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# Panium - Number Sixteen

Πάνιουμ - Ἀριθμὸς Δεκαέξι

The Time of the End

Dikgang tša Bofelo

Author

Jeff Pippenger

Published

February 19, 2026

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

Daniel eleven e sima long tokaut long Donald Trump olsem las president bilong namba sikis kingdom bilong tok-profet bilong Baibel. Long namba tri yia bilong Cyrus, em hap we dispela driman i stat long chapter ten, na long namba wan ves bilong chapter eleven dispela i go wantaim tok, “tu.”

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

> និង​ខ្ញុំ​ផងដែរ ក្នុង​ឆ្នាំ​ទី​មួយ​នៃ​រជ្ជកាល​ដារីយុស ជា​ជនជាតិ​មេឌី ខ្ញុំ​បាន​ឈរ​ឡើង ដើម្បី​គាំទ្រ និង​ពង្រឹង​ទ្រង់។ ដានីយ៉ែល 11:1។

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

Jibrail sayang supaya ningau pulai ngagai Darius lalu nyambung iya ngagai Kores lebuh iya berengkahka jerita iya dalam bab sebelas. Bab sepuluh neruska siti pengeliah nyentuk ngagai ayat ti pengabis dalam bab dua belas, lalu iya berengkah dalam taun ti ketiga Kores.

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

> Pada tahun yang ketiga zaman Raja Koresy dari Persia, suatu perkara telah dinyatakan kepada Daniel, yang namanya disebut Belteshazar; dan perkara itu benar, tetapi masa yang ditetapkan itu panjang; dan dia memahami perkara itu, serta mendapat pengertian tentang penglihatan itu. Daniel 10:1.

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

Darius bersama Koresy membentuk lambang bangsa rangkap dua, yakni orang Media dan orang Persia, yang melambangkan kuasa rangkap dua Republikisme dan Protestanisme di Amerika Serikat; dengan demikian, melambangkan pula simbol rangkap dua dari masa akhir. Kelahiran Harun dan Musa menandai masa akhir dari nubuatan Abraham yang empat ratus tahun pada permulaan Israel kuno; demikian juga, kelahiran Yohanes Pembaptis dan Kristus mewakili dua patok penanda dari masa akhir pada penghujung Israel kuno. Yesus senantiasa menggambarkan akhir dengan permulaan.

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

Darius dan Cyrus bersama-sama melambangkan tanda jalan yang diwakili sebagai waktu kesudahan, ketika masa pembuangan tujuh puluh tahun di Babilon berakhir.

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

> “Gereja Tuhan di bumi sungguh-sungguh berada dalam penawanan selama masa penganiayaan yang panjang dan tanpa henti ini, sama seperti bani Israel ditawan di Babel selama masa pembuangan.” Prophets and Kings, 714.

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

Darius dan Cyrus melambangkan tahun 1798 dan 1799, yang mewakili masa akhir, ketika penawanan selari Israel rohani di dalam Babel rohani berakhir. Tahun 1798 menandakan berakhirnya sistem politik kepausan yang dilambangkan sebagai seekor binatang, yang ditunggangi oleh pelacur Rom.

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

> Maka Roh Kudus membawa aku ke padang gurun; lalu aku melihat seorang perempuan duduk di atas seekor binatang yang berwarna merah tua, penuh dengan nama-nama hujat, mempunyai tujuh kepala dan sepuluh tanduk. Wahyu 17:3.

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

Napoleon a tûm sa hingna chu 1798-ah sakawrchhia nunna a tâwp tir a, 1799-ah chu sakawrchhia chungah chuang hmeichhia chu ram dangah hmunthiam lo taka awm chungin a thi ta. 1989-ah Ronald Reagan leh George Bush upa zâwk te pahnih kha president an ni a, chu chuan 1989 chu tâwpna hun a ni tih a entîr. Darius leh Cyrus te hian Reagan leh George Bush upa zâwk aiawh an ni. Châng hnihna chuan heti hian a sawi:

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

> “Na joale ke tla u bontša ’nete. Bona, ho sa tla ema marena a mararo Persia; ’me la bone le tla ba morui haholo ho feta ’ohle: ’me ka matla a hae ka maruo a hae o tla hlohlelletsa bohle khahlanong le ’muso oa Grecia.” Daniele 11:2.

