Article

# Panium - Number Twenty

Panium - Nomer Rong Puluh

Daniel 11’s Sequence and the 2025 Warning

Urutan Daniel 11 lan Pepènget Taun 2025

Author

Jeff Pippenger

Published

March 2, 2026

Formats

PDF
Word

The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.

Panganggon pionir tumrap sajarah kang netepi ayat sepuluh nganti nembelas ngenali manawa Roma, kang ngedegake wahyu mau, rawuh ing taun 200 SM, yaiku taun kang padha karo peperangan Panium, lan aku ngajokaké yèn ing taun 2025 Roma rawuh lan ngedegake wahyu mau lumantar pelantikan Trump lan Paus Leo. Taun 2025 nggambarake siji-sijiné wektu nalika sawijining paus lan sawijining Présidhèn dilantik ing taun kang padha. Kéwan iku lan citrané wis kaangkat kanggo kabèh wong kang gelem ndeleng ing taun 2025. Béda karo para pionir, aku nerapake runtutan ayat-ayat mau, dudu sajarah kang wiwitané netepi ayat-ayat mau. Aku sarujuk karo sajarah iku, nanging aku njupuk runtutan ing sajroning ayat-ayat mau minangka rerangka tumrap sajarah iku, dudu migunakaké sajarah iku kanggo netepake rerangka ayat-ayat mau. Aku negesake yèn loro pendekatan mau padha-padha trep.

## The Revolution of the Maccabees

Révolusi para Makabe

I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.

Aku nerapake garis para Makabe kanthi cara kang padha. Pambrontakan Makabe ing taun 167 SM dumadi suwé sawisé perang Panium ing taun 200 SM, lan suwé sadurungé Pompey ngrebut Yerusalem ing taun 63 SM. Garis kang diwiwiti ing ayat nembelas kanthi panaklukané Yerusalem déning jenderal Pompey ing taun 63 SM, banjur lumaku terus nganti marang Kaisar Tiberias kang maréntah nalika Gusti Yesus kasalib. Salib lan Tiberias kagambarake ing ayat kaping rolikur saka pasal sewelas.

> And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.

> Lan kalawan gegamaning banjir, wong-wong mau bakal kabanyut saka ing ngarsane, lan bakal diremuk; mangkono uga pangeraning prajanjian. Daniel 11:22.

General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.

Jendral Pompey ngrebut Yerusalem ing taun 63 SM ing ayat nembelas, banjur salib ing taun 31 M ing ayat rong puluh loro, nggambarake sawijining garis pamuji sing diwiwiti kanthi sawijining pralambang angger-angger dina Minggu lan dipungkasi kanthi sawijining pralambang angger-angger dina Minggu. Ayat rong puluh telu minangka sawijining pedhotan ing wacana iki, mula nandhani ayat rong puluh loro minangka pungkasaning garis pamuji sing diwiwiti ing ayat nembelas. Bareng karo pungkasan garis sing cetha ing ayat rong puluh loro, ana uga kasunyatan manawa ayat rong puluh loro iku minangka pralambang saka tenger dalan sing padha kaya kang kagambar ing ayat nembelas, saéngga maringi sawijining paseksen alfa lan omega manawa ayat nembelas nganti rong puluh loro iku nggambarake sawijining garis pamuji sing béda.

Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.

Tambahana maneh, bilih ayat gangsal welas lan nembelas punika nandhani transisi saking karajan Seleukid dhateng kakuwasan Romawi, lan ing mriku panjenengan saged mirsani wontenipun pedhoting kontinuitas saking para Seleukid ing ayat gangsal welas dumugi para Romawi ing ayat nembelas, lan garis ayat nembelas dumugi kalih likur punika cetha kapisah dados satunggal garis nabi piyambak. Ayat nembelas ngenalaken kakuwasan salajengipun ingkang badhe nguwasani Yudea, mila punika nandhani satunggaling transisi ing sajarah kenabian kados dene ing ayat kalih likur. Garis punika kawiwitan lan kawusanan kaliyan satunggaling pralambang angger-angger Minggu, lan garis punika rampung ing ayat kalih likur saking pasal kaping sewelas.

## Smith—and Three Caesars

Smith—lan Tiga Kaisar

The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.

Kasunyatan yèn ayat nembelas nglambangaké angger-angger Minggu, kaya déné ayat rong puluh loro uga nglambangaké bab iku—nuntut supaya kaloro ayat iku disalarasaké siji lan sijiné. Uriah Smith maringi katrangan babagan ayat rong puluh telu, lan nerangaké apa sebabé ayat iku nglambangaké sawijining sajarah kang wiwitané dumunung luwih mburi ing sajarah ayat-ayat sadurungé, dudu nglambangaké sawijining sajarah kang langsung nyusul sawisé salib ing ayat rong puluh loro.

> “‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’

> “‘AYAT 23. Lan sawisé prajanjian iku katindakaké karo dhèwèké, dhèwèké bakal tumindak kanthi cidra; marga dhèwèké bakal munggah, lan bakal dadi kuwat nganggo bangsa kang cilik.’”

> “The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.

> “‘Panjenengané’ kang karo panjenengané prajanjèn kang kasebut ing kéné iku katetepaké, mesthi padha karo kakuwasan sing wis dadi pokok wangsit wiwit ayat 14; lan manawa iki iku kakuwasan Rum katuduh tanpa bisa dibantah manèh ana ing kaleksanané wangsit iku ing telung pribadi, kaya wis kacathet sadurungé, kang kanthi gumantèn mrentah Kakaisaran Rum; yaiku, Julius, Augustus, lan Tiberius Caesar. Sing kapisan, nalika bali menyang bètèng nagarané dhéwé kanthi kamenangan, kesandhung lan tiba, lan ora tinemu manèh. Ayat 19. Sing kapindho iku tukang narik pajeg; lan panjenengané mrentah ana ing kamulyaning karajan, lan séda ora merga nesu utawa ing peperangan, nanging kanthi tentrem ana ing paturoné dhéwé. Ayat 20. Sing katelu iku wong lamis, lan salah siji saka watak kang paling asor banget. Panjenengané mlebu ngasta karajan kanthi tentrem, nanging pamaréntahané lan uripé loro-loroné dipungkasi kanthi panganiaya. Lan ana ing mangsa pamaréntahané Sang Pangéraning prejanjian, Yesus saka Nasarèt, dipatèni ana ing kayu salib. Ayat 21, 22. Kristus ora bakal bisa dirusak utawa dipatèni manèh; mulané ana ing pamaréntahan liya apa waé, lan ing wektu liya apa waé, kita ora bisa nemu kaleksananing prekara-prekara iki. Sawenèh wong nyoba nerapaké ayat-ayat iki marang Antiokhus, lan ndadèkaké salah siji imam agung Yahudi dadi pangéraning prejanjian, sanadyan wong-wong mau ora tau sinebut mangkono. Iki iku jinis panalaran kang padha karo sing ngudi ndadèkaké pamaréntahané Antiokhus dadi kaleksananing sungu cilik ing Daniel 8; lan iki diajukaké kanggo ancas sing padha; yaiku, kanggo mecah ranté gedhé bukti kang liwat iku katuduh manawa piwulang Bab Rawuhipun Kristus iku piwulangé Kitab Suci, lan manawa Kristus saiki wis ana ing lawang. Nanging bukti iku ora bisa dirubuhaké; ranté iku ora bisa dipatahaké.”

