan karo Donald Trump, kang digambaraké minangka salah siji saka Constantine the Great, utawa Antiochus the Great.

The three lines of 250 years provide three different, but complementary illustrations of the latter days. Nero’s line identifies the seventeen-year history of compromise that perfectly speaks to the prophetic characteristics of the formation of the image of the beast.

Telung garis wektu sing dawane 250 taun iku nyedhiyakake telung gambaran kang béda, nanging saling nglengkapi, babagan dina-dina wekasan. Garis wektu Nero mènèhi pratandha sajarah kompromi sajrone pitulas taun sing kanthi sampurna nyarujuki ciri-ciri kenabian saka pambentukan gambaring kéwan galak.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Gusti wis maringi kawruh marang aku kanthi cetha bilih gambaring kéwan galak iku bakal kawangun sadurungé mangsa sih-rahmat katutup; amarga iku bakal dadi ujian gedhé tumrap umaté Allah, kang lumantar iku nasib langgengé bakal katetepaké. Panggonané panjenengan iku campur baur kebak ora ajeg, satemah mung sathithik wong kang bakal kacilakan déning panggodhané.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Ing Wahyu 13 prekara iki kaandharaké kanthi cetha; [Wahyu 13:11–17, dipunpetik].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Iki iku pacoban kang kudu dialami déning umat Allah sadurungé padha kaségel. Kabèh wong sing mbuktèkaké kasetyané marang Allah kanthi netepi angger-anggeré, lan nampik nampa sabat palsu, bakal nglumpuk ing sangisoré panji-panjié Pangéran Allah Yehuwah, lan bakal nampani segelé Allah kang gesang. Déné wong-wong sing nyerahaké kayektèn kang asalé saka swarga lan nampani sabat dina Minggu, bakal nampani tandhané kéwan galak mau.” Manuscript Releases, jilid 15, 15.

The image of the beast is the combination of church and state, with the church in control of the relationship. The compromise of Constantine in attempting to bring paganism together with Christianity is the classic example of the compromise of the latter days.

Gambaring kéwan galak iku minangka gabungan antarané gréja lan nagara, kanthi gréja sing nguwasani sesambungan mau. Komprominé Konstantinus ing upaya nggabungaké paganisme bebarengan karo Kakristenan iku tuladha klasik saka kompromi ing dina-dina wekasan.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.

> “Ing gerakan-gerakan sing saiki lagi lumaku ing Amérika Sarékat kanggo njamin marang pranata-pranata lan tata-panggunaan gréja panyengkuyung saka nagara, wong-wong Protestan lagi ngetutaké tapak-langkahé para penganut kepausan. Malah luwih saka kuwi, wong-wong mau lagi mbukak lawang supaya kepausan bisa oleh manèh ing Amérika Protestan kaunggulan paling dhuwur kang wis ilang saka tangane ing Donya Lawas. Lan prakara sing ndadèkaké gerakan iki luwih wigati maknané yaiku kasunyatan yèn tujuan utama sing digagas iku penegakan pangreksan dina Minggu—sawijining pakulinan kang asalé saka Roma, lan kang diakoni déning Roma minangka pratandha wewenangé. Iku ya roh kepausan—roh nyelarasaké dhiri karo pakulinan donya, pangurmatan marang tradhisi-tradhisi manungsa ngungkuli dhawuh-dhawuhing Allah—kang lagi nyusupi gréja-gréja Protestan lan nuntun wong-wong mau supaya nindakaké pakaryan kang padha, yaiku ngluhuraké dina Minggu, kaya sing wis ditindakaké déning kepausan sadurungé wong-wong mau.”

> “If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.

> “Yèn para maos arep mangertèni sarana-sarana kang bakal dienggo ing peperangan kang enggal teka, cukup tumrape dheweke nglacak cathetan ngenani piranti-pranti kang biyèn dienggo déning Roma kanggo ancas kang padha ing jaman-jaman kapungkur. Yèn dhèwèké arep sumurup kepriyé para penganut Paus lan para Protestan, sawiji, bakal tumindak marang wong-wong kang nampik dogma-dogmané, karebèn dhèwèké nyumurupi roh kang kawedharaké déning Roma marang dina Sabat lan para pambélané.

> “Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.