## Awakening

Phaphama

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

Darius ialah Reagan, Cyrus ialah Bush yang lebih besar, dan tiga orang yang mengikuti Cyrus ialah Clinton, Bush yang lebih kecil, Obama si Pemecah, dan presiden yang keempat serta “jauh lebih kaya”, yang membangkitkan golongan globalis dari Grecia ialah Trump. Perkataan “membangkitkan” bererti membangunkan. Apabila Trump mengumumkan pencalonannya pada tahun 2015, golongan globalis, yang dikenal pasti oleh Joel sebagai “bangsa-bangsa kafir”, telah dibangunkan.

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

> Hao mite ahenfoɔ no nsɔre, na wɔmmra Yehosafat bon mu; ɛfiri sɛ hɔ na mɛtena atemmu ama ahenaman a atwa ho ahyia nyinaa. Momfa kotoku no nto mu, na otwa no abere; mommra, monsian nkɔ fam; na nsakyerɛnneɛ no ayɛ ma, nsamprɛ mu nneɛma no reyiyi aforo; ɛfiri sɛ wɔn amumuyɛ dɔɔso. Nnipadɔm, nnipadɔm wɔ gyinaesi bon mu; na Awurade da no abɛn wɔ gyinaesi bon mu. Yoel 3:12–14.

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

Apabila “bangsa-bangsa kafir” dibangkitkan, “hari TUHAN sudah dekat” di lembah Yosafat. “Yosafat” bererti penghakiman Yehovah; dan lembah itu juga disebut lembah penentuan. Mulai tahun 2015 dan seterusnya, “orang ramai” di planet bumi akan mula bergerak masuk ke dalam pelbagai ikatan yang telah disediakan bagi setiap alasan yang diberikan manusia untuk tidak memutuskan melayani Tuhan. Pada 11/9 penghakiman ke atas orang hidup bermula, dan pada tahun 2015, Trump mengumumkan bahawa dia akan bertanding untuk jawatan presiden. Pada 11/9 fasa pertama hujan akhir mula turun, dan hujan akhir itulah yang membawa hasil tuaian kepada kematangan; dan pada tahun 2015, empat belas tahun ke dalam hujan yang menghasilkan tuaian yang masak, kitab Yoel membunyikan amaran bahawa apabila Donald Trump “menggerakkan alam Grecia,” atau seperti yang dikatakan Yoel, apabila Trump “membangkitkan bangsa-bangsa kafir pada tahun 2015,” tuaian planet bumi sedang mula menjadi masak.

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

Onyo lili muhimu kutambua kwamba ukweli wa kwanza uliotajwa katika Danieli kumi na moja, ni wajibu wa kinabii wa Donald Trump. Ufalme wa kwanza wa unabii wa Biblia unaowakilishwa katika kitabu cha Danieli ni Babeli. Fikiria simulizi la Babeli katika kitabu cha Danieli kama Nebukadreza hangeajiriwa na Uvuvio kuanzisha kielelezo cha kinabii. Ufalme wa sita wa unabii wa Biblia haujakamilika bila ushuhuda wa mtawala wa mwisho wa ufalme huo. Kanuni ya kutajwa kwa kwanza huweka umuhimu wa Trump kama ishara yenye umuhimu wa msingi katika maono ambayo Danieli alipokea siku ya ishirini na mbili baada ya kufunga kwa majuma matatu.

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

> Tetapi penghulu kerajaan Persia menentang aku selama dua puluh satu hari; tetapi, sesungguhnya, Mikhael, salah seorang dari penghulu-penghulu utama, datang menolong aku; dan aku tinggal di sana bersama raja-raja Persia. Sekarang aku datang untuk membuat engkau mengerti apa yang akan menimpa bangsamu pada hari-hari yang terakhir; karena penglihatan itu masih berlaku untuk banyak hari. Daniel 10:13, 14.