> “Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> “Sasampunipun nggawa kita lumantar prastawa-prastawa sekulering kakaisaran nganti pungkasaning pitungdasa minggu, nabi, ing ayat 23, nggawa kita bali marang wekdal nalika bangsa Rum dados kagandhèng kanthi langsung kaliyan umat Allah lumantar prajanjèn Yahudi, taun 161 SM: wiwit saking titik punika lajeng kita dipun-gawa mudhun wonten ing satunggaling garis prastawa ingkang langsung tumuju dhateng kamenangan pungkasaning pasamuwan, lan madegé Kratoning Allah ingkang langgeng. Bangsa Yahudi, amargi katindhes kanthi abot sanget déning para ratu Siria, ngutus satunggaling utusan dhateng Rum, nyuwun pitulunganing bangsa Rum, sarta ngiketaken dhiri piyambakipun wonten ing ‘satunggaling prajanjèn paseduluran lan pakempalan karo wong-wong mau.’ 1 Mac.8; Prideaux, II, 234; Antiquities karya Josephus, buku 12, pasal 10, pérangan 6. Bangsa Rum mirengaken panyuwunipun bangsa Yahudi punika, lan maringi dhateng piyambakipun satunggaling dhawuh, ingkang kacawisaken wonten ing tembung-tembung punika:—”

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’

> “‘Pranatané sénat bab prajanjèn pitulungan lan paseduluran karo bangsa Yahudi. Sapa waé sing ana ing sangisoring panguwasané wong Rum ora kena nglawan bangsa Yahudi, lan uga ora kena mbiyantu wong-wong sing nindakaké mangkono, apa déné kanthi ngirimi gandum, kapal, utawa dhuwit; lan manawa ana serangan marang wong Yahudi, wong Rum kudu mbiyantu wong-wong mau nganti sapira kabisané; mangkono uga, manawa ana serangan marang wong Rum, wong Yahudi kudu mbiyantu wong-wong mau. Lan manawa wong Yahudi karsa nambahi utawa nyuda apa waé saka prajanjèn pitulungan iki, iku kudu katindakaké kanthi sarujuk bebarengan karo wong Rum. Lan samubarang tambahan sing mangkono iku, bakal tetep sah lan nduwèni daya.’ ‘Pranatan iki,’ pangandikané Josephus, ‘ditulis déning Eupolemus, anaké Yohanes, lan déning Yason, anaké Eleazar, nalika Yudas dadi imam agung bangsa iku, lan Simon, saduluré, dadi panglima wadya-bala. Lan iki minangka prajanjèn pisanan sing digawé déning wong Rum karo wong Yahudi, lan ditindakaké kanthi cara kaya mangkéné.’”

> “At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.

> “Ing wekdal punika bangsa Rum taksih dados bangsa alit, lan wiwit tumindak kanthi cidra, utawi kanthi licik, kados dene tegesing tembung punika. Lan wiwit saking titik punika wong-wong mau minggah kanthi undhak-undhakan ingkang mantep lan rikat tumuju ing pucaking kakuwasan ingkang salajengipun kasil dipunraih.” Uriah Smith, Daniel and the Revelation, 270, 271.

Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.

Ora mung salib ing ayat rong puluh loro waé sing mungkasi sawijining garis nganggo pralambang sing uga ana ing wiwitan garis iku, nanging ayat sabanjuré bali mudhun menyang sajarah sing ndhisiki salib mau, yaiku kira-kira telung puluh taun sawisé Panium lan kira-kira satus taun sadurungé Roma ngrebut Yerusalem. Tenger dalan saka pakta wong-wong Yahudi sing ing kéné diidhentifikasi déning Smith minangka 161 SM, déning para perintis liyané diidhentifikasi minangka 158 SM. Pokok sing dakfokusaké ing kéné dudu banget bab tanggalé, nanging yèn ayat nembelas nganti rong puluh loro makili sawijining garis sajarah nubuat sing angger-angger Minggu iku dadi alpha lan omega saka garis mau. Banjur sawisé garis saka ayat nembelas nganti rong puluh loro dipaparaké, ayat rong puluh telu mbalèni lan nglairaké luwih jembar sajarah sing ana ing sajroning garis ayat nembelas nganti rong puluh loro. Garis sajarah nubuat sing diwakili déning ayat rong puluh telu iku yaiku sajarahé wong Makkabi, lan sajarahé wong Makkabi iku sawijining paralèl sing sampurna tumrap sajarahé Amérika Sarékat.

## Two Dynasties

Loro Wangsa

The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.

Wong Makkabi nggambarake sawijining pambrontakan marang karajan Seleukid kang diwiwiti nalika pamaréntahan Antiochus Epiphanes. Pambrontakan iku ditujokake marang karajan Seleukid sisih lor, lan ngasilake sawijining kamenangan kang nuwuhake salah siji saka loro dinasti Yudea ing jaman kang pungkasane nuntun marang karusakané Yerusalem ing taun 70 M. Dinasti kang kapisan yaiku dinasti Hasmonea, lan kang kapindho yaiku dinasti Herodes. Dinasti Herodes iku pamaréntahan Yudea kang kapindho sawisé kaluwaran saka karajan Seleukid sisih lor. Dinasti iki gegandhèngan kanthi langsung karo sistem Romawi, déné dinasti Hasmonea sadurungé, ing pokoké, asipat Yahudi. Dinasti Hasmonea diwiwiti ing taun 141 SM, lan ing taun 37 SM dinasti Herodes diwiwiti lan tetep lumaku nganti taun 70 M.

The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.

Dinasti-dinasti punika nggambaraken pamaréntahan Yudéa, tanah kamulyan kuna lan harfiah. Pambrontakan Makabéa kadadosan wiwit taun 167 ngantos 160 SM. Ing taun 164 SM para Makabéa ngusir Antiokhus Epifanes saking Yerusalèm lan ngresiki sarta ngadhekaken malih Padaleman Suci sasampunipun Antiokhus najisaken padaleman punika, nanging dereng ngantos taun 141 SM kakuwatan Seleukia sisih lor kasirnakaken kanthi sampurna lan dinasti Hasmonéa kawiwitan.

The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.

Dinasti Herodes minangka sawijining kunci tumrap garis iki, amarga Herodes Agung iku kang marentah supaya bayi-bayi dipatèni ing wektu lairipun Gusti Yesus, lan putrané kang mrentah nalika Gusti Yesus séda. Herodes Agung iku bapakipun, lan dhèwèké iku ratu ing tanah Yudéa, nanging putrané mung tetrark, tegesé dhèwèké iku panguwasa ing saprapat saka karajan, kaya gubernur tinimbang ratu. Mulané dhèwèké ora nduwèni wewenang kang njalari dhèwèké kudu sesambungan karo Pilatus kanggo nyalib Sang Kristus. Lairipun Gusti Yesus iku “wektu wekasan” kang sipatipun kenabian ing garis ramalané, lan pejahipun makili hukum Minggu. Herodes kang kapisan makili taun 1989, lan Herodes kang pungkasan iku hukum Minggu. Herodes bapak tumuju Herodes putra iku garis kenabian Sang Kristus.

The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.

Garis keturunan para Makabe diwiwiti kanthi sawijining pambrontakan kang menang nglawan sawijining ratu saka sisih lor, kang wis ngetrapake adat-istiadat Yunani, kabudayan, sarta agama Yunani marang wong-wong Yahudi. Wiwitaning dinasti Hasmonean makili taun 1798. Yagene mangkono, panjenengan bisa takon? Menawa siji dinasti diwiwiti ing sawijining “wektu pungkasan” miturut ramalan, kaya dene dinasti Herodes nalika miyosipun Kristus, mula dinasti sijiné kanthi kabutuhan ramalan mesthi duwé wiwitan kang padha. Kaloro dinasti iku padha-padha diwiwiti kanthi sawijining wektu pungkasan, nalika kita nerapake miyosipun Kristus minangka “wektu pungkasan,” nanging wong-wong bodho ora tau weruh pepadhang kang wis kabukak meterai-ne kang ana gandhengané karo wektu pungkasan.

