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

Kitab Daniel - Nombor Seratus Enam Puluh Tujuh

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

Menafsirkan Nubuat: Menyingkap Makna Sejarah dan Kenabian Daniel 11:10 dan Seterusnya

Author

Jeff Pippenger

Published

March 30, 2024

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

Ayat empat puluh dalam Daniel pasal sebelas bermula pada waktu akhir pada tahun 1798, ketika raja utara menerima luka yang mematikan di tangan raja selatan. Sejarah itu dilambangkan oleh tahun 246 SM, ketika Ptolemaios mendatangkan pembalasan atas kerajaan utara, dan juga oleh Perancis Napoleonic yang menawan paus pada tahun 1798. Setelah raja selatan kembali ke Mesir dalam ayat sembilan, maka ayat sepuluh mengenal pasti bahawa raja utara akan melancarkan serangan balas terhadap raja selatan.

> So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.

> “Bha rìgh na deas gu bhith a’ tighinn a-steach da rìoghachd, agus tillidh e gu a thìr fhèin. Ach dùisgear a mhic, agus cruinnichidh iad sluagh de fheachdan mòra: agus thig aon gu cinnteach, agus tuilidh e thairis, agus thèid e troimhe: an sin tillidh e, agus dùisgear e, eadhon gu a dhaingneach.” Daniel 11:9, 10.

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

Sebelum kita mempertimbangkan ulasan Uriah Smith mengenai sejarah yang menggenapi ayat sepuluh, kita memperhatikan ungkapan “melimpah, dan melintas.” Frasa Ibrani yang diterjemahkan demikian juga diterjemahkan dalam ayat empat puluh sebagai “melimpah dan menyeberang.” Itulah frasa yang sama dalam bahasa Ibrani aslinya. Frasa itu hanya ditemukan satu kali lagi di dalam Kitab Suci.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> “И ӯ аз Яҳудо хоҳад гузашт; туғён намуда, аз ҳад хоҳад гузашт; то ба гардан хоҳад расид; ва густариши болҳои ӯ паҳнои замини туро пур хоҳад кард, эй Имонуил.” Ишаъё 8:8.

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

Dalam Daniel pasal sebelas, ayat sepuluh dan ayat empat puluh, dan kemudian lagi dalam Yesaya pasal delapan, ayat delapan, frasa Ibrani yang sama diterjemahkan dengan tiga cara yang berbeda, meskipun semuanya menyatakan makna yang sama. Kata terakhir dalam frasa itu, yaitu kata Ibrani “abar,” masing-masing dinyatakan sebagai “melintasi,” dalam ayat sepuluh, “melewati,” dalam ayat empat puluh, dan kemudian sebagai “menyeberang,” dalam Yesaya. Maknanya pada dasarnya sama dalam ketiga rujukan tersebut, tetapi dalam Yesaya juga terdapat satu lagi kaitan kenabian antara rujukan-rujukan itu.

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

Ayat dalam Yesaya itu telah digenapi ketika raja Asyur menaklukkan Yehuda dan datang ke Yerusalem, namun tidak pernah menaklukkan kota itu sendiri. Ia maju “sampai ke leher,” tetapi tidak pernah menaklukkan “kepala.” Dalam nubuatan yang sama itu, Yesaya mengemukakan suatu lambang kenabian tentang apa yang dilambangkan oleh suatu “kepala,” dan ia menunjukkan bahwa suatu “kepala” adalah ibu kota kerajaan itu, dan raja kerajaan itu juga adalah “kepala.” Ia memberikan dua saksi tentang kebenaran kenabian bahwa suatu kepala adalah seorang raja dan suatu kerajaan, lalu secara tersamar menyatakan bahwa jika pelajar nubuatan tidak menerima dan memahami kebenaran ini, ia tidak akan ditegakkan. Ayat yang tersamar itu merupakan bagian dari nubuatan yang sama persis yang menunjukkan bahwa raja negeri utara akan meluap dan melintas, tetapi hanya sampai “ke leher.”

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Sebab kepala Aram ialah Damsyik, dan kepala Damsyik ialah Rezin; dan dalam enam puluh lima tahun Efraim akan dihancurkan, sehingga ia tidak lagi menjadi suatu bangsa. Dan kepala Efraim ialah Samaria, dan kepala Samaria ialah anak Remalya. Jika kamu tidak percaya, sesungguhnya kamu tidak akan diteguhkan. Yesaya 7:8, 9.

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

“Kepala” bangsa Syria ialah kota ibu negaranya, “Damsyik,” dan “kepala” “Damsyik” (kota ibu negeri itu) ialah “Rezin,” raja Syria. Demikian juga, “kepala” bangsa Efraim ialah kota ibu negaranya, “Samaria,” dan “kepala” “Samaria” (kota ibu negeri itu) ialah “anak Remalya” (Pekah), raja Samaria. Dalam nubuat yang sama, dalam fasal berikutnya, pada ayat lapan, Raja Sanherib dari Asyur mengepung Yerusalem, dan pada ayat lapan itu, kepungannya terhadap Yerusalem dikenal pasti sebagai naik sampai ke leher.

