Article

# Panium - Number Sixteen

Panium - Nomer Nembelas

The Time of the End

Wektuné Pungkasan

Author

Jeff Pippenger

Published

February 19, 2026

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Daniel eleven begins by introducing Donald Trump as the final president of the sixth kingdom of Bible prophecy. In the third year of Cyrus, which is where the vision began in chapter ten is complemented in the first verse of chapter eleven with the word, “also.”

Daniel bab sewelas diwiwiti kanthi ngenalaké Donald Trump minangka présidhèn pungkasan saka karajan kaping nem ing wangsit Alkitab. Ing taun katelu pamaréntahané Koresyus, yaiku nalika wahyu iku diwiwiti ing bab sepuluh, iki dilengkapi ing ayat kapisan bab sewelas kanthi tembung, “uga.”

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 11:1.

> Lan aku, ing taun kapisané Darius, wong Media iku, ya aku, ngadeg kanggo netepaké lan nguwataké dhèwèké. Daniel 11:1.

Gabriel is careful to reach back to Darius and connect him to Cyrus as he begins his narrative of chapter eleven. Chapter ten continues as one vision through to the last verse of chapter twelve, and it begins in the third year of Cyrus.

Gabriel kanthi tliti ngambah bali marang Darius lan nggandhèngaké dhèwèké karo Cyrus nalika miwiti cariyosé ing pasal sewelas. Pasal sepuluh terus lumaku minangka satunggal wahyu nganti tekan ayat pungkasan ing pasal rolas, lan punika kawiwitan ing taun katelu pamaréntahané Cyrus.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Ing taun katelu pamaréntahané Koresy, raja ing Persia, ana sawijining prakara kaparingan wahyu marang Dhanièl, kang aran Bèltsyazar; lan prakara iku nyata, nanging wektu kang katetepaké iku dawa; sarta dhèwèké mangerti prakara iku lan nduwèni pangerten bab wahyu mau. Daniel 10:1.

Darius together with Cyrus make up the symbol of the twofold nation of the Medes and the Persians, representing the twofold power of Republicanism and Protestantism in the United States; thus, representing the twofold symbol of the time of the end. The birth of Aaron and Moses marked the time of the end of Abraham’s four-hundred-year prophecy at the beginning of ancient Israel; so too, did the birth of John the Baptist and Christ represent the two waymarks of the time of the end at the end of ancient Israel. Jesus always illustrates the end with the beginning.

Darius bebarengan karo Koresy mbentuk pralambang bangsa rangkep loro, yaiku wong Media lan wong Persia, sing nggambarake daya rangkep loro, yaiku Republicanisme lan Protestanisme ing Amérika Sarékat; kanthi mangkono, nggambarake pralambang rangkep loro tumrap wekasaning jaman. Lairé Harun lan Musa nandhani wekasaning ramalan patang atus taun Abraham ing wiwitané Israèl kuna; mangkono uga, lairé Yokanan Pambaptis lan Kristus nggambarake loro tenger dalan tumrap wekasaning jaman ing pungkasané Israèl kuna. Gusti Yésus tansah nggambarake pungkasan kanthi wiwitan.

Darius and Cyrus together represent the waymark represented as the time of the end, when the seventy years captivity in Babylon ended.

Darius lan Cyrus bebarengan nggambarake pathokan sing dipralambangaké minangka wekdal pungkasan, nalika pitung puluh taun panangkaran ing Babil rampung.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Pasamuwanipun Allah ing bumi satemenipun sami wonten ing panangkaran salebeting mangsa ingkang dawa punika, nalika panganiaya ingkang tanpa kendhat lumampah, kadosdene para putranipun Israèl ingkang katahan dados tawanan ing Babilon ing salebeting mangsa pambuwangan.” Prophets and Kings, 714.

Darius and Cyrus typify the years 1798 and 1799, representing the time of the end, when the parallel captivity of spiritual Israel in spiritual Babylon ended. 1798 identified the end of the political system of the papacy represented as a beast, which the whore of Rome rode upon.

Dharius lan Kores minangka pralambang tumrap taun 1798 lan 1799, nggambarake wekdal pungkasan, nalika panawan sing sajajar saka Israèl rohani ana ing Babil rohani wus rampung. Taun 1798 nandhani pungkasaning sistem pulitik kapapaan kang dipralambangaké minangka kéwan, kang ditunggangi déning sundel Roma.

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:3.

> Mulané panjenengané nggawa aku ing Roh menyang ara-ara samun; lan aku weruh ana wong wadon lenggah ana ing sato galak warna abang kirmizi, kebak jeneng-jeneng pangala-ala, duwé pitu sirah lan sapuluh sungu. Wahyu 17:3.

Napoleon ended the life of the beast in 1798, and in 1799, the woman that rode upon the beast died in exile. In 1989, both Ronald Reagan and George Bush the greater were presidents, marking the time of the end in 1989. Darius and Cyrus represent Reagan and Bush the greater. Verse two states:

Napoleon mungkasi uripé kéwan mau ing taun 1798, lan ing taun 1799, wong wadon sing nunggang ing sadhuwuré kéwan mau mati ana ing pambuwangan. Ing taun 1989, Ronald Reagan lan George Bush sing sepuh loro-loroné dadi présidhèn, nandhani wektu wekasan ing taun 1989. Darius lan Kores nggambaraké Reagan lan Bush sing sepuh. Ayat loro nyatakaké:

> And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

> Lan saiki aku bakal nduduhaké marang kowé kayektèn. Lah bakal ana telung ratu manèh kang jumeneng ing Persia; lan kang kaping papat bakal luwih sugih banget ngungkuli kabèh mau; lan marga saka kakuwatané lumantar kasugihané, dhèwèké bakal nggerakaké kabèh wong nglawan karajan Grécia. Daniel 11:2.

## Awakening

Kasadharaken

Darius was Reagan, Cyrus was Bush the greater, and the three who followed Cyrus were Clinton, Bush the lesser, Obama the Divider and the fourth and “far richer” president, who stirred up the globalists of Grecia was Trump. The word “stir” means to awaken. When Trump announced his candidacy in 2015, the globalists, who Joel identifies as “heathen” were awakened.

Darius iku Reagan, Koresy iku Bush sing luwih agung, lan telu sing ngetutaké Koresy iku Clinton, Bush sing luwih cilik, Obama Sang Pamisah, lan présidhèn kaping papat sing “luwih sugih banget,” kang nggugah para globalis saka Grècia, yaiku Trump. Tembung “nggugah” tegesé mbangunaké. Nalika Trump ngumumaké pencalonané ing taun 2015, para globalis, kang déning Yoèl diidentifikasi minangka “bangsa-bangsa kapir,” padha kabangunaké.

> Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision. Joel 3:12–14.

> Para bangsa kapir padha kawangunana, lan padha munggaha menyang lebak Yosafat; awit ana ing kono Ingsun bakal lenggah ngadili sakehing bangsa kapir ing sakiwa-tengené. Lebokna arit, awit panèn wus mateng; padha teka, mudhuna; awit papan pemeresan anggur wus kebak, lan bejana-bejanané padha lubèr; amarga pialané gedhé. Wong akèh, wong akèh ana ing lebak pancasan; awit dinané Pangéran wis cedhak ana ing lebak pancasan. Yoel 3:12–14.

When the “heathen” is awakened, “the day of the Lord is near” in the valley of Jehoshaphat. “Jehoshaphat” means judgment of Jehovah; and the valley is also called the valley of decision. From 2015 onward the “multitudes” of planet earth will begin to move into the various bundles prepared for each excuse given by men for not deciding to serve God. At 9/11 the judgment of the living began, and in 2015, Trump announced he would seek the presidency. At 9/11 the first phase of the latter rain began to fall and the latter rain is what brings to fruition the crop, and in 2015, fourteen years into the rain that produces the ripened harvest, the book of Joel sounds the warning that when Donald Trump “stirs up the realm of Grecia,” or as Joel says, when Trump “awakens the heathen in 2015,” the harvest of planet earth is beginning to ripen.

Nalika “para kapir” kawejangun, “dinané Sang Yehuwah wis cedhak” ana ing lebak Yosafat. “Yosafat” tegesé pangadilanipun Yehuwah; lan lebak iku uga sinebut lebak kaputusan. Wiwit taun 2015 tumuju sabanjuré, “wong akèh” ing planit bumi bakal wiwit kasurung mlebu ing warna-warna bendhelan kang wus disawisaké kanggo saben alesan kang dipratélakaké déning manungsa amarga ora gelem netepaké putusan kanggo ngabdi marang Gusti Allah. Ing 9/11 pangadilan marang wong urip wiwit kalaksanan, lan ing taun 2015, Trump ngumumaké yèn piyambakipun bakal ngupaya kalungguhan présidhèn. Ing 9/11 tataran kapisaning udan pungkasan wiwit tumiba, lan udan pungkasan iku kang ndadèkaké panèn tekan kasampurnan wohé; lan ing taun 2015, patbelas taun sawisé udan kang ngasilaké panèn mateng iku wiwit tumiba, kitab Yoèl nglantaraké pepéling yèn nalika Donald Trump “ngobahaké wewengkon Grésia,” utawa miturut pangandikané Yoèl, nalika Trump “ngwejangun para kapir ing taun 2015,” panèné planit bumi wiwit mateng.