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

Pono ea khaolo ea leshome le motso o mong e bontša se hlahelang batho ba Molimo matsatsing a ho qetela, ’me hore Trump, e le moetapele oa United States, ’me hamorao oa United Nations, ke ’nete e nang le litlamorao tsa ka ho sa feleng tse amanang le ho utloisisa kapa ho se utloisise ’nete eo. ’Nete eo e ne e le ea bohlokoa haholo hore Gabriele a e fetisetse ho Daniele hoo temaneng ea leshome le metso e mene, Daniele a tlalehang, ka leseli le fanoeng ke lengeloi Gabriele, hore ke “masholu a batho ba heno” a tiisang pono. Ho ke ke ha khoneha ho latela ka nepo metsamao ea Donald Trump boporofeteng ntle le ho sebelisa Roma e le mohlala oa motheo ho lemoha mehato ea Trump historing ea boporofeta ea Daniele 11.

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

Trump, sebagai lambang Amerika Syarikat dalam jangka waktu undang-undang Ahad, membentuk suatu patung binatang itu, dan dengan berbuat demikian dia menghormati binatang itu; maka itu adalah patung binatang itu, dan juga suatu patung untuk menghormati binatang itu. Dalam Wahyu 17, kepausan ialah yang kelapan, iaitu yang berasal daripada yang tujuh, dan Donald Trump ialah presiden yang kelapan sejak Reagan pada waktu akhir pada tahun 1989, namun dia juga yang keenam, yang bererti bahawa dia ialah yang kelapan yang berasal daripada yang tujuh.

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

བདེན་གསལ་ལུང་བསྟན་བཅུ་བདུན་པའི་ནང་། ཡོ་ཧན་ནས་ཚིག་གསུམ་པའི་ནང་བཞིན་དུ་དབེན་པའི་གནས་སུ་ཁྱེར་བས། དེ་ནས་ཁོང་གིས་སྨད་འཚོང་མ་ཞིག་གཅན་གཟན་ཞིག་གི་སྟེང་དུ་ཞོན་བཞིན་པ་མཐོང་། སྨད་འཚོང་མ་དེ་ནི་གཞི་རྩའི་དད་ལུགས་རྣམས་ཕྱི་མའི་དུས་སུ་ཁས་མི་ལེན་ཡང་། པོརོ་ཏེས་ཏན་གྱི་ཆོས་ལུགས་ཆེ་ཁག་ཡོངས་ཀྱིས་ཀ་ཐོ་ལིག་གི་ལྷ་ཁང་ཡིན་པར་ངོས་འཛིན་བྱས་ཡོད། ཡོ་ཧན་གྱིས་མོ་མཐོང་སྐབས། རོམ་པའི་ལྷ་ཁང་ནི་དཔང་པོ་རྣམས་ཀྱི་ཁྲག་གིས་ར་བཟི་བར་གྱུར་ཡོད་ཅིང་། མོས་ “སྨད་འཚོང་མ་རྣམས་ཀྱི་མ་” ཞེས་པའི་མཚན་གནས་བསྣམས་ཡོད། འདིས་ཡོ་ཧན་ནི་ 1798 ལོར་བསྐྱལ་བ་ཡིན་པ་མཚོན་ཏེ། དེའི་དུས་སུ་པེ་པ་རྒྱལ་སྲིད་ལ་དཔང་པོའི་ཁྲག་གི་ཉེས་ཁུར་ཡོད་ཅིང་། པོརོ་ཏེས་ཏན་གྱི་ལྷ་ཁང་ཁ་ཤས་སྔ་ས་ནས་རོམ་ཀ་ཐོ་ལིག་གི་མཐུན་སྡེའི་ནང་དུ་ཕྱིར་ལོག་བཞིན་ཡོད་པའོ། ལྟ་ས་དེ་ནས་ཡོ་ཧན་གྱིས་ “རྒྱལ་པོ་བདུན་” མཐོང་ཞིང་། དེ་དག་ལས་ལྔ་ནི་ 1798 ལོའི་གོང་དུ་ཟགས་ཟིན་པ་དང་། རྒྱལ་ཁབ་གཅིག་ནི་ 1798 ལོར་གནས་ཡོད་པ་དང་། རྒྱལ་ཁབ་དེ་ནི་ཨ་མེ་རི་ཀའི་སྤྱི་མཐུན་རྒྱལ་ཁབ་ཡིན། ཡིན་ནའང་། རྒྱལ་པོ་བཅུས་གྲུབ་པའི་རྒྱལ་ཁབ་གཞན་ཞིག་ནི་དེའི་རྗེས་སུ་འོང་དགོས། གང་ཡིན་ཟེར་ན་ 1798 ལོར་ཡོ་ཧན་གནས་སའི་སྐབས་སུ་རྒྱལ་ཁབ་བདུན་པ་དེ་ད་དུང་མ་འོངས་པ་ཡིན་པས་སོ། རྒྱལ་པོ་བཅུ་པོ་དེ་དག་གིས་ཉི་མ་གཟའ་ཉི་མའི་ཁྲིམས་ཀྱི་ཉེན་ཁའི་དུས་ཀྱི་ཆུ་ཚོད་གཅིག་ལ་དབང་སྒྱུར་བྱེད་ཅིང་། ཁོ་ཚོས་ 1798 ལོར་འཆི་ཉེན་གྱི་རྨ་ཁ་ཐོབ་པའི་ལྔ་པའི་རྒྱལ་ཁབ་ཀྱི་གཅན་གཟན་དེར། རང་གི་རྒྱལ་ཁབ་བདུན་པ་དེ་སྤྲད་པར་མཐུན་པ་ཡིན།