> “Pranatan-pranatan kraton, konsili-konsili umum, lan tata pasamuwan kang disengkuyung déning kakuwasan sekuler, iku dadi tataran-tataran kang lumantaré riyaya kapir mau nggayuh kalenggahan kang kinurmatan ana ing jagad Kristen. Tindakan umum kang kapisan kanggo meksa pangreksaning dina Minggu yaiku angger-angger kang ditetepaké déning Konstantinus. (A.D. 321) Pranatan iki nuntut supaya wong-wong kutha padha ngaso ing ‘dina srengéngé kang kinurmatan,’ nanging ngidinaké wong-wong désa supaya nerusaké pakaryan tetanèné. Sanadyan sejatiné iku undhang-undhang kapir, pranatan mau ditindakaké déning sang kaisar sawisé panrimané marang agama Kristen kang mung sajroning aran waé.” The Great Controversy, 574.

The progression of compromise that led to, and will again lead to the Sunday law is represented with the seventeen-year period from 313 to 330, with the first Sunday law of 321 as the midpoint of the history. At the beginning was a marriage of east and west, and at the end was the divorce of east and west. The first Sunday law is the middle waymark representing rebellion, just as the thirteenth letter of the Hebrew alphabet, when preceded by the first letter and followed by the twenty-second and last letter of the alphabet makes up the Hebrew word truth. Marriage at the beginning and divorce at the end identifies the alpha letter in agreement with the omega letter. The period of 250-years that began with Nero has the signature of Christ, and it speaks to a subject of present truth in the latter days.

Runtutan kompromi kang nuwuhake, lan bakal nuwuhake maneh, angger-angger Minggu kagambar lumantar mangsa pitulas taun saka 313 nganti 330, kanthi angger-angger Minggu kang kapisan ing taun 321 minangka tandha tengahing sajarah iku. Ing wiwitan ana sawijining bebrayan antarane wetan lan kulon, lan ing pungkasan ana pegatan antarane wetan lan kulon. Angger-angger Minggu kang kapisan iku minangka tandha tengah kang makili pambrontakan, padha kaya aksara kaping telulas ing alfabèt Ibrani, kang nalika didhisiki déning aksara kapisan lan diterusaké déning aksara kaping likur loro lan kang pungkasan ing alfabèt iku, mbentuk tembung Ibrani kanggo kayektèn. Bebrayan ing wiwitan lan pegatan ing pungkasan nandhani aksara alfa sajroning sarujuk karo aksara omega. Mangsa 250 taun kang diwiwiti déning Nero ngemu tandha astanipun Kristus, lan iku ngandika bab sawijining pokok bebener saiki ing dina-dina pungkasan.

The 250-year period that begins with 457 BC is emphasizing the statecraft represented by Antiochus the Great as he stands within the seventeen-year period from Raphia to Panium. We understand it as statecraft, for in 457 BC a prophecy of 2,300 years also began. The 2,300 years is the internal line of prophecy that speaks to God’s work of redemption, which aligns with a symbol of churchcraft. Unlike the 250-year period that began with Nero, the period that begins in 457 BC is addressing the political role of the last American president who is seeking to make America and then the world great, as he promotes the erroneous Catholic concept of a golden age of a thousand years of peace.

Mangsa 250 taun sing diwiwiti saka 457 SM iku nekanake kaprigelan tata-negara sing dipralambangake déning Antiochus Agung nalika dhèwèké ngadeg ana ing sajroning mangsa pitulas taun saka Raphia nganti Panium. Kita mangertèni prakara iki minangka tata-negara, awit ing 457 SM sawijining wangsit bab 2.300 taun uga diwiwiti. Wektu 2.300 taun iku minangka garis wangsit internal sing ngandharake pakaryané Gusti Allah ing panebusan, kang selaras karo sawijining pralambang tata-greja. Beda karo mangsa 250 taun sing diwiwiti karo Nero, mangsa sing diwiwiti ing 457 SM iki lagi nyandhak peranan pulitik présidhèn Amérika sing pungkasan, sing ngupaya nggedhekake Amérika lan banjur jagad, nalika dhèwèké nyengkuyung konsèp Katulik sing kliru bab sawijining jaman mas emas lawase sèwu taun katentreman.