It is important to recognize that the first truth mentioned in Daniel eleven, is the prophetic role of Donald Trump. The first kingdom of Bible prophecy represented in the book of Daniel is Babylon. Imagine the story of Babylon in the book of Daniel if Nebuchadnezzar was not employed by Inspiration to establish a prophetic model. The sixth kingdom of Bible prophecy is incomplete without the testimony of the final ruler of that kingdom. The rule of first mention establishes the significance of Trump as a symbol of primary importance in the vision which Daniel received on the twenty-second day after he fasted for three weeks.

Penting kanggo mangertèni bilih kayektèn ingkang kapisan kasebat wonten ing Daniel sewelas punika, inggih punika peran kenabianipun Donald Trump. Karajan kapisan saking ramalan Kitab Suci ingkang kawakili wonten ing kitab Daniel punika Babil. Bayangna cariyos Babil wonten ing kitab Daniel menawi Nebukadnésar boten dipunginakaken déning Inspirasi kanggé netepaken satunggaling modhel kenabian. Karajan kaping enem saking ramalan Kitab Suci boten jangkep tanpa paseksènipun panguwaos pungkasan saking karajan punika. Kaidah sebutan kapisan netepaken wigatinipun Trump minangka pralambang ingkang pinunjul sanget wigatinipun wonten ing wahyu ingkang dipuntampi déning Daniel ing dinten kaping kalih likur sasampunipun piyambakipun pasa salami tigang minggu.

> But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:13, 14.

> Nanging pangéraning karajan Persia nglawan aku sajroning selikur dina; nanging lah, Mikhaèl, salah siji saka para pangéran utama, teka nulungi aku; lan aku tetep ana ing kono bebarengan karo para raja Persia. Saiki aku teka supaya sira mangertèni apa kang bakal kalakon marang bangsamu ing dina-dina wekasan; awit wahyu iku isih kanggo akèh dina. Daniel 10:13, 14.

The vision of chapter eleven illustrates what befalls God’s people in the last days, and Trump as the leader of the United States, and thereafter of the United Nations is a truth that has eternal consequences connected to understanding or not understanding that truth. That truth was so important for Gabriel to convey to Daniel that in verse fourteen, Daniel records from the light provided by the angel Gabriel that it is “the robbers of thy people” who establish the vision. It is impossible to correctly follow the movements of Donald Trump in prophecy without using Rome as the blueprint to recognize Trump’s footsteps through the prophetic history of Daniel eleven.

Wahyu ing bab sewelas nggambarake apa kang tumiba marang umaté Allah ing dina-dina wekasan, lan Trump minangka pamimpiné Amérika Sarékat, lan sawisé iku saka Perserikatan Bangsa-Bangsa, iku sawijining kayektèn kang nduwèni akibat langgeng kang gegandhèngan karo mangertèni utawa ora mangertèni kayektèn iku. Kayektèn iku mengkono wigatiné tumrap Gabriel kanggo ngaturaké marang Daniel, nganti ana ing ayat patbelas, Daniel nyathet saka pepadhang kang diparingaké déning malaékat Gabriel yèn “para rampog saka bangsamu” iku kang netepaké wahyu mau. Ora mungkin ngetutaké kanthi bener obahe Donald Trump ing ramalan tanpa migunakaké Roma minangka cithak biru kanggo ngenali jejak langkah Trump sajroning sajarah ramalan Daniel sewelas.

Trump, as a symbol of the United States during the Sunday law time period forms an image of the beast, and in so doing he is honoring the beast, so it is an image of the beast, and also an image in honor of the beast. In Revelation 17 the papacy is the eighth, that is of the seven, and Donald Trump is the eighth president since Reagan at the time of the end in 1989, but he is also the sixth, which means he is the eighth that is of the seven.

Trump, minangka pralambang Amerika Sarékat sajrone mangsa undhang-undhang Minggu, mbentuk gambaring kéwan galak, lan kanthi tumindak mangkono panjenengané ngurmati kéwan galak iku; mula iku dadi gambaring kéwan galak, lan uga gambar kang minangka pakurmatan tumrap kéwan galak mau. Ing Wahyu 17, kapausan iku kang kaping wolu, yaiku kang asalé saka pitu, lan Donald Trump iku présidhèn kaping wolu wiwit jaman Reagan ing mangsa wekasan taun 1989, nanging uga panjenengané iku kang kaping nem, kang tegesé panjenengané iku kang kaping wolu, yaiku kang asalé saka pitu.

In Revelation seventeen, John in verse three is carried into the wilderness where he sees the whore riding upon a beast. The whore has been identified by every major Protestant denomination as the Catholic church, though they all deny their foundational beliefs in the latter days. The Roman church was drunken with the blood of martyrs when John saw her, and she bore the title of mother of harlots. This identifies that John was conveyed to 1798, where the papacy had the blood of martyrdom and some former Protestant church’s were already returning to the Roman Catholic communion. At that vantage point John saw “seven kings,” five of which already fallen in 1798, and one kingdom existed in 1798, and that kingdom was the United States, but another kingdom, made up of ten kings would come after, for in 1798 where John stood the seventh kingdom had not yet came. The ten kings rule for the hour of the Sunday law crisis, and they agree to give their seventh kingdom unto the beast of the fifth kingdom, who had received a deadly wound in 1798.

Ing Wahyu pitulas, Yohanes ing ayat telu kabekta menyang ara-ara samun, ing kono panjenengane weruh sundel numpak ing sadhuwure kewan galak. Sundel iku wis diidentifikasi déning saben denominasi Protestan utama minangka gréja Katulik, sanadyan ing dina-dina pungkasan padha kabèh nyélaki kapitadosan dhasaré dhéwé. Nalika Yohanes weruh dheweke, gréja Roma wus mendem merga getihe para martir, lan dheweke nyandang gelar ibu para sundel. Iki nandhakaké yèn Yohanes dipindhahaké marang taun 1798, nalika kapausan nduwèni getih kamartiran lan sawatara gréja Protestan biyèn wis wiwit bali marang pasamuwan Katulik Roma. Saka titik pandelengan iku Yohanes weruh “pitu ratu,” kang lima ing antarané wus rubuh ing taun 1798, lan siji karajan ana ing taun 1798, lan karajan iku yaiku Amérika Sarékat, nanging sawisé iku bakal rawuh karajan liyané, kang kasusun saka sepuluh ratu; awit ing taun 1798, ing papan panggonané Yohanes ngadeg, karajan kang kapitu durung teka. Sepuluh ratu iku mrentah sajrone sajam krisis angger-angger Minggu, lan padha sarujuk masrahaké karajané kang kapitu marang kewan galak saka karajan kang kaping lima, kang wis nampa tatu pati ing taun 1798.

The number “8” represents resurrection and the papacy is the eight that is of the seven when its deadly wound is healed at the threefold union of the dragon, the beast and false prophet that occurs at the soon-coming Sunday law. In 2020 the globalists stole the election from Trump and he was slain in the streets of Revelation eleven. The two witnesses of Revelation eleven represent the two horns of the earth beast who were both slain in 2020. Trump is the sixth president since Reagan at the time of the end in 1989; but as of 2024, he is also the eighth that is of the seven previous kings. In 2024, his deadly wound was healed and he simultaneously became the eighth that is of the seven in perfect alignment with the prophetic symbol that establishes the vision. If you have no Rome, you have no ability to follow the movements of the image of Rome.

Cacah “8” nggambarake wunguné manèh, lan kepausan iku yaiku kang nomer wolu, kang asalé saka pitu, nalika tatu sing matèni iku mari ing sajroning pasamuwan telu-lapisan antarané naga, kéwan, lan nabi palsu, kang dumadi nalika paugeran Minggu sing bakal enggal teka. Ing taun 2020 para globalis nyolong pilihan umum saka Trump, lan dhèwèké katumpes ing lurung-lurungé Wahyu pasal sewelas. Loro seksi ing Wahyu pasal sewelas nggambarake loro sungu saka kéwan bumi, kang kalorone katumpes ing taun 2020. Trump iku présidhèn nomer enem wiwit Reagan ing mangsa wekasan ing taun 1989; nanging wiwit taun 2024, dhèwèké uga dadi kang nomer wolu, kang asalé saka pitu ratu sadurungé. Ing taun 2024, tatu sing matèni iku mari, lan ing wektu sing padha dhèwèké dadi kang nomer wolu, kang asalé saka pitu, kanthi kasalarasan sing sampurna karo pralambang wangsit kang netepake wahyu iku. Menawa panjenengan ora nduwèni Roma, panjenengan ora nduwèni kabisan kanggo ngetutake obah-obahané gambar Roma.