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

លេខ «៨» តំណាងឲ្យ​ការ​រស់​ឡើង​វិញ ហើយ​សម្តេច​ប៉ាប​គឺ​ជា​អង្គ​ទី​ប្រាំបី ដែល​ចេញ​ពី​អង្គ​ទាំង​ប្រាំពីរ នៅ​ពេល​ដែល​របួស​មរណៈ​របស់​វា​ត្រូវ​បាន​ព្យាបាល នៅ​ក្នុង​សហភាព​បី​មុខ​របស់​នាគ សត្វ និង​ព្យាការី​ក្លែងក្លាយ ដែល​កើត​ឡើង​នៅ​ច្បាប់​ថ្ងៃ​អាទិត្យ​ដែល​នឹង​មក​ដល់​ក្នុង​ពេល​ឆាប់ៗ។ នៅ​ឆ្នាំ 2020 ពួក​សកលនិយម​បាន​លួច​ការ​បោះឆ្នោត​ពី Trump ហើយ​គាត់​ត្រូវ​បាន​សម្លាប់​នៅ​តាម​ផ្លូវ​ក្នុង​វិវរណៈ ជំពូក ១១។ សាក្សី​ទាំង​ពីរ​ក្នុង​វិវរណៈ ជំពូក ១១ តំណាង​ឲ្យ​ស្នែង​ទាំង​ពីរ​របស់​សត្វ​ផែនដី ដែល​ទាំង​ពីរ​ត្រូវ​បាន​សម្លាប់​នៅ​ឆ្នាំ 2020។ Trump គឺ​ជា​ប្រធានាធិបតី​ទី​ប្រាំមួយ ចាប់​តាំង​ពី Reagan នៅ​ពេល​ចុង​បញ្ចប់​ក្នុង​ឆ្នាំ 1989; ប៉ុន្តែ​គិត​ត្រឹម​ឆ្នាំ 2024 គាត់​ក៏​ជា​អង្គ​ទី​ប្រាំបី ដែល​ចេញ​ពី​ស្តេច​ទាំង​ប្រាំពីរ​មុនៗ​ផង​ដែរ។ នៅ​ឆ្នាំ 2024 របួស​មរណៈ​របស់​គាត់​ត្រូវ​បាន​ព្យាបាល ហើយ​ក្នុង​ពេល​តែមួយ​នោះ​គាត់​បាន​ក្លាយ​ជា​អង្គ​ទី​ប្រាំបី ដែល​ចេញ​ពី​អង្គ​ទាំង​ប្រាំពីរ ដោយ​ស្រប​គ្នា​យ៉ាង​ពេញលេញ​នឹង​និមិត្តសញ្ញា​ព្យាករណ៍​ដែល​បង្កើត​ឲ្យ​មាន​និមិត្ត​នោះ។ បើ​អ្នក​គ្មាន Rome អ្នក​ក៏​គ្មាន​សមត្ថភាព​ដើម្បី​តាម​ដាន​ចលនា​របស់​រូបភាព​របស់ Rome ដែរ។