> “In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.

> “Ing jaman kita, kaya ing jamané Kristus, bisa uga ana panyalahwacanan utawa panyalahteges marang Kitab Suci. Saupama wong-wong Yahudi nyinau Kitab Suci kanthi ati kang tenanan lan kebak pandonga, panyelidhikané mesthi bakal diganjar kanthi kawruh kang bener bab wekdalé, lan ora mung bab wekdalé waé, nanging uga bab cara rawuhé Kristus. Wong-wong mau mesthi ora bakal ngubungaké rawuhé Kristus kang kaloro sing mulya marang rawuhé kang kapisan. Wong-wong mau nduwèni paseksèné Daniel; wong-wong mau nduwèni paseksèné Yesaya lan para nabi liyané; wong-wong mau nduwèni piwulangé Musa; lan ing kéné ana Kristus ana ing satengahé wong-wong mau dhéwé, nanging isih waé wong-wong mau nelusuri Kitab Suci kanggo bukti bab rawuhé. Lan marang Kristus wong-wong mau nindakaké prekara-prekara kang temenan wis dinubuataké yèn bakal ditindakaké déning wong-wong mau. Wong-wong mau kabutak banget nganti ora ngerti apa kang lagi ditindakaké.”

> “And many are doing the same things today, in 1897, because they have not had experience in the testing messages comprehended in the first, second and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread; but the supposed wise and great men are prating about ‘Higher Education.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.

> “Lan akèh wong padha nindakaké prakara-prakara kang padha uga ing jaman saiki, ing taun 1897, amarga padha durung nduwèni pengalaman ing sajroning pekabaran-pekabaran pangujian kang kawengku ana ing pekabaran malaékat kapisan, kapindho, lan katelu. Ana wong-wong kang nelusuri Kitab Suci kanggo nggolèki bukti yèn pekabaran-pekabaran iki isih ana ing mangsa ngarep. Wong-wong mau nglumpukaké bukti kasatyane pekabaran-pekabaran iku, nanging padha gagal maringi papan kang samesthiné tumrap pekabaran-pekabaran mau ing sajarah kenabian. Mulané wong-wong kaya mangkono ana ing bebaya mblidhèhaké umat bab panetepan papaning pekabaran-pekabaran iku. Wong-wong mau ora ndeleng lan ora mangertèni wekasaning jaman, utawa kapan pekabaran-pekabaran iku kudu dipapanaké. Dinané Gusti Allah rawuh kanthi lampah kang lirih lan tanpa katon; nanging wong-wong kang dianggep wicaksana lan gedhé padha ngoceh bab ‘Higher Education.’ Wong-wong mau ora mangertèni pratandha-pratandhané rawuhipun Kristus, utawa wekasaning donya.” Paulson Collection, 423, 424.

Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.

Ngenali lairipun Kristus minangka “wektu wekasan,” lan mulane minangka kunci kanggo nggawa garisipun wong Makabe menyang konteks kayektèn saiki ing dinten-dinten wekasan, ndadosaken Kristus piyambak minangka pusat sejati saking perangan punika, ingkang ugi dados bukti bilih panrapan punika sah.

The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.

Garis keturunan Makkabi nggambarake tanah kamulyan rohani, lan gambaran iku diwiwiti ing sawijining wektu nalika para warga tanah kamulyan misah saka pangwasaning politik lan agama ratu sisih lor. Pambrontakan Makkabi sing nuntun marang dinasti Hasmonean makili taun 1776, lan pambrontakan marang ratu sisih lor sing kasil ditindakake déning para Makkabi makili Perang Revolusi. Rong puluh loro taun saka 1776 nganti 1798 makili pambrontakan Makkabi sing nuntun marang dinasti Hasmonean ing wektu wekasan taun 1798, kang terus lumaku nganti dinasti Herodian diwiwiti ing wektu wekasan taun 1989. Dinasti Herodian terus lumaku nganti karusakané Yerusalem ing taun 70 M.

What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.

Ingkang wigatos kang kedah dipunmangertosi wonten ing garis sajarah punika wonten kalih prakawis; punika dados gambaran saking tanah mulya kuna ingkang ngewatakaken tanah mulya modhèren, lan punika kawiwitan wonten ing satunggaling garis sajarah ingkang diwiwiti saking ayat nembelas, nalika Rum ngrebut tanah mulya kangge kaping pisanan, saéngga nandhesaken téma utami saking garis punika. Garis saking ayat nembelas dumugi ayat kalih likur nggambaraken tanah mulya, lan konteksipun punika yaiku angger-angger Minggu ingkang badhé enggal rawuh. Garis punika ugi nggambaraken kalih golongan para pamuji ingkang paring pangaribawa dhateng kalih pamaréntahan dinasti punika. Kaum Saduki cacahipun langkung sethithik, nanging limrahipun nguwaosi sistem agami lan pulitik Yahudi ing kalih periode dinasti punika. Sistem agami dipunreksa déning kalenggahan imam, lan kalenggahan imam punika ugi kapangaribawan déning kaum Saduki lan Farisi. Pamaréntahan Hasmoni lan Herodhi kalih-kalihipun kapangaribawan déning kaum Farisi lan Saduki, lan kalih dinasti punika nggambaraken pamaréntahan Amérika Sarékat wiwit taun 1798 dumugi angger-angger Minggu.

The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.

Wong-wong Farisi lan Saduki makili rong golongan pamawas pulitik kang dibedakaké déning pendhirianné tumrap prakara perbudakan. Kaum Demokrat ndhukung perbudakan lan kaum Republik nentang perbudakan; lan bebarengan padha sesambungan karo piranti pulitik pamaréntahan konstitusional Amérika Sarékat. Pamaréntahan iku yaiku kéwan bumi saka Wahyu telulas, lan sajarah njabané kéwan bumi iku dilambangaké déning sunguné kang republik. Sajarah njeroné dilambangaké déning sungu protestané. Sungu-sungu iku kapisah ana ing kéwan mau, awit kéwan iku yaiku Konstitusi kang misahaké sungu nagara saka sungu gréja, nanging sajroning sajarah padha lumaku bebarengan. Sungu republik iku nduwèni loro pangaruh, yaiku kanggo utawa nentang perbudakan. Sungu protestan iku nduwèni loro pangaruh, yaiku kanggo Sabat dina kapitu utawa dina kapisaning srengéngé.

Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.

Kira-kira telung puluh taun sawisé perang Panium, para Makkabi nandhani sajarah Amerika Sarékat minangka karajan kaping enem ing ramalan Kitab Suci. Banjur, kira-kira sak abad sawisé kuwi, ayat nembelas kawujud nalika Yérusalèm dikuwasani, minangka pralambanging salib. Yudéa iku alangan kapindho saka telung alangan sing ditundhukaké déning Rum nalika njupuk panguwasa nguwasani donya. Jendral Pompey nelukaké Siria ing taun 65 SM, banjur Yéhuda ing taun 63 SM. Augustus Caesar bakal nelukaké alangan katelu ing perang Actium ing taun 31 SM. Sajarah iki digambaraké ing runtutan ayat nembelas nganti rong puluh loro.

By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.

