Article

# Panium - Number Twenty

Panium - Nomboiri Shiyalike Shikenhe

Daniel 11’s Sequence and the 2025 Warning

Салтанег Сетед Даниел 11-даги тартип ва 2025-йилги огоҳлантириш

Author

Jeff Pippenger

Published

March 2, 2026

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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.

आद्य अग्रणीहरूले पद १० देखि १६ सम्म पूरा गर्ने इतिहासको प्रयोग गर्दा यो पहिचान गरे कि दर्शन स्थापना गर्ने रोम इ.पू. २०० मा आइपुग्यो, जुन वर्ष पानियमको युद्ध पनि भएको थियो, र म यो सुझाव दिँदैछु कि २०२५ मा ट्रम्प र पोप लियोको उद्घाटनद्वारा रोम आइपुग्यो र दर्शन स्थापना गर्‍यो। २०२५ ले त्यस्तो एकमात्र समयलाई जनाउँछ जब एकै वर्षमा पोप र राष्ट्रपति दुवैको उद्घाटन भयो। २०२५ मा हेर्न इच्छुक सबैका निम्ति त्यो जनावर र त्यसको प्रतिमा उच्च पारियो। अग्रणीहरूभन्दा भिन्न, म ती पदहरू प्रारम्भमा पूरा गर्ने इतिहासलाई होइन, तर पदहरूको क्रमलाई लागू गर्दैछु। म इतिहाससँग सहमत छु, तर इतिहासको निम्ति रूपरेखाका रूपमा पदहरूभित्रको क्रमलाई ग्रहण गर्दैछु, इतिहासलाई प्रयोग गरेर पदहरूको रूपरेखा परिभाषित गर्ने होइन। मेरो दाबी छ कि यी दुवै दृष्टिकोण सही छन्।

## The Revolution of the Maccabees

Tʉmanyano twa ba Maccabees

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.

Ndzi tirhisa nxaxamelo wa va-Maccabee hi ndlela leyi fanaka. Ku pfukela ka va-Maccabee hi 167 BC ku ve endzhaku swinene ka nyimpi ya Panium hi 200 BC, naswona ku ve emahlweni swinene ka ku tekiwa ka Yerusalema hi Pompey hi 63 BC. Nxaxamelo lowu sungulaka eka ndzimana ya khume na tsevu hi ku hlula ka Yerusalema hi jeneraala Pompey hi 63 BC, naswona wu ya emahlweni ku fika eka Tiberias Caesar loyi a fumeke loko Yesu a dlayiwile exihambanweni. Xihambano na Tiberias swi yimeleriwile eka ndzimana ya makume mambirhi na timbirhi ya ndzima ya khume na yin’we.

> 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.

> Ka mabaan ka dingin ni tui ka khawhzo tawh an lo liamral ang a, an chheh bo ang; a ni e, thuthlung lalber pawh. 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.

Ku jenel Pogei ye ulam Jerusalem ah 63 BC vek talh la a telh le, ku cross ah 31 AD vek talh la a ni le, hih Sunday law etsakna a kipat prophecy line khat ahi a, tua Sunday law etsakna dang khat tawpna ahi. Verse ni-thum leh khatna ah passage sungah khatna kisatna a um a; chuleh hichu verse ni-nih leh khatna chu verse som leh gukna ah kipat prophecy line tawpna ahi ti a ensak hi. Verse ni-nih leh khatna ah line tawpna chiang a kilang chiatna tawh kizop in, verse ni-nih leh khatna chu verse som leh gukna ah a kilatsak waymark mah etsakna ahi veve; chuleh hichu alpha leh omega witness pe in, verse som leh gukna pan verse ni-nih leh khatna dong chu prophecy line danglam khat ahi ti a ensak hi.

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.

Tambah kepada ini bahawa ayat lima belas dan enam belas menandai peralihan daripada kerajaan Seleucid kepada kuasa Rom, dan anda melihat suatu pemutusan kesinambungan daripada pihak Seleucid dalam ayat lima belas hingga kepada pihak Rom dalam ayat enam belas, dan rangkaian ayat enam belas hingga dua puluh dua itu jelas terasing sebagai satu rangkaian nubuatan yang tunggal. Ayat enam belas memperkenalkan kuasa seterusnya yang akan menguasai Yudea, dengan demikian menandai suatu peralihan sejarah nubuatan sebagaimana juga dengan ayat dua puluh tiga. Rangkaian itu bermula dan berakhir dengan suatu lambang hukum hari Ahad, dan rangkaian itu berakhir pada ayat kedua puluh dua dari pasal kesebelas.

## Smith—and Three Caesars

Smith—na Bahosi Batathu

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.

Sebenarnya bahawa ayat enam belas melambangkan undang-undang Ahad, sebagaimana juga ayat dua puluh dua—menuntut supaya kedua-dua ayat itu disejajarkan antara satu dengan yang lain. Uriah Smith mengulas tentang ayat dua puluh tiga, dan menjelaskan sebab ayat itu melambangkan suatu sejarah yang bermula lebih awal dalam sejarah ayat-ayat sebelumnya, dan bukannya melambangkan suatu sejarah yang menyusul sejurus selepas salib dalam ayat dua puluh dua.

> “‘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.’

> “‘TEMANA 23. Ntabwo nyuma y’isezerano yagiranye na we azakora uburiganya; kuko azazamuka, kandi azakomera afite abantu bake.’”

> “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.

> “‘Dia’ yang dengan siapa perikatan yang disebutkan di sini diadakan, pastilah kuasa yang sama yang telah menjadi pokok nubuatan sejak ayat 14; dan bahawa inilah kuasa Rom ditunjukkan tanpa sebarang pertikaian melalui penggenapan nubuatan itu dalam tiga individu, sebagaimana telah diperhatikan, yang secara berturut-turut memerintah atas Empayar Rom; iaitu, Julius, Augustus, dan Tiberius Caesar. Yang pertama, ketika kembali ke kubu negerinya sendiri dalam kemenangan, tersandung dan jatuh, lalu tidak ditemukan lagi. Ayat 19. Yang kedua ialah pemungut cukai; dan dia memerintah dalam kemuliaan kerajaan itu, dan mati bukan dalam kemarahan mahupun dalam peperangan, melainkan dengan damai di atas pembaringannya sendiri. Ayat 20. Yang ketiga ialah seorang penyamar, dan salah seorang yang paling hina wataknya. Dia mengambil alih kerajaan itu dengan aman, tetapi baik pemerintahannya mahupun hidupnya berakhir dengan keganasan. Dan pada masa pemerintahannya, Penghulu perjanjian itu, Yesus dari Nazaret, dijatuhkan hukuman mati di atas salib. Ayat 21, 22. Kristus tidak mungkin sekali lagi dihancurkan atau dijatuhkan hukuman mati; oleh itu dalam tiada pemerintahan lain, dan pada tiada waktu lain, dapat kita menemukan penggenapan peristiwa-peristiwa ini. Ada yang berusaha menerapkan ayat-ayat ini kepada Antiochus, dan menjadikan salah seorang imam besar Yahudi sebagai penghulu perjanjian itu, walaupun mereka tidak pernah disebut demikian. Inilah jenis penaakulan yang sama yang berusaha menjadikan pemerintahan Antiochus sebagai penggenapan tanduk kecil dalam Daniel 8; dan hal itu dikemukakan untuk tujuan yang sama; yakni, untuk memutuskan rantai besar bukti yang dengannya ditunjukkan bahawa doktrin Kedatangan itu ialah doktrin Alkitab, dan bahawa Kristus sekarang sudah di ambang pintu. Tetapi bukti itu tidak dapat digulingkan; rantai itu tidak dapat diputuskan.”