The 250 years of the United States, who is the earth beast of Revelation thirteen identifies the conclusion of the sixth kingdom of Bible prophecy, that ends where it began, in the midst of war. The victors of history, define the record of history that is preserved. The globalist dragon powered Democrats, view the current anarchy as a revolution, and the all-talk and no action Republicans view this current history as a civil war. The Democrats are representatives of the dragon of Bible prophecy, and the Republicans are represented as apostate Protestants, or in the terms of John in Revelation sixteen, they are the false prophet. The United States began in a war of revolution and it ends with a war of revolution. The Republican party began in a civil war and they end in a civil war. Republicans see the civil war that Democrats call a revolution.

Rong atus seket taun Amerika Serikat, kang minangka kéwan saka bumi ing Wahyu telulas, nandhakaké panutuping karajan kaping nem ing ramalan Kitab Suci, kang pungkasané ana ing papan nalika wiwitané dumadi, yaiku ing satengahing perang. Para pamenang sajarah nemtokaké cathetan sajarah kang dilestarekaké. Kaum Demokrat kang dikuwasani naga globalis ndeleng anarki saiki minangka sawijining revolusi, déné kaum Republik, kang akèh omongan nanging tanpa tumindak, ndeleng sajarah saiki iki minangka perang sadulur. Kaum Demokrat iku para wakil naga ing ramalan Kitab Suci, lan kaum Republik dilambangaké minangka Protestan murtad, utawa miturut istilah Yohanes ing Wahyu nembelas, yaiku nabi palsu. Amerika Serikat diwiwiti kanthi perang revolusi lan dipungkasi kanthi perang revolusi. Partéy Republik diwiwiti ing perang sadulur lan dipungkasi ing perang sadulur. Kaum Republik ndeleng perang sadulur kang déning kaum Demokrat kasebut revolusi.

Trump, as the last Republican president possesses the prophetic attributes of the first Republican president, who arrived in the external history of the Civil War. Lincoln’s external Civil War was also the internal history of Isaiah’s prophecy of chapter seven, verse eight that ended in 1863, the very year of the Emancipation Proclamation. The distinction between the two parties is a primary and foundational prophetic principle. It began with Cain and Abel, who in the time of Christ were represented by the Sadducees and the Pharisees, two classes of Cain who were to murder one Abel.

Trump, minangka présidhèn Republik pungkasan, ngasta sipat-sipat kenabian saka présidhèn Republik kapisan, kang rawuh ing sajarah njaba Perang Sipil. Perang Sipil njabané Lincoln uga minangka sajarah batin saka wangsit Yesaya bab pitu, ayat wolu, kang rampung ing taun 1863, ya iku taun Proklamasi Emansipasi. Pambédan antarané loro parté iku sawijining prinsip kenabian kang utama lan dhasar. Iku diwiwiti karo Kain lan Habel, kang ing jamané Kristus diwakili déning wong Saduki lan wong Farisi, loro golongan Kain kang arep matèni siji Habel.

The Pharisees and Sadducees represent those who agreed to crucify their Messiah, for different reasons, but agreement—just the same. The Pharisees professed to uphold the law, but didn’t, as with Republicans. The Pharisees professed to uphold the original divine law, but interpreted the law through their own bigoted logic. The original Law for the Pharisees is the Constitution for the Republicans, the very Constitution they claim to support, but don’t. The Sadducees rejected the power of God, and though a smaller sect than the Pharisees, the Sadducees controlled the religious and political landscape of Judea in the time of Christ. The Democrats are a smaller sect than the Republicans, so small they must cheat to stay in power, but stay in power they do, for their opponents who profess to uphold equal justice for all, do nothing to enforce the principles of the law they profess to uphold.