Nalika tekan wektu salib, sajarah Makkabi wus lumaku meh rong atus taun. Uriah Smith netepake manawa sajarah sing kauningakaké déning pakempalan karo wong-wong Yahudi ing ayat rong puluh telu iku kudu dipadhakaké karo sawijining titik wiwitan ing sajarah sing dumadi meh rong atus taun sadurungé sajarah salib ing ayat rong puluh loro. Sajarah salib ing ayat rong puluh loro kudu dipadhakaké karo ayat nembelas, amarga ayat nembelas iku uga hukum Minggu. Iki tegesé yèn garis Makkabi, yaiku sajarah tanah kamulyan Yehuda, wiwit adoh sadurungé hukum Minggu ing ayat nembelas.

When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.

Nalika kita mangertos bilih sajarah Millerit nggambaraken sajarahipun wong satus patang puluh sekawan ewu, kita saged nyelarasaken wekdal pungkasan tumrap Millerit ing taun 1798 kaliyan wekdal pungkasan tumrap wong satus patang puluh sekawan ewu ing taun 1989. Nalika kita nindakaken punika, kita saestu nglebetaken sajarah malaekat kapisan lan kaping kalih tumpang-tindih kaliyan sajarah malaekat kaping tiga. Taun 1798 lan 1989 punika minangka tetenger alpha lan omega saking sajarah ayat patang puluh ing Daniel sewelas.

Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.

Ayat kaping patang puluh diwiwiti ing “wektu pungkasan,” kang kanthi gampang bisa kabukten minangka taun 1798; lan manawa dipahami kanthi bener, ambruké Uni Soviet ing taun 1989 nggenepi ayat kaping patang puluh, lan panggenepan iku uga “wektu pungkasan.” Ana loro “wektu-wektu pungkasan” ing sajroning siji ayat, yaiku ing bab sing padha karo garis para Makabe. Pambalékan Makabe kang ndadèkaké dinasti Hasmonean nggambaraké rong puluh loro taun wiwit 1776 nganti 1798. Ing taun 1798 dinasti Hasmonean wiwit, lan dinasti Herodian wiwit ing taun 1989.

Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.

Ayat kaping sepuluh saka Daniel pasal sewelas mratelakaké taun 1989, lan ayat kaping nembelas iku minangka hukum Minggu. Garis sajarah ing sajroning ayat-ayat mau nggambaraké telung perang, lan ambruké sawijining ratu saka sisih kidul sarta mlebué Roma menyang sajarah kenabian. Ing kono uga kapacak garis saka rong dinasti sing dadi pralambang tumrap owah-owahan sing dumadi nalika kéwan bumi ing Wahyu pasal telulas, sing “duwé sungu loro kaya cempen, lan” “ngandika kaya naga.” Miturut urutané, dinasti Yahudi kang kapisan iku cempen lan dinasti Romawi kang kapindho iku naga. Dinasti kapisan iku Yahudi, dene dinasti kapindho iku Romawi. Apa Yahudi apa Romawi, kéwan bumi mau duwé sungu loro.

The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.

Dinasti Yahudi nggambarake sungu Protestan, lan dinasti Romawi nggambarake sungu Republik. Kaloro sungu iku uga nduwèni pamisahan kenabian dadi loro. Kaum Saduki lan Farisi nyedhiyakake kerangka tumrap Demokrat pro-perbudakan sing diadhepaké karo Republik anti-perbudakan; sarta uga nggambarake pamisahan kaping pindho saka para prawan gemblung sing dibandhingaké karo para prawan wicaksana. Kaum Farisi, minangka para prawan gemblung, disucèkaké nalika kuciwa kapisan, lan kaum Saduki disucèkaké nalika reresik Pedaleman Suci kapindho. Kaum Farisi, kaya pasamuwan ing Sardis, ngakoni yèn padha nduwèni jeneng urip, nanging sejatiné padha mati, lan padha disucèkaké luwih dhisik; banjur kaum Saduki, kang nyélaki kuwasa Allah, nyélaki kuwasa lan pekabaran Tangisé Tengah Wengi. Kaum Saduki iku umat prajanjian sing lagi diliwati, kaum Saduki iku wong-wong sing marem marang rasa emosi sing becik.

> “The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.

> “Rawuhipun Sang Kristus, kados ingkang kababar wonten ing pawartosing malaékat kapisan, dipunmangertosi minangka ingkang kalambangaken déning rawuhipun pangantèn jaler. Reformasi ingkang nyebar wiyar wonten ing sangandhaping pangwartosan rawuhipun ingkang enggal, cocog kaliyan medalipun para prawan. Ing pasemon punika, kados déné ing pasemon ing Matius 24, wonten kalih golongan ingkang kagambaraké. Sedaya sampun nggadhahi lampunipun, inggih punika Kitab Suci, lan lumantar pepadhangipun sampun medal ngladosi Pangantèn Jaler. Nanging nalika ‘para prawan bodho punika ngasta lampunipun, nanging boten nggawa lenga bebarengan kaliyan lampunipun,’ ‘para prawan wicaksana nggawa lenga wonten ing prabotipun sesarengan kaliyan lampunipun.’ Golongan ingkang pungkasan punika sampun nampi sih-rahmatipun Gusti Allah, daya pambabar-malih saha pepadhangipun Roh Suci, ingkang ndadosaken pangandikanipun dados lampu tumrap samak kaki lan pepadhang tumrap margi. Kanthi rasa wedi-asih dhumateng Gusti Allah, piyambakipun sampun nyinau Kitab Suci supados mangertos kayekten, lan kanthi temen-temen ngupados kasucèning manah saha gesang. Punika gadhah pengalaman pribadi, iman dhumateng Gusti Allah lan dhumateng pangandikanipun, ingkang boten saged dipunruntuhaken déning kuciwa saha tundhaning wekdal. Ingkang sanèsipun ‘ngasta lampunipun, nanging boten nggawa lenga bebarengan kaliyan lampunipun.’ Piyambakipun obah awit saking dorongan raos. Wonten ing manahipun, rasa ajrih kapuntadhah déning pawartos ingkang saèstu mulya punika, nanging piyambakipun gumantung dhumateng imanipun para sadèrèkipun, marem namung kaliyan pepadhang ingkang kedhep-kedhep saking raos-raos sae, tanpa pangertosan ingkang jero bab kayekten utawi pakaryaning sih-rahmat ingkang satuhu wonten ing manah. Punika sampun medal ngladosi Gusti, kebak pangajeng-ajeng awit saking pengajeng-ajeng ganjaran ingkang enggal; nanging piyambakipun boten siyap tumrap tundha saha kuciwa. Nalika pacoban rawuh, imanipun dados kélangan daya, lan pepadhang lampunipun dados surem.” The Great Controversy, 393.

Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.

Apa waé, politik utawa agami, kaloro golongan iku padha manunggal nglawan wong-wong wicaksana ing mangsa krisis nalika tengah wengi. Sawisé prakara iki kasebut, kita miwiti artikel iki kanthi ngangkat titik yèn aku nerapaké ayat patbelas adhedhasar papané ing lumakuning ayat-ayat iku, sing nalisir karo runtutan sajarah sing diwakili déning ayat-ayat mau. Aku nggunakaké logika iku selaras karo papaning ayat telulikur. Papaning sawijining waymark kudu cocog karo kasunyatan panggenepan sajarahé. Persekutuan sing digawe wong Yahudi karo Roma sajroning jaman Makabe nemtokaké ing ngendi ayat iku kudu ditrapaké. “Para perampok” ing ayat patbelas, sing netepaké wahyu, nindakaké iku ing taun 200 SM, yaiku taun sing padha karo perang Panium, nanging perang iku lan para perampok iku loro pralambang sing béda.

The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.