> “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:—

> “ဟတ်တုပေင်္ကြားသည် အင်ပါယာ၏ လောကီဆိုင်ရာ အဖြစ်အပျက်များကိုဖြတ်သန်းကာ သီတင်းပတ် ခုနစ်ဆယ်၏ အဆုံးတိုင်အောင် ကျွန်ုပ်တို့ကို ဆင်းသက်စေပြီးနောက်၊ အခန်းငယ် ၂၃ တွင် ရောမလူမျိုးတို့သည် BC 161 ခုနှစ် ယုဒလူမျိုးတို့နှင့် ချုပ်ဆိုသော မဟာမိတ်အားဖြင့် ဘုရားသခင်၏ လူမျိုးတော်နှင့် တိုက်ရိုက် ဆက်နွှယ်လာခဲ့သည့် အချိန်သို့ ကျွန်ုပ်တို့ကို ပြန်လည် ခေါ်ဆောင်သွားသည်။ ထိုအချက်မှစ၍ ထို့နောက် အဖြစ်အပျက်များ၏ တိုက်ရိုက် အစဉ်အတိုင်း ခရစ်ယာန်အသင်းတော်၏ နောက်ဆုံး အောင်မြင်ခြင်းနှင့် ဘုရားသခင်၏ ထာဝရနိုင်ငံတော် တည်ထောင်ခြင်းအထိ ကျွန်ုပ်တို့ကို ဆက်လက် ခေါ်ဆောင်သွားလျက်ရှိသည်။ ယုဒလူမျိုးတို့သည် ဆီးရီးယားဘုရင်များ၏ အလွန်ပြင်းထန်သော ဖိနှိပ်မှုကို ခံရသဖြင့် ရောမလူမျိုးတို့၏ အကူအညီကို တောင်းခံရန်နှင့် ‘သူတို့နှင့် ချစ်ကြည်ရင်းနှီးမှုနှင့် မဟာမိတ်ဖွဲ့ခြင်းဆိုင်ရာ စာချုပ်တစ်ရပ်၌ မိမိတို့ကိုယ်ကို ပူးပေါင်းစေခြင်း’ အတွက် ရောမမြို့သို့ သံတမန်အဖွဲ့တစ်ဖွဲ့ကို စေလွှတ်ခဲ့ကြသည်။ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. ရောမလူမျိုးတို့သည် ယုဒလူမျိုးတို့၏ တောင်းဆိုမှုကို နားထောင်၍ အောက်ပါ စကားလုံးများဖြင့် ရေးသားထားသော အမိန့်တော်တစ်ရပ်ကို ခွင့်ပြုခဲ့ကြသည်—”

> “‘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.’

> “‘Ketetapan Senat berkenaan dengan suatu perikatan pertolongan dan persahabatan dengan bangsa Yahudi. Tidaklah diperbolehkan bagi siapa pun yang takluk kepada orang Romawi untuk berperang melawan bangsa Yahudi, ataupun menolong mereka yang berbuat demikian, baik dengan mengirimkan gandum, kapal, maupun uang; dan jika suatu serangan dilakukan terhadap orang Yahudi, orang Romawi harus menolong mereka sejauh kemampuan mereka; dan demikian pula, jika suatu serangan dilakukan terhadap orang Romawi, orang Yahudi harus menolong mereka. Dan jika orang Yahudi berkehendak untuk menambah atau mengurangi perikatan pertolongan ini, hal itu harus dilakukan dengan persetujuan bersama dari orang Romawi. Dan apa pun tambahan yang dengan demikian dibuat, itu akan tetap berlaku.’ ‘Ketetapan ini,’ kata Josephus, ‘dituliskan oleh Eupolemus, anak Yohanes, dan oleh Yason, anak Eleazar, ketika Yudas menjadi imam besar bangsa itu, dan Simon, saudaranya, menjadi panglima tentara. Dan inilah perikatan pertama yang dibuat orang Romawi dengan orang Yahudi, dan hal itu dilaksanakan dengan cara demikian.’”

> “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.

> “ဤအချိန်တွင် ရောမလူမျိုးတို့သည် အင်အားနည်းသော လူမျိုးငယ်တစ်ရပ်သာ ဖြစ်ကြပြီး၊ စကားလုံး၏ အဓိပ္ပါယ်အတိုင်း လှည့်ဖြားစွာ၊ သို့မဟုတ် လိမ္မာပါးနပ်စွာ စတင်ဆောင်ရွက်ကြလေသည်။ ထိုအချိန်မှစ၍ သူတို့သည် နောက်ပိုင်း၌ ရရှိလာခဲ့သော အာဏာ၏ အမြင့်ဆုံးအဆင့်သို့ တည်ငြိမ်သော်လည်း လျင်မြန်သော တိုးတက်မြင့်တက်မှုဖြင့် တက်လှမ်းသွားကြလေသည်။” 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.

Kuma si ude pa leng ea temaneng ea mashome a mabeli a metso e ’meli se phethela mola ka letšoao le leng hape le leng qalong ea mola, empa temana e latelang e boela morao historing e ileng ea etella pele temaneng, ho ea hoo e ka bang lilemo tse mashome a mararo ka mor’a Panium le hoo e ka bang lilemo tse lekholo pele Roma e hapa Jerusalema. Letšoao la tsela la selekane sa Bajuda seo Smith a se khethollang mona e le 161 BC, le khetholloa ke bo-pula-maliboho ba bang e le 158 BC. Ntlha eo ke e lebisang tlhokomelo mona ha se letsatsi haholo, empa ke hore litemana tsa leshome le metso e tšeletseng ho isa ho tsa mashome a mabeli a metso e ’meli li emela mola oa histori ea boprofeta oo molao oa Sontaha e leng alpha le omega ea mola oo ka bobeli. Joale, hang ha mola oa temana ea leshome le metso e tšeletseng ho isa ho ea mashome a mabeli a metso e ’meli o se o behiloe, temana ea mashome a mabeli a metso e meraro e pheta hape ’me e atolosa histori e ka hare ho mola oa litemana tsa leshome le metso e tšeletseng ho isa ho tsa mashome a mabeli a metso e ’meli. Mola oa boprofeta oa histori o emeloang ke temana ea mashome a mabeli a metso e meraro ke histori ea Maccabees, ’me histori ea Maccabees ke papiso e phethahetseng ea histori ea United States.

## Two Dynasties

Хоёр угсаа залгамжлал

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.

Macabees ma cawhna ram Seleucid lalram dokâlna, Antiochus Epiphanes lal lai huna bulṭhut kha an entîr a ni. He dokâlna kha hmâr lam Seleucid lalram kalh a ni a, a rah chhuah chu hnehna niin, chumi hnehna khân Juda mite lalṭhutna/dynasty pahnih zînga pakhat hmanhmawh takin a hringchhuak a; chu hun chuan a tâwpah 70 AD-a Jerusalem tihchhiatna a thlen ta. Dynasty hmasa ber chu Hasmonean a ni a, a pahnihna chu Herodian a ni. Herodian dynasty chu hmâr lam Seleucid lalram atanga chhandamna hnuaia Juda mite sawrkar pahnihna a ni. Chu dynasty chu Roman system nên a inzawm nghet hle a; a hmaia awm Hasmonean dynasty erawh chu Juda mite mimal zia pu ber a ni. Hasmonean dynasty chu 141 BC-ah a ṭan a, 37 BC-ah Herodian dynasty chu a ṭan leh a, 70 AD thlengin a awm.

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 itu melambangkan pemerintahan Yudea, negeri yang mulia, kuno, dan harfiah. Pemberontakan Makabe berlangsung dari tahun 167 hingga 160 SM. Pada tahun 164 SM orang-orang Makabe mengusir Antiokhus Epifanes dari Yerusalem serta mentahirkan dan mempersembahkan kembali Bait Suci setelah Antiokhus menajiskannya, tetapi baru pada tahun 141 SM kuasa Seleukia dari utara sepenuhnya ditaklukkan dan dinasti Hasmonea dimulai.

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.

叙利亚王朝是这一条预言线索的关键，因为下令在耶稣诞生时杀害婴孩的是大希律，而当耶稣死时执政的乃是他的儿子。大希律是父亲，他是犹太地的王；但他的儿子不过是分封王，意思是他只统治国度的四分之一，较似总督而非君王。因此，他缺乏那种权柄，所以必须与彼拉多联合，才能将基督钉十字架。耶稣的降生，在祂这一条预言线中乃是先知性意义上的“末时”，而祂的死则预表主日法。第一位希律代表1989年，最后一位希律则是主日法。由父亲希律到儿子希律，便是基督的预言线。

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.

Jalur keturunan Makabe bermula dengan suatu pemberontakan yang berjaya menentang seorang raja dari utara yang telah memaksakan adat Yunani, kebudayaan, serta agama Yunani ke atas orang Yahudi. Permulaan dinasti Hasmonean melambangkan tahun 1798. Mengapa demikian, mungkin anda bertanya? Jika satu dinasti bermula pada suatu “masa kesudahan” yang bersifat nubuat, sebagaimana halnya dengan dinasti Herodes pada waktu kelahiran Kristus, maka dinasti yang satu lagi, menurut keperluan nubuat, juga harus mempunyai permulaan yang sama. Kedua-dua dinasti itu sama-sama bermula dengan suatu masa kesudahan, apabila kita menerapkan kelahiran Kristus sebagai “masa kesudahan”; namun orang-orang bodoh tidak pernah melihat terang yang telah dibuka meterainya yang berkaitan dengan masa kesudahan itu.

> “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.