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

Ayat tujuh dan delapan, yang mengemukakan, berdasarkan dua saksi, lambang nubuatan berupa “kepala,” yang melambangkan baik raja maupun ibu kota bangsa raja itu, merupakan nubuatan enam puluh lima tahun yang menandai titik awal bagi kedua nubuatan dua ribu lima ratus dua puluh tahun terhadap kerajaan utara dan selatan Israel. Oleh sebab itu, ayat ini sangat kompleks, karena berkaitan dengan ayat sepuluh dan empat puluh dari pasal sebelas kitab Daniel, yang keduanya juga menunjukkan keterlibatan seorang raja utara yang menyerang seorang raja selatan, sama seperti Sanherib, seorang raja dari utara, menyerang Yehuda, seorang raja selatan, dalam ayat delapan dari Yesaya pasal delapan.

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

កូនសោដែលភ្ជាប់ការប្រយុទ្ធទាំងនេះរវាងស្តេចខាងជើង និងស្តេចខាងត្បូងចូលគ្នា គឺ «ក្បាល» និង «ជន់លិចហើយឆ្លងកាត់»។ នៅពេលស្តេចខាងជើងសងសឹកចំពោះស្តេចខាងត្បូងនៅក្នុងខទីដប់ នៃជំពូកទីដប់មួយ គាត់ឈ្នះសង្គ្រាម ប៉ុន្តែគាត់ទុក «ក្បាល» ចោល ពីព្រោះគាត់ «មក ហើយជន់លិច ហើយឆ្លងកាត់» «ទៅដល់» «បន្ទាយមាំមួន» របស់ស្តេចខាងត្បូង។ ប្រវត្តិសាស្ត្រនៃខទីដប់ តំណាងឲ្យជ័យជម្នះរបស់ស្តេចខាងជើងលើស្តេចខាងត្បូង ប៉ុន្តែគាត់មិនបានចូលទៅក្នុងអេស៊ីព្ទ (បន្ទាយមាំមួន) ដែលជារាជធានី—«ក្បាល»—ឡើយ។

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

Ӱмнөдийн хаан долоо, наймдугаар эшлэлүүдэд урьд нь умардын хааныг ялсан үедээ тэрээр “умардын хааны бэхлэлтэд орж,” “дийлж,” мөн олзлогдогсдыг “Египет” рүү “авч буцсан.” Харин умардын хааны хариу ялалтын үед тэр Египетэд нэвтрээгүй бөгөөд энэ нь 1989 онд Зөвлөлт Холбоот Улс хамагдаа арчигдан одоход ч Орос, түүний нийслэл—түүний толгой нь хэвээр үлдсэнийг бэлгэдэн илтгэнэ. “Хэрэв та нар итгэхгүй бол, гарцаагүй тогтохгүй.” Арван нэг, арван хоёрдугаар эшлэлүүдэд өмнөдийн хаанаар төлөөлөгдсөн Орос л эрт цагт Рафиа, харин өнөөдөр Украин хэмээх хил хязгаарын газрын тулалдаанд ялалт байгуулдаг.

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

> “‘AYAT 10. Akan tetapi anak-anaknya akan digerakkan, dan akan menghimpunkan sejumlah besar angkatan yang hebat: dan seorang pasti akan datang, lalu melimpah dan melintas terus: kemudian ia akan kembali, dan digerakkan, bahkan sampai ke kubunya.’”

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

> “Bahagian pertama ayat ini berbicara tentang anak-anak lelaki, dalam bentuk jamak; bahagian terakhir pula tentang seorang, dalam bentuk tunggal. Anak-anak lelaki Seleucus Callinicus ialah Seleucus Ceraunus dan Antiochus Magnus. Kedua-duanya dengan penuh semangat memasuki usaha untuk membela dan membalaskan perkara ayah mereka serta negara mereka. Yang lebih tua antara mereka, Seleucus, mula-mula menaiki takhta. Dia menghimpunkan suatu kumpulan besar untuk merebut kembali wilayah kekuasaan ayahnya; tetapi oleh sebab dia seorang raja yang lemah dan penakut, baik dari segi tubuh mahupun harta, kekurangan wang, dan tidak mampu mengekalkan tenteranya dalam ketaatan, dia diracun oleh dua orang jeneralnya selepas suatu pemerintahan selama dua atau tiga tahun yang tidak mulia. Adiknya yang lebih berkebolehan, Antiochus Magnus, kemudian diisytiharkan sebagai raja, dan setelah mengambil alih pimpinan tentera, dia menawan semula Seleucia dan memulihkan Syria, menjadikan dirinya penguasa atas beberapa tempat melalui perjanjian, dan atas yang lain melalui kekuatan senjata. Sesudah itu berlakulah suatu gencatan senjata, dalam mana kedua-dua pihak berunding untuk damai, namun bersiap sedia untuk perang; selepas itu Antiochus kembali dan mengalahkan dalam pertempuran Nicolas, jeneral Mesir itu, serta berniat untuk menyerang Mesir sendiri. Inilah ‘seorang’ yang pasti akan melimpah dan melintasi.” Uriah Smith, Daniel and the Revelation, 253.