“Para begal” dadi péranganing narasi iku, dudu kanggo netepaké sesambungan langsung karo tanggaling perang Panium, nanging kanggo ngenali gegayutan sing padha gawé karo panguwasa Mesir sing isih umur limang taun lan wus saya ringkih, kang enggal bakal dikalahaké déning Antiochus. Wong-wong mau ora ngersakaké ana kagangguwan tumrap mlebu-é gandum Mesir menyang Kakaisaran Romawi. Sesambungan kenabian antarané Roma lan ratu Mesir sing ringkih lan isih umur limang taun iku dadi pokoking ayat iki. Panyelanturan iku ngenali akibat sawisé rubedan sing tumindak ngetutaké upayané Putin kanggo nglebokaké manèh panundhukan gréja Ukraina marang gréja Rusia kaya biyèn, sadurungé taun 1989. Upaya iku miwiti karusakan maju alon-alon tumrap karajané sisih kidul, lan nalika Putin mati kaya Ptolemy, utawa kanthi piye wae dibuwang menyang pangasingan kaya Uzziah lan Napoleon, kanthi kenabian dhèwèké disingkiraké lan karajané banjur ditangani déning runtutan para pamimpin sing kurang mumpuni. Banjur, ing mangsané ratu sing isih umur limang taun, Roma kapausan nindakake panyelanturan kanggo nglindhungi kapentingané, yaiku gréja Ukraina.

The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.

Kapapaan ora milih sisih ing antarané Ortodoksi Rusia utawa Ukraina; dheweke lagi main ing saben sisih kanggo nggawa kabèh badan agama ana ing sangisoré wewenangé, kaya kang dipralambangaké ing Yesaya papat.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.

> Lan ing dina iku pitu wong wadon bakal nyekel siji wong lanang, sarta matur: Aku bakal mangan roti kawula piyambak, lan ngagem sandhangan kawula piyambak; namung mugi kawula dipunsebat miturut asma panjenengan, supados nyingkiraken cacad kawula. Ing dina iku Pang bakal ndadosaken Pangipun ayu lan mulya, lan wohing bumi bakal endah lan sarwa pinunjul tumrap wong-wong Israel ingkang kapitulungan. Lan bakal kalakon, manawa sapa kang kari ana ing Sion, lan sapa kang tetep ana ing Yerusalem, bakal katimbalan suci, yaiku saben wong kang katetepake ana ing antaraning wong urip ing Yerusalem. Yesaya 4:1–3.

The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.

Kapapaan njupuk kendhali marang sakehing badan kaagamaan, kang dilambangaké minangka pitu wanita, tegesé kabèh gréja. Pitu gréja mau péngin sinebut katulik, kang tegesé universal, lan cetha yèn wong-wong mau dudu umaté Allah, amarga padha arep ngagem sandhangané dhéwé. Penyatuan sakehing badan kaagamaan kang péngin ngagem busana manungsa gawéané dhéwé kuwi dumadi ing wektu nalika wong-wong ing “Yerusalem bakal sinebut suci,” yaiku nalika pangé Lord owah saka umat Laodikia dadi umat Filadelfia, yaiku ing kono kapapaan dadi sirahing sakehing badan kaagamaan ing wektu kang pas nalika dhèwèké uga bakal katetepaké dadi sirahing badan-badan pulitik.

In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.

Ing taun 1989, pasamuwan Ukraina dadi pralambang sang ratu ing sisih lor kang nyapu lan ngilangi Uni Soviet, lan Putin bakal ngupaya mulihaké sesambungan lawas kang adhedhasar pamasrahan, lan nampa lepra ing bathuke sarta miwiti panganiaya marang agama kang nampik tuntutané. Panganiaya iku dumadi ing nagarané Ptolemaios dhéwé, ing kutha Aleksandria, mulané pasamuwan-pasamuwan ing jroning Rusia kang kaprabawan déning Roma bakal dadi sasarané Putin, lan dadi pungkasané. Nalika Trump nyiapaké awake kanggo perang Panium, sesambungané kang kabuka karo pangayomé ratu-bocah Mesir kang wis dadi ringkih iku katandhani ing taun 2025. Kakuwasan Roma kang ing taun 200 SM nglindhungi ratu-bocah Mesir, ing wektu iku ora bakal nglindhungi ratu-bocah mau. Dheweke bakal mbiyantu ngakhiri ratu-bocah iku. Roma minangka pangayom Mesir ing taun 200 SM, nggambaraké Roma minangka karusakané Mesir ing perang Panium.

## Millerites

Kaum Millerit

The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.

Para pengikut Miller ora nyumurupi telung kakuwasan Rum, dheweke mung nyumurupi loro, nanging kayektène padha tetep dadi kayektèn. Logika kenabian bab Antiochus minangka sawijining pralambang maringi kita kalonggaran kanggo nerapaké ayat patbelas ing sajroning sawijining sajarah sing ndhisiki ayat limalas, sanadyan sajarah sing wiwitané netepi ayat-ayat iku mapanaké ayat patbelas lan limalas padha ana ing taun 200 SM. Aku negesaké yèn ayat nembelas iku angger-angger Minggu sing bakal enggal teka lan yèn ayat patbelas iku taun 2025, déné ayat limalas iku perang Panium sing isih bakal kelakon. Antiochus mbuktèkaké yèn telung perang iku siji garis kenabian, awit dhèwèké ana ing katelu-teluné perang iku, nanging dhèwèké uga mbuktèkaké prakara sing dakwedharaké, yaiku yèn panrapan ayat-ayat iku ing jaman pungkasan, nalika dipérang kanthi bener manut metodologi line upon line.

Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.

Antiochus ana ing katelu perang mau kabèh, lan ing dina-dina wekasan piyambakipun nggambarake kakuwasan proksi kapausan ing taun 1989 (Reagan lan USA), 2014 (Zelenskyy lan Ukraina), lan banjur ing perang Panium iku kakuwasan proksi sing padha kaya taun 1989, awit Gusti Yesus tansah nggambarake wekasan kanthi wiwitan. Ronald Reagan sampun seda lan kasarekake, mula paseksen sajarahipun Antiochus punika trep kaliyan pangertosan Millerite, nanging tetep katundhuk dhateng pranatan-pranatan ingkang ngatur sawijining penerapan line upon line. Kakuwasan proksi kapausan ingkang pungkasan ing ayat-ayat punika inggih Trump, sanajan sacara sajarah Antiochus wonten ing katelu perang mau kabèh. Supados nggenepi ayat telulas, Trump kedah kalah ing pemilihan kapindho, awit ing ayat telulas piyambakipun “balik,” langkung kiyat tinimbang sadurunge, kiyat cekap kanggé katembus peluru ing kuping, ingkang bebarengan kaliyan jempol tangan tengen lan jempol sikil tengen punika inggih bagean-bagean ingkang kedah diurapi getih nalika para imam kaurapi.

Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.

Reagan mèlambangaké Trump, amarga Reagan iku sing kapisan saka wolung présidhèn pungkasan wiwit wektu pungkasan ing taun 1989. Lincoln mèlambangaké Trump, amarga dhèwèké iku présidhèn Republik sing kapisan. Lincoln dipatèni déning kaum Demokrat pro-perbudakan ing sajroning aliansi karo Roma, lan Ronald Reagan lan pasangan popané, Yohanes Paulus II, loro-loroné slamet saka upaya pembunuhan. Trump dipatèni sacara pulitik ing taun 2020, liwat pamilihan sing dicolong minangka kasampurnaning Wahyu pasal sewelas, ayat pitu, banjur ing taun 2024 dhèwèké ditangèkaké manèh minangka kasampurnaning ayat sewelas.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.