## MAGA

MAGA

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

Pía kɔŋɔl ni Trump aye Constantine the Great ka tɛnɛ Nero “250” kwaath ee dhɔl ke cak, kɛnɔɔ ka pïïr ni en aye Antiochus the Great ku 207 BC, wɛl ka pïïr ni en aye raan cï baaiëëi bɛ̈n kɔc Amerika cï raan looi, kɛ ye guop piath ëbɛn ku acïïm “great” cïïr Amerika “great,” aathöök ke cï kueer ni chapter acï thok ke Trump ku rol piathic wakhe ënɔm.

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

Tandatangan “kebenaran” yang dilambangkan oleh kata Ibrani “kebenaran”, yang terdiri daripada huruf pertama, ketiga belas, dan kedua puluh dua dalam abjad Ibrani, mengenal pasti Reagan sebagai huruf pertama, dan Obama sebagai huruf ketiga belas pemberontakan sebagaimana dilambangkan oleh tahun 2013 apabila bekas pemimpin Pejabat Inkuisisi diikuti oleh paus Jesuit yang pertama. Oleh sebab pemimpin inkuisisi itu bersara, titik pengakhirannya sejajar dengan titik permulaan paus Jesuit itu. Hubungan antara dua paus Obama itu ialah 13 Mac 2013. Obama sejajar dengan huruf ketiga belas pemberontakan, dan huruf kedua puluh dua ialah Trump.

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

Pindaan kedua puluh dua mengehadkan seorang presiden kepada dua penggal, dan apabila mempertimbangkan presiden-presiden dua penggal yang penggal-penggal mereka BUKAN berturutan, hanya ada dua orang. Grover Cleveland ialah alfa bagi presiden-presiden dua penggal dengan penggal yang tidak berturutan, dan Trump ialah omega. Grover Cleveland ialah presiden kedua puluh dua, dan Trump sebagai omega kepada Cleveland memiliki ciri alfa “22.” Cleveland dan Trump mewakili suatu alfa dan omega yang mengandungi perlambangan huruf kedua puluh dua dalam abjad Ibrani. Hanya ada dua orang presiden yang mempunyai dua penggal tidak berturutan dan Trump ialah yang kedua daripada kedua-dua itu. Angka dua bagi omega didarabkan dengan angka dua puluh dua bagi alfa bersamaan empat puluh empat, suatu lambang bagi 1844, yang merupakan lambang pintu yang tertutup pada undang-undang Ahad, sebagaimana ditipologikan oleh pintu tertutup pada tahun 1844. Trump ialah orang ke-44 yang berbeza untuk menjadi presiden, dan dia ialah presiden ketika pintu itu tertutup pada undang-undang Ahad.

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

Trump wedi ei deipoleiddio gan Cyrus Fawr. Gosododd Cyrus Fawr y gyfraith gyntaf, a gosododd Artaxerxes Fawr y drydedd gyfraith. Y mae’r gyntaf a’r drydedd yn cyfateb i’w gilydd, canys y mae Iesu bob amser yn darlunio’r diwedd drwy’r dechreuad. Y mae Trump yno pan ddaw “250” mlynedd Nero i ben, wedi eu cynrychioli gan Constantine Fawr. Ar ddiwedd y “250” mlynedd o 457 CC, cynrychiolir Trump gan Antiochus Fawr, a ddychwelodd yn gryfach nag o’r blaen yn 2024, er cyflawniad adnod tri ar ddeg.

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

> Ka la ka syiem jong ka thaiñ shatei un wanphai, bad un pynmih ïa ka kynhun paidbah kaba kham bun ban ïa kaba mynshuwa, bad shisha un wan hadien katto katne snem ryngkat bad ka jingïaleh thma kaba khraw bad bad ka spah kaba bun. Daniel 11:13.