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

Hojlusotla ha Soviet Union ka 1989, ho ile ha tšoaea “nako ea bofelo,” ’me bara ba babeli temaneng eo ba emela matšoao a mabeli a Reagan le Bush oa pele. Ho tloha “nakong ea bofelo,” ka 1798, e leng moo temana ea mashome a mane ea Daniele 11 e qalileng teng, seotsoa sa Roma se ’nile sa lebaloa, hobane eena, joaloka Jezebele, o sala morao Samaria, athe monna oa hae Akabe o bua le Elia Thabeng ea Karmele. O ne a ipatile, empa ka sephiri a hula likhoele, joalokaha a ile a etsa Ntoeng ea I ea Lefatše le Ntoeng ea II ea Lefatše. Monna oa hae ke lebotho la hae la moemeli khahlanong le morena oa boroa. Ha a iphetetsa ka 1989, eena, joaloka morena oa leboea, a tlisa likoloi tsa ntoa, likepe le banna ba lipere.

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

> Banjur pada masa kesudahan, raja dari selatan akan menyerangnya; dan raja dari utara akan datang melawannya seperti puting beliung, dengan kereta-kereta, dengan pasukan berkuda, dan dengan banyak kapal; dan ia akan memasuki negeri-negeri, lalu melanda dan melintasinya. Daniel 11:40.

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

Penggantinya dalam pembalasan itu dilambangkan dengan “kapal-kapal”, yaitu kuasa ekonomi, dan dengan “kereta-kereta serta orang-orang berkuda”, yaitu kekuatan militer. Kekuatan militer dan kuasa ekonomi adalah dua ciri kenabian Amerika Serikat dalam nubuat-nubuat akhir zaman, sebab Amerika Serikat akan melarang mereka yang tidak mau sujud kepada Izebel untuk membeli dan menjual, dan jika mereka tetap menolak tanda otoritas Izebel, mereka akan dihukum mati. Kuasa ekonomi dan kekuatan militer Amerika Serikatlah yang dipakai dalam kerja sama dengan kepausan sehingga mengakibatkan bubarnya Uni Soviet pada tahun 1989, meskipun Rusia tetap berdiri.

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

တမန်ကျမ်း ဒန်ယေလ အခန်းကြီး ၁၁ ၏ အပိုဒ် ၁၀ ကို ပြည့်စုံစေခဲ့သော သမိုင်းသည်၊ ၁၉၈၉ ခုနှစ်၌ အဆုံးကာလကို သတ်မှတ်ဖော်ပြသော အပိုဒ် ၄၀ ၏ ဒုတိယပိုင်းရှိ သမိုင်းတွင် ပြန်လည်ထပ်မံ ပေါ်ပေါက်သည်။ အပိုဒ် ၆ မှ ၉ အထိရှိ သမိုင်းသည်၊ အပိုဒ် ၄၀ ၏ ပထမပိုင်းတွင် သတ်မှတ်ဖော်ပြထားသော အဆုံးကာလသို့ ဦးတည်စေခဲ့သည့် သမိုင်းကို ကိုယ်စားပြုသည်။ ဒန်ယေလ အခန်းကြီး ၁၁ ၏ အပိုဒ် ၅ မှ ၁၀ အထိသည်၊ ဒန်ယေလ ၁၁ ၏ အပိုဒ် ၄၀ ပါ သမိုင်းကို အပြည့်အဝ သရုပ်ဖော်ပြသလျက်ရှိသည်။ အကြောင်းမှာ Sister White မှ “ဒန်ယေလ အခန်းကြီး ၁၁ တွင် ပြည့်စုံပြီးသော သမိုင်းအများစုသည် ပြန်လည်ထပ်မံဖြစ်ပျက်လိမ့်မည်” ဟု မှတ်တမ်းတင်ထားသကဲ့သို့ ဖြစ်သောကြောင့်တည်း။