> Lan nalika wong-wong mau wus ngrampungaké paseksiné, kéwan galak kang munggah saka telenging jurang tanpa dhasar bakal ngayahi perang nglawan wong-wong mau, lan bakal ngalahaké wong-wong mau, lan matèni wong-wong mau. … Lan sawisé telung dina setengah, Rohing urip saka Allah mlebu ing wong-wong mau, lan wong-wong mau banjur ngadeg ing sikilé; lan rasa wedi kang gedhé tumiba marang wong-wong kang ndeleng wong-wong mau. Wahyu 11:7, 11.

Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.

Wunguné Trump minangka “baliné” kang kasebut ing ayat telulas, lan iku uga maringi sawijining paralel tumrap salah siji sipaté Roma, awit Roma iku “kang kawolu, nanging asalé saka pitu,” lan Trump iku sawijining gambaraning Roma.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Lan kéwan sing biyèn ana, nanging saiki ora ana, iya dhèwèké iku kang kawolu, lan asalé saka kang pitu, sarta lunga menyang karusakan. Wahyu 17:11.

Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”

Mangsa kapindho kalungguhan Trump ndadèkaké dhèwèké présidhèn kaping wolu wiwit jaman Reagan, lan awit dhèwèké uga tau dadi présidhèn kaping nem, Trump, sajroning kaselarasan karo kapausan, iku “kang kaping wolu, nanging asalé saka kang pitu.” Angka wolu iku pralambang wunguné saka pati, kang nekanaké yèn dhèwèké, minangka gambar saka kapausan, prelu nduwèni tatu pati kang banjur mari supaya bisa “bali.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Lan aku weruh salah siji saka endhasé kaya tatu nganti tumeka pati; lan tatu sing matèni iku waras: lan saindenging jagad padha gumun ngetutaké kéwan galak mau. Wahyu 13:3.

When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.

Nalika tatu pati iku waras, jagad “gumun ngetutaké kéwan mau,” lan nalika Trump kawungokaké manèh minangka sing kawolu, kang asalé saka pitu, ing taun 2024, dhèwèké “balik,” lan sak jagad kabèh gumun ngetutaké dhèwèké.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Lan sawisé telung dina setengah, Roh kauripan saka Gusti Allah lumebet ing wong-wong mau, sarta padha jumeneng ngadeg ing sikilé; lan wedi kang gedhé tumiba marang wong-wong kang nyumurupi mau. Lan padha krungu swara gedhé saka swarga ngandika marang wong-wong mau: Munggaha mréné. Lan padha munggah menyang swarga ana ing sajroning méga; lan para satruné padha ndeleng wong-wong mau. Wahyu 11:11, 12.

Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.

Trump “m bali” ing pamilihan taun 2024, lan banjur ing taun 2025 piyambakipun lan Paus Leo kekalihipun sami dilantik. Gusti Yesus maringi pepènget ingkang langsung lan adil, dhateng sinten kemawon ingkang purun mirsani.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

> Mulane, manawa kowe wus weruh pangregeding kasunyatan, kang wus diucapake déning Nabi Daniel, ngadeg ana ing papan suci, (sapa kang maca, karebèn padha mangerti.) Matius 24:15.

Mark says it perhaps a little clearer.

Mark ngandharaké iki, mbokmenawa, rada luwih cetha.

> But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.

> Nanging manawa kowé padha weruh pangregeding kasunyatan, kang wis dipangandikakaké déning Nabi Dhaniel, ngadeg ana ing panggonan kang ora samesthiné, (sing maca muga ngretèni,) tumuli wong-wong kang ana ing Yudéa padha mlayua menyang ing pagunungan. Markus 13:14.

The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.

“Abomination of desolation” iku Roma ing saben saka telung tataranipun. Roma pagan, Roma kapapal, lan Roma modhèren, saben-sabenipun dados pralambang pepènget tumrap umaté Allah. Pepènget punika kedah dipunmangertosi nalika Roma wonten ing “papan suci” utawi wonten ing papan “ingkang boten samesthinipun” dados papanipun. Tanah ingkang mulya punika tanah suci ing Kitab Suci, lan Amérikah Sarékat punika tanah mulya rohani.

> And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.

> Lan Pangeran bakal marisi Yéhuda dadi pandumané ana ing tanah suci, lan bakal milih Yérusalèm manèh. Menenga, hé sakèhé daging, ana ing ngarsané Pangeran; awit Panjenengané wus jumeneng metu saka padunungané kang suci. Zakharia 2:12, 13.

When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.

Nalika kowé weruh Roma ngadeg ana ing panggonan suci, Gusti lagi milih Yerusalem minangka umat prejanjian kagungané kanggo kang pungkasan kaliné. Nalika Reagan, sing kapisan saka wolung présidhèn, nata sawijining aliansi rahasia karo antikristus saka ramalan Kitab Suci, iku makili sawijining aliansi kabuka karo Roma déning présidhèn kaping wolu lan pungkasan wiwit jaman pungkasan ing taun 1989. Lambang-lambang omega asring mbalikké sipat-sipat saka lambang alpha.

The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.

Pelantikan Paus Leo lan Trump ing taun 2025 nandhakaké anané sesambetan kang kabuka antarané kéwan saka sagara lan kéwan saka bumi ing Wahyu telulas. Walikan marang pakumpulan kabuka antarané Trump lan Leo, kang wis dilambangaké déning pakumpulan rahasia antarané Reagan lan Yohanes Paulus II, maringi katrangan marang kita yèn panyengkuyung marang ratu-bocah Mesir kang nggenepi ayat patbelas ing taun 200 SM, nglambangaké ora anané panyengkuyung ing jaman akhir.

2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.

Taun 2025 netepaké wahyu utawa ramalan dhasar lahiriah, amarga taun iku ngangkat Roma minangka pepèngeté Roma kang déning Daniel diidhèntifikasi kanthi pralambang “nistha kang njalari kasunyatan.” Pepènget babagan nistha kang njalari kasunyatan iku kelakon sadurungé karusakan kang dilambangaké déning “kasunyatan.” Ing pengepungan Yerusalem ing sangisoré Cestius, pepènget iku dilambangaké déning panji-panji panguwasané Roma kang dipasang ana ing sajroning wewengkon suci Padaleman Suci. Wong-wong kang weruh, mangertèni, manut, lan ninggal kutha mau banjur dilindhungi nalika pengepungan diwiwiti manèh. Wong-wong mau weruh pratandha pepènget Romawi. Para Kristen kang misah saka pasamuwan Pergamos kang wis kebacut kompromi lan sawisé iku pasamuwan Tiatira mlayu menyang ara-ara samun nalika padha weruh manungsa dosa lungguh ana ing padalemané Allah. Para seksi mau nandhakaké anané pepènget bab nistha kang njalari kasunyatan, kaya kang wis kaandharaké déning Daniel ing dina-dina pungkasan.

We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.

Kita wis bola-bali nedahaké yèn taun 1888 iku minangka pangepungan déning Cestius, lan panutuping krisis angger-angger Minggu iku minangka pangepungan déning Titus. RUU angger-angger Minggu Blair ing taun-taun 1880-an, bebarengan karo angger-angger Minggu sing dileksanakaké ing sawatara nagara bagéyan kidul sajroning taun-taun 1880-an, dadi pepelingé Cestius sing uga nandhani garis pamisah ing pitutur Sister White bab urip ing désa. Sadurungé taun-taun 1880-an, pituturipun ngemu yèn ing mangsa ngarep kita bakal prelu pindhah menyang désa, nanging sawisé taun-taun 1880-an urip ing désa iku dadi prakara sing mesthiné wis katindakaké. Tondha pepeling saka RUU-RUU Blair, sing ngusung tandha kakuwasan wewenangé panguwasa paus lan lagi dirembug ing taun-taun 1880-an, ngetipifikasi Patriot Act nalika 9/11, awit malaékat ing Wahyu wolulas muncul ing kaloro sajarah mau.