> “Ni zaman kita on, baka pada hari Kristus, Kitab Suci tau disala baca tau disala tafsir. Kalaulah orang Yahudi belajar Kitab Suci enggau ati ti besungguh-sereta, enggau ati ti bedoa, penyelidik sida deka dibayar enggau penemu ti bendar pasal timpuh nya, lalu ukai semina timpuh aja, tang mega chara penampak Kristus. Sida enda deka nyangkaka penampak Kristus ti kedua kali ti mulia nya ngagai penatai Iya ti keterubah. Sida bisi pengingat Daniel; sida bisi pengingat Isaiah enggau bala nabi ti bukai; sida bisi ajar Moses; lalu ditu Kristus bisi betul-betul di tengah sida, tang agi sida nguji Kitab Suci kena ngiga bukti pasal penatai Iya. Lalu sida ngereja ngagai Kristus utai ti sama ti udah dipadah dalam nubuat ti deka dikereja sida. Sida balat amat buta datai enda nemu utai ti dikereja sida.”

> “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.

> “ខណៈដែលមានមនុស្សជាច្រើនកំពុងធ្វើរឿងដដែលៗនៅសព្វថ្ងៃនេះ ក្នុងឆ្នាំ 1897 ពីព្រោះពួកគេមិនបានមានបទពិសោធន៍ក្នុងសារសាកល្បងដែលស្ថិតនៅក្នុងសាររបស់ទេវតាទីមួយ ទីពីរ និងទីបី។ មានអ្នកខ្លះកំពុងស្វែងរកក្នុងបទគម្ពីរ ដើម្បីរកភស្តុតាងថា សារទាំងនេះនៅតែស្ថិតក្នុងអនាគត។ ពួកគេប្រមូលយកសេចក្តីពិតនៃសារទាំងនោះមក ប៉ុន្តែពួកគេមិនបានផ្តល់ទីកន្លែងត្រឹមត្រូវរបស់វាក្នុងប្រវត្តិសាស្ត្រព្យាករណ៍ទេ។ ហេតុនេះហើយ អ្នកដូច្នេះស្ថិតក្នុងគ្រោះថ្នាក់នៃការនាំឲ្យប្រជាជនវង្វេងក្នុងការកំណត់ទីតាំងសារទាំងនោះ។ ពួកគេមិនឃើញ ហើយមិនយល់អំពីពេលវេលាចុងបញ្ចប់ ឬអំពីពេលណាដែលត្រូវកំណត់ទីតាំងសារទាំងនោះទេ។ ថ្ងៃនៃព្រះកំពុងមកដល់ដោយជំហានស្ងៀមស្ងាត់; ប៉ុន្តែបុរសដែលគេសន្មតថាមានប្រាជ្ញា និងអស្ចារ្យ កំពុងតែអួតអាងអំពី ‘ការអប់រំខ្ពស់ជាងគេ។’ ពួកគេមិនស្គាល់ទីសម្គាល់នៃការយាងមករបស់ព្រះគ្រីស្ទ ឬនៃចុងបញ្ចប់នៃលោកិយទេ។” 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.

Dengan mengenal pasti kelahiran Kristus sebagai “waktu kesudahan,” dan oleh itu sebagai kunci untuk membawa garis keturunan Makabe ke dalam konteks kebenaran masa kini pada akhir zaman, hal itu menjadikan Kristus sebagai pusat utama petikan tersebut, yang juga merupakan bukti bahawa penerapan itu 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.

Mola wa ba-Maccabee bo bontšha naha e khanyang ea moea, ’me setšoantšo seo se qala nakong eo baahi ba naha e khanyang ba arohanang le puso ea lipolotiki le ea bolumeli ea morena oa leboea. Bofetoheli ba ba-Maccabee bo ileng ba lebisa lesikeng la ba-Hasmonea bo emela 1776, ’me bofetoheli khahlanong le morena oa leboea bo ileng ba phethahatsoa ke ba-Maccabee bo ne bo emela Ntoa ea Phetohelo. Lilemo tse mashome a mabeli a metso e ’meli ho tloha ka 1776 ho isa ho 1798 li emela bofetoheli ba ba-Maccabee bo ileng ba lebisa lesikeng la ba-Hasmonea nakong ea bofelo ka 1798, bo ileng ba tsoela pele ho fihlela lesika la ba-Heroda le qala nakong ea bofelo ka 1989. Lesika la ba-Heroda le ile la tsoela pele ho fihlela timetso ea Jerusalema ka 70 AD.

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.

ꞏꞏꞏdoꞏgimin janggi seko maikai talatna nanggipa mongsonggipa baksa gnang; ian chong∙motgipa bilakgipa a∙songni toe agansogimin dakgipa ong∙a, jean da∙alo bilakgipa a∙songko mesokani ong∙a; aro ian chasongni salrango a∙bachenga, je chasong Danielni pod 16-o a∙bachenga, jekon Rome bilakgipa a∙songko skanggipa changna cheani dakaha, uni gimin i chasongni mongsonggipa katta maiko ong∙a uko talata. Pod 16 oni pod 22 ona kingkingni chasong bilakgipa a∙songko mesoka, aro uni kattarangni miksongani salsni rakkiani niam re∙bagenchim ona ong∙a. I chasong ara cholonrangni gni dal∙gipa dolrangko mesokgipa ong∙a, jekarang dynastic sorkar gniako pilak dakchakani aro bilakani dakgipa ong∙a. Sadducee-rang grong grik bate komi ong∙achim, indiba jensalo gimik Jihudini toromni aro rakkiani cholrangko dynastic sal gnioba mamung dake songnokaha. Toromni cholani kamrangko salgro dakgipa sasonni dal∙gipa dolchi re∙ani dakachim, aro ua salgro dolba Sadducee-rang aro Pharisee-rangni bilchi nangrimaniko man∙achim. Hasmonean aro Herodian sorkar gniako Pharisee-rang aro Sadducee-rang gnioba bilakani dakaha, aro ia dynasty gniara 1798 oni Sunday law ona kingking United Statesni sorkar-ko mesokgipa ong∙a.

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.

Bafarisi le Basadusi ba emela mekgatlo e mebedi ya maikutlo a dipolotiki e kgethollwang ka boemo ba yona tabeng ya bokgoba. Bademokrate ba tshehetsa bokgoba, mme Barephabliki ba bo hanyetsa; mme hammoho ba sebetsa ka hara tsamaiso ya dipolotiki ya mmuso wa molaotheo wa United States. Mmuso oo ke sebata sa lefatshe sa Tshenolo 13, mme histori ya ka ntle ya sebata sa lefatshe e emelwa ke lenaka la sona la rephabliki. Histori ya ka hare e emelwa ke lenaka la Boprostanta. Manaka a arohane hodima sebata, hobane sebata ke Molaotheo o arolang lenaka la mmuso ho lenaka la kereke, empa a tsamaya hammoho historing. Lenaka la rephabliki le na le ditshusumetso tse pedi ebang ke bakeng sa bokgoba kapa kgahlanong le bona. Lenaka la Boprostanta le na le ditshusumetso tse pedi ebang ke bakeng sa Sabatha ya letsatsi la bosupa kapa letsatsi la pele la letsatsi.

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.

Ka hmuna kum vel sawmthum hnuah Maccabees-te chuan United States ram chanchinah Bible hrilhlawkna ram lalna rukna a ni tih an chhinchhiah a. Chu hnuah kum za velah chuan châng sawmthum parukna chu a thleng a, Jerusalem chu hneh a ni a, chu chu kraws entîrna a ni. Judea chu Rome-in khawvêl a thuneihna lakah a hneh hmasak pathum zînga pahnihna a ni. General Pompey chuan Syria chu BC 65-ah a hneh a, chutah BC 63-ah Judah pawh a hneh leh a. Augustus Caesar-in chuan hneh hmasak pathumna chu BC 31-a Actium indonaah a hneh ang. Hemi hunlai hi châng sawmthum paruk atanga sawmthum hnihna thleng ziahkawpna line-ah entîr a ni.

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.

Sehingga pada masa salib, sejarah Makabe telah berlangsung hampir dua ratus tahun. Uriah Smith mengenal pasti bahawa sejarah yang dilambangkan oleh persekutuan dengan orang Yahudi dalam ayat dua puluh tiga harus disejajarkan dengan suatu titik permulaan dalam sejarah yang berlaku hampir dua ratus tahun sebelum sejarah salib dalam ayat dua puluh dua. Sejarah salib dalam ayat dua puluh dua mesti disejajarkan dengan ayat enam belas, kerana ayat enam belas juga ialah undang-undang Ahad. Ini bererti bahawa garis Makabe, iaitu sejarah negeri mulia Yehuda, bermula jauh sebelum undang-undang Ahad dalam ayat enam belas.

