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# The Book of Daniel - Number One-Hundred and Sixty-Seven

Kitab Daniel - Nomer Satus Sewidak Pitu

Decoding Prophecy: Unveiling the Historical and Prophetic Significance of Daniel 11:10 and Beyond

Ngronceki Ramalan: Mbukak Makna Sajarah lan Profetik saka Daniel 11:10 lan Sateruse

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Jeff Pippenger

Published

March 30, 2024

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Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.

Ayat kaping patang puluh saka Daniel bab sewelas diwiwiti ing mangsa wekasan taun 1798, nalika ratu ing sisih lor nampa tatu kang matèni ana ing tangané ratu ing sisih kidul. Sajarah iku dipralambangaké déning taun 246 SM, nalika Ptolemy nindakake pambales marang karajan sisih lor, lan uga déning Prancis ing jaman Napoléon kang nggawa paus dadi tawanan ing taun 1798. Sawisé ratu ing sisih kidul bali menyang Mesir ing ayat sanga, banjur ayat sepuluh nandhakaké yèn ratu ing sisih lor bakal nglancarake serangan balasan marang ratu ing sisih kidul.

> So the king of the south shall come into his kingdom, and shall return into his own land. 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 11:9, 10.

> Mulané raja ing sisih kidul bakal mlebu ing karajané, lan bakal bali menyang tanahé dhéwé. Nanging para putrané bakal kagugah, lan bakal nglumpukaké wong akèh saka bala gedhé; lan siji mesthi bakal teka, lan mbanjiri, lan ngliwati; banjur dhèwèké bakal bali, lan kagugah manèh, nganti tekan bètèngé. Daniel 11:9, 10.

Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.

Sadurunge kita nimbang komentar Uriah Smith ngenani sajarah sing nggenepi ayat sepuluh, kita nyathet ungkapan “mbludag, lan ngliwati.” Frasa Ibrani sing dijarwakake kanthi cara iki uga dijarwakake ing ayat patang puluh minangka “mbludag lan nyabrang.” Iku frasa sing padha ing basa Ibrani asliné. Frasa iku mung katemu ana ing siji panggonan liya waé ing Kitab Suci.

> 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 8:8.

> Panjenengané bakal nyabrang tanah Yehuda; bakal mbludag lan ngliwati, bakal tekan nganti ing gulu; lan ambané pangrembakaning swiwiné bakal ngebaki ambané tanah Paduka, dhuh ImanuéL. Yesaya 8:8.

In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.

Ing Daniel bab sewelas, ayat sepuluh lan ayat patang puluh, lan banjur maneh ing Yesaya bab wolu, ayat wolu, frasa Ibrani sing padha diterjemahaké kanthi telung cara sing béda, sanadyan kabèh mau ngemu teges sing padha. Tembung pungkasan saka frasa iku, yaiku tembung Ibrani “abar,” ing salah siji panggonan diwujudaké minangka “ngliwati,” ing ayat sepuluh, “nglangkahi,” ing ayat patang puluh, lan banjur minangka “nyabrang” ing Yesaya. Tegesé sajatiné padha ing saben siji saka telung rujukan iku, nanging ing Yesaya uga ana sesambungan kenabian liyané ing antarané rujukan-rujukan mau.

The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”

Ayat ing kitab Yesaya iku kaleksanan nalika ratu Asyur ngrebut Yehuda lan tekan Yerusalem, nanging ora tau ngalahaké kutha iku dhéwé. Panjenengané mung munggah “nganti gulu,” nanging ora tau ngalahaké “sirah.” Ing wangsit sing padha iku uga, Yesaya ngaturaké sawijining pralambang kenabian ngenani apa sing diwakili déning “sirah,” lan panjenengané ngenali “sirah” minangka ibu kutha karajan, lan ratuing karajan iku uga “sirah.” Panjenengané maringi loro seksi tumrap kayektèn kenabian yèn sirah iku sawijining ratu lan sawijining karajan, banjur kanthi samar ngandharaké yèn manawa siswa wangsit ora gelem nampani lan mangertèni kayektèn iki, dhèwèké ora bakal diteguhaké. Ayat sing samar iku kalebu pérangan saka wangsit sing padha banget, kang mratélakaké yèn ratu lor bakal mbrebeg lan ngliwati, nanging mung nganti “gulu.”