9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.

9/11 iku pepènget bab Cestius nempataké wewenangé ana ing papan suci, ing panggonan kang sajatiné ora pantes kanggo iku; amarga ing 9/11 hukum Romawi nggantèkaké hukum Inggris. Ing Pengadilan Pelosi taun 2021, klausul due process dipun-selaki, lan iku nggambaraké tilas langkah manèh tumuju pengepungan Titus, kang pungkasané dumugi marang undhang-undhang Minggu ing Amérika Sarékat kang bakal enggal rawuh. Pengepungan iku sawijining mangsa wektu. 1888 mratélakaké pambrontakan sungu Protestan internal, lan 9/11 mratélakaké pambrontakan sungu Republik eksternal. Pelantikan paus saka tanah kamulyan ing taun kang padha nalika présidhèn pungkasan uga dilantik, nggambaraké pepènget pungkasan bab nistha kang njalari karusakan ngadeg ana ing panggonan kang sajatiné ora pantes kanggo iku, pas sadurungé perang Panium. Perang Panium nuntun langsung menyang undhang-undhang Minggu lan perang Actium, kang nggambaraké alangan katelu lan pungkasan tumrap Roma kapir, lan banjur Roma kapir mrentah kanthi panguwasa paling luhur sajroning 360 taun minangka panggenepan Daniel 11:24. Ing undhang-undhang Minggu, karajan kaping nem lan kaping pitu padha kasirnakaké déning Roma, lan Roma modern banjur mrentah sajroning sajam simbolis, utawa patang puluh loro sasi simbolis.

In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.

Ing ayat nembelas, Pompey, sing lagi wae ngrebut pepalang-pepalang kapisaning Roma kapir, yaiku Siria, banjur ngrebut Yerusalem. Pompey ngasoraké rong pepalang kapisaning Roma, lan Augustus Caesar ngrebut pepalang katelu ing Actium. Roma modern kapisan ngrebut ratu ing sisih kidul ing taun 1989 minangka kasampurnaning ayat patang puluh, lan kaya kang dipratandhakaké déning ayat sepuluh. Banjur, ing mangsa ukum Minggu, Roma modern ngrebut pepalang kapindho lan kateluné lumantar Amérika Sarékat, lan banjur PBB enggal sarujuk masrahaké karajané marang kakuwatan kapausan. Roma kapir ngrebut loro lumantar Pompey banjur siji, lan Roma kapausan ngrebut siji ing taun 1989, banjur loro sabanjuré ana ing ayat nembelas, yaiku panggonan Pompey ditandhani lumantar penaklukané kang kapindho.

Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.

Apa iku alangan katelu ing Actium kanggo Roma kapir, utawa nalika alangan katelu, kang dilambangaké déning digusuré bangsa Goth saka kutha Roma ing taun 538, nalika Roma ngalahaké alangan katelu iku, Roma mrentah kanthi kaluhuran kang paling dhuwur.

> Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.

> Satemene Pangéran Allah ora bakal nindakaké apa-apa, kajaba Panjenengané nglairaké rahasiané marang para kawulané, para nabi. Amos 3:7.

The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.

Gusti mesthi bakal maringi pepanthan pungkasan saka tandha pepéling sing digambarake minangka nistha kang ndadèkaké karusakan ing kitab Daniel, sadurungé karusakan iku tekan. Tandha pepéling iku yaiku aliansi kang kabuka, kang dadi kosok baliné aliansi rahasia Reagan, lan iku diwakili ing taun 2025. Gusti ora bakal nekakaké paukuman tanpa dhisik maringi pepéling, lan Amos ngandharaké kanthi cetha banget apa wahyu rahasia marang para abdiné iku, lan marang sapa wahyu iku katujokaké.

> Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.

> Rungokna pangandika iki kang wus kapangandikakaké déning Pangéran marang kowé, hé para anak Israèl, marang sakèhé kulawarga kang Dakirid saka nagara Mesir, mangkéné: Mung kowé dhéwé kang Dakwruhi ana ing antarané sakèhé kulawarga ing bumi; mulané Aku bakal ngukum kowé marga saka sakèhé pialamu. Amos 3:1, 2.

Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.

Amos lagi ngaturi pidhato marang generasi pungkasan saka umat prajanjian pilihané Allah sing bakal kaukum, salaras karo wong rolikur lima sing sujud marang srengéngé ana ing Yéheskèl wolu. Amos nyawisaké pekabaran Laodikia, yaiku pekabarané malaékat katelu sajrone pambusakaning dosa ing mangsa pangadilan tumrap wong urip. Pepélingé Amos adhedhasar manunggaling loro golongan.

> Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.

> Apa wong loro bisa mlaku bebarengan, kajaba yen padha sarujuk? Apa singa bakal nggero ing alas, manawa ora duwe mangsa? apa singa enom bakal nguwuh saka guwane, manawa ora oleh apa-apa? Apa manuk bisa tiba ing jerat ing bumi, manawa ora ana piranti kanggo nyekel dheweke? apa wong bakal ngangkat jerat saka bumi, lan durung nyekel apa-apa babar pisan? Apa slomprèt bakal diunekake ing kutha, lan rakyat ora wedi? apa bakal ana bilai ing sawijining kutha, lan Pangéran ora nindakake iku? Amos 3:3–6.

The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.

Piweling bab wong loro lumaku bebarengan minangka siji, katetepaké ana ing sajroning konteks jebakan sing nyekel manuk saka bumi. Manuk iku pralambang badan-badan agama, lan kapausan iku kurungané saben manuk sing najis lan sengit miturut Kitab Wahyu.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.

> Lan dheweke sesambat kanthi swara banter lan rosa, mangkene: Babil Agung wis rubuh, wis rubuh, lan wis dadi panggonane dhemit, lan papan sesingidané saben roh ala, lan kurungané saben manuk najis lan sengit. Awit sakehing bangsa wis padha ngunjuk anggur bebenduning laku jina dheweke, lan para ratu ing bumi wis padha laku jina karo dheweke, lan para sudagar ing bumi wis dadi sugih marga saka kaluberaning kanikmatané. Wahyu 18:2, 3.

A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.

Manuk ing sajroning kurungan iku manuk kang wis katangkep, lan nalika sawijing bangsa nindakaké jina karo sundhalé Roma, bangsa iku dadi manuk kang katangkep; lan manuk kang kaangkat munggah ngungkuli kabèh manuk kenabian liyane iku yaiku kakuwasan kang omahé telu-lapisé kasangun, katetepaké ing hukum Minggu, ing panggonané dhéwé, yaiku Sinear, yaiku Babil. Iku manuk kang nampani tatu pati ing taun 1798, utawa kaya kang dipratelakaké déning Zakharia, kranjangé katutupan tutup timah, nanging sawisé kuwi banjur kaangkat munggah déning manuk-manuk spiritualisme lan Protestanisme murtad.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Banjur malaekat kang guneman karo aku maju, lan ngandika marang aku, “Saiki nunggenana mripatmu, lan delengen apa iki kang metu.” Aku banjur matur, “Apa iku?” Panjenengané ngandika, “Iki sawijining efa kang metu.” Panjenengané ngandika manèh, “Iki rupa wong-wong mau ana ing saindenging bumi.” Lah ana sajongga timah kang kaangkat; lan iki sawijining wong wadon kang lenggah ana ing tengahing efa. Panjenengané ngandika, “Iki piala.” Panjenengané banjur nyemplungaké iku menyang tengahing efa; lan panjenengané nguncalké bobot timah mau ing tutuké. Banjur aku nunggenana mripatku lan ndeleng, lah ana metu wong wadon loro, lan ana angin ing swiwiné; amarga swiwiné kaya swiwiné manuk bangau; lan wong-wong mau ngangkat efa iku ana ing antarané bumi lan langit. Aku banjur matur marang malaekat kang guneman karo aku, “Efa iki digawa menyang ngendi déning wong-wong iki?” Panjenengané mangsuli aku, “Kanggo yasa omah tumrap iku ana ing tanah Sinear; lan iku bakal ditetepaké, banjur diselehaké ana ing kono ing dhuwuré dhasaré dhéwé.” Zakharia 5:5–11.

Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.

Jireté Amos nangkep manuk iku saka bumi, awit iku nggambarake pakumpulan sing ndhisiki angger-angger Minggu sing enggal teka, nalika manuk-bumi iku katangkep; lan manut Amos, pakumpulan iku minangka piweling sing ngenceng marang Adventisme Dina-Kaping-Pitu Laodikia, awit bakal ana kalasangka pepènget sing kaunèkaké ana ing kutha, kang bakal padha ditampik kanggo dirungokaké.

> Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.

> Apa kalaning slomprèt diunekaké ana ing kutha, lan bangsa iku ora padha wedi? Apa bakal ana bilai ana ing sawijining kutha, dene Pangéran ora nindakaké? Satemené Pangéran YEHOVAH ora bakal nindakaké apa-apa, kajaba Panjenengané ngandharaké wewadi-Né marang para abdi-Né, yaiku para nabi. Singa wis nggero, sapa sing ora bakal wedi? Pangéran YEHOVAH wis ngandika, sapa sing bisa ora medhar wangsit? Amos 3:6–8.

The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.

Singa kang nggero iku ya Sang Singa saka taler Yehuda, kang nglambangake Kristus nalika Panjenengane ngesegel lan mbikak Segel Sabda nabi-Nya. Aliansi kabuka taun 2025 iku yaiku pangepungan déning Cestius, lan pralambang para rampog tumrap umaté Allah katetepaké nalika kowé weruh wong loro lumaku bebarengan, kang satemené ora kena tau ana bebarengan. Roma kang nggabung lan nyelaras karo para Protestan iku sawijining oksimoron, awit dadi Protestan tegesé mrotes nglawan Roma.

We will continue these things in the next article.

Kita badhé nerusaké bab-bab punika wonten ing artikel salajengipun.

## Too Late to Escape the Snare

Kasep Banget Kanggo Uwál saka Jebakan

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> “Lan prelu dielingi, Roma gumunggung manawa dheweke ora tau owah. Prinsip-prinsip Gregory VII lan Innocent III isih dadi prinsip-prinsip Gréja Katulik Roma. Lan manawa dheweke nduwèni kakuwatan, dheweke bakal nindakaké mau saiki kanthi semangat sing padha kuwaté kaya ing abad-abad kapungkur. Wong-wong Protestan ora pati mangertèni apa kang lagi ditindakaké nalika padha ngusulaké supaya nampa pitulungané Roma ing pakaryan ngluhuraké dina Minggu. Nalika wong-wong mau ngotot arep nggayuh ancasé, Roma lagi ngarahaké upaya kanggo netepaké manèh kakuwatané, kanggo ngrebut manèh kaluhuran sing wis ilang. Manawa prinsip iku sapisan waé ditetepaké ing Amerika Sarékat yèn gréja kena migunakaké utawa nguwasani kakuwatan nagara; yèn paugeran-paugeran agama kena dileksanakaké kanthi paksaan lumantar undhang-undhang sipil; cekaké, yèn wewenangé gréja lan nagara kudu nguwasani batin nurani, mula kamenangan Roma ing nagara iki wis mesthi kajamin.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Pangandikané Allah wis maringi pepènget bab bebaya sing wis ngancam; manawa pepènget iki dipaèstokaké, jagad Protestan bakal mangertèni apa satemené ancas-ancasé Roma, nanging mung nalika wis kasep kanggo uwal saka jeraté. Dheweke kanthi meneng-meneng saya tuwuh dadi kuwasa. Piulang-piulangé lagi ngetokaké pangaribawa ing balé-balé législatif, ing gréja-gréja, lan ing ati-atiné manungsa. Dheweke lagi numpuk bangunan-bangunané sing luhur lan gedhé, ing papan-papan sing sinamar kang ana ing jeroné panganiaya-panganiaya biyèn bakal dibalèni manèh. Kanthi alus lan tanpa dicurigai, dheweke lagi ngiyataké kakuwatané kanggo nerusaké ancasé dhéwé nalika wayahe rawuh kanggo dheweke nempuh serangan. Kabeh sing dikarepaké mung panggonan kang nguntungaké, lan iki wis lagi diparingaké marang dheweke. Ora suwé manèh kita bakal weruh lan bakal ngrasakaké apa ancasé unsur Roma iku. Sapa waé sing bakal pracaya lan manut marang pangandikané Allah, marga saka iku bakal ketaman cacad lan panganiaya.” The Great Controversy, 581.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Ana sawijining jagad kang kapernah ana ing pialaning piala, ing pangapusan, lan ing kasasar, ana ing sajroning iyub-iyubing pati piyambak,—turun, turun. Sapa ta kang ngrasakake kasangsaraning jiwa supaya padha tangi? Swara apa kang bisa nggayuh wong-wong mau? Pikiran kula kabekta marang mangsa ngarep nalika pratandha bakal kaparingake, ‘Lah, Sang Mempelai rawuh; metua sira kabèh nglawan Panjenengane.’ Nanging sawatara wong wis kelangan wektu kanggo oleh lenga kanggo nambahi pepadhangé damar-damaringé, lan kasep banget wong-wong mau bakal nemokake manawa tabiat, kang dipralambangaké déning lenga mau, ora bisa dipindhahaké marang liyan. Lenga mau iku kabeneraning Kristus. Iku nglambangaké tabiat, lan tabiat ora bisa dipindhahaké. Ora ana wong siji waé kang bisa njangkepi iku kanggo wong liya. Saben wong kudu ngupaya dhéwé tabiat kang wus disucekaké saka saben reregeding dosa.” Bible Echo, May 4, 1896.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.

> “Nalika aku nyumurupi jiwa-jiwa mlarat padha mati merga kurangé kayektèn saiki, lan ana sawatara wong sing ngakoni pracaya marang kayektèn iku malah nglilani wong-wong mau mati amarga nahan sarana sing prelu kanggo nerusaké pakaryané Allah, pandeleng iku banget nglarani, lan aku nyuwun marang malaékat supaya nyingkiraké iku saka aku. Aku weruh yèn nalika perjuanganing Allah nuntut sawatara saka banda-darbèké, kaya dene nom-noman sing sowan marang Gusti Yésus (Matius 19:16–22), wong-wong mau lunga kanthi susahing ati, lan yèn ora suwé pecut pangawulané bakal liwat lan nyapu kabèh darbèké nganti entèk, lan sawisé kuwi bakal kasep banget kanggo ngurbanaké barang-barang kadonyan lan nyimpen bandha ana ing swarga.” Early Writings, 49.

> “Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.

> “Yudas weruh yèn panyuwuné ora ana gunané, banjur dhèwèké kesusu metu saka balé mau karo sesambat, Wis kasep! Wis kasep! Dhèwèké ngrasa yèn ora bisa urip nganti nyumurupi Yésus kasalib, lan amarga putus asa banjur lunga lan nggantung awaké dhéwé.” The Desire of Ages, 722.

Back to Articles