Para wong Farisi lan Saduki makili wong-wong kang sarujuk kanggo nyalib Mesiasé dhéwé, amarga sabab-sebab kang béda, nanging tetep sarujuk—padha waé. Wong Farisi ngaku njunjung angger-anggering Toret, nanging ora nglakoni, kaya déné para Republikan. Wong Farisi ngaku njunjung angger-angger ilahi kang asli, nanging nerangaké angger-angger iku lumantar logika dhéwé kang kebak pamrih lan prasangka. Angger-angger asli tumrap wong Farisi iku padha karo Konstitusi tumrap para Republikan, yaiku Konstitusi kang padha diklaim didhukung déning wong-wong mau, nanging satemené ora. Wong Saduki nampik pangwasané Allah, lan sanadyan golongan iki luwih cilik tinimbang wong Farisi, wong Saduki nguwasani tatanan agama lan pulitik ing Yudéa ing jaman Kristus. Para Demokrat iku golongan kang luwih cilik tinimbang para Republikan, ciliké nganti kudu ngapusi supaya tetep kuwasa, nanging tetep kuwasa pancèn iya, awit para mungsuhé kang ngaku njunjung kaadilan kang padha tumrap sakèhé wong, ora nindakaké apa-apa kanggo netepaké prinsip-prinsip angger-angger kang padha diklaim dijunjung.

There is nothing new under the sun, and the two political parties in the United States are as much a part of the prophetic landscape as were the Pharisees and Sadducees. There are of course many other parallels along this prophetic line, but it is only when you see the prophetic relationship of the two unholy powers, who though adversaries, become united against holiness, that you then see Ptolemy and Uzziah in the proper light. Both southern kings attempted to sacrifice at the same temple, but Ptolemy, from Egypt represents a dragon power—the Democrats. Uzziah, as king of Judea is the leader of the glorious land, who is apostate Protestantism, or the false prophet—the Republicans.

Ora ana barang anyar ing sangisoring srengéngé, lan loro parté pulitik ing Amérika Sarékat iku padha dadi pérangan saka bentang kenabian kaya para Farisi lan Saduki biyèn. Mesthi ana akèh pepadhan liyané ing sadawaning garis kenabian iki, nanging mung nalika panjenengan ndeleng sesambungan kenabian saka loro kakuwatan najis iku, kang sanadyan padha dadi mungsuh, banjur dadi manunggal nglawan kasucèn, mula panjenengan banjur ndeleng Ptolemy lan Uzia ing pepadhang kang trep. Loro-loroné ratu ing sisih kidul nyoba nyaosaké kurban ana ing Padaleman Suci sing padha, nanging Ptolemy, saka Mesir, nggambaraké kakuwatan naga—para Demokrat. Uzia, minangka ratu Yéhuda, iku pamimpining tanah kamulyan, yaiku Protestantisme murtad, utawa nabi palsu—para Republik.

The relationship of the dragon and false prophet is classically represented at Mount Carmel. At the mount, Ahab represented the dragon and Jezebel’s prophets of Baal and Ashtaroth represented the false prophets who stood against Elijah. The beast that is Jezebel was still behind the scenes in Samaria. The dragon united with the false prophet was also represented by pagan Rome and the Jews unification at the cross, as will be the unification of the Democrats and the Republicans at the Sunday law. The elements of a united power are represented by the Democrats and Republicans within the Republican horn of the earth beast. Those two unholy political powers are represented by Cain, and the line of Abel also possesses a twofold division.

Sesambetan antarané naga lan nabi palsu kanthi klasik dipratélakaké ana ing Gunung Karmèl. Ing gunung iku, Akhab nglambangaké naga lan para nabi Baal lan Asytarot kagungané Izebel nglambangaké para nabi palsu sing nglawan Élia. Kéwan galak, yaiku Izebel, isih ana ing wingkinging layar ing Samaria. Naga sing manunggal karo nabi palsu uga dipratélakaké déning manunggalé Roma kapir lan wong-wong Yahudi ana ing salib, kayadéné bakal ana manunggalé Partéy Demokrat lan Partéy Republik ana ing angger-angger Minggu. Unsur-unsur saka kakuwatan sing manunggal iku dipratélakaké déning Partéy Demokrat lan Partéy Republik ana ing sajroning sungu Republik saka kéwan galak bumi. Loro kakuwatan pulitik sing najis iku dipratélakaké déning Kain, lan garis keturunan Habil uga nduwèni pamérangan kaping pindho.

Abel’s line, which in relation to Cain’s external line is the internal line, and is represented by two classes of virgins. The progression of the Protestant horn of the earth beast that is the United States is represented by a series of religious purging’s beginning with the church of Sardis in 1798, when the United States became the sixth kingdom of Bible prophecy. Sardis was a church who had a name claiming that it lived, but it was dead. By 1798 the Protestant sects that had broken away from the papal church were already returning to Rome. Christians were first named Christians in Antioch.