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.

Fa pa deh na u hriat ba thei a, Millerite hnamchhiahna chuan mi sang zakhat leh sawmli pali hriatna hmanlai a entir tih, chu chu kan thlir chuan, Millerite-te tan hun tawpna 1798-a a lo thleng chu, mi sang zakhat leh sawmli pali tan hun tawpna 1989-a a lo thleng nên kan rem thei ang. Hei hi kan tih chuan, vântirhkoh pakhatna leh pahnihna chanchin hmanlai chu, vântirhkoh pathumna chanchin hmanlai nên kan inbelh chiah a ni. 1798 leh 1989 hi Daniel bung 11, chang 40 chanchin hmanlai atana alpha leh omega waymark an ni.

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.

Аят қырық «соңғы уақытта» басталады; мұның 1798 жыл екені оңай дәлелденеді. Дұрыс түсінілгенде, 1989 жылы Кеңес Одағының күйреуі қырықыншы аяттың орындалуы болды, әрі сол орындалу да «соңғы уақыт» еді. Маккавейлер желісімен бір тарауда тұрған бір аяттың өзінде екі «соңғы уақыт» бар. Хасмоней әулетіне алып келген Маккавейлер көтерілісі 1776 жылдан 1798 жылға дейінгі жиырма екі жылды бейнелейді. 1798 жылы Хасмоней әулеті басталды, ал 1989 жылы Ирод әулеті басталды.

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 sepuluh dari Daniel sebelas menunjukkan tahun 1989, dan ayat enam belas adalah undang-undang Ahad. Garis sejarah dalam ayat-ayat itu mewakili tiga peperangan, kehancuran seorang raja selatan, dan kemasukan Rom ke dalam sejarah nubuatan. Ia juga mengandungi garis dua dinasti yang melambangkan perubahan yang berlaku apabila binatang bumi dalam Wahyu tiga belas yang “mempunyai dua tanduk seperti anak domba, dan” “berkata-kata seperti seekor naga.” Secara berurutan, dinasti Yahudi yang pertama ialah anak domba dan dinasti Rom yang kedua ialah naga. Dinasti yang pertama ialah Yahudi, yang kedua ialah Rom. Sama ada Yahudi atau Rom, binatang bumi itu mempunyai dua tanduk.

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.

തെഹൂദ വംശം പ്രൊട്ടസ്റ്റന്റ് കൊമ്പിനെ പ്രതിനിധീകരിക്കുന്നു; റോമൻ വംശം റിപ്പബ്ലിക്കൻ കൊമ്പിനെ പ്രതിനിധീകരിക്കുന്നു. ഇരു കൊമ്പുകൾക്കും പ്രവാചകപരമായ രണ്ടുതരത്തിലുള്ള വിഭജനമുണ്ട്. സദ്ദൂക്യരും പരീശന്മാരും ദാസ്യാനുകൂല ഡെമോക്രാറ്റുകളെയും ദാസ്യവിരുദ്ധ റിപ്പബ്ലിക്കൻമാരെയും തമ്മിൽ വിരോധമായി കാണിക്കുന്ന ഘടനയെ നൽകുന്നു; അതുപോലെ ജ്ഞാനികളായ കന്യകമാർക്ക് വിപരീതമായി മൂഢകന്യകമാരുടെ ഇരട്ട വിഭജനത്തെയും പ്രതിനിധീകരിക്കുന്നു. മൂഢകന്യകമാരായി ഉള്ള പരീശന്മാർ ആദ്യ നിരാശയിൽ ശുദ്ധീകരിക്കപ്പെടുന്നു; സദ്ദൂക്യർ രണ്ടാമത്തെ ദേവാലയശുദ്ധീകരണത്തിൽ ശുദ്ധീകരിക്കപ്പെടുന്നു. സാർദീസ് സഭയെപ്പോലെ പരീശന്മാർ ജീവന്റെ പേർ അവകാശപ്പെട്ടിരുന്നുവെങ്കിലും മരിച്ചവരായിരുന്നു; ആകയാൽ ആദ്യം അവർ ശുദ്ധീകരിക്കപ്പെടുന്നു; തുടർന്ന് ദൈവത്തിന്റെ ശക്തിയെ നിഷേധിച്ച സദ്ദൂക്യർ, അർദ്ധരാത്രി നിലവിളിയുടെ ശക്തിയെയും സന്ദേശത്തെയും നിഷേധിച്ചവരും, ശുദ്ധീകരിക്കപ്പെടുന്നു. സദ്ദൂക്യർ കടന്നുപോകപ്പെടുന്ന നിയമജനമാണ്; സദ്ദൂക്യർ നല്ല വികാരങ്ങളുടെ അനുഭവത്തിൽ തൃപ്തരായിരിക്കുന്നവരാണ്.

> “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.

> “Ukufika kukaKristu, njengokwakumenyezelwe ngumyalezo wengilosi yokuqala, kwaqondwa njengokumelwe ukufika komkhwenyana. Uvuselelo olusabalele ngaphansi kokumenyezelwa kokufika Kwakhe okuseduze, lwaluphendula ekuhambeni kwezintombi ukuyophuma. Kulo mfanekiso, njengakulo kaMathewu 24, kuvezwa izigaba ezimbili. Bonke babethathe izibani zabo, iBhayibheli, futhi ngokukhanya kwalo baphuma bayohlangabeza uMkhwenyana. Kodwa kuthi “abayiziwula bathatha izibani zabo, bangaphathi namafutha,” kuthi “abahlakaniphileyo bathatha amafutha ezitsheni zabo kanye nezibani zabo.” Isigaba sakamuva sasesamukele umusa kaNkulunkulu, amandla avuselelayo najabulisayo kaMoya oNgcwele, enza izwi Lakhe libe yisibani ezinyaweni nokukhanya endleleni. Ngokwesaba uNkulunkulu babefunde imiBhalo ukuze bafunde iqiniso, futhi babefune ngobuqotho ukuhlanzeka kwenhliziyo nokuphila. Laba babenolwazi lwabo siqu, ukukholwa kuNkulunkulu nasezwini Lakhe, okwakungeke kugudluzwe ukuphoxeka nokubambezeleka. Abanye “bathatha izibani zabo, bangaphathi namafutha.” Babeqhutshwa yimizwa esheshayo. Ukwesaba kwabo kwakuvuswe yilo myalezo onesizotha, kodwa babelethembele ekukholweni kwabafowabo, benelisekile ngokukhanya okucwayizayo kwemizwa emihle, bengenakho ukuqonda okujulile kweqiniso noma umsebenzi wangempela womusa enhliziyweni. Laba baphuma bayohlangabeza iNkosi, begcwele ithemba ngenxa yokubona umvuzo oseduze; kodwa babengakulungelanga ukubambezeleka nokuphoxeka. Lapho izilingo zifika, ukukholwa kwabo kwahluleka, nezibani zabo zasha kalufifi.” 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.

ꞌKang ma siasat ne niam lane ka niam mane ruh, kine ki ar bynta ki iasnoh lang pyrshah ia kiba stad ha ka por jong ka jingeh ha shiteng miet. Haba la ong ia kane, ngi la sdang ia ka jingthoh da kaba rah ia kane ka mat ba nga dang pyndonkam ia ka dkhot khatsaw hynrei hynrei da kaba iohi na ka jaka ba la buh ia ka ha ka jingïaid beit jong ki dkhot, watla ka iapyrshah ia ka jingïaid lynnong jong ka histori kaba la mihkhmat da ki dkhot. Nga pyndonkam ia kata ka jingmut da kaba iahap bad ka jaka ba la buh ia ka dkhot arphew-lai. Ka jingbuh ia u dak lynti ka dei ban iadei bad ka jingpyndep histori jong u. Ka jingïasoh kaba ki Jiw ki la thaw bad ka Rome ha ka por jong ki Maccabean ka la batai shai hangno yn pyndonkam ia kata ka dkhot. Kito ki “nonglute” jong ka dkhot khatsaw, kiba pynskhem ia ka jingïohi paw, ki la leh ia kata ha u snem 200 BC, u snem hi jong ka thma Panium, hynrei kata ka thma bad kita ki nonglute ki long ar tylli ki dak pharshi kiba iapher.

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.