> 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.

> Amarga sirahing Siria iku Damsyik, lan sirahing Damsyik iku Resin; lan sajroning sewidak lima taun Éfraim bakal diremuk nganti ora dadi bangsa. Lan sirahing Éfraim iku Samaria, lan sirahing Samaria iku anaké Remalya. Manawa kowé ora precaya, mesthi kowé ora bakal diteguhaké. Yesaya 7:8, 9.

The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.

“Endhas”ing bangsa Siria yaiku kutha krajané, “Damsyik,” lan “endhas”ing “Damsyik” (kutha krajan) yaiku “Rezin,” ratu Siria. Uga, “endhas”ing bangsa Efraim yaiku kutha krajané, “Samaria,” lan “endhas”ing “Samaria” (kutha krajan) yaiku “anaké Remalya” (Pekah), ratu Samaria. Ing pameca kang padha, ing pasal candhaké, ing ayat wolu, Raja Sanherib saka Asyur ngepung Yerusalem, lan ing ayat wolu, dipratelakaké yèn pengepungané marang Yerusalem iku munggah tekan guluné.

Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.

Ayat pitu lan wolu, kang netepaké adhedhasar rong seksi, pralambang kenabian saka sawijining “sirah,” kang nggambaraké ratu lan uga ibukutha bangsa sang ratu, iku minangka wangsit sewidak lima taun kang nandhani titik wiwitané loro-loroné wangsit rong éwu limang atus rong puluh taun tumrap karajan lor lan karajan kidul Israèl. Mulané, iki ayat kang banget ruwet, awit gegandhèngan karo ayat sepuluh lan patang puluh saka Daniel bab sewelas, kang loro-loroné uga nandhani paprangan nalika sawijining ratu saka lor nyerang sawijining ratu saka kidul, padha kaya Sennacherib, sawijining ratu saka lor, nyerang Yehuda, sawijining ratu saka kidul, ing ayat wolu, saka Yesaya bab wolu.

The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”

Kunci sing nyambungaké paprangan para raja lor lan raja kidul iki bebarengan yaiku “sirah,” lan “mbanjir sarta ngliwati.” Nalika raja lor mbales marang raja kidul ing ayat sepuluh, saka pasal sewelas, dhèwèké menang ing paprangan, nanging ninggalaké “sirah,” amarga dhèwèké “rawuh, lan mbanjir, lan ngliwati” “nganti” “bèntèng” kagungané raja kidul. Sajarah ing ayat sepuluh makili kamenangan raja lor nglawan raja kidul, nanging dhèwèké ora mlebu menyang Mesir (bèntèng), yaiku ibukutha—“sirah.”

When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.

Nalika ratu ing sisih kidul sadurungé ngalahaké ratu ing sisih lor ing ayat pitu lan wolu, dhèwèké “mlebu menyang bètèngé ratu ing sisih lor, lan” “unggul lan” “nggawa para tawanan” bali menyang “Mesir.” Ing kamenangan pambalesané ratu ing sisih lor, dhèwèké ora mlebu menyang Mesir, mangkono dadi pralambang yèn nalika Uni Soviet disapu sirna ing taun 1989, Rusia, kutha krajané—sirahé, isih kari jejeg. “If ye will not believe, surely ye shall not be established.” Ya iku Rusia, kang dilambangaké minangka ratu ing sisih kidul ing ayat sewelas lan rolas, sing menangaké perang ing tanah tapel wates, kang ing jaman kuna aran Rafia, lan ing jaman saiki yaiku Ukraina.

> “‘VERSE 10. 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.’