Garis keturunan Abel, kang ing sesambungane karo garis lahiriahé Kain iku minangka garis batiniah, lan dilambangaké déning rong golongan prawan. Maju-munduré sungu Protestan saka kéwan bumi, yaiku Amerika Sarékat, dilambangaké déning runtutan panyucèn agama kang diwiwiti karo pasamuwan Sardis ing taun 1798, nalika Amerika Sarékat dadi karajan kaping nem ing ramalan Kitab Suci. Sardis iku pasamuwan kang duwé aran ngakoni yèn dhèwèké urip, nanging satemené wis mati. Nalika taun 1798, golongan-golongan Protestan kang wis misah saka gréja kapausan wis wiwit bali marang Roma. Para pandhèrèk Kristus kawitan sinebut wong Kristen ing Antiokhia.

> “It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.

> “Ing Antiokhia para murid kawitan disebut wong Kristen. Jeneng iku kaparingake marang wong-wong mau amarga Kristus dadi pokok utama saka piwucal, pangajaran, lan pacelathoné. Tanpa kendhat wong-wong mau nyaritakake maneh prastawa-prastawa kang wis kalakon nalika dina-dina paladosan Panjenengané ana ing bumi, nalika para muridé kaberkahi déning ngarsané Panjenengané piyambak. Tanpa kendho padha ngrembug piwulang-piwulangé lan kaelokan-kaelokan warasé. Kanthi lambe gumeter lan mripat kebak luh padha nyritakake kasangsarané ana ing taman, pangkhianatan marang Panjenengané, pangadilan, lan paukuman patinipun, katabahan lan andhap-asor kang nganggo iku Panjenengané wis nandhang panyaruwe lan panyiksa kang ditibakake marang Panjenengané déning para mungsuhé, sarta welas asih kang ilahi kang nganggo iku Panjenengané ndedonga tumrap wong-wong kang nganiaya Panjenengané. Wunguné Panjenengané lan minggahé menyang swarga, sarta pakaryanipun ana ing swarga minangka Pangantara tumrap manungsa kang tiba ing dosa, dadi prekara-prekara kang kanthi bungah padha remen ngrembug. Pantes tenan para bangsa kapir nyebut wong-wong mau Kristen, amarga padha martakake Kristus lan ngaturake pandongané marang Allah lumantar Panjenengané. ”

> “It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.

> “Allah piyambak ingkang maringi dhateng wong-wong mau nama Kristen. Punika nama karajan, ingkang kaparingaken dhateng sedaya tiyang ingkang ngiketaken dhirinipun kaliyan Kristus. Bab nama punika Yakobus lajeng nyerat, ‘Apa dudu wong sugih padha nindhes kowe, lan nggawa kowe menyang ngarsaning bangku pangadilan? Apa dudu padha ngujat nama mulya kang maringi aran marang kowe?’ Yakobus 2:6, 7. Lan Petrus mratelakaken, ‘Manawa ana wong nandhang sangsara awit minangka wong Kristen, aja nganti isin; nanging muga-muga iya ngluhurake Allah ana ing prakara iki.’ ‘Manawa kowe padha diwejang awit saka asmaning Kristus, begja kowe; amarga Rohing kamulyan lan Rohing Allah dumunung ana ing atasmu.’ 1 Petrus 4:16, 14.” Lelakoning Para Rasul, 157.

The church of Ephesus was given the name of Christian which led to the persecuted church of Smyrna, that was followed by the church of compromise in the history of Pergamos. When the papacy took the throne, a separation identified God’s true church as the church in the wilderness. The Roman church was Thyatira. At the ending of the wilderness of twelve hundred and sixty years, the church of Protestantism arose, and from that point onward the Protestant horn is represented by a divine series of tests and purges.

Pasamuwan ing Epesus diparingi jeneng Kristen, kang nuntun marang pasamuwan ing Smirna kang katindhes, lan sawisé iku diterusaké déning pasamuwan kompromi ing sajarah Pergamus. Nalika kapausan njupuk dhampar, ana sawijining pamisahan kang nandhani pasamuwan sejatiné Allah minangka pasamuwan ing ara-ara samun. Pasamuwan Roma iku Tiatira. Ing pungkasaning ara-ara samun sajroning sewu rong atus sawidak taun, pasamuwan Protestantisme muncul, lan wiwit saka titik iku sateruse sungu Protestan dipratandhakaké déning rerangkening ujian lan panyucèn ilahi.