“Perompak-perompak” menjadi sebahagian daripada naratif itu, bukan untuk menetapkan suatu hubungan langsung dengan tarikh peperangan Panium, melainkan untuk mengenal pasti hubungan yang mereka wujudkan dengan pemerintah Mesir yang lemah, berusia lima tahun, yang hampir dikalahkan oleh Antiochus. Mereka tidak menghendaki terganggunya pengimportan gandum Mesir ke Empayar Rom. Hubungan kenabian antara Rom dengan raja Mesir yang rentan, berusia lima tahun, itulah pokok ayat tersebut. Campur tangan itu mengenal pasti kesan susulan daripada kejatuhan yang menyusul selepas percubaan Putin untuk memasukkan penaklukan gereja Ukraine kepada gereja Rusia sebagaimana keadaannya dahulu, sebelum tahun 1989. Percubaan itu memulakan kemerosotan beransur-ansur kerajaan selatannya, dan apabila Putin mati sebagaimana Ptolemy mati, atau entah bagaimana dibuang negeri sebagaimana Uzziah dan Napoleon, secara kenabian dia disingkirkan dan kerajaannya kemudian ditangani oleh serangkaian pemimpin yang kurang berwibawa. Kemudian, pada zaman raja yang berusia lima tahun itu, Rom kepausan campur tangan untuk melindungi kepentingannya, iaitu gereja Ukraine.

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.

Ubupapa ntibuhitamo uruhande hagati y’Orutodogisi rw’Uburusiya n’urw’Ukraine; bukinisha impande zose kugira ngo buneze amadini yose munsi y’ubutware bwabwo nk’uko bigaragazwa muri Yesaya 4.

> 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.

> Lalu pada hari itu tujuh orang perempuan akan memegang seorang laki-laki, katanya: Kami akan makan roti kami sendiri dan memakai pakaian kami sendiri; hanya biarlah kami disebut dengan namamu, supaya aib kami dihapuskan. Pada hari itu Tunas TUHAN akan menjadi indah dan mulia, dan buah negeri itu akan menjadi elok dan semarak bagi mereka yang terluput dari antara orang Israel. Maka akan terjadi, bahwa dia yang tertinggal di Sion dan dia yang masih tinggal di Yerusalem akan disebut kudus, yaitu setiap orang yang tertulis di antara orang-orang hidup di 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.

Bolumeli bja bopapa bo laola mekgatlo ka moka ya bodumedi, yeo e emetšwego bjalo ka basadi ba šupago, go ra gore dikereke ka moka. Dikereke tšeo tše šupago di nyaka go bitšwa katolika, seo se bolelago gore ya lefase ka moka, gomme go molaleng gore ga se setšhaba sa Modimo, gobane di ikemišeditše go apara diaparo tša tšona beng. Kopano ya mekgatlo ka moka ya bodumedi yeo e nyakago go apara diaparo tša yona tša batho e direga nakong yeo ka yona bao ba lego “Jerusalema ba tla bitšwago bakgethwa,” e lego ge lekala la Morena le fetoga go tšwa go setšhaba sa Laodikia go ya go sa Filadelfia, moo bopapa bo bago hlogo ya mekgatlo ka moka ya bodumedi nakong yona yeo gape bo tla dirwago hlogo ya mekgatlo ya dipolotiki.

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.

Pada tahun 1989, gereja Ukraina merupakan lambang raja utara yang menyapu bersih Uni Soviet, dan Putin akan berusaha memulihkan kembali hubungan penaklukan yang dahulu, lalu menerima kusta pada dahinya dan memulai suatu penganiayaan terhadap agama yang menolak tuntutannya. Penganiayaan itu terjadi di bangsa Ptolemeus sendiri, di kota Aleksandria, maka gereja-gereja di dalam Rusia yang dipengaruhi oleh Roma akan menjadi sasaran Putin, sekaligus kehancurannya. Sementara Trump bersiap menghadapi pertempuran Panium, hubungan terbukanya dengan pelindung raja anak Mesir yang telah dilemahkan itu dikenali pada tahun 2025. Kuasa Romawi yang pada tahun 200 SM melindungi raja anak Mesir itu, pada waktu itu tidak akan melindungi raja anak tersebut. Ia akan membantu mengakhiri raja anak itu. Roma sebagai pelindung Mesir pada tahun 200 SM melambangkan Roma sebagai penghancur Mesir pada pertempuran Panium.

## Millerites

Bamillerite

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.

Millerites a baa Roman nnipa tumidi abiɛsa; nea wɔhuu yɛ abien pɛ. Nanso wɔn nokware no ara na na ɛyɛ nokware. Nkɔmhyɛ mu ntease a ɛfa Antiochus ho sɛ ɔyɛ agyiraehyɛde no ma yetumi de nkyekyɛm dunan no di dwuma wɔ abakɔsɛm bi mu a edi nkyekyɛm dunum anim, ɛwom sɛ abakɔsɛm a edi kan maa nkyekyɛm dunan ne dunum no baa mu no de wɔn baanu no nyinaa too afe 200 A.Y.B. mu de. Mereka sɛ nkyekyɛm dunsia no ne Memeneda no mmara a ɛreba ntɛmntɛm no, na nkyekyɛm dunan no yɛ 2025, na nkyekyɛm dunum no ne Panium ko a ɛda so wɔ daakye no. Antiochus kyerɛ sɛ ako abiɛsa no yɛ nkɔmhyɛ kwan biako, efisɛ ɔwɔ ako no nyinaa abiɛsa no mu; nanso ɔsan nso kyerɛ asɛm a merehyɛ mu den no, sɛ nna a edi akyiri no mu de, bere a wɔkyekyɛ nkyekyɛm no pɛpɛɛpɛ, line upon line kwan so no.

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.

Antiokus hadir dalam ketiga-tiga peperangan itu, dan pada hari-hari terakhir dia melambangkan kuasa proksi kepausan pada tahun 1989 (Reagan dan Amerika Syarikat), 2014 (Zelenskyy dan Ukraine), dan kemudian pada peperangan Panium, ia merupakan kuasa proksi yang sama seperti pada 1989, kerana Yesus sentiasa melambangkan pengakhiran dengan permulaan. Ronald Reagan telah mati dan dikebumikan, maka kesaksian sejarah Antiokus adalah tepat menurut pemahaman Millerit, namun tertakluk kepada kaedah-kaedah yang mengawal penerapan line upon line. Kuasa proksi kepausan yang terakhir dalam ayat-ayat itu ialah Trump, walaupun secara sejarah Antiokus hadir dalam ketiga-tiga peperangan tersebut. Untuk menggenapi ayat tiga belas, Trump perlu kalah dalam pilihan raya yang kedua, kerana dalam ayat tiga belas dia “kembali,” lebih kuat daripada sebelumnya, cukup kuat untuk menerima peluru menembusi telinga, yang bersama-sama dengan ibu jari tangan kanan dan ibu jari kaki kanan adalah anggota yang harus diurapi dengan darah ketika para imam diurapi.

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.

ریگن نمونۀ ترامپ بود، زیرا ریگن نخستینِ هشت رئیس‌جمهورِ پایانی از زمانِ آخر در سال ۱۹۸۹ است. لینکلن نیز نمونۀ ترامپ بود، زیرا او نخستین رئیس‌جمهور جمهوری‌خواه بود. لینکلن به دست دموکرات‌های هوادار برده‌داری، در ائتلاف با روم، ترور شد، و هر دو، رونالد ریگن و همتای پاپیِ او، ژان پل دوم، از سوءقصد جان سالم به در بردند. ترامپ در سال ۲۰۲۰ از لحاظ سیاسی ترور شد، با انتخاباتِ دزدیده‌شده در تحققِ مکاشفه باب یازدهم، آیۀ هفت؛ و سپس در سال ۲۰۲۴ در تحققِ آیۀ یازدهم قیام کرد.

> 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.

> Dan apabila mereka telah menyelesaikan kesaksian mereka, binatang yang naik dari jurang maut itu akan memerangi mereka, dan akan mengalahkan mereka, dan membunuh mereka. … Dan sesudah tiga setengah hari, Roh kehidupan dari Allah masuk ke dalam mereka, lalu mereka berdiri di atas kaki mereka; dan ketakutan yang besar menimpa mereka yang melihat mereka. 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.

Kebangkitan semula Trump ialah “kembalinya” pada ayat tiga belas, dan hal itu juga memberikan suatu paralel bagi satu ciri khas Rom, kerana Rom ialah “yang kedelapan yang berasal daripada yang tujuh,” dan Trump ialah suatu gambaran Rom.

> 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.

> Болон араатан нь байсан бөгөөд эдүгээ үгүй боловч, тэр өөрөө найм дахь нь мөн, долоон дотроос гарсан нэгэн бөгөөд мөхөл уруугаа явна. Илчлэлт 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.”