## MAGA

MAGA

To understand how Trump is Constantine the Great when Nero’s “250” years conclude, or how he is Antiochus the Great in 207 BC, or how he is the last president whose whole golden age movement is premised on making America “great,” requires the recognition that the chapter first mentions Trump and his prophetic role.

Kangge mangertosi kadospundi Trump punika Constantine the Great nalika “250” taunipun Nero rampung, utawi kadospundi piyambakipun punika Antiochus the Great ing taun 207 SM, utawi kadospundi piyambakipun punika présidhèn pungkasan ingkang sadaya gerakan jaman emasipun dipunlandhesi déning upaya damel Amerika “agung,” mbutuhakên pangaken bilih pasal punika rumiyin nyebat Trump saha peran profètisipun.

The signature of “truth” represented by the Hebrew word “truth” that is made up of the first, thirteenth and twenty-second letter of the Hebrew alphabet identifies Reagan as the first letter, and Obama as the thirteenth letter of rebellion as represented by 2013 when the former leader of the Office of the Inquisition was followed by the first Jesuit pope. Because the leader of the inquisition retired, his ending point aligns with the Jesuit pope’s starting point. That connection between Obama’s two popes was March 13, 2013. Obama aligns with the thirteenth letter of rebellion, and the twenty-second letter is Trump.

Tandha pangenal saka “kayekten” kang dipralambangaké déning tembung Ibrani “kayekten,” sing kabangun saka aksara kapisan, kaping telulas, lan kaping rong puluh loro saka abjad Ibrani, ngenali Reagan minangka aksara kapisan, lan Obama minangka aksara kaping telulas saka pambrontakan, kaya sing dipralambangaké déning taun 2013 nalika mantan pamimpin Kantor Inkuisisi diterusaké déning paus Yésuit kapisan. Awit pamimpin inkuisisi iku pensiun, titik pungkasané selaras karo titik wiwitané paus Yésuit iku. Sesambungan antarané loro pausé Obama iku ana ing tanggal 13 Maret 2013. Obama selaras karo aksara kaping telulas saka pambrontakan, lan aksara kaping rong puluh loro yaiku Trump.

The twenty-second amendment limits a president to two terms, and when considering two-term presidents, whose terms were NOT consecutive, there are only two. Grover Cleveland is the alpha of two-term presidents with non-consecutive terms, and Trump is the omega. Grover Cleveland was the twenty-second president, and Trump as the omega to Cleveland possesses the alpha distinction of “22.” Cleveland and Trump represent an alpha and omega that contains the symbolism of the twenty-second letter in the Hebrew alphabet. There are only two presidents that had two non-consecutive terms and Trump is the second of those two. The two of the omega times the twenty-two of the alpha equals forty-four, a symbol of 1844, which is a symbol of the closed door at the Sunday law, as typified by the closed door of 1844. Trump is the 44th distinct person to be president, and he is president when the door closes at the Sunday law.

Amandemen kaping rolikur matesi sawijining présidhèn mung nganti rong mangsa jabatan, lan nalika nimbang présidhèn-présidhèn rong mangsa jabatan sing mangsa-mangsane ORA jejèr, mung ana loro. Grover Cleveland iku alfa saka présidhèn-présidhèn rong mangsa jabatan kanthi mangsa sing ora jejèr, lan Trump iku omega. Grover Cleveland iku présidhèn kaping rolikur, lan Trump, minangka omega tumrap Cleveland, ngasta pameca alfa saka “22.” Cleveland lan Trump nggambarake sawijining alfa lan omega kang ngemu pralambang aksara kaping rolikur ing alfabet Ibrani. Mung ana loro présidhèn sing nduwèni rong mangsa jabatan sing ora jejèr, lan Trump iku sing kapindho saka loro mau. Angka loro saka omega kaping angka rolikur loro saka alfa padha karo patang puluh papat, sawijining pralambang 1844, kang dadi pralambang lawang kang katutup ing undhang-undhang Minggu, kaya dene dipratandhakaké déning lawang kang katutup ing 1844. Trump iku wong kaping 44 sing béda sing tau dadi présidhèn, lan dhèwèké dadi présidhèn nalika lawang katutup ing undhang-undhang Minggu.

Trump has been typified by Cyrus the Great. Cyrus the Great set forth the first decree and Artaxerxes the Great set forth the third decree. The first and third align with each other, for Jesus always illustrates the end with the beginning. Trump is there when Nero’s “250” years end represented by Constantine the Great. At the end of the “250” years from 457 BC Trump is represented by Antiochus the Great, who returned stronger than before in 2024, in fulfillment of verse thirteen.

Trump sampun dipratandhani déning Cyrus Agung. Cyrus Agung netepaken dhawuh ingkang kapisan, lan Artaxerxes Agung netepaken dhawuh ingkang kaping tiga. Ingkang kapisan lan ingkang kaping tiga punika salaras satunggal kaliyan satunggalipun, awit Gusti Yesus tansah nduduhaké wekasan lumantar wiwitan. Trump wonten ing ngriku nalika “250” taunipun Nero pungkasanipun katuduhaké déning Constantine Agung. Ing wekasaning “250” taun wiwit 457 SM, Trump dipungambaraken déning Antiochus Agung, ingkang wangsul kanthi langkung rosa katimbang saderengipun ing taun 2024, minangka kasampurnaning ayat kaping tigalas.

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

> Amarga ratu saka sisih lor bakal bali, lan bakal nglumpukaké wong akèh kang ngungkuli sing dhisik, lan temenan bakal teka sawisé sawatara taun karo bala gedhé lan karo kasugihan akèh. Daniel 11:13.

When the United States is conquered by Rome at the Sunday law, every country in the world is then forced to bow to Rome.

Nalika Amérika Sarékat ditaklukaké déning Roma nalika hukum Minggu dileksanakaké, saben nagara ing donya banjur kapeksa sujud marang Roma.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Bangsa-bangsa manca bakal ngetutaké tuladha Amerika Serikat. Sanadyan dhèwèké mimpin luwih dhisik, nanging krisis sing padha bakal tumiba marang umat kita ing sakabèhé péranganing donya.” Testimonies, jilid 6, 395.

The “foreign nations” are forced to do so by the United States who assumes leadership of the United Nations at the soon-coming Sunday law. The United Nations is the ten kings of Revelation 17 who are ruled over by Ahab, king of the ten northern tribes, who is married to Jezebel. The marriage of Jezebel to Ahab is the marriage that is consummated at the soon-coming Sunday law. At the Sunday law the United States, the glorious land of Daniel eleven, and the earth beast of Revelation thirteen ends its history as the sixth kingdom of Bible prophecy. At Mount Carmel the 850 prophets of Baal and the priests of the grove who ate at Jezebel’s table are slain by Elijah. The United States is slain at the soon-coming Sunday law, as were the false prophets at Mount Carmel. The story from then on is between Elijah, versus Ahab and Jezebel, and Ahab represents a tenfold kingdom, that is governed by the one that first committed fornication with Jezebel. Jezebel intends to commit fornication with every kingdom, but Ahab represents the first to do so, and it is the United States that dies at Mount Carmel and instantly becomes Jezebel’s first paramour. In terms of Daniel eleven, it is there at the Sunday law that Trump stands up as the mighty king of Greece, represented by Alexander the Great.

“Bangsa-bangsa manca” kapeksa nindakaké mangkono déning Amérika Sarékat, kang njupuk pimpinaning Perserikatan Bangsa-Bangsa nalika undhang-undhang Minggu sing enggal bakal teka. Perserikatan Bangsa-Bangsa iku para ratu sepuluh ing Wahyu 17 kang dipréntah déning Akhab, ratu saka sepuluh taler sisih lor, kang dadi bojoné Izebel. Panyawijining Izebel karo Akhab iku minangka palakrama kang kasampurnakaké nalika undhang-undhang Minggu sing enggal bakal teka. Nalika undhang-undhang Minggu, Amérika Sarékat, tanah kamulyan ing Daniel 11, lan kéwan bumi ing Wahyu 13 mungkasi sajarahé minangka karajan kaping enem ing ramalan Kitab Suci. Ing Gunung Karmel, 850 nabi-nabiné Baal lan para imam pasamuwan suci kang mangan ing méjané Izebel padha dipatèni déning Élia. Amérika Sarékat dipatèni nalika undhang-undhang Minggu sing enggal bakal teka, kaya dene para nabi palsu dipatèni ing Gunung Karmel. Wiwit wektu iku, caritané lumaku antarané Élia nglawan Akhab lan Izebel, lan Akhab nggambaraké sawijining karajan tikel sapuluh, kang dipréntah déning sing wiwitané nindakaké jina karo Izebel. Izebel nduwé ancas nindakaké jina karo saben karajan, nanging Akhab nggambaraké sing kapisan nindakaké mangkono, lan Amérika Sarékat iku kang mati ing Gunung Karmel lan ing kono uga langsung dadi gendhakan kapisané Izebel. Miturut Daniel 11, ana ing kono, ing wektu undhang-undhang Minggu, Trump jumeneng minangka ratu Yunani kang gagah prakosa, kang dipralambangaké déning Aleksander Agung.