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

វគ្គទីមួយ​ដល់​ទីបួន​នៃ ដានីយ៉ែល ១១ កំណត់​អត្តសញ្ញាណ ស៊ីរូស ថា​ជា​ស្តេច​ទីពីរ​នៃ​ជាតិ​មាន​ស្នែង​ពីរ នៅ​ពេល​ចុងបញ្ចប់​ក្នុង​ថ្ងៃ​ចុងក្រោយ។ “ពេល​ចុងបញ្ចប់” ក្នុង​ថ្ងៃ​ចុងក្រោយ គឺ​ឆ្នាំ ១៩៨៩ ហើយ​ប្រធានាធិបតី​ទីពីរ ដែល​តំណាង​ដោយ ស៊ីរូស បង្កើត​លំដាប់​ព្យាករណ៍​មួយ ដែល​អនុញ្ញាត​ឲ្យ​សិស្ស​នៃ​ព្យាករណ៍​រាប់​ទៅ​ដល់​ប្រធានាធិបតី​ទីប្រាំមួយ​បន្ទាប់​ពី​ឆ្នាំ ១៩៨៩ ដែល​នឹង​ជា​ប្រធានាធិបតី​មាន​ទ្រព្យសម្បត្តិ​ច្រើន​បំផុត ហើយ​នឹង​ញុះញង់ (ដាស់​ឲ្យ​ភ្ញាក់ឡើង) អំណាច​នាគ​សកលនិយម មិន​ថា​ជា​សកលនិយម​នៃ​ពិភពលោក ឬ​អ្នក​សកលនិយម​នៅ​ក្នុង​សហរដ្ឋ​អាមេរិក​ក្តី។ បន្ទាប់​មក ប្រវត្តិសាស្ត្រ​ព្យាករណ៍​នោះ​លោត​ទៅ​កាន់​នគរ​ទីប្រាំពីរ​នៃ​ព្យាករណ៍​ព្រះគម្ពីរ គឺ​ស្តេច​ទាំង​ដប់​នៃ​អង្គការ​សហប្រជាជាតិ ហើយ​កំណត់​អត្តសញ្ញាណ​ស្តេច​ចម្បង និង​ស្តេច​ទីមួយ​របស់​វា ដូច​ដែល​តំណាង​ដោយ អាឡិចសង់ដ្រ​មហា (មាន​ន័យ​ថា “អ្នក​ចម្បាំង​របស់​មនុស្ស”) ព្រមទាំង​ការ​រលាយ​បាត់​ជា​ចុង​ក្រោយ​នៃ​នគរ​របស់​គាត់ នៅ​ពេល​ខ្យល់​ទាំង​បួន​នៃ​អ៊ីស្លាម ត្រូវ​បាន​បញ្ចេញ​យ៉ាង​ពេញលេញ នៅ​ចុង​បញ្ចប់​នៃ​ពេល​សាកល្បង​របស់​មនុស្សជាតិ។

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

Kemuaka ayat lima ngga ayat sembilan nguraitka sejarah ti diwakili laban tempuh ti nyadi sebedau peneguh kepausan datas takhta ba taun 538, laban keterubah kuasa ti deka nyadi raja utara mesti ngalahka tiga pengadang geografi, baka Seleukus, lalu udah nya iya diteguhka nyadi raja utara. Udah nya selama tiga setengah taun, baka ti diwakili tiga puluh lima taun nyata, raja utara merintah, nyentukka raja selatan tama ngagai kubu iya lalu nangkap iya, ke endur iya udah nya mati di Mesir laban labuh ari atas kuda. Nya alai, ayat-ayat nya ngenal pasti sejarah ti pengabis iya datai ba timpuh pengujung ba taun 1798.

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

Paano ka-10 ang kumikilala sa kasaysayan ng panahon ng wakas noong 1989, at kasama ng mga talata lima hanggang siyam, kinakatawan nila ang kasaysayan ng talata apatnapu, gaya rin ng kasaysayan ng mga talata tatlumpu hanggang tatlumpu’t anim. Samakatuwid, mula sa talata isa hanggang sa talata sampu, taludtod sa ibabaw ng taludtod, may dalawang propetikong linya. Ang una ay tumutukoy sa mga pinuno ng ikaanim at ikapitong mga kaharian, bagaman may isang puwang sa pagitan ng ikaanim na pinakamayamang pangulo ng ikaanim na kaharian at ng ikapitong kaharian.

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

Baris kedua mencakup sejarah penyingkiran tiga penghalang, masa pemerintahan raja utara, dan siapa yang kemudian disingkirkan pada tahun 1798, hingga tahun 1989, serta presiden kedua, yang pada baris sebelumnya dilambangkan oleh Koresy.

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

Ayat kesebelas dan kedua belas menggambarkan garis sejarah ketiga yang terjadi setelah presiden kaya dalam ayat dua, namun pada suatu waktu setelah runtuhnya Uni Soviet pada akhir zaman, yaitu pada tahun 1989, dan sebelum undang-undang hari Minggu di Amerika Serikat sebagaimana digambarkan dalam ayat enam belas.