执政的第两个任期，使特朗普成为里根以来的第八位总统；并且由于他同时也是第六位，因此特朗普与教皇制相呼应，乃是“第八位；他也属于那七位”。八是复活的象征，这强调他作为教皇制之像，必须先受致命的伤而得医治，方能“再来”。

> 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.

> И јас видов една од неговите глави како да беше смртно ранета; и неговата смртоносна рана беше исцелена; и целиот свет се восхитуваше по ѕверот. Откровение 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.

Apabila luka yang mematikan itu sembuh, dunia “takjub lalu mengikuti binatang itu,” dan apabila Trump dibangkitkan semula sebagai yang kelapan daripada yang tujuh pada tahun 2024, dia “kembali,” lalu seluruh dunia takjub kepadanya.

> 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.

> Selepas tiga setengah hari, Roh kehidupan daripada Allah masuk ke dalam mereka, lalu mereka berdiri di atas kaki mereka; dan ketakutan yang besar menimpa mereka yang melihatnya. Dan mereka mendengar suatu suara nyaring dari syurga berkata kepada mereka, “Naiklah ke mari.” Lalu mereka naik ke syurga dalam awan; dan musuh-musuh mereka melihat mereka. 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 “a buile” ka jingïakhun paidbah jong u snem 2024, bad ha u snem 2025 ma u bad u pope Leo la pynïeng paidbah lang. U Jisu u la ai ka jingmaham kaba beit bad kaba hok, ïa kino-kino kiba kwah ban ïohi.

> 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.

> “Ka pora ba ïa ka jingjakhlia jong ka jingpynjot, kaba la kren da u Daniel u nongïathuhlypa, ka ïeng ha ka jaka bakhuid, (uno uno uba pule, to un sngewthuh.)” Matthaios 24:15.

Mark says it perhaps a little clearer.

Mareko alifafanua hilo huenda kwa uwazi kidogo zaidi.

> 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.

> Tetapi apabila kamu melihat kekejian yang membinasakan, yang telah dikatakan oleh nabi Daniel, berdiri di tempat yang tidak sepatutnya, (hendaklah pembaca memahaminya,) maka hendaklah mereka yang berada di Yudea melarikan diri ke pegunungan. 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.

Lebitso la tšenyeho ke Roma mefuteng ea eona e meraro. Roma ea bohetene, ea bopapa, le ea mehleng ena, e ’ngoe le e ’ngoe ke pontšo ea temošo bakeng sa sechaba sa Molimo. Temošo eo e lokela ho lemohuoa ha Roma e le “sebakeng se halalelang” kapa moo “e sa lokelang” ho ba teng. Naha e khanyang ke naha e halalelang ka Mangolong, ’me United States ke naha e khanyang ea moea.

> 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.

> Bwana naye atairithi Yuda kuwa sehemu yake katika nchi takatifu, naye atauchagua Yerusalemu tena. Nyamazeni, enyi wenye mwili wote, mbele za Bwana; kwa maana ameondoka katika makao yake matakatifu. Zekaria 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.

Apabila kamu melihat Rom berdiri di tempat kudus, Tuhan sedang memilih Yerusalem sebagai umat perjanjian-Nya untuk kali yang terakhir. Apabila Reagan, yang pertama daripada lapan orang presiden, mengatur suatu perikatan rahsia dengan antikristus dalam nubuatan Alkitab, hal itu melambangkan suatu perikatan terbuka dengan Rom oleh presiden yang kelapan dan terakhir sejak masa kesudahan pada tahun 1989. Simbol-simbol omega sering kali membalikkan sifat-sifat simbol 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.

การสถาปนาของสมเด็จพระสันตะปาปาเลโอและทรัมป์ในปี 2025 กำลังชี้ให้เห็นถึงความสัมพันธ์ที่เปิดเผยระหว่างสัตว์ร้ายจากทะเลกับสัตว์ร้ายจากแผ่นดินแห่งวิวรณ์บทที่สิบสาม การหวนกลับไปสู่พันธมิตรที่เปิดเผยของทรัมป์และเลโอ ซึ่งมีแบบอย่างโดยพันธมิตรลับของเรแกนและยอห์น ปอลที่ 2 กำลังบอกแก่เราว่า การสนับสนุนกษัตริย์ทรงพระเยาว์แห่งอียิปต์ซึ่งทำให้ข้อสิบสี่สำเร็จในปี 200 ก่อนคริสตกาลนั้น เป็นภาพแทนของการขาดการสนับสนุนในยุคสุดท้าย.

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.

2025 menegakkan penglihatan atau nubuatan asas yang lahiriah, kerana ia meninggikan Rom sebagai amaran tentang Rom yang dikenal pasti oleh Daniel dengan perlambangan “kekejian yang membinasakan.” Amaran tentang kekejian yang membinasakan itu berlaku terlebih dahulu daripada kebinasaan yang diwakili oleh “pembinasaan.” Dalam pengepungan Yerusalem di bawah Cestius, amaran itu diwakili oleh panji-panji kuasa Rom yang ditempatkan dalam kawasan suci Bait Suci. Mereka yang melihat, memahami, taat, dan meninggalkan kota itu telah dilindungi apabila pengepungan itu disambung semula. Mereka melihat tanda amaran Rom. Orang-orang Kristian yang memisahkan diri daripada gereja Pergamos yang telah berkompromi dan kemudiannya gereja Tiatira telah melarikan diri ke padang gurun apabila mereka melihat manusia durhaka duduk di dalam bait Allah. Saksi-saksi itu mengenal pasti suatu amaran tentang kekejian yang membinasakan yang telah difirmankan oleh Daniel pada akhir zaman.

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.

Imi tɛkrɛmahan ahyɛ no nnidiso nnidiso sɛ afe 1888 no yɛ Cestius atwae no, na Kwasida mmara ahokyere no awiei yɛ Titus atwae no. Blair Kwasida mmara ho mmara-nyansapɛ ahorow a wɔde bae wɔ mfe 1880 no mu, ka Kwasida mmara ahorow a wɔde dii dwuma wɔ anaafo fam aman bi mu wɔ mfe 1880 no mu no ho, na ɛyɛɛ Cestius kɔkɔbɔ no a ɛsan nso kyerɛɛ nsonsonoe kwan no wɔ Onua Bea White afotu a ɛfa kurom akyi asetena ho no mu. Ansa na mfe 1880 no reba no, ne afotu no ne sɛ daakye ɛbɛhia sɛ yefi nkuro mu kɔtena kurom akyi; nanso wɔ mfe 1880 no akyi no, na kurom akyi asetena yɛ biribi a anka ɛsɛ sɛ wɔayɛ dada. Kɔkɔbɔ nsɛnkyerɛnne a ɛwɔ Blair Mmara-nyansapɛ ahorow no mu, a na ɛhyɛ papa tumi no agyirae a ɛyɛ n’autority ho nkɔmmɔ wɔ mfe 1880 no mu no, yɛɛ Patriot Act wɔ 9/11 ho sɛso, efisɛ Adiyisɛm ti dunanwɔtwe no bɔfo no puee abakɔsɛm no mmienu nyinaa mu.

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 merupakan amaran tentang Cestius yang meletakkan kuasanya di tempat kudus, padahal hal itu tidak sepatutnya berlaku, kerana pada 9/11 undang-undang Rom menggantikan undang-undang Inggeris. Dalam Perbicaraan Pelosi pada tahun 2021, klausa proses yang sewajarnya telah ditolak, dan hal itu melambangkan satu lagi langkah menuju pengepungan Titus, yang berakhir pada undang-undang Ahad yang akan segera datang di Amerika Syarikat. Pengepungan itu ialah suatu tempoh masa. 1888 berbicara tentang pemberontakan tanduk Protestan dalaman, dan 9/11 berbicara tentang pemberontakan tanduk Republikan luaran. Pelantikan paus dari negeri yang mulia pada tahun yang sama apabila presiden terakhir juga dilantik melambangkan amaran terakhir tentang kekejian kebinasaan yang berdiri di tempat yang tidak sepatutnya, tepat sebelum peperangan Panium. Peperangan Panium membawa secara langsung kepada undang-undang Ahad dan peperangan Actium, yang melambangkan halangan yang ketiga dan terakhir bagi Rom kafir, dan kemudian Rom kafir memerintah dengan kekuasaan tertinggi selama 360 tahun sebagai penggenapan Daniel 11:24. Pada undang-undang Ahad, kerajaan keenam dan ketujuh kedua-duanya ditaklukkan oleh Rom, dan Rom moden kemudian memerintah selama satu jam simbolik, atau empat puluh dua bulan simbolik.

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.