> And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:3, 4.

> Lan bakal jumeneng ana sawijining ratu kang gagah prakosa, kang bakal mrentah kalawan kakuwasan gedhé, lan nindakaké sakarepe dhéwé. Lan nalika dhèwèké wis jumeneng, karajané bakal remuk, lan bakal kabagi marang patang angin ing langit; lan ora marang turuné, utawa miturut kakuwasané kang wus dienggo mrentah: awit karajané bakal kauthuk, malah kanggo wong liya saliyané wong-wong iku. Daniel 11:3, 4.

Donald Trump stands up as the “mighty king” of the United Nations, who is represented within the verse and thereafter typified by the history of Alexander the Great. When he stands up, the United States, the sixth kingdom of Bible prophecy ends, and the seventh kingdom of ten kings in Revelation seventeen begins. The ten kings begin their seventh kingdom by agreeing there and then to give their seventh kingdom unto the papal power, who is the eighth kingdom, that is of the seven previous kingdoms. Their agreement was to fulfill God’s will, and His will is represented line upon line throughout the Scriptures of truth.

Donald Trump jumeneng minangka “raja kang gagah prakosa” saka Perserikatan Bangsa-Bangsa, kang kauningaké ana ing sajroning ayat iku lan sabanjuré dilambangaké déning sajarahé Aleksander Agung. Nalika dhèwèké jumeneng, Amérika Sarékat, karajan kaping nem saka ramalan Kitab Suci, rampung, lan karajan kaping pitu saka sepuluh raja ing Wahyu pitulas wiwit. Sepuluh raja iku miwiti karajan kaping pitu mau kanthi sarujuk ing kono lan nalika iku uga kanggo masrahaké karajan kaping pitu mau marang kakuwasan kapapaan, kang dadi karajan kaping wolu, yaiku kang asalé saka pitu karajan sadurungé. Kasarujukané mau kanggo netepi karsané Allah, lan karsané Panjenengané kauningaké baris demi baris ing sakabèhé Kitab Suci kayektèn.

## Typifying Rome

Nglambangaké Roma

Verses five through nine of Daniel eleven were fulfilled with a prophetic history that perfectly typified the history of the papal power as set forth in verses thirty-one through forty of the same chapter. The line of history in verses five through nine parallel the line of history in verses thirty-one through verse forty. Both lines identify a period that the power representing papal Rome first overcame three obstacles, ruled for a period until there was a broken treaty that brought a southern king upon them that delivered a deadly wound. The more closely those two lines are studied and compared to history, the more profoundly accurate they are recognized to be. Their accuracy is in regards to how closely they represent the structure within the verses and also the history which fulfilled the verses.

Ayat lima nganti sanga ing Daniel sewelas kasembadan lumantar sawijining sajarah kenabian sing kanthi sampurna dados pralambang sajarah kakuwasan kapausan, kaya kang kaandharake ing ayat telung puluh siji nganti patang puluh ing pasal kang padha. Garis sajarah ing ayat lima nganti sanga iku sajajar karo garis sajarah ing ayat telung puluh siji nganti ayat patang puluh. Kaloro garis mau padha-padha nandhani sawijining mangsa nalika kakuwasan sing makili Roma kapausan wiwitané ngungkuli telung alangan, banjur mrentah sajroning sawatara wektu nganti ana sawijining prajanjian sing kacuwil, kang ndadèkaké sawijining raja kidul teka nglawan wong-wong mau lan marakaké tatu pati. Saya cermat kaloro garis mau ditliti lan dibandhingaké karo sajarah, saya jero pangertosan manawa garis-garis mau iku saestu trep. Katrepané iku magepokan karo sepira caketé garis-garis mau nggambarake tatanan ing sajroning ayat-ayat mau sarta uga sajarah sing ngleksanani kasembadané ayat-ayat kasebut.

The history that fulfilled the five verses parallels and aligns with the history of papal Rome set forth in verses thirty-one through forty, and provide the setting for the introduction of Antiochus the Great in verses ten through fifteen.

Sajarah kang ngleksanani kalimangsa ayat iku sejajar lan salaras karo sajarah Roma kapausan kang katetepake ana ing ayat telung puluh siji nganti patang puluh, sarta maringi latar tumrap pambukan ngenani Antiochus Agung ana ing ayat sepuluh nganti limalas.

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.

> Nanging para putrané bakal kabudidaya, lan bakal nglumpukaké pasukan gedhé kang akèh banget; lan siji temenan bakal teka, lan nglimputi, lan nerusaké lakuné; banjur dhèwèké bakal bali, lan kabudidaya manèh, nganti tekan bètèngé. Daniel 11:10.

In fulfillment of verse ten, Antiochus the Great was victorious all the way up to the fortress of Egypt, where he ended the campaign in order to regroup. That history typifies the collapse of the Soviet Union in 1989, as represented in verse forty of the same chapter.

Minangka panggeneping ayat kaping sedasa, Antiochus Agung pikantuk kamenangan nganti tekan betenging Mesir, ing kono piyambakipun mungkasi paprangan punika supados nglumpukakên malih kakiyatanipun. Sajarah punika dados pralambang tumrap ambrukipun Uni Soviet ing taun 1989, kados ingkang dipratelakakên wonten ing ayat kaping patang dasa saking pasal ingkang sami.

> 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 nyerang dheweke; lan ratu ing sisih lor bakal marani dheweke kaya prahara, kanthi kreta-kreta perang, lan kanthi para jaranan, lan kanthi kapal-kapal akeh; lan dheweke bakal mlebu ing negara-negara, lan bakal nglimputi sarta ngliwati. Daniel 11:40.

Verse ten’s “shall certainly come, and overflow, and pass through” is identical in Hebrew to verse forty’s “he shall enter into the countries, and shall overflow and pass over.” Both verses are identifying when the king of the north (Antiochus in verse ten and Reagan in verse forty) defeat the king of the south (Ptolemy in verse ten and the Soviet Union in verse forty). Both attacks were retaliatory against the king of the south’s prior victory (Ptolemy in verses five through nine and Napoleon in verse forty). The southern king’s motivation for attack was a broken treaty (the marriage of Bernice in verses five through nine and the broken Treaty of Tolentino of 1797 with Napoleon). The prophetic structure represented within the verses and the verses’ subsequent fulfillment in history also aligns with Isaiah 8:8.

Ukara “mesthi bakal teka, banjur nglimputi, lan ngliwati” ing ayat sepuluh padha persis ing basa Ibrani karo ukara “dhèwèké bakal mlebu menyang nagara-nagara, lan bakal nglimputi lan ngliwati” ing ayat patang puluh. Loro-lorone ayat iku lagi nandhani wekdal nalika ratu saka lor (Antiochus ing ayat sepuluh lan Reagan ing ayat patang puluh) ngalahaké ratu saka kidul (Ptolemy ing ayat sepuluh lan Uni Soviet ing ayat patang puluh). Loro-lorone serangan iku minangka pambalesan marang kamenangan ratu saka kidul sadurungé (Ptolemy ing ayat lima nganti sanga lan Napoleon ing ayat patang puluh). Gegayuhan ratu saka kidul kanggo nyerang iku amarga prajanjian kang dilanggar (palakramané Bernice ing ayat lima nganti sanga lan Perjanjian Tolentino taun 1797 karo Napoleon kang dirusak). Susunan kenabian kang kaawakili ing sajroning ayat-ayat mau lan uga kayektèn sajarah kang banjur nyukupi ayat-ayat mau, padha selaras karo Yesaya 8:8.

> 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.

> Lan dheweke bakal ngliwati Yehuda; dheweke bakal mbludag lan ngluwihi, bakal tekan nganti ing gulu; lan bentangan swiwine bakal ngebaki ambaning tanahira, dhuh Imanuèl. Yesaya 8:8.

When Isaiah predicts that Sennacherib’s army “shall overflow and go over,” it is once again the same Hebrew as in verse ten and forty. Isaiah identifies when Sennacherib, the northern kingdom conquered the southern kingdom of Judah, but he left Jerusalem standing, for he only reached “to the neck,” just as Antiochus reached to the border in verse ten. Sennacherib’s motivation was that Hezekiah had broken the treaty with Assyria, as represented by Hezekiah ceasing the agreed upon tribute. The broken treaty is the anomaly to the three parallel verses. They each involved a broken treaty, but with Ptolemy and Napoleon the northern king was charged with breaking the treaty. Sennacherib, the northern king charged Hezekiah with refusing the allotted tribute.