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

ਇਤਿਹਾਸ, ਜੋ ਅੰਤ ਦੇ ਸਮੇਂ ਤੋਂ ਬਾਅਦ 1989 ਵਿੱਚ ਆਰੰਭ ਹੁੰਦਾ ਹੈ, ਪਹਿਲੀ ਲਾਈਨ ਵਿੱਚ ਛੇਵੇਂ ਅਤੇ ਸਭ ਤੋਂ ਧਨਵਾਨ ਰਾਸ਼ਟਰਪਤੀ ਤੱਕ ਲਿਆਂਦਾ ਗਿਆ ਹੈ, ਜੋ 2016 ਤੋਂ ਗਲੋਬਲਿਸਟਾਂ ਨੂੰ ਉਕਸਾਉਂਦਾ ਹੈ। ਦੂਜੀ ਲਾਈਨ ਵਿੱਚ ਭਵਿੱਖਬਾਣੀਕ ਇਤਿਹਾਸ ਨੂੰ 1989 ਤੱਕ ਲਿਆਂਦਾ ਗਿਆ ਹੈ। ਆਯਤਾਂ ਗਿਆਰਾਂ ਅਤੇ ਬਾਰ੍ਹਾਂ ਵਿੱਚ ਰਾਫੀਆ ਦੀ ਲੜਾਈ (“The Borderline”) ਆਯਤ ਤੇਰ੍ਹਾਂ ਤੋਂ ਪਹਿਲਾਂ ਆਉਂਦੀ ਹੈ, ਜਿੱਥੇ ਹਾਲ ਹੀ ਵਿੱਚ ਹਾਰਿਆ ਹੋਇਆ ਉੱਤਰ ਦਾ ਰਾਜਾ ਆਪਣੀ ਫੌਜ ਨੂੰ ਮੁੜ ਸਥਾਪਿਤ ਕਰਦਾ ਹੈ ਅਤੇ ਫਿਰ ਦੱਖਣ ਦੇ ਰਾਜੇ ਨੂੰ ਪਰਾਜਿਤ ਕਰਦਾ ਹੈ, ਠੀਕ ਆਯਤ ਸੋਲ੍ਹਾਂ ਦੇ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਤੋਂ ਪਹਿਲਾਂ। ਆਯਤ ਤੇਰ੍ਹਾਂ ਵਿੱਚ ਉੱਤਰ ਦੇ ਰਾਜੇ ਦੀ ਪ੍ਰਤੀਨਿਧੀ ਸ਼ਕਤੀ ਉਹ ਅੱਠ ਰਾਸ਼ਟਰਪਤੀਆਂ ਵਿੱਚੋਂ ਆਖ਼ਰੀ ਹੈ, ਜੋ 1989 ਤੋਂ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਤੱਕ ਰਾਜ ਕਰਦੇ ਹਨ। ਇਸ ਲਈ ਆਯਤ ਤੇਰ੍ਹਾਂ ਦਾ ਘਟਿਤ ਹੋਣਾ ਉਸ ਅੱਠਵੇਂ ਰਾਸ਼ਟਰਪਤੀ ਦੀ ਚੋਣ ਦੇ ਸਮੇਂ ਜਾਂ ਉਸ ਤੋਂ ਬਾਅਦ ਹੀ ਹੋਣਾ ਚਾਹੀਦਾ ਹੈ, ਜੋ ਉਹਨਾਂ ਸੱਤ ਵਿੱਚੋਂ ਹੈ। ਆਯਤਾਂ ਗਿਆਰਾਂ ਅਤੇ ਬਾਰ੍ਹਾਂ ਦੀ ਸ਼ੁਰੂਆਤ ਛੇਵੇਂ, ਸਭ ਤੋਂ ਧਨਵਾਨ ਰਾਸ਼ਟਰਪਤੀ ਤੋਂ ਥੋੜ੍ਹਾ ਪਹਿਲਾਂ ਹੁੰਦੀ ਹੈ, ਅਤੇ ਸੰਭਵ ਹੈ ਕਿ ਉਹ ਇਸੇ ਰਾਸ਼ਟਰਪਤੀ ਦੀ ਚੋਣ ਤੋਂ ਥੋੜ੍ਹਾ ਪਹਿਲਾਂ ਸਮਾਪਤ ਹੁੰਦੀਆਂ ਹੋਣ, ਜੋ ਉਹ ਅੱਠਵਾਂ ਬਣਦਾ ਹੈ ਜੋ ਉਹਨਾਂ ਸੱਤ ਵਿੱਚੋਂ ਹੈ, ਅਤੇ ਜੋ ਆਯਤਾਂ ਤੇਰ੍ਹਾਂ ਤੋਂ ਪੰਦਰ੍ਹਾਂ ਵਿੱਚ ਪ੍ਰਤੀਨਿਧੀ ਯੁੱਧ ਦੀ ਤੀਜੀ ਲੜਾਈ ਵਿੱਚ ਜਿੱਤ ਹਾਸਲ ਕਰਦਾ ਹੈ।