Dalam ayat enam belas, Pompey, yang baru saja menaklukkan rintangan-rintangan pertama Roma kafir di Siria, kemudian menaklukkan Yerusalem. Pompey meruntuhkan dua rintangan pertama Roma, dan Augustus Caesar menaklukkan yang ketiga di Actium. Roma modern mula-mula menaklukkan raja negeri selatan pada tahun 1989 sebagai penggenapan ayat empat puluh, dan sebagaimana dilambangkan oleh ayat sepuluh. Kemudian pada saat undang-undang hari Minggu, Roma modern menaklukkan rintangan kedua dan ketiganya melalui Amerika Serikat, lalu Perserikatan Bangsa-Bangsa segera setuju untuk menyerahkan kerajaan mereka kepada kuasa kepausan. Roma kafir menaklukkan dua melalui Pompey lalu satu lagi, dan Roma kepausan menaklukkan satu pada tahun 1989, lalu dua berikutnya dalam ayat enam belas, yaitu tempat Pompey ditandai dengan penaklukannya yang kedua.

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.

ថាតើនោះគឺជាឧបសគ្គទីបីនៅអាក់ទីអុំសម្រាប់រ៉ូមមិនជឿព្រះក្តី ឬកាលដែលឧបសគ្គទីបី ដែលតំណាងដោយការដែលពួកហ្គោតត្រូវបានបណ្តេញចេញពីទីក្រុងរ៉ូមនៅឆ្នាំ 538 ក្តី ពេលណាដែលរ៉ូមឈ្នះលើឧបសគ្គទីបី នោះវាគ្រប់គ្រងដោយអធិបតេយ្យយ៉ាងខ្ពង់ខ្ពស់។

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

> Sesungguhnya Tuhan ALLAH tidak akan berbuat apa-apa, melainkan Ia menyatakan rahasia-Nya kepada hamba-hamba-Nya, 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.

Morena o tla fana ka bonnete ka ponahatšo ya mafelelo ya seka sa temošo seo se emetšwego bjalo ka makgapha a tshenyego ka pukung ya Daniele, pele tshenyego e fihla. Seka seo sa temošo ke kgwerano ya pepeneneng, yeo e fapanego le kgwerano ya sephiri ya Reagan yeo e emetšwego ka 2025. Morena a ka se tliše kotlo ntle le go thoma ka go nea temošo, gomme Amosi o bolela ka go lebanya kudu mabapi le ge kutollo ya sephiri go bahlanka ba Gagwe e le eng, le gore e lebantšwe go bomang.

> 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.

> “Dengarlah firman ini yang telah difirmankan TUHAN terhadap kamu, hai bani Israel, terhadap segenap kaum yang telah Kubawa keluar dari tanah Mesir, demikian: Hanya kamu yang telah Kukenal dari segala kaum di bumi; sebab itu Aku akan menghukum kamu karena segala kesalahanmu.” 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.

ਆਮੋਸ ਪਰਮੇਸ਼ੁਰ ਦੇ ਚੁਣੇ ਹੋਏ ਵਾਚਾ-ਲੋਕਾਂ ਦੀ ਉਸ ਆਖ਼ਰੀ ਪੀੜ੍ਹੀ ਨੂੰ ਸੰਬੋਧਨ ਕਰ ਰਿਹਾ ਹੈ ਜਿਸ ਨੂੰ ਦੰਡਿਤ ਕੀਤਾ ਜਾਣਾ ਹੈ, ਜੋ ਹਿਜ਼ਕੀਏਲ ਅੱਠ ਵਿੱਚ ਸੂਰਜ ਨੂੰ ਨਮਸਕਾਰ ਕਰਨ ਵਾਲੇ ਪੱਚੀ ਮਨੁੱਖਾਂ ਦੇ ਅਨੁਰੂਪ ਹੈ। ਆਮੋਸ ਲਾਓਦੀਕੀਆ ਦਾ ਸੰਦੇਸ਼ ਪੇਸ਼ ਕਰ ਰਿਹਾ ਹੈ, ਜੋ ਜੀਊਂਦਿਆਂ ਦੇ ਨਿਆਇ ਦੇ ਸਮੇਂ ਪਾਪ ਦੇ ਮਿਟਾਏ ਜਾਣ ਦੌਰਾਨ ਤੀਜੇ ਦੂਤ ਦਾ ਸੰਦੇਸ਼ ਹੈ। ਆਮੋਸ ਦੀ ਚੇਤਾਵਨੀ ਦੋ ਪੱਖਾਂ ਦੀ ਇੱਕਤਾ ਉੱਤੇ ਆਧਾਰਿਤ ਹੈ।

> 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.

> Bolehkah dua orang berjalan bersama, kecuali jika mereka telah sepakat? Mengaumkah seekor singa di hutan, apabila ia tidak mempunyai mangsa? mengaumkah seekor singa muda dari sarangnya, jika ia tidak menangkap apa-apa? Dapatkah seekor burung jatuh ke dalam jerat di bumi, jika tidak ada perangkap baginya? dapatkah orang mengangkat jerat dari bumi, padahal sama sekali tidak menangkap apa-apa? Adakah sangkakala ditiup di kota, lalu rakyat tidak menjadi takut? adakah malapetaka di suatu kota, dan TUHAN tidak melakukannya? 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.

Tlhokomeliso ya ba babedi ba tsamayang mmogo jaaka mongwe a le mongwe, e beilwe mo seemong sa seru se tshwarang nonyane mo lefatsheng. Dinonyane ke ditshupo tsa mekgatlho ya bodumedi, mme bopapa ke kgotlho ya nonyane nngwe le nngwe e e sa itshepang le e e tlhoilweng mo go Tshenolo.

> 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.

> Dan ia berseru dengan suara yang kuat, katanya, Babel yang besar itu sudah rubuh, sudah rubuh, dan telah menjadi tempat kediaman setan-setan, dan tempat berkumpulnya setiap roh najis, dan sangkar bagi setiap burung yang najis dan yang dibenci. Karena segala bangsa telah minum dari anggur murka percabulannya, dan raja-raja di bumi telah berbuat percabulan dengan dia, dan para pedagang di bumi telah menjadi kaya oleh kelimpahan kemewahannya. 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.

Nkhupak in cage cu a sihmanmi, cule ram pakhat in Rome numei thângthâ chu an neih tlâng a nih chuan sihmanmi an ni ta a, hrilhlâwknain a sawi thlâk zawng zawng bird dangte chungah a kaih chhoh chu thiltihtheihna a ni a, amah in ṭhum a sak fel, Sunday law-ah a dintîr, a hmunah, chu Shinar a ni a, chu Babylon a ni. Chu bird chu 1798-ah thihna hliam a dawng, emaw Zechariah-in a sawi angin, a bawm chungah hri sen khuhna an dah, mahse chumi hnuah spiritualism leh apostate Protestantism bird-te chuan an kaih chhoh leh ta.

> 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.

> បន្ទាប់មក ទេវតាដែលបាននិយាយជាមួយខ្ញុំក៏ចេញមក ហើយមានពាក្យមកខ្ញុំថា៖ «ចូរលើកភ្នែករបស់អ្នកឥឡូវនេះ ហើយមើលថា អ្វីនេះដែលកំពុងចេញទៅ?» ខ្ញុំក៏សួរថា៖ «តើវាជាអ្វី?» ហើយលោកឆ្លើយថា៖ «នេះជាអេផា ដែលកំពុងចេញទៅ»។ ហើយលោកបានមានពាក្យទៀតថា៖ «នេះជារូបរាងរបស់ពួកគេនៅទូទាំងផែនដី»។ ហើយមើលចុះ មានបន្ទះសំណមួយតាល៉ង់ត្រូវបានលើកឡើង ហើយនេះជាស្ត្រីម្នាក់ដែលអង្គុយនៅកណ្តាលអេផា។ ហើយលោកមានពាក្យថា៖ «នេះគឺជាអំពើអាក្រក់»។ ហើយលោកបានបោះនាងចូលទៅក្នុងកណ្តាលអេផា ហើយបានដាក់ដុំសំណបិទលើមាត់របស់វា។ បន្ទាប់មក ខ្ញុំក៏លើកភ្នែកឡើងមើល ហើយមើលចុះ មានស្ត្រីពីរនាក់ចេញមក ហើយខ្យល់ស្ថិតនៅក្នុងស្លាបរបស់ពួកនាង ដ្បិតពួកនាងមានស្លាបដូចស្លាបរបស់សត្វកុក ហើយពួកនាងបានលើកអេផាឡើងនៅចន្លោះផែនដី និងមេឃ។ ខ្ញុំក៏សួរទៅទេវតាដែលនិយាយជាមួយខ្ញុំថា៖ «ពួកនាងកំពុងយកអេផានេះទៅឯណា?» ហើយលោកឆ្លើយមកខ្ញុំថា៖ «ដើម្បីសង់ផ្ទះមួយសម្រាប់វា នៅក្នុងស្រុកស៊ីណារ; ហើយវានឹងត្រូវបានស្ថាបនាឡើង ហើយដាក់នៅទីនោះលើមូលដ្ឋានរបស់វាផ្ទាល់»។ សាការី 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.