Nalika Yesaya medharaké nubuatan yèn bala tentarané Sanherib “bakal mbludag lan ngliwati,” iku sapisan manèh migunakaké basa Ibrani sing padha kaya ing ayat sepuluh lan patang puluh. Yesaya netepaké nalika Sanherib, karajan lor, ngrebut karajan kidul Yehuda, nanging dhèwèké ninggalaké Yerusalem isih jejeg, awit dhèwèké mung tekan “ing gulu,” kaya dene Antiokhus tekan tapel wates ing ayat sepuluh. Panyurungé Sanherib yaiku merga Hizkia wis nglanggar prejanjian karo Asyur, kaya kaambar déning Hizkia mandheg mbayar upeti sing wis disarujuki. Prejanjian sing katumpes iku dadi anomali tumrap telung ayat sing sajajar mau. Saben-sabené padha nyangkut prejanjian sing katumpes, nanging ing babagan Ptolemaios lan Napoleon, raja lor sing katetepaké minangka sing nglanggar prejanjian. Déné Sanherib, raja lor, nyalahaké Hizkia merga nampik mbayar upeti sing wis katetepaké.

> Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them. And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. And Hezekiah gave him all the silver that was found in the house of the Lord, and in the treasures of the king’s house. 2 Kings 18:13–15.

> Ing taun kaping patbelas saka pamaréntahané Raja Hizkia, Sanherib, raja Asyur, maju nyerang marang sakabèhé kutha-kutha Yéhuda sing santosa betengé, lan ngrebut kutha-kutha mau. Lan Hizkia, raja Yéhuda, ngutus utusan marang raja Asyur ing Lakhis, pangucapé, “Kawula sampun kalepatan; mugi panjenengan wangsul saking kawula: punapa waé ingkang panjenengan bebanke dhateng kawula, badhé kawula tanggel.” Lan raja Asyur netepaké marang Hizkia, raja Yéhuda, telung atus talenta pérak lan telung puluh talenta emas. Lan Hizkia maringaké dhateng piyambakipun sakèhé pérak ingkang kapanggih wonten ing padalemané Pangeran, lan ing panyaruwéné griyaning raja. 2 Para Raja 18:13–15.

Sennacherib’s northern army captured forty-six Judean cities on his march to Jerusalem. It is of great prophetic significance that Isaiah 8:8 connects with verses ten and forty, thus, providing a third witness of the collapse of the southern kingdom of the Soviet Union in 1989. That collapse marks the beginning of a period of verse forty that is empty. From the fulfillment of verse forty in 1989 unto verse forty-one, which represents the soon-coming Sunday law, there is an empty period in verse forty. That period begins at 1989 and ends at the Sunday law. Verse forty has nothing to say of that period of time, but verse forty can be understood with the methodology of line upon line.

Bala loré Sennacherib ngrebut patang puluh nem kutha ing Yéhuda sajroning lampahé tumuju Yerusalem. Wigati profetis sing gedhé ana ing kasunyatan yèn Yesaya 8:8 gegandhèngan karo ayat sepuluh lan patang puluh, saéngga maringi paseksi katelu tumrap ambruké karajan kidul Uni Sovyèt ing taun 1989. Ambruk iku nandhani wiwitané sawijining mangsa ing ayat patang puluh sing kothong. Wiwit saka kasampurnané ayat patang puluh ing taun 1989 nganti ayat patang puluh siji, sing nglambangaké hukum Minggu sing enggal bakal teka, ana sawijining mangsa kosong ing ayat patang puluh. Mangsa iku diwiwiti ing taun 1989 lan dipungkasi ing hukum Minggu. Ayat patang puluh ora ngandharaké apa-apa bab mangsa wektu iku, nanging ayat patang puluh bisa dimangertèni nganggo méthodologi garis ing dhuwuré garis.

A primary “key” to establish the hidden history of verse forty, is Isaiah’s witness of the victorious retaliatory war of the northern kingdom against the southern kingdom. Whether it is the rebellion of Hezekiah ceasing to honor the previous commitment to provide “tribute” to Assyria, or the setting aside of Bernice by Antiochus or Napoleon’s Treaty of Tolentino all three verses were fulfilled by histories that emphasize a broken treaty as an underlying motivation for attacking. During the Obama presidency, under the State Department of John Kerry, the assistant secretary Victoria Nuland brought about a color revolution to overthrow the government of the Ukraine. From that point on two sides of one argument exist about the Ukrainian War; Putin says it was a broken treaty, and his opponents say the treaty Putin points to never existed in the context Putin claims. Whether a treaty was actually made and then broken, or vise versa matters not, for the prophetic record simply records a broken treaty as motivation for war.

Salah satunggaling “kunci” utama kanggé netepakaké sajarah kang kasimpen ing ayat kaping patang puluh, punika paseksèné Yesaya bab perang pambalesan kang menang saking karajan sisih lor nglawan karajan sisih kidul. Apa punika pambrontakané Hizkia kanthi mandheg ngurmati komitmen sadurungé kanggé maringi “upeti” dhateng Asyur, utawi panyingkiran Bernice déning Antiochus utawi Prajanjèn Tolentino kagungané Napoleon, katiga ayat punika kasembadan déning sajarah-sajarah kang nandhesaké prajanjèn kang dipunlanggar dados pamecut dhasar tumrap panyerangan. Sajeroning kapresidenan Obama, wonten ing sangandhaping Departemen Negara ing ngandhap pimpinan John Kerry, asistèn sekretaris Victoria Nuland ndadosaké revolusi warna kanggé njungkirbalèkaké pamaréntahan Ukraina. Wiwit saking titik punika, wonten kalih sisih saking satunggaling pasulayan bab Perang Ukraina; Putin ngendika bilih punika prajanjèn kang dipunlanggar, déné para mungsuhipun ngendika bilih prajanjèn kang dipuntuding déning Putin punika boten naté wonten wonten ing konteks kados ingkang dipunandharakaké déning Putin. Apa saèstu naté wonten prajanjèn lajeng dipunlanggar, utawi kosokwangsul, punika boten dados prakawis, awit cathetan kenabian namung nyatet prajanjèn kang dipunlanggar minangka pamecut tumrap perang.

Isaiah 8:8 provides the “key” to see that the northern king only conquers up to the neck, or up to the head. That “key” identifies Russia as the head that was left standing after the collapse of the body in 1989. Verse eights prophetic importance is not only found in the “key” of identifying the head, but its identification of the “neck” representing the head, or the capital city can only be established in connection with a previous passage of the same vision of Isaiah 8. That vision begins in chapter seven, and in verses seven and eight, a head is defined as a king, or his kingdom or the capital city of a kingdom. Jerusalem was the capital of Judah, whose 46 cities were conquered by Sennacherib’s army, but Sennacherib left the capital city of Jerusalem standing.

Yesaya 8:8 maringi “kunci” kanggo ndeleng yèn ratu lor mung nelukaké nganti tekan gulu, utawa nganti tekan sirah. “Kunci” mau ngenali Rusia minangka sirah sing isih tetep jejeg sawisé rubuhe badan ing taun 1989. Wigatiné nubuatan ing ayat wolu ora mung katemu ana ing “kunci” kang ngenali sirah, nanging uga ana ing pangidentifikasié tumrap “gulu” minangka pralambang sirah, utawa kutha krajan; lan iki mung bisa ditetepaké gegayutan karo sawijining perangan sadurungé saka sesanti sing padha ing Yesaya 8. Sesanti mau diwiwiti ing pasal pitu, lan ing ayat pitu lan wolu, sirah ditegesi minangka ratu, utawa kratoné, utawa kutha krajan saka sawijining karajan. Yerusalem iku kutha krajan Yehuda, kang patang puluh enem kuthané ditelukaké déning wadya-balané Sanherib, nanging Sanherib ninggalaké kutha krajan Yerusalem tetep jejeg.

> 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 sirahé Siria iku Damsyik, lan sirahé Damsyik iku Resin; lan sajroning suwidak lima taun Éfraim bakal remuk, nganti ora dadi sawijining bangsa. Lan sirahé Éfraim iku Samaria, lan sirahé Samaria iku putrané Remalya. Manawa kowe ora precaya, mesthi kowe ora bakal diteguhaké. Yesaya 7:8, 9.

When Sennacherib’s army came to the walls of Jerusalem in 701 BC, he came up to the neck, and in so doing; he left an historical witness of Russia remaining after the 1989 collapse. As Antiochus the Great began his retaliation against the southern kingdom he came in verse ten to the border of Egypt, but did not enter. What is significant in the victory of Antiochus in verse ten is that it marks the conclusion of a military campaign by Antiochus that lacked a distinct battle, but represents his work in re-establishing previously lost geography. His conquering in verse ten represents the conclusion of several victories. He ended the campaign of the fourth Syrian war at Raphia, which means “borderland,” and Raphia was the border, or “neck” of Egypt. Antiochus’s campaign of 219 BC to 217 BC represents the overflowing and passing over of the collapse of the Soviet Union in 1989 unto 1991, when the king passed over the countries.