> “Ayat 10. Nanging para putrané bakal kasurung, lan bakal nglumpukaké pasukan gedhé kang cacahé akèh; lan siji mesthi bakal teka, lan mbanjir, sarta ngliwati; banjur dhèwèké bakal bali, lan kasurung manèh, nganti tekan bètèngé.”

> “The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.

> “Bagéan kapisaning ayat punika nyariosaken bab para putra, kanthi wujud jamak; déné bagéan pungkasan, bab satunggal, kanthi wujud tunggal. Para putra Seleucus Callinicus inggih punika Seleucus Ceraunus lan Antiochus Magnus. Kalihipun punika sami mlebet kanthi semangat dhateng pakaryan mbélani lan males prakawising rama lan nagaranipun. Sing tuwa ing antawisipun kalih punika, Seleucus, rumiyin lenggah ing dhampar. Piyambakipun nglempakaken wong kathah ingkang ageng cacahipun kanggé ngrebat malih dhaérah panguwasan ramaipun; nanging awit piyambakipun satunggaling pangeran ingkang ringkih lan kirang wani, ing badan tuwin ing kawontenanipun, kakirangan arta, lan boten saged njagi supados wadya-balane tetep manut, piyambakipun dipunracuni déning kalih panglimanipun sasampunipun pamaréntahan ingkang tanpa kamulyan suwéné kalih utawi tigang taun. Adhinipun ingkang langkung saged, Antiochus Magnus, lajeng dipunpratelakaken dados raja; lan piyambakipun, sawisé ngasta pangawasaning wadya-bala, ngrebat malih Seleucia lan ngasta malih Siria, ndadosaken piyambakipun nguwasani sawenèh panggènan lumantar prajanjèn, lan sawenèh sanèsipun lumantar kakiyataning gaman. Sasampunipun punika tumeka gencatan senjata, ing salebeting pundi kalih pihak sami rembagan bab tentrem, nanging tetep nyawisaken perang; sawisé punika Antiochus wangsul lan ngalahaken Nicolas, panglima Mesir, wonten ing paprangan, lan gadhah ancas nyerang Mesir piyambak. Punika ingkang sinebut ‘satunggal’ ingkang temtu badhé mbrebeg lan ngliwati.” Uriah Smith, Daniel and the Revelation, 253.

The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.

Ambruké Uni Soviet ing taun 1989 nandhani “wektu wekasan,” lan loro putra ing ayat iku makili loro tenger dalan yaiku Reagan lan Bush kang kapisan. Wiwit “wektu wekasan” ing taun 1798, yaiku nalika ayat patang puluh saka Daniel sewelas diwiwiti, wanita laku jina saka Roma wis kasirnakaké saka pangèling-èling, amarga dhèwèké, minangka Izebel, tetep ana ing mburi ing Samaria, déné bojoné, Ahab, ngadhepi Élia ing Gunung Karmel. Dhèwèké ndhelik, nanging kanthi sesidheman narik tali pangendhali, kaya déné nalika Perang Donya Kapisan lan Perang Donya Kapindho. Bojoné iku bala proxy-né nglawan ratu ing sisih kidul. Nalika dhèwèké mbales ing taun 1989, dhèwèké, minangka ratu ing sisih lor, nggawa kreta, kapal-kapal, lan para jaranan.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Lan ing wekasaning jaman, ratu ing sisih kidul bakal nyurung marang dheweke; lan ratu ing sisih lor bakal teka nglawan dheweke kaya prahara, nggawa kreta perang, para nunggang jaran, lan akeh kapal; lan dheweke bakal mlebu ing nagara-nagara, lan bakal mbrebes mili lan ngliwati. Daniel 11:40.

Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.