Protestantism began when Martin Luther nailed his 95 theses upon the door in 1517, and “23” years later in 1540 the Jesuit order began. In 2013 the 95th and final presentation of Habakkuk’s Tables was nailed to the door, and on March 13, 2013¸ the first Jesuit pope was inaugurated. Martin Luther was excommunicated in that very history by pope Leo. Go figure…

Protestantisme kawiwitan nalika Martin Luther mancebake 95 tesisé ing lawang ing taun 1517, lan “23” taun sawisé iku, ing taun 1540, tatanan Jesuit diwiwiti. Ing taun 2013, presentasi kaping 95 lan pungkasan saka Tabel-tabel Habakuk dipancebake ing lawang, lan ing tanggal 13 Maret 2013, paus Jesuit pisanan dilantik. Martin Luther diekskomunikasi ing sajarah iku déning paus Leo. Coba pikirna…

In 1798 the church of Sardis claimed to hold to the name of “Protestant,” but by returning to Rome they were already failing to uphold their name. When Millerite Adventism took the torch of Protestantism in 1844, they represented a rebuke against Jeroboam the first king of Israel, a nation who were blood relatives of the tribe in Judah, where God had placed His temple. Jeroboam set up a counterfeit, based upon the religion that represented his nation’s former bondage. He repeated Aaron’s foundational rebellion of erecting an image of a beast with all the prophetic significance associated with the story. But at his dedication service Millerite Adventism rebuked his unwillingness to continue to direct true worship to the sanctuary where God lives. Jeroboam, wanted the focus of worship to be in Bethel and Dan, representing those from Sardis in 1844 who refused to follow Christ into the Most Holy Place.

Ing taun 1798 pasamuwan Sardis ngakoni nyekeli asmane “Protestan,” nanging kanthi bali marang Roma, satemene wong-wong mau wis wiwit gagal njaga asmane dhewe. Nalika Adventisme Millerit njupuk obor Protestanisme ing taun 1844, wong-wong mau makili sawijining panggetun marang Yerobeam, ratu kawitan Israèl, sawijining bangsa sing isih sanak getih karo taler ing Yéhuda, papan ing ngendi Gusti Allah wus nempatake Padalemané. Yerobeam ngedegake sawijining tandhingan palsu, adhedhasar agama sing makili tilas pangawulan bangsane. Panjenengane mbaleni pambrontakan dhasaré Harun, yaiku ngedegake gambar sawijining kéwan galak kanthi sakabèhé teges kenabian sing kaiket karo carita iku. Nanging ing upacara pangabektié, Adventisme Millerit maringi panggetun marang kekarepane sing ora gelem terus ngarahake pangibadah kang sejati marang papan suci ing ngendi Gusti Allah dedalem. Yerobeam kepéngin supaya pusat pangibadah ana ing Bètèl lan Dan, sing makili wong-wong saka Sardis ing taun 1844 kang ora gelem ngetutake Kristus mlebu ing Papan Mahasuci.

Millerite Adventism chose to return to the religion of Rome, and took up the very doctrinal arguments of those who had just been exposed as false prophets through their rejection of Miller’s message; as their theological masters in order to justify their rejection of the prophetic message of the seven times. Millerite Adventism, as with the disobedient prophet chose their own path, instead of following God’s direction. The path that is chosen by the foolish in all the tests and purges of the wise and foolish virgins from the Protestant reformation onward in prophetic history is the path which returns to the worship of the land that you were delivered from, and as they say, “all roads lead to Rome.” All roads except Jeremiah’s old paths.