Nalika wadyabalané Sennacherib teka ing témboké Yerusalem ing taun 701 SM, dhèwèké tekan nganti gulu, lan kanthi mangkono dhèwèké ninggalaké sawijining paseksi sajarah ngenani Rusia kang tetep ana sawisé ambruké taun 1989. Kaya déné Antiochus Agung miwiti pambalesané marang karajan sisih kidul, ing ayat sepuluh dhèwèké tekan ing tapel wates Mesir, nanging ora mlebu. Bab kang wigati ing kamenangané Antiochus ing ayat sepuluh iku yèn kamenangan mau nandhani pungkasané sawijining kampanye militèr déning Antiochus kang ora nduwèni peperangan tunggal kang cetha mligi, nanging nggambaraké pakaryané ing ngadegaké manèh wewengkon kang sadurungé wis ilang. Panaklukané ing ayat sepuluh nggambaraké pungkasané sawetara kamenangan. Dhèwèké mungkasi kampanye perang Siria kaping papat ing Raphia, kang tegesé “wewengkon tapel wates,” lan Raphia iku minangka tapel wates, utawa “gulu,” Mesir. Kampanyené Antiochus saka taun 219 SM nganti 217 SM nggambaraké banjir nglimpah lan ngliwati saka ambruké Uni Soviet ing taun 1989 nganti 1991, nalika sang ratu ngliwati nagara-nagara.

Prophetically Isaiah 8:8 allows Russia, as the neck in Sennacherib’s battle, or the fortress in Antiochus’s to be identified at the king of the south at the battle of Raphia, as represented by the fulfillment of verse eleven. In doing so, it directly connects the external history represented by the dragon (king of the south) the beast (the king of the north) and the false prophet (the king of the north’s proxy power) with the internal line of prophecy as represented by the sixty-five year prophecy of verse seven of chapter seven.

Miturut makna profètis, Yesaya 8:8 ngidinaké supaya Rusia, minangka guluné gulu ing peperangané Sanherib, utawa béntèng ing peperangané Antiokhus, bisa diidentifikasi minangka raja ing sisih kidul ing peperangan Raphia, kaya kang dipratélakaké déning kasampurnané ayat sewelas. Kanthi mangkono, ayat mau langsung nyambungaké sajarah lahiriah kang diwakili déning naga (raja ing sisih kidul), kéwan galak (raja ing sisih lor), lan nabi palsu (kuwasané wakil raja ing sisih lor) karo garis wangsit batiniah kaya kang diwakili déning wangsit sewidak lima taun ing ayat pitu bab pitu.

Prophetically the significance of Sennacherib coming up to Jerusalem provides one of the most powerful prophetic testimonies of God’s power in the Scriptures, as God there destroyed Sennacherib’s army of 185,000 men in one night. The day before, on the wall of Jerusalem was both Eliakim and Shebna, the symbols of Laodicean and Philadelphian Adventism who are marked at the closed door of 1844 and the closed door of the Sunday law.

Miturut sawijining pralambang kenabian, makna nalika Sennakherib maju menyang Yerusalem maringi salah siji paseksen kenabian sing paling kuwasa bab panguwasané Allah ing Kitab Suci, amarga ana ing kono Allah numpes wadyabalané Sennakherib sing cacahé 185.000 wong sajroning sewengi. Ing dina sadurungé, ana ing témbok Yerusalem Eliakim lan uga Shebna, lambang Adventisme Laodikia lan Filadelfia sing ditandhai ing lawang sing katutup taun 1844 lan lawang sing katutup saka hukum Minggu.

> Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them. And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller’s field. Then came forth unto him Eliakim, Hilkiah’s son, which was over the house, and Shebna the scribe, and Joah, Asaph’s son, the recorder. Isaiah 36:1–3.

> Ing taun kaping patbelas pamaréntahané Raja Hizkia, Sanherib, raja Asyur, maju nglawan sakèhé kutha-kutha Yéhuda kang santosa betengé, lan ngrebut iku. Sang raja Asyur banjur ngutus Rabsyaké saka Lakhis menyang Yérusalèm sowan marang Raja Hizkia kanthi bala tentara kang gedhé. Panjenengané banjur ngadeg ana ing sacedhaké saluran banyu blumbang sisih ndhuwur, ing dalan gedhé menyang palemahané tukang ngumbah. Banjur Eliakim, putrané Hilkia, kang mréntah omah kraton, sarta Syébna, juru tulis, lan Yoah, putrané Asaf, juru cathet, padha metu nemoni panjenengané. Yesaya 36:1–3.

In Isaiah chapter seven, Isaiah is sent with a message to wicked Ahaz, the king of Judah, the southern kingdom. It is that kingdom who Sennacherib is attacking in chapter eight, verse eight. When Isaiah meets wicked king Ahaz, he meets him “by the conduit of the upper pool in the highway of the fuller’s field,” which is right where Rabshakeh blasphemes the name of the Lord. Isaiah taught that he and his children were signs.

Ing pasal pitu kitab Yesaya, Yesaya diutus nggawa sawijining pesen marang Ahaz sing ala, raja Yéhuda, karajan sisih kidul. Karajan iku kang diserang déning Sanherib ing pasal wolu, ayat wolu. Nalika Yesaya ketemu karo raja Ahaz sing ala, dhèwèké ketemu karo dheweke “ing pinggir saluran blumbang sisih ndhuwur, ing dalan gedhé menyang pategalané tukang ngumbah kain,” yaiku pas ing panggonan Rabsyaké ngala-ala asmane Pangéran. Yesaya mulang yèn dhèwèké lan anak-anaké iku pratandha.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Lah, aku lan para putra kang wus diparingaké déning Pangéran marang aku iki dadi pratandha lan kaélokan ana ing Israèl, saka Pangérané sarwa dumadi, kang dedalem ana ing Gunung Sion. Yesaya 8:18.

When Isaiah met wicked king Ahaz “by the conduit of the upper pool in the highway of the fuller’s field,” Isaiah had brought his son Shearjashub, which means, “a remnant shall return.”

Nalika Yesaya ketemu karo raja ala Ahas “ing pinggir saluran blumbang dhuwur, ing dalan gedhé menyang pategalané tukang ngumbah,” Yesaya wis nggawa putrané, yaiku Shearjashub, kang tegesé, “sawijining turahan bakal bali.”

> Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

> Pangéran banjur ngandika marang Yesaya, “Saiki metua, sowanana Ahas, kowé lan Syear-Yasyub, anakmu, ana ing pucuking saluran blumbang ndhuwur, ing dalan gedhé menyang pategalané tukang nglambari.” Yesaya 7:3.

Shearjashub identifies that the message proclaimed by Isaiah at “the end of the conduit of the upper pool in the highway of the fuller’s field” is a message identifying the remnant who return. That remnant is those in the book of Malachi who are called to test the Lord by returning unto him, and by returning the tithes into the storehouse. Those who return are also represented by Jeremiah as those who return after the first disappointment. In chapter seven “the end of the conduit of the upper pool in the highway of the fuller’s field” portrays Isaiah giving a message to a wicked southern king, and in Isaiah thirty-six Eliakim, Shebna and Joah the recorder interacted for Hezekiah, while Rabshakeh represented Sennacherib.

Shearjashub nedahaké yèn pesen kang dipratelakaké déning Yesaya ing “pungkasaning saluraning blumbang sisih ndhuwur ing marganing pategalané tukang ngumbah” iku minangka pesen kang nandhakaké para kekèhan sing bali. Kekèhan iku yaiku wong-wong ing kitab Malakhi kang katimbalan supaya nguji Pangéran lumantar bali marang Panjenengané, lan lumantar mbalèkaké prasepuluhan menyang ing papan panyimpenan. Wong-wong kang bali iku uga dilambangaké déning Yeremia minangka wong-wong kang bali sawisé kuciwa kang kapisan. Ing pasal pitu, “pungkasaning saluraning blumbang sisih ndhuwur ing marganing pategalané tukang ngumbah” nggambaraké Yesaya maringaké sawijining pesen marang sawijining ratu kidul kang ala, lan ing Yesaya telung puluh enem, Elyakim, Sebna lan Yoah, juru cathet, sesambungan kanggo Hizkia, déné Rabshakeh makili Sanherib.

The first message of “the end of the conduit of the upper pool in the highway of the fuller’s field” is proclaimed by Isaiah and his son, the last message of “the end of the conduit of the upper pool in the highway of the fuller’s field” was proclaimed by three persons. The first message was to an internal king and the second was to an external king. The dividing line is the wall, which is a symbol of God’s law, and the Sunday law that represents the removal of the wall of separation of church and state. At the Sunday law, or at the wall there are three symbols; Eliakim is Philadelphia, Shebna is Laodicea and Joab the recorder is Sardis.

Pesen kapisan bab “ing pucuking talang blumbang ndhuwur ing marganing palemahané wong panyepuh” kawartakaké déning Yesaya lan anaké; déné pesen pungkasan bab “ing pucuking talang blumbang ndhuwur ing marganing palemahané wong panyepuh” kawartakaké déning telung wong. Pesen kapisan iku marang ratu internal, lan pesen kapindho marang ratu eksternal. Garis pamisahé yaiku témbok, kang dadi pralambanging angger-anggeré Allah, lan angger-angger Minggu kang makili disingkiraké témbok pamisah antarané gréja lan nagara. Ing wektu angger-angger Minggu, utawa ing témbok, ana telung pralambang: Eliakim iku Philadelphia, Sebna iku Laodikia, lan Yoab, juru cathet, iku Sardis.