Wakilé sajroning pambalasan punika dipralambangaké déning “kapal-kapal,” ingkang dados kakuwatan ékonomi, lan déning “kreta perang lan para jaranan,” ingkang dados kaunggulan militèr. Kaunggulan militèr lan kakuwatan ékonomi punika minangka kalih sipat kenabian saking Amérika Sarékat wonten ing ramalan-ramalan dinten-dinten wekasan, awit Amérika Sarékat badhé nglarang tiyang-tiyang ingkang boten purun sujud dhateng Izébel supados boten saged tumbas lan sade, lan manawi piyambakipun taksih tetep nampik tenger panguwasaning Izébel, piyambakipun badhé dipatèni. Punika kakuwatan ékonomi lan kaunggulan militèr saking Amérika Sarékat ingkang dipunginakaken kanthi makarya bebarengan kaliyan kapausan, ingkang ndadosaken bubaranipun Uni Sovyèt ing taun 1989, sanadyan Rusia taksih kaènggal ngadeg.

The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”

Sajarah kang nglantarake kasampurnaning ayat kaping sepuluh saka Daniel pasal sewelas kaulang maneh ing sajarah pérangan kapindho saka ayat kaping patang puluh, kang nemtokake wekasaning jaman ing taun 1989. Sajarah ing ayat kaping enem nganti kaping sanga nglambangake sajarah kang nuntun marang wekasaning jaman, kang katandhani ing pérangan kapisan saka ayat kaping patang puluh. Ayat kaping lima nganti kaping sepuluh saka Daniel pasal sewelas kanthi sampurna nggambarake sajarah ayat kaping patang puluh saka Daniel sewelas, awit kados dene Sister White nyerat, “akeh saka sajarah kang wis kalakon ing Daniel pasal sewelas bakal kaulang maneh.”

Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.

Ayat siji nganti papat saka Daniel sewelas ngenali Kores, raja kapindho saka bangsa loro-sungu ing wektu pungkasan ing dina-dina wekasan. “Wektu pungkasan” ing dina-dina wekasan iku ana ing taun 1989, lan présidhèn kapindho, kang dilambangaké déning Kores, netepaké sawijining runtutan wangsit kang ndadèkaké sawijining siswa wangsit bisa ngetung tekan présidhèn kaping enem sawisé 1989, yaiku présidhèn kang bakal dadi sing paling sugih, lan kang bakal ngojok-ojoki (nggugah) kakuwatan naga globalis, manawa iku para globalis ing donya, utawa wong-wong kang ana ing Amerika Sarékat. Sajarah wangsit mau banjur mlumpat marang karajan kapitu ing wangsit Kitab Suci, yaiku sepuluh raja saka Perserikatan Bangsa-Bangsa, lan ngenali raja utamané lan kang kapisan, kaya kang dilambangaké déning Aleksander Agung (tegesé “Prajurité Manungsa”), sarta bubaré karajané kang pungkasan nalika papat angin Islam kaentasaké kanthi kebak ing panutupan mangsaning sih-rahmat tumrap manungsa.

Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.

Banjur ayat lima nganti sanga nggambarake sajarah kang diwakili déning jangka wektu sing ndhisiki madegé kapapaan ing dhampar ing taun 538, amarga dhisik kakuwatan kang bakal dadi raja ing sisih lor kudu ngalahaké telung alangan géografis, kaya dene Seleukus, kang banjur katetepaké dadi raja ing sisih lor. Sawisé iku sajrone telung taun satengah, kaya kang diwakili déning telung puluh lima taun sajatiné, raja ing sisih lor mrentah, nganti raja ing sisih kidul mlebu ing bètèngé lan nggawa dhèwèké dadi tawanan, ing kono banjur dhèwèké mati ing Mesir amarga tumiba saka jaran. Mangkono, ayat-ayat iku nandhani sajarah kang rampung ing wektu wekasan ing taun 1798.

Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.

Ayat sapuluh ngidentifikasi sajarah wekdal pungkasan ing taun 1989, lan bebarengan kaliyan ayat gangsal dumugi sanga, punika makili sajarahing ayat patang puluh, kados dene sajarahing ayat tigang puluh dumugi telung puluh enem. Mila, wiwit ayat satunggal dumugi ayat sapuluh, baris demi baris, wonten kalih garis kenabian. Ingkang kapisan ngrembag para pamimpin karajan kaping enem lan kaping pitu, sanadyan wonten sela kosong ing antawisipun karajan kaping enem lan présidhèn paling sugih saking karajan kaping enem kaliyan karajan kaping pitu.