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

Pabv kuj kev pauj rov qab ntawm huab tais sab qab teb hauv nqe kaum ib thiab kaum ob, yog los teb rau qhov swb uas huab tais sab qab teb tau raug hauv nqe kaum. Nqe kaum qhia txog txoj kev yeej ntawm huab tais sab qaum teb hauv xyoo 1989, uas tau tshwm sim los ntawm kev koom tes zais cia ntawm Tebchaws Meskas thiab Vatican. Txoj kev yeej rau pab tub rog sab qaum teb ntawd yog thawj qhov kev sib ntaus ntawm tsov rog sawv cev. Tsov rog kub tiag tiag uas tau ua tiav hauv keeb kwm qub yog ib daim qauv qhia txog tsov rog sawv cev hauv hnub kawg, thiab yog li ntawd txoj kev yeej hauv nqe kaum ib thiab kaum ob yuav yog txoj kev yeej rau huab tais sab qab teb, hauv qhov kev sib ntaus zaum ob ntawm cov tsov rog sawv cev.

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

មានសង្គ្រាមបីនៅក្នុងខទាំងដប់ដល់ដប់ប្រាំ ហើយសង្គ្រាមទាំងនោះទាំងអស់បានសម្រេចរួចហើយនៅសម័យបុរាណ ដោយសង្គ្រាមក្តៅតាមព្យញ្ជនៈ ប៉ុន្តែវាតំណាងឲ្យសង្គ្រាមបីនៅក្នុងសង្គ្រាមប្រូកស៊ីនៃថ្ងៃចុងក្រោយ។ សង្គ្រាមទីមួយត្រូវបានឈ្នះដោយសម្ព័ន្ធសម្ងាត់របស់សត្វសាហាវ និងហោរាក្លែងក្លាយ ទាស់នឹងនាគ នៅឆ្នាំ 1989។ សង្គ្រាមទីពីរនៃសង្គ្រាមប្រូកស៊ី នឹងត្រូវបានឈ្នះដោយអំណាចនាគអធិជននិយមនៃស្តេចខាងត្បូង ទាស់នឹងសម្ព័ន្ធរបស់សម្តេចប៉ាប និងកងទ័ពប្រូកស៊ីរបស់គាត់។ សង្គ្រាមទីបីនៃសង្គ្រាមប្រូកស៊ី នឹងត្រូវបានឈ្នះដោយកងទ័ពប្រូកស៊ីរបស់ស្តេចខាងជើង ដូចដែលត្រូវបានតំណាងនៅក្នុងខដប់បីដល់ដប់ប្រាំ។

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

Mi Prophecy ahotɔ wiase akono akɛse abiɛsa, proxy akono abiɛsa a ɛwɔ akodi abiɛsa mu, ne Islam amanehunu abiɛsa no akodi. Bio, ɔmampanyin akono bi wɔ hɔ ne atuatew akono bi nso wɔ hɔ. Proxy akono no mu akodi a ɛto so abien no afi ase mprempren wɔ Ukraine, “The Borderline”, sɛnea Raphia gyina hɔ ma no, a na ɛyɛ ɔhene a ofi anafo fam ne ɔhene a ofi atifi fam no ntam hye, bere a wɔdii nkɔmhyɛ a ɛwɔ nkyekyɛm du-baako ne du-mmienu no kan wɔ abakɔsɛm mu.

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

Ngexesha kanye elo idabi lesibini leemfazwe zeproxy eUkraine liqhutywayo, ukuhlasela kwesibini kwezithathu kobuSilamsi nxamnye nelizwe elizukileyo nako kuyenzeka. Uhlaselo lokuqala lwesibetho sesithathu lwafika ngoSeptemba 11, 2001, yaye ukutywinwa kwabaliwaka elikhulu elinakhulu amane anesine kwaqala. Ixesha lokutywinwa liphela ngomthetho weCawa oza kufika kungekudala eUnited States, xa ubuSilamsi besibetho sesithathu buya kuphinda buhlasele iUnited States. Uhlaselo lokuqala nolokugqibela luyafana, yaye omabini aphawula ilizwi lengelosi yeSityhilelo seshumi elinesibhozo, elikwangulilizwi lengelosi yesithathu, elikwangokuvakala kwexilongo lesixhenxe, elikwangesibetho sesithathu.

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

Di antara kedua-dua serangan itu, yang merupakan dua suara, yang merupakan bunyi sangkakala ketujuh, Islam daripada celaka yang ketiga telah menyerang bukan tanah mulia rohani yang moden, melainkan tanah mulia harfiah yang purba pada 7 Oktober 2023.

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

Pean a e ton a lala, e tou kai a pe melen arem le Mmaitai na Raphia a to a nga me ꞌesise me le verses se eleven ma twelve. A Gaza strip a e pe borderline nam peiteu a south kingdom of Judah ma Egypt. October 7, 2023, a e wheel to le ne wheel kai koiu a marks le rebellion, o thirteenth letter to le Hebrew alphabet kai, me tou peiteu to le first ma le last letters, a pe creates le word “truth.”