At the Sunday law, many are overthrown according to Daniel eleven forty-one and those persons are those who are held accountable for the light upon the seventh-day Sabbath. Those who are overthrown in verse forty-one are Laodicean Seventh-day Adventists, and Eliakim represents Philadelphia.

Nalika angger-angger dina Minggu ditetepaké, akèh wong katumpes miturut Daniel sewelas patang puluh siji, lan wong-wong iku yaiku wong-wong sing kaanggep tanggung jawab marang pepadhang bab Sabat dina kapitu. Wong-wong sing katumpes ing ayat patang puluh siji iku para Adventis Dina-Kapitu Laodikia, lan Eliakim nglambangaké Filadelfia.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.

> Lan ing dina iku bakal kalakon, manawa Ingsun bakal nimbali abdiningSun Éliakim bin Hilkia: Lan Ingsun bakal ngagemaké dhèwèké jubahmu, lan nguwataké dhèwèké nganggo sabukmu, lan Ingsun bakal masrahaké pamaréntahanmu marang tangane: lan dhèwèké bakal dadi bapa tumrap para pedunung Yérusalèm, lan tumrap brayat Yéhuda. Lan kunci brayat Dawud bakal Ingsun tumpangaké ing pundhaké; mangka dhèwèké bakal mbukak, lan ora ana wong kang bakal nutup; lan dhèwèké bakal nutup, lan ora ana wong kang bakal mbukak. Yesaya 22:20–22.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:7–9.

> Lan marang malaekating pasamuwan ing Filadelfia tulisen: Mangkene pangandikane Panjenengane kang suci, Panjenengane kang satya, Panjenengane kang nyekel kuncining Dawud, kang mbukak lan ora ana wong kang bisa nutup; lan nutup lan ora ana wong kang bisa mbukak; Aku pirsa pakaryanmu: lah, ana ing ngarepmu Ingsun wus masang lawang kang kabukak, lan ora ana wong kang bisa nutup iku; amarga kowe duwe kakuwatan mung sathithik, nanging wus netepi pangandikan-Ku, lan ora nyelaki asma-Ku. Lah, wong-wong saka pasamuwaning Iblis, kang padha ngaku awake wong Yahudi, nanging dudu, malah padha goroh; lah, wong-wong mau bakal Dakgawé padha teka lan sujud ana ing ngarepe sikilmu, lan padha ngerti manawa Aku wus nresnani kowe. Wahyu 3:7–9.

Shebna is replaced by Eliakim, and Shebna on the wall represents Laodicean Seventh-day Adventists who refuse to be benefitted by the message of the early or latter rain. The early rain with the church was represented by Isaiah and the remnant who returned, and the message was directed at an apostate church, represented by wicked king Ahaz. The message from the wall was given to a wicked king of the north that was seeking to defeat Jerusalem, and it represents the latter rain in relation to the early rain. While God’s church is judged the early or former rains sprinkles, but at the Sunday law the rain is poured out without measure. The message to Ahaz was the internal message, the message to Sennacherib was external. The first voice of Revelation 18:1–3 is a repetition of the second angel’s message and it is internal. The second voice of Revelation eighteen verse four is external and is the third message. Isaiah and his son brought the internal second angels message, and on the wall with an external message there are three souls.

Shebna digantos déning Eliakim, lan Shebna ing témbok nggambaraké para Advent Hari Ketujuh Laodikia sing nampik nampa paédah saka pekabaran udan wiwitan utawa udan pungkasan. Udan wiwitan ing sajroning pasamuwan diwakili déning Yésaya lan para sésa sing padha bali, lan pekabaran iku katujokaké marang pasamuwan sing murtad, sing diwakili déning ratu ala Ahaz. Pekabaran saka témbok diparingaké marang ratu ala saka lor sing ngupaya ngalahaké Yérusalèm, lan iku nggambaraké udan pungkasan sajroning sesambungané karo udan wiwitan. Nalika pasamuwané Allah lagi diadili, udan-udan wiwitan utawa udan-udan sadurungé namung mrenjis, nanging ing wektu hukum Minggu, udan iku kauncalké tanpa ukuran. Pekabaran marang Ahaz iku pekabaran internal, déné pekabaran marang Sanhérib iku eksternal. Swara kapisan saka Wahyu 18:1–3 iku pangulangan saka pekabaran malaékat kapindho lan iku internal. Swara kapindho saka Wahyu wolulas ayat papat iku eksternal lan iku pekabaran katelu. Yésaya lan anaké nggawa pekabaran malaékat kapindho sing internal, lan ing témbok kanthi pekabaran eksternal ana telung jiwa.

Eliakim is the one hundred and forty-four thousand, Shebna is Laodicean Seventh-day Adventism that is spewed out of the mouth of the Lord at that time. Joab the recorder represents God’s other flock who record the history leading up to the wall, in order to recognize the ensign of Eliakim, when it is lifted up.

Eliakim iku golongan satus patang puluh papat ewu, déné Shebna iku Adventisme Dina Kapitu Laodikia sing dimuntahaké metu saka cangkemé Gusti ing wektu iku. Yoab, juru cathet, makili pepanthaning Allah liyané sing nyathet sajarah kang nuntun tekan témbok, supaya bisa ngenali panji-panji Eliakim nalika iku diunggahaké.

Isaiah 8:8 brings the messages of Isaiah six through twelve into Daniel eleven, verse ten. In doing so it provides a second witness that the head of the kingdom is left standing after the attack. It identifies an argument of a broken treaty that is used to precipitate a battle.

Yesaya 8:8 nggawa pesen-pesen ing Yesaya enem nganti rolas menyang Daniel sewelas, ayat sepuluh. Kanthi mangkono, ayat iku maringi paseksi kapindho manawa sirahing karajan tetep ngadeg sawisé serangan mau. Ayat iku nandhesake sawijining argumentasi bab prajanjian sing wis diremuk, kang digunakake kanggo nyepetake dumadine sawijining peperangan.

From the collapse of the Soviet Union in 1989, in verse forty until the soon-coming Sunday law represented in the next verse there is thirty-seven years of prophetic history that verse forty says nothing. Verses ten through fifteen of Daniel eleven represents the prophetic history that is not addressed in verse forty. It can only be seen when employing the methodology of line upon line. If ye will not believe, surely ye shall not be established, is the prophetic warning that is attached to the three verses that describe 1989, and the historical fulfillment of verse eight of Isaiah eight portrays a test for Eliakim and Shebna. Can you see, or are you blind?

Wiwit ambruké Uni Soviet ing taun 1989, ing ayat patang puluh nganti tekan undhang-undhang Minggu sing bakal enggal teka, kang katuduhaké ing ayat sabanjuré, ana telung puluh pitu taun sajarah kenabian kang ora kasebut apa-apa déning ayat patang puluh. Ayat sepuluh nganti limalas saka Daniel sewelas makili sajarah kenabian kang ora dirembug ing ayat patang puluh. Bab iku mung bisa katon manawa migunakaké metodologi baris ing dhuwur baris. “Yèn kowé ora precaya, mesthiné kowé ora bakal diteguhaké,” iku pepéling kenabian kang digandhèngaké karo telung ayat kang njlèntrèhaké taun 1989, lan kasampurnan sajarah saka ayat wolu ing Yesaya wolu nggambaraké sawijining ujian tumrap Eliakim lan Shebna. Apa kowé bisa ndeleng, utawa apa kowé wuta?

Verse forty-one of Daniel eleven is the soon-coming Sunday law in the United States that is typified by the history that fulfilled verse sixteen.

Ayat patang puluh siji saka Daniel sewelas iku yaiku undhang-undhang Minggu sing bakal enggal teka ing Amerika Serikat, kang dilambangaké déning sajarah sing nggenepi ayat nembelas.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Nanging wong kang teka nglawan dheweke bakal tumindak miturut kersané dhéwé, lan ora ana siji waé kang bakal bisa ngadeg ana ing ngarsané; lan dhèwèké bakal ngadeg ana ing tanah kamulyan, kang déning tangané bakal diluluhlantakaké. Daniel 11:16.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Panjenengané uga bakal mlebet ing tanah kamulyan, lan akèh nagara bakal katumpes; nanging iki bakal oncat saka tangane, yaiku Edom, lan Moab, lan para pangarsa utama saka bani Amon. Daniel 11:41.

The historical fulfillment of verse sixteen on through to verse thirty in Daniel eleven is the history of pagan Rome. Every prophetic line in Daniel chapter eleven either typifies the history of pagan, papal or modern Rome. Every line either directly identifies a Roman history, or typifies a future Roman history. Every line. The verses that directly refer to the history fulfilled by pagan Rome, typify papal Rome. Together pagan Rome and papal Rome testify of modern Rome. Rome establishes the vision, for from the beginning of the chapter unto the end the vision is about Rome.