The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.

Garis kapindho nyakup sajarah pambusakan telung alangan, mangsa ratu saka lor mrentah, lan sapa kang banjur disingkiraké ing taun 1798, sarta tekan taun 1989, lan présidhèn kapindho, kang ing garis sadurungé dilambangaké déning Cyrus.

Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.

Ayat sewelas lan rolas nggambarake garis sajarah katelu sing dumadi sawisé présidhèn sugih ing ayat loro, nanging ing sawijining wektu sawisé ambruké Uni Sovyèt ing wektu wekasan taun 1989, lan ing sawijining wektu sadurungé hukum Minggu ing Amerika Sarékat kaya sing dilambangaké ing ayat nembelas.

The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.

Sajarah sawisé wektuné pungkasan ing taun 1989, digawa marang présidhèn kaping nem lan sing paling sugih, kang nggerakaké para globalis wiwit taun 2016, ing larik kapisan. Sajarah kenabian iku digawa marang taun 1989, ing larik kapindho. Paprangan ing Raphia (“Watesing Pérangan”) ing ayat sewelas lan rolas ndhisiki ayat telulas, nalika ratu sisih lor, kang nembe dikalahaké, mulihaké wadya-balané lan banjur ngalahaké ratu sisih kidul, sadurungé hukum Minggu ing ayat nembelas. Kakuwatan proksi ratu sisih lor ing ayat telulas iku présidhèn pungkasan saka wolu présidhèn sing mrentah wiwit taun 1989 nganti tekan hukum Minggu. Mulané, ayat telulas kudu kelakon ing utawa sawisé pamilihan présidhèn kaping wolu, kang kalebu saka pitu iku. Ayat sewelas lan rolas diwiwiti sakdurungé présidhèn kaping nem sing paling sugih, lan kamungkinan gedhé dipungkasi pas sakdurungé pamilihan présidhèn sing padha kuwi, kang dadi présidhèn kaping wolu saka pitu iku, lan menang ing paprangan kaping telu saka perang proksi, ing ayat telulas nganti limalas.

The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.

Pambalesipun ratu ing sisih kidul wonten ing ayat sewelas lan rolas punika minangka wangsulan tumrap kakalahan ingkang katampi déning ratu ing sisih kidul wonten ing ayat sedasa. Ayat sedasa nandhesaken kamenanganipun ratu ing sisih lor ing taun 1989, ingkang kalampahan awit saking aliansi rahasia antawisipun Amérika Sarékat lan Vatikan. Kamenangan tumrap wadya lor punika dados paprangan kapisan saking perang proksi. Perang panas sacara harfiah ingkang kawujud ing jaman kina punika dados pralambang tumrap perang proksi ing dinten-dinten pungkasan, mila kamenangan wonten ing ayat sewelas lan rolas punika badhé dados kamenangan tumrap ratu ing sisih kidul, ing paprangan kaping kalih saking perang-perang proksi.

There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.

Ana telung peperangan ing ayat sepuluh nganti limalas, lan kabeh iku wis kawujud ing jaman kuna lumantar perang panas kang nyata, nanging kabeh iku makili telung peperangan ing perang proksi ing dina-dina pungkasan. Peperangan kang kapisan dimenangaké déning aliansi rahasia saka kéwan galak lan nabi palsu, nglawan naga ing taun 1989. Peperangan kapindho saka perang proksi bakal dimenangaké déning kakuwatan naga ateistis saka ratu ing sisih kidul, nglawan aliansi paus lan tentara proksiné. Peperangan katelu saka perang proksi bakal dimenangaké déning tentara proksi saka ratu ing sisih lor, kaya kang katuduhaké ing ayat telulas nganti limalas.

Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.