Adventisme Millerit milih bali marang agama Roma, lan nampani pasemon-pasemon doktrinal kang sajatine dadi kagungane wong-wong sing mentas kabukak dadi nabi-nabi palsu lumantar panyingkirané marang piwulang Miller, minangka guru-guru teologiné dhewe supaya bisa mbeneraké panyingkirané marang pesen kenabian bab pitung mangsa. Adventisme Millerit, kaya nabi kang ora manut, milih dalané dhewe, tinimbang nuruti pituduhing Allah. Dalan kang dipilih déning wong bodho sajroning kabèh pacoban lan panyucèn antarané prawan wicaksana lan prawan bodho wiwit saka reformasi Protestan tumuju sajarah kenabian, yaiku dalan kang bali marang pangibadah marang nagara kang saka ing kono kowé wus diluwari, lan kaya pangandikané wong-wong, “kabèh dalan nuju menyang Roma.” Kabèh dalan kajaba dalan-dalan kuna kagungané Yérémia.

The Protestant reformation had been typified by Moses’ return to Egypt in order to lead God’s people into the Promised Land. Once out of the land of captivity God purposed to give His chosen people His law. In the line of Moses and the Protestant reformation rebellion was manifested immediately after the deliverance. God tested Sardis, a people who claimed to have a living name, but were dead by the time of the message of William Miller. Two purging’s took place in 1844; the first was the purge of the church of Sardis, who had claimed to be Protestants, but were proven to be dead; and then the Millerite’s were purged in the same year, in fulfillment of the parable of the ten virgins.

Reformasi Protestan wis dilambangaké déning balining Musa menyang Mesir kanggo nuntun umaté Allah mlebu ing Tanah Prajanjian. Sawisé metu saka tanah panawanan, Allah kagungan karsa maringi angger-anggeré marang umat pilihané. Ing garis Musa lan Reformasi Protestan, pambrontakan kawedhar sanalika sawisé pambébasan. Allah nguji Sardis, sawijining umat kang ngakoni nduwèni asmane urip, nanging satemené wis mati ing mangsa pawarta William Miller. Ana rong panyucèn kang kalakon ing taun 1844; kang kapisan yaiku panyucèn pasamuwan Sardis, kang wis ngakoni dadi Protestan, nanging kabuktèkaké wis mati; banjur kaum Millerit uga disucèkaké ing taun kang padha, minangka kasampurnaning pasemon bab sepuluh prawan.

The Democrats and Republicans represent two political classes that together make up the Republican horn on the earth beast of Revelation thirteen. The wise and foolish virgins are two religious classes that together make up the Protestant horn on the earth beast. The wise virgins possess the first name given at Antioch. The wise virgins are Christians, but they are also Philadelphians who have the promise of receiving a name.

Kaum Demokrat lan Republik nggambarake rong golongan pulitik sing bebarengan mbentuk sungu Republik ing kéwan bumi saka Wahyu telulas. Para prawan wicaksana lan para prawan bodho iku rong golongan agama sing bebarengan mbentuk sungu Protestan ing kéwan bumi. Para prawan wicaksana nduwèni jeneng kapisan sing diparingaké ana ing Antiokhia. Para prawan wicaksana iku wong-wong Kristen, nanging uga wong-wong Filadelfia sing nduwèni janji bakal nampa jeneng.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> Sapa kang menang bakal Dakdadèkaké tugu ing Pedalemané Allah-Ku, lan dhèwèké ora bakal metu manèh saka kono; lan Aku bakal nulis ana ing dhèwèké asmane Allah-Ku, lan asmane kutha Allah-Ku, yaiku Yérusalèm Anyar, kang tumurun saka swarga saka Allah-Ku; lan Aku bakal nulis ana ing dhèwèké asma-Ku kang anyar. Wahyu 3:12.

The first time God named His people Christian was at Antioch, and the history where the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand is also the history of Antiochus the Great, who the city of Antioch is named after, and who is represented at the end of a 250-year period between the battles of Raphia and Panium.

Nalika sapisanan Gusti Allah maringi asma marang umat-Nya minangka Kristen iku ana ing Antiokhia, lan sajarah nalika gerakan Laodikia saka satus patang puluh papat ewu malih dados gerakan Filadelfia saka satus patang puluh papat ewu iku ugi minangka sajarah Antiochus Agung, kang dadi asal jeneng kutha Antiokhia, lan kang dipunlambangaken ing pungkasaning wektu 250 taun antaraning perang Raphia lan Panium.

We will continue these things in the next article.

Kita badhé nerusaké prekawis-prekawis punika ing artikel salajengipun.

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