Jerangkap Amos menangkap burung dari bumi, kerana hal itu melambangkan persekutuan yang mendahului undang-undang Ahad yang akan segera datang, ketika burung bumi itu ditangkap; dan menurut Amos, persekutuan itu merupakan suatu teguran terhadap Adventisme Hari Ketujuh Laodikia, kerana akan ditiup sangkakala amaran di dalam kota, tetapi mereka akan menolak untuk mendengarnya.

> 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.

> “Bue mbugle wɔ kuropɔn mu, na nnipa no remmɔ hu? So atoyerɛnkyɛm bi bɛba kuropɔn mu, na Awurade nnyɛɛ no? Nokware, Awurade Nyankopɔn renyɛ hwee, gye sɛ wada ne ahintasɛm no adi akyerɛ ne nkoa adiyifo no. Gyata no abobom; hena na ɔrennsuro? Awurade Nyankopɔn akasa; hena na onni hɔ a ɔbɛhyɛ nkɔm?” 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.

Ra lion oa purumang ke Lion ea leloko la Juda, ea emelang Kreste ha A tiisa le ha A manolla Lentsoe la Hae la boprofeta. Selekane se bulehileng sa 2025 ke thibello ea Cestius, ’me letšoao la masholu a batho ba Molimo lea thehoa ha le bona ba babeli ba tsamaea hammoho ba sa lokelang ho ba teng hammoho le ka mohla. Roma e entseng selekane le ho ikamahanya le Maprostanta ke khanyetsano ea mantsoe, hobane ho ba Moprostanta ho bolela ho hanyetsa Roma.

We will continue these things in the next article.

Kita akan melanjutkan perkara-perkara ini dalam artikel yang seterusnya.

## Too Late to Escape the Snare

Terlambat untuk Melepaskan Diri daripada Jerat

> “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.

> “ဖြစ်၍ ဤအချက်ကို မှတ်မိထားကြပါစေ။ ရောမသည် မိမိသည် မည်သည့်အခါမျှ မပြောင်းလဲကြောင်း ကြွေးကြော်ဝင့်ကြွားလေ၏။ Gregory VII နှင့် Innocent III တို့၏ အခြေခံမူများသည် ယနေ့တိုင် ရိုမန်ကက်သလစ်အသင်းတော်၏ အခြေခံမူများပင် ဖြစ်ကြသည်။ ထိုအသင်းတော်၌ အာဏာသာ ရှိနေခဲ့လျှင်၊ လွန်ခဲ့သော ရာစုနှစ်များကကဲ့သို့ ယနေ့တွင်လည်း ထိုမူများကို တူညီသော တက်ကြွပြင်းထန်မှုဖြင့် အကောင်အထည်ဖော်မည် ဖြစ်သည်။ ပရိုတက်စတန်များသည် တနင်္ဂနွေနေ့ကို မြှောက်တင်ခြင်းအမှု၌ ရောမ၏ အကူအညီကို လက်ခံယူရန် အဆိုပြုသောအခါ၊ မိမိတို့သည် အဘယ်သို့ လုပ်ဆောင်နေကြောင်းကို အနည်းငယ်မျှသာ သိကြသည်။ သူတို့သည် မိမိတို့၏ ရည်ရွယ်ချက်ကို ပြီးမြောက်စေရန် အသည်းအသန် ကြိုးပမ်းနေကြစဉ်၊ ရောမသည် မိမိ၏ အာဏာကို ပြန်လည်တည်ထောင်ရန်၊ ဆုံးရှုံးသွားသော အထွဋ်အမြတ်အာဏာကို ပြန်လည်ရယူရန် ရည်မှန်းနေသည်။ အမေရိကန်ပြည်ထောင်စု၌ အသင်းတော်သည် နိုင်ငံတော်၏ အာဏာကို အသုံးချနိုင်သည် သို့မဟုတ် ထိန်းချုပ်နိုင်သည်ဟူသော အခြေခံမူ တစ်ကြိမ်တည်းသာ တည်ထောင်လျှင်လည်းကောင်း၊ ဘာသာရေးဆိုင်ရာ ကျင့်ထုံးများကို လောကီဥပဒေများဖြင့် အတင်းအကျပ် ပြဋ္ဌာန်းနိုင်သည်ဟူသော အယူဝါဒ တည်မြဲသွားလျှင်လည်းကောင်း၊ အကျဉ်းချုပ်အားဖြင့် အသင်းတော်နှင့် နိုင်ငံတော်တို့၏ အာဏာသည် ကိုယ်စိတ်သိမြင်မှုအပေါ် အုပ်စိုးရမည်ဟူသော မူဝါဒ တည်ရှိလာလျှင်၊ ဤနိုင်ငံ၌ ရောမ၏ အောင်ပွဲသည် သေချာသွားပြီဖြစ်သည်။

> “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.

> “Lentšu la Modimo le file temošo ka kotsi e batamelago; ge se se sa hlokomologwa, lefase la Boprotestanta le tla tseba gore merero ya Roma e le gabotse ke eng, fela ge go šetše go le thari kudu go phonyokga moreong. Yena o gola ka maatla ka go homola. Dithuto tša gagwe di šomiša khuetšo ya tšona diholo tša molao, dikerekeng, le dipelong tša batho. O kgoboketša meago ya gagwe e metona le e tiilego, moo diphiring tša yona tša sephiri ditlaišo tša gagwe tša pele di tlago go boeletšwa. Ka bofora le ka ntle le go lemogwa o tiiša madira a gagwe gore a tšwetše pele maikemišetšo a gagwe ge nako ya gore a itie e fihla. Sohle seo a se nyakago ke sebaka sa mohola, gomme se se šetše se fiwa yena. Re tla tloga re bona, ebile re tla kwa, gore morero wa karolo ya Roma ke eng. Mang le mang yo a tlago go dumela le go kwa lentšu la Modimo o tla ikhwetša ka tsela yeo a wela kgalemelong le tlaišong.” 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.

> “Маало дыр чапчакъ заманда яла яьг, кхоккхуш долу, мортийн тенина кIелахь долу,—йоккха, йоккха. Хьанна цуьнан уьш кхетоша сийлахь са дог леладо? МалагIа оаз цаьрга тIекхача? Са уйла хьалхахьа йо, сигнал тиллир буьйцуш: ‘Хьажала, йоIа церан Къонах ваьлла; арадаха, Иза духьал кхача.’ Амма цхьаберш лампаш дIаязъярна тос оцуьйла дIатIехьахьа хиларна доцуш тIеделла хир бу, тIаккха тIехьатоха цуьнанна къастийр бу, тосо гойтуш долу хьалхаькхара, яни, характер, йоккхуш ца луш долуш. И тос — Христосан нийсоннахь. Иза характер гойту, тIаккха характер йоккхуш ца луш. Цхьана стага шена цаьрна кхин стагана и дIасахьа ца мега. Дерриге цхьана шенна-шена къиношна цIенан йаьккха Iожалла ца йолу характер оцуьйла оца.” 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.

> “Semasa aku melihat jiwa-jiwa yang malang mati kerana kekurangan kebenaran masa kini, dan sebahagian orang yang mengaku percaya akan kebenaran membiarkan mereka mati dengan menahan sarana yang diperlukan untuk meneruskan pekerjaan Tuhan, pemandangan itu terlalu menyakitkan, lalu aku memohon kepada malaikat itu supaya menyingkirkannya daripadaku. Aku melihat bahawa apabila pekerjaan Tuhan menuntut sebahagian daripada harta milik mereka, seperti pemuda yang datang kepada Yesus (Matius 19:16–22), mereka pergi dengan dukacita, dan bahawa tidak lama lagi cemeti yang melimpah akan melintas dan menyapu habis segala milik mereka, dan pada waktu itu sudah terlambat untuk mengorbankan harta duniawi dan mengumpulkan harta di syurga.” 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 melihat bahawa rayuannya sia-sia, lalu dia bergegas keluar dari dewan sambil berseru, Sudah terlambat! Sudah terlambat! Dia merasakan bahawa dia tidak dapat terus hidup untuk melihat Yesus disalibkan, dan dalam keputusasaan dia pergi lalu menggantung dirinya.” The Desire of Ages, 722.

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