Miturut profètis, ana telung perang donya kang panas, telung perang proksi, kang dumadi saka telung peperangan, lan peperangan saka telung bilai Islam. Ana uga Perang Sipil lan Perang Révolusionèr. Peperangan kapindho saka perang-perang proksi saiki lagi lumaku ing Ukraina, “The Borderline”, kaya kang diwakili déning Raphia, yaiku tapel wates antarané ratu sisih kidul lan ratu sisih lor, nalika ayat sewelas lan rolas kapisan kaleksanan ing sajarah.

At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.

Ing wektu kang padha banget nalika peperangan kapindho saka perang-perang proksi ing Ukraina lagi katindakaké, serangan kapindho saka telung serangan Islam marang tanah kamulyan uga lagi dumadi. Serangan kapisan saka bilai katelu rawuh ing tanggal 11 September 2001, lan panyegelan tumrap wong satus patang puluh papat ewu wiwit kalaksanakake. Wektu panyegelan iku bakal rampung nalika hukum Minggu ing Amerika Serikat enggal rawuh, nalika Islam saka bilai katelu bakal maneh nyerang Amerika Serikat. Serangan kapisan lan pungkasan iku padha, lan loro-loroné padha nandhani sawijining swara saka malaékat ing Wahyu wolulas, kang uga minangka swarané malaékat katelu, kang uga minangka munié kalasangka kapitu, kang uga minangka bilai katelu.

In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.

Ing satengahing kalih serangan punika, ingkang dados kalih swanten, ingkang dados swaraning kalasangka kapitu, Islam saking bilai kaping tiga nyerang, boten tanah kamulyan rohani modern, nanging tanah kamulyan harfiah kuna, ing tanggal 7 Oktober 2023.

The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”

Peperangan sing wiwit nalika iku, saiki lagi dumadi ing wilayah sing pas padha karo papan dumadine Patempuran Raphia kaya diterangake ing ayat sewelas lan rolas. Jalur Gaza iku wewatesan antarane karajan kidul Yehuda lan Mesir. Tanggal 7 Oktober 2023 iku sawijining rodha ing sajroning rodha-rodha liyane sing nandhani pambrontakan, utawa aksara kaping telulas ing alfabèt Ibrani sing bebarengan karo aksara kapisan lan aksara pungkasan mbentuk tembung “kayektèn.”

The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.

Serangan kaping pindho marang tanah kamulyan déning Islam saka bilai katelu dumadi ing tanggal 7 Oktober 2023, lan kedadéan iku ana ing wewengkon sing persis padha karo panggonan dumadiné Peperangan Raphia kuna minangka panggenapaning ayat sewelas lan rolas. Serangan kaping pindho marang tanah kamulyan iku, lumantar pralambang géografis kenabian, kagandhèng karo peperangan kaping pindho saka perang-perang proksi, kaya sing diwakili déning perang ing Ukraina.

Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”

Sathithik inggil satunggal, palagan kaping kalih saking proxy wars ingkang samenika sami lumampah wonten ing Ukraina (Tanah Wates), nyakup nada kaping kalih saking kalasangka sangkakala saking bilai kaping tiga (7 Oktober 2023), ingkang kalampahan wonten ing periode pungkasan panyegelan tumrap satus patang dosa sekawan ewu. Pengalaman panyegelan punika kagambaraken déning Daniel ing pasal sepuluh, nalika piyambakipun mirsani wahyu “marah” sasampunipun periode tangis lan prihatin salami selikur dinten, ingkang punika nggambaraken telung setengah dinten nalika kalih nabi séda wonten ing margi. Wahyu punika katafsiraken dados katerangan bab “punapa ingkang badhé tumiba dhateng umating Allah ing dinten-dinten wekasan.”

The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.

Kasunyatan kang dipralambangaké déning wahyu bab Kali Hiddekel, yaiku kasunyatan panyegelan, kaleksanan ana ing sajarah kenabian ayat sewelas nganti limalas. Iki yaiku sajarah ayat patang puluh kang wiwit ing taun 1989, lan terus nganti ayat patang puluh siji lan hukum Minggu kang bakal enggal rawuh. Iki yaiku sajarah présidhèn kaping nem, kang paling sugih, ing ayat loro, kang dipralambangaké nganti tekan karajan kapitu saka “Alexander the Great” kaya kang kacathet ana ing ayat telu.