Kawujudan sajarah saka ayat nembelas nganti tumeka ayat telung puluh ing Daniel sewelas iku yaiku sajarah Roma pagan. Saben larik pitedah nabi ing Daniel pasal sewelas, salah siji mratipaké sajarah Roma pagan, Roma kepausan, utawa Roma modhèren. Saben larik, salah siji kanthi langsung nandhani sawijining sajarah Roma, utawa mratipaké sawijining sajarah Roma ing mangsa ngarep. Saben larik. Ayat-ayat kang kanthi langsung ngrujuk marang sajarah kang kawujud déning Roma pagan, mratipaké Roma kepausan. Bebarengan, Roma pagan lan Roma kepausan padha dadi paseksi bab Roma modhèren. Roma netepaké pitedah iku, amarga wiwit saka wiwitaning pasal nganti tekan pungkasané, pitedah iku nyariosaké bab Roma.

Jesus identified that there was a traitor for the purpose of helping His disciples believe when the betrayal of Judas was made manifest.

Gusti Yésus mratélakaké yèn ana sawijining pangrèh supaya para muridé padha pracaya nalika pangiyanatan déning Yudas katon cetha.

> “In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 655.

> Nalika ngucapake paukuman bilai marang Yudas, Kristus uga nduwèni maksud sih-rahmat marang para murid-Nya. Kanthi mangkono Panjenengane maringi marang wong-wong mau bukti pungkasan lan paling dhuwur bab ka-Mesias-an-Nya. “Aku pitutur marang kowé sadurungé kelakoné,” ngandika Panjenengane, “supaya, manawa iku wus kelakon, kowé pracaya yèn AKU IKU.” Saupama Gusti Yesus tetep meneng, kaya-kaya ora mangerti apa kang bakal tumeka marang Panjenengane, para murid bisa uga bakal ngira yèn Gurué ora nduwèni pamrayoga ilahi, lan kagèt sarta kasil dikhianati menyang tanganing gerombolan wong-wong pembunuh. Setaun sadurungé kuwi, Gusti Yesus wis ngandika marang para murid yèn Panjenengane wis milih rolas, lan siji ing antarané iku Iblis. Saiki pangandikan-Nya marang Yudas, kang nuduhaké yèn pangkhianatané wis kawuningan kanthi cetha déning Guruné, bakal nguwataké pracayané para pandhèrèk Kristus kang satya sajroning kawirangan-Nya. Lan manawa Yudas wus tekan ing pungkasané kang nggegirisi, wong-wong mau bakal kèlingan marang paukuman bilai kang wis diucapaké Gusti Yesus marang si pangkhianat.” The Desire of Ages, 655.

December 31, 2023 the Lion of the tribe of Judah began to unseal the revelation of Himself, and the foundational test began. The test was over whether Rome was still the symbol that established the vision in verse fourteen, or had things changed? When the first antichrist from the United States began to reign on May 8, 2025, verse fourteen had been fulfilled. It could then be seen that the relationship between Trump and pope Leo had been typified by Reagan and John Paul II. The Ukrainian War which began in 2014, when the State Department of the United States brought about a color revolution in the Ukraine occurred in the presidency of Obama, who reigned during two popes. Reagan and John Paul II in verse ten, and then in 2014, the Ukrainian War began as represented by verse eleven’s battle of the borderland, or the battle of Raphia. Raphia means “borderland,” and so does the word, “Ukraine.” In that history Obama and two popes mark the second battle of the three battles of verses ten through fifteen. Then in 2024, Trump returned in fulfillment of verse thirteen. Then in verse fourteen the vision is established by the arrival of Trump’s popish counterpart.

Tanggal 31 Desember 2023, Sanga Singa saka taler Yehuda wiwit mbukak segel pambabarane bab Sarirané piyambak, lan ujian dhasar wiwit kalaksanan. Ujian iku ngenani apa Roma isih dadi pralambang kang netepake wahyu ing ayat patbelas, utawa apa kaanan wus owah? Nalika antikristus kapisan saka Amerika Serikat wiwit mrentah ing tanggal 8 Mei 2025, ayat patbelas wus kaestokake. Nalika iku banjur bisa katon yèn sesambungan antarané Trump lan paus Leo wus dipratandhani déning Reagan lan Yohanes Paulus II. Perang Ukraina kang diwiwiti ing taun 2014, nalika Departemen Nagara Amerika Serikat njalari revolusi warna ing Ukraina, dumadi ing mangsa kaprésidhènan Obama, kang mrentah sajroning rong paus. Reagan lan Yohanes Paulus II ana ing ayat sepuluh, banjur ing taun 2014, Perang Ukraina diwiwiti minangka pralambang perang tapel-wates ing ayat sewelas, utawa perang Raphia. Raphia tegesé “tapel-wates,” mangkono uga tembung “Ukraina.” Ing sajarah iku Obama lan rong paus nandhani perang kapindho saka telung perang ing ayat sepuluh nganti patbelas. Banjur ing taun 2024, Trump bali minangka kaestokan ayat telulas. Sawisé iku, ing ayat patbelas wahyu iku ditegakaké lumantar rawuhipun pasangan papalipun Trump.

What was established is that the three battles of verses ten through fifteen represent three waymarks that each identify the relationship between Jezebel and Ahab leading to Mount Carmel at the Sunday law. With Reagan Jezebel was in Samaria, hidden by a secret alliance. Then the priests of Baal and the prophets of the grove lifted up the spiritualism of woke liberal Catholicism, combined with Obama’s schizophrenic symbolism of both the false prophet of apostate Protestantism and the false prophet of Islam, the worship of mother earth, the licentiousness and anarchy of the French Revolution. Then Trump returned in 2024, and the open relationship between the beast and its image was made manifest in 2025. Its 2026, and the external vision test of the foundation has passed, and we are now in the vision of the temple test.

Sing wis ditetepaké yaiku manawa telung peperangan ing ayat sepuluh nganti limalas makili telung tandha dalan sing saben-saben ngenali sesambungan antarané Izebel lan Ahab sing nuju Gunung Karmèl ing hukum Minggu. Ing jaman Reagan, Izebel ana ing Samaria, kasamunaké déning aliansi rahasia. Banjur para imam Baal lan para nabi panggonan suci ngunggahaké spiritualisme saka Katolik liberal woke, digandhèngaké karo simbolisme skizofreniké Obama minangka nabi palsu saka Protestanisme murtad lan uga nabi palsu saka Islam, pangibadah marang ibu bumi, cabulé hawa nepsu lan anarki Révolusi Prancis. Banjur Trump bali ing taun 2024, lan sesambungan kabuka antarané kéwan galak lan gambaré kawedhar ing taun 2025. Saiki taun 2026, lan ujian pandelengan lahiriah tumrap dhasar wis kalampahan, lan saiki kita wis ana ing pandelengan ujian padaleman suci.

Verse eleven was fulfilled at the battle of Raphia in 217 BC, and typifies the Ukrainian War that began in 2014, which escalated in 2022, and is now on the verge of concluding. Putin will prevail, but the victory simply introduces the beginning of his demise. The prophetic structure of verse eleven and its historical fulfillment at Ptolemy’s victory at the battle of Raphia in 217 BC in fulfillment of verse eleven of chapter eleven aligns with the prophetic history of king Uzziah. Both Ptolemy and Uzziah were southern kings, whose hearts were lifted up because of military successes, but their lifted-up hearts brought both of them down, and the demise of both is associated with mutual attempts to make an offering in the sanctuary in Jerusalem.

Ayat sewelas kawujud ing perang Raphia ing taun 217 SM, lan dados pralambang tumrap Perang Ukraina kang diwiwiti ing taun 2014, kang saya ngrembaka ing taun 2022, lan sapunika wus caket ing pungkasaning. Putin bakal menang, nanging kamenangan punika namung ngenalaken wiwitaning karuntuhanipun piyambak. Struktur kenabian saking ayat sewelas lan kawujudan sajarahipun ing kamenangan Ptolemaios ing perang Raphia ing taun 217 SM, minangka panggeneping ayat sewelas saking pasal sewelas, selaras kaliyan sajarah kenabianipun ratu Uzia. Ptolemaios lan Uzia kalih-kalihipun ratu ing sisih kidul, ingkang manahipun kaluhuraken awit saking kasil-kasil militèr, nanging manah ingkang kaluhuraken punika ndadosaken kalihipun ambruk, lan karuntuhan kalihipun gegandhengan kaliyan upaya timbal-balik kanggé nyaosaken pisungsung wonten ing pasucèn ing Yerusalem.

We will continue to consider the demise of Putin that leads into the battle of Panium in verse fifteen in the next article.

Kita badhé nerusaké nimbang sirnanipun Putin ingkang nuntun dhateng paprangan Panium wonten ing ayat gangsal welas ing artikel salajengipun.

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