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

Serangan kedua terhadap negeri yang mulia oleh Islam daripada malapetaka ketiga telah berlaku pada 7 Oktober 2023, dan ia berlaku tepat di kawasan yang sama tempat Pertempuran Rafia purba terjadi, sebagai penggenapan ayat sebelas dan dua belas. Serangan kedua ke atas negeri yang mulia itu, melalui perlambangan geografi nubuatan, dihubungkan dengan pertempuran kedua dalam perang-perang proksi, sebagaimana diwakili oleh perang di Ukraine.

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

Setiap baris demi baris, peperangan kedua dalam perang-perang proksi yang kini sedang berlangsung di Ukraina (Daerah Perbatasan), mencakup nada kedua dari sangkakala celaka yang ketiga (7 Oktober 2023), yang digenapi dalam periode terakhir pemeteraian seratus empat puluh empat ribu. Pengalaman pemeteraian itu digambarkan oleh Daniel dalam pasal sepuluh, ketika ia melihat penglihatan “marah” setelah masa perkabungan selama dua puluh satu hari, yang merupakan tiga setengah hari ketika kedua nabi itu mati di jalan. Penglihatan itu ditafsirkan sebagai penjelasan tentang “apa yang akan menimpa umat Allah pada hari-hari terakhir.”

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

Kebenaran yang diwakili oleh penglihatan tentang Sungai Hiddekel, yaitu kebenaran pemeteraian, digenapi dalam sejarah nubuatan ayat sebelas sampai lima belas. Itulah sejarah ayat empat puluh yang dimulai pada tahun 1989, dan berlanjut kepada ayat empat puluh satu serta undang-undang hari Minggu yang segera akan datang. Itulah sejarah presiden keenam yang terkaya dalam ayat dua, yang diwakili hingga kerajaan ketujuh “Alexander the Great” sebagaimana dicatat dalam ayat tiga.

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

इतिहास जुन २०१४ मा प्रोक्सी युद्धहरूको दोस्रो युद्धको प्रारम्भमा सुरु भयो, र त्यसपछि २०१५ मा सबैभन्दा धनी राष्ट्रपतिले आफ्नो अभियान सुरु गरे, त्यो पद चालीसको रिक्त क्षेत्र हो, १९८९ देखि पद एकचालीसको आइतवारको व्यवस्थासम्म; र यो पद दुईमा उल्लिखित छैटौँ, सबैभन्दा धनी राष्ट्रपतिदेखि सातौँ राज्यसम्मको रिक्त क्षेत्र पनि हो। यो त्यही इतिहास हो, जो प्रकाश अध्याय अठारको पहिलो आवाजसँग सेप्टेम्बर ११, २००१ मा सुरु हुन्छ, र प्रकाशको अध्याय एघारमा ठूलो भूकम्पको घडीमा दोस्रो आवाजसँग अन्त्य हुन्छ। त्यो इतिहास इजकिएलले अध्याय बाह्रमा चिनाएको ऐतिहासिक अवधि पनि हो, जहाँ हरेक दर्शन पूरा हुन्छ। त्यो समयावधि एक सय चवालीस हजारको छाप लगाइने समय हो। परमेश्वरका जनहरूको पवित्रीकरण उहाँका वचनद्वारा सम्पन्न हुन्छ।

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

> Ba halaletše ka therešo ya gago: lentšu la gago ke therešo. Johane 17:17.

We will continue this study in the next article.

Kita akan meneruskan kajian ini dalam artikel yang seterusnya.

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

> “Tling hun phaahna hi Ezekiel hnenah a rilru chu thim takin a hlauhawmzia leh a lo awm hmasakna ngaihtuahna chunga a khat laiah pek a ni. A pa leh pu leh pate ram chu a ral tla, a hrawng ta tih a hmu. Khawpui, mi tam takin a khat ṭhin kha tunah chuan mi cheng loh a ni tawh. A kulh chhûngah lawmna aw leh fakna hla chu a lo ri tawh lo. Zawlnei amah ngei pawh ram dangah mikhual a ni a, chutah chuan duhâmna nei lo vangin leh huatthala takin thuneihna an kalpui a ni. Mihring thuneihna hmuhsitna leh dik lohna chungchanga a hmuh leh a hriat te chuan a thinlung a ti lungngai a, ni leh zanin nasa takin a tap ṭhin. Nimahsela, Kebar lui kama a hmaah an lo entir mak takte chuan lei lalte thuneihna aiin chak zawk, chungnung zawk thuneitu pakhat a awm tih an puan chhuak. Assuria leh Babulon lal lalpa chapote leh hmuhsitawm takte chungah khawngaihna leh thutak Pathian chu lalṭhutphah chungah a ṭhu a ni.”