The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.

Sajarah kang wiwit ing wiwitaning perang kapindho saka proxy wars ing taun 2014, kang banjur katut déning présidhèn kang paling sugih nalika miwiti kampanyené ing taun 2015, iku minangka dhaérah kang kosong saka ayat patang puluh, wiwit taun 1989 nganti tekan undhang-undhang Minggu ing ayat patang puluh siji, lan uga minangka dhaérah kang kosong saka présidhèn kaping enem, kang paling sugih, ing ayat loro, nganti tekan karajan kapitu. Iku yaiku sajarah kang diwiwiti déning swara kapisan saka Wahyu pasal wolulas ing tanggal 11 September 2001, lan dipungkasi déning swara kapindho ing wektu sajamané lindhu gedhé ing pasal sewelas kitab Wahyu. Sajarah iku uga minangka mangsa sajarah kang diidentifikasi déning Yéhezkièl ing pasal rolas, ing ngendi saben wahyu kaleksanan. Mangsa wektu iku yaiku wektu panyégelan tumrap wong satus patang puluh papat éwu. Pangudusané umat Allah katindakake lumantar pangandikané.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Sucekna wong-wong mau lumantar kayekten Paduka: pangandika Paduka iku kayekten. Yokanan 17:17.

We will continue this study in the next article.

Kita bakal nerusaké panaliten iki ing artikel sabanjuré.

> “This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

> “Wahyu punika kaparingaken dhateng Ézékiel ing satunggaling wekdal nalika manahipun kebak pratandha-pratandha peteng bab prekawis ingkang badhé dumados. Piyambakipun nyumurupi tanah para leluhuripun mapan dados suwung lan tanpa pedunung. Kitha ingkang biyèn kebak tiyang sampun boten wonten ingkang manggen malih. Swanten kabingahan lan kidung pamuji sampun boten kapireng malih wonten ing salebeting témbok-tembokipun. Nabi piyambak dados tiyang asing ing tanah asing, papan ing ngendi ambisi ingkang tanpa wates lan kekejeman ingkang galak mrentah kanthi unggul. Punapa ingkang dipun tingali lan dipun pireng bab tirani lan piala manungsa ngraosaken sengsara ing manahipun, lan piyambakipun ngresula kanthi pait rina wengi. Nanging pralambang-pralambang éndah ingkang kapratélakaken wonten ing sangajengipun ing sacedhakipun kali Kebar maringi pawartos bab satunggaling kakuwasan ingkang ngungkuli, langkung kiyat katimbang kakuwasan para panguwaos donya. Ing nginggil para ratu Asyur lan Babul ingkang gumedhé lan kejem, Gusti Allahing sih-rahmat lan kayekten lenggah ing dhampar.”

> “The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

> “Ruwete prakara-prakara kang kaya rodha, kang tumrap nabi katon kebak campur-bawur mengkono, ana ing sangisoring pituduhing astan tanpa winates. Rohing Allah, kang kapratelakaké marang panjenengané minangka kang ngobahaké lan ngarahaké rodha-rodha iku, ngedalaké karukunan saka ing satengahing campur-bawur; mangkono uga saindenging jagad ana ing sangisoring panguwasané. Ewon-ewon makhluk kang wis kaluhuraké padha siyap miturut pangandikané kanggo ngendhalèkaké daya lan kawicaksananing paugeran wong-wong ala, sarta nggawa kabecikan marang para kang setya marang Panjenengané.”

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

> Mangkono uga, nalika Allah arep mbikak marang Yohanes kang kinasih sajarah pasamuwan kanggo jaman-jaman kang bakal teka, Panjenengané maringi jaminan marang dhèwèké bab kapentingan lan pangreksané Juruwilujeng tumrap umaté kanthi nguningakaké marang dhèwèké “Sawijining kang kados Putraning manungsa,” mlaku-mlaku ana ing antarané kaki dian, kang nglambangaké pitu pasamuwan. Nalika Yohanes diparengaké nyumurupi perjuwangan-perjuwangan pungkasan kang agung saka pasamuwan nglawan kakuwasan-kakuwasan kadonyan, dhèwèké uga diparengaké nyumurupi kamenangan pungkasan lan pambébasané wong-wong pracaya kang setya. Dhèwèké weruh pasamuwan kaasta menyang pasulayan kang matèni nglawan kéwan lan recané, lan pangibadah marang kéwan iku dipaksakaké kanthi ancaman pati. Nanging nalika nyawang ngliwati kumelun lan gegeré paprangan, dhèwèké nyumurupi sakelompok wong ana ing Gunung Sion bebarengan karo Sang Cempé, kang, tinimbang tandha saka kéwan iku, padha nduwèni “asmané Sang Rama katulis ana ing bathuké.” Lan maneh dhèwèké weruh “wong-wong kang wus nggayuh kamenangan ngungkuli kéwan iku, lan recané, lan tandhané, lan cacaning asmané, padha jumeneng ana ing segara kaca, nyekel kecapi-kecapiné Allah” lan padha ngidungaké kidungé Musa lan Sang Cempé.

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

> “Piwulang-piwulang iki kanggo kauntungan kita. Kita perlu netepaké pracaya kita marang Gusti Allah, awit ing ngarepé kita wis ana sawijining mangsa kang bakal nyoba jiwané manungsa. Kristus, ana ing Gunung Zaitun, ngandharaké manèh paukuman-paukuman kang nggegirisi sing bakal ndhisiki rawuhé kaping pindho: ‘Kowé bakal krungu perang lan kabar-kabar bab perang.’ ‘Bangsa bakal tangi nglawan bangsa, lan kraton nglawan kraton: lan bakal ana pailan, pageblug, lan lindhu, ana ing warna-warna panggonan. Kabèh iku mung wiwitaning sangsara.’ Nalika ramalan-ramalan iki nampa kawujudan sapérangan nalika karusakané Yerusalem, nanging iku nduwèni gegayutan kang luwih langsung marang dina-dina wekasan.”

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> “Awaké dhéwé lagi ngadeg ana ing ambanging prastawa-prastawa gedhé lan khidmat. Ramalan lagi cepet kalakon. Gusti wis ana ing lawang. Ora suwé manèh bakal kabukak ana ing ngarepé awaké dhéwé sawijining mangsa kang nggegirisi kawigaten tumrap kabèh wong urip. Padudon-padudon ing jaman biyèn bakal diuripaké manèh; padudon-padudon anyar bakal njedhul. Pemandhangan-pemandhangan kang bakal kalakokaké ana ing donya kita iki durung tau kaimpèn waé. Sétan lagi tumindak lumantar piranti-piranti manungsa. Wong-wong kang lagi ngupaya ngowahi Konstitusi lan ngamanaké sawijining angger-angger kanggo maksa pangreksaning dina Minggu, sathithik banget mangertèni apa kang bakal dadi asilé. Sawijining krisis wis ana pas ing ngarepé awaké dhéwé.

> “But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

> “Nanging para abdining Allah ora kena ngendelake awaké dhéwé ing mangsa darurat kang gedhé iki. Ing wahyu-wahyu kang kaparingaké marang Yesaya, marang Yehezkiel, lan marang Yohanes kita nyumurupi sapira raketé swarga karo lelakon-lelakon kang dumadi ing bumi lan sapira gedhéné pengreksané Allah tumrap wong-wong kang setya marang Panjenengané. Donya iki ora tanpa panguwasa. Tatanan prakara-prakara kang bakal kelakon ana ing tangané Gusti. Kamulyaning swarga ngasta nasibé bangsa-bangsa, uga prekara-prakara pasamuwané, ana ing pangreksané piyambak.” Testimonies, jilid 5, 752, 753.

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