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

> “Kerumitan-kerumitan yang seperti roda, yang tampak kepada nabi seolah-olah terlibat dalam kekacauan sedemikian, berada di bawah tuntunan tangan yang tak terbatas. Roh Allah, yang dinyatakan kepadanya sebagai menggerakkan dan mengarahkan roda-roda itu, mendatangkan keselarasan dari kekacauan; demikianlah seluruh dunia berada di bawah kendali-Nya. Berjuta-juta makhluk yang dimuliakan siap, atas firman-Nya, meniadakan kuasa dan siasat orang-orang jahat, serta mendatangkan kebaikan bagi orang-orang yang setia kepada-Nya.”

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

> “Dengan cara yang sama, ketika Allah hendak menyingkapkan kepada Yohanes yang dikasihi sejarah gereja untuk zaman-zaman yang akan datang, Ia memberinya jaminan tentang perhatian dan pemeliharaan Juruselamat terhadap umat-Nya dengan menyatakan kepadanya ‘Seorang serupa Anak Manusia,’ yang berjalan di antara kaki-kaki pelita, yang melambangkan ketujuh jemaat. Sementara kepada Yohanes diperlihatkan pergumulan-pergumulan besar yang terakhir dari gereja melawan kuasa-kuasa duniawi, ia juga diizinkan melihat kemenangan dan kelepasan terakhir orang-orang yang setia. Ia melihat gereja dibawa ke dalam pertentangan yang mematikan dengan binatang itu dan patungnya, dan penyembahan kepada binatang itu dipaksakan dengan ancaman hukuman mati. Tetapi, dengan memandang melampaui asap dan hiruk-pikuk peperangan itu, ia melihat suatu rombongan di atas Gunung Sion bersama Anak Domba, yang, sebagai ganti tanda binatang itu, memiliki ‘nama Bapa-Nya tertulis pada dahi mereka.’ Dan sekali lagi ia melihat ‘mereka yang telah memperoleh kemenangan atas binatang itu, dan atas patungnya, dan atas tandanya, dan atas bilangan namanya, berdiri di tepi lautan kaca sambil memegang kecapi-kecapi Allah,’ serta menyanyikan nyanyian Musa dan Anak Domba.”

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

> “Pelajaran-pelajaran ini adalah untuk manfaat kita. Kita perlu meneguhkan iman kita kepada Tuhan, karena tepat di hadapan kita ada suatu masa yang akan menguji jiwa manusia. Kristus, di atas Bukit Zaitun, menguraikan kembali hukuman-hukuman yang dahsyat yang akan mendahului kedatangan-Nya yang kedua: ‘Kamu akan mendengar deru perang atau kabar-kabar tentang perang.’ ‘Bangsa akan bangkit melawan bangsa, dan kerajaan melawan kerajaan: dan akan ada kelaparan, dan sampar, dan gempa bumi, di berbagai tempat. Semua ini adalah permulaan penderitaan menjelang zaman baru.’ Sementara nubuatan-nubuatan ini menerima suatu penggenapan sebagian pada kehancuran Yerusalem, nubuatan-nubuatan itu mempunyai penerapan yang lebih langsung kepada hari-hari terakhir.”

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

> “Yarema nia gyina gyinabea a nsɛm akɛse ne aniberesɛm bɛsi so no ano. Nkɔmhyɛ no renya mmamu ntɛm. Awurade adu ɔpon ano. Ɛrenkyɛ koraa na bere bi a ɛwɔ anigye kɛse ne aniberesɛm mu ma ateasefo nyinaa bebue n’anim ama yɛn. Nkasakasa ahorow a atwam no bɛsɔre bio; nkasakasa foforo nso bɛba. Nsɛm a wɔrebɛyɛ wɔ yɛn wiase yi mu no, wonnya nsoe mpo wɔ wɔn ho. Satan reyɛ adwuma nam nnipa so. Wɔn a wɔrebɔ mmɔden sɛ wɔbɛsesa Mmara Titen no na wɔama wɔahyehyɛ mmara a ɛhyɛ Kwasida so ahwɛyie no nhu yiye sɛ nea efi mu bɛba no bɛyɛ dɛn. Ɔhaw kɛse bi abɛn yɛn mprempren.”

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

> “Subanih Allah nteɛ wɔn ho so wɔ saa ahohia kɛse yi mu. Anisoadehu a wɔde maa Yesaia, Hesekiel, ne Yohane no mu no, yehu sɛnea ɔsoro ne nsɛm a ɛrekɔ so wɔ asase so no abɔ wɔn ho pɛpɛɛpɛ, ne sɛnea Onyankopɔn hwɛ wɔn a wɔyɛ nokware ma No no yiye kɛse. Wiase yi nni hɔ a ɔhene biara nni so. Dwumadi a nsɛm a ɛreba no wɔ no wɔ Awurade nsa mu. Ɔsoro Ahintasɛm Kɛse no de amanaman daakye, ne Ne asafo ho nsɛm nso, ahyɛ N’ankasa hwɛase mu.” Testimonies, volume 5, 752, 753.

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