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

Nako United States asonop yitiniyak do Roma ta Sunday law, am-in a pagilian iti lubong ket mapilitan a bumuyog iti Roma.

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

> “Ditšhaba tsa ka ntle di tla latela sekao sa United States. Le fa e le ene yo o etelelang pele, le fa go ntse jalo tlalelo e e tshwanang e tla wela batho ba rona mo dikarolong tsotlhe tsa lefatshe.” Testimonies, volume 6, 395.

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

“Bangsa-bangsa asing” dipaksa melakukan demikian oleh Amerika Serikat, yang mengambil alih kepemimpinan Perserikatan Bangsa-Bangsa pada undang-undang hari Minggu yang segera akan datang. Perserikatan Bangsa-Bangsa adalah sepuluh raja dalam Wahyu 17 yang diperintah oleh Ahab, raja atas sepuluh suku utara, yang menikah dengan Izebel. Pernikahan Izebel dengan Ahab adalah pernikahan yang disempurnakan pada undang-undang hari Minggu yang segera akan datang. Pada undang-undang hari Minggu itu, Amerika Serikat, negeri yang permai dalam Daniel pasal sebelas, dan binatang bumi dalam Wahyu pasal tiga belas, mengakhiri sejarahnya sebagai kerajaan keenam dari nubuatan Alkitab. Di Gunung Karmel, 850 nabi Baal dan para imam belukar yang makan di meja Izebel dibunuh oleh Elia. Amerika Serikat dibunuh pada undang-undang hari Minggu yang segera akan datang, sebagaimana para nabi palsu dibunuh di Gunung Karmel. Sejak saat itu, kisahnya adalah antara Elia melawan Ahab dan Izebel, dan Ahab melambangkan suatu kerajaan berlipat sepuluh, yang diperintah oleh pihak yang pertama kali melakukan percabulan dengan Izebel. Izebel bermaksud melakukan percabulan dengan setiap kerajaan, tetapi Ahab melambangkan yang pertama melakukannya, dan Amerikalah yang mati di Gunung Karmel dan seketika itu juga menjadi kekasih gelap pertama Izebel. Dalam kerangka Daniel pasal sebelas, di sanalah, pada undang-undang hari Minggu itu, Trump bangkit sebagai raja Yunani yang gagah perkasa, yang dilambangkan oleh Aleksander Agung.

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

> “တန်ခိုးကြီးသော ဘုရင်တစ်ပါး ပေါ်ထွန်းလာ၍၊ အလွန်ကျယ်ဝန်းသော အာဏာဖြင့် အုပ်စိုးလိမ့်မည်၊ မိမိအလိုရှိသမျှအတိုင်း ပြုလိမ့်မည်။ ထိုဘုရင် ပေါ်ထွန်းပြီးသောအခါ၊ သူ၏နိုင်ငံသည် ကျိုးပဲ့ကွဲသွားမည်ဖြစ်၍ ကောင်းကင်၏ လေမျက်နှာလေးရပ်သို့ ခွဲဝေသွားလိမ့်မည်။ သို့ရာတွင် သူ၏အမျိုးအနွယ်သို့ မရောက်ရ၊ သူအုပ်စိုးခဲ့သော အာဏာအတိုင်းလည်း မဖြစ်ရ။ အကြောင်းမူကား၊ သူ၏နိုင်ငံသည် အမြစ်ဖြုတ်ယူခြင်းကိုခံရ၍၊ ထိုသူတို့အပြင် အခြားသူတို့အတွက် ဖြစ်သွားလိမ့်မည်။” ဒံယေလ ၁၁း၃၊ ၄။

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

Donald Trump a ema e le “kgosi e matla” ya Ditšhaba Tse di Kopaneng, e e emetsweng mo temaneng eo mme morago ga moo ya tshwantshiwa ka hisetori ya Alexander yo Mogolo. Fa a ema, United States, e leng bogosi jwa borataro jwa boporofeti jwa Baebele, bo fela, mme bogosi jwa bosupa jwa dikgosi tse di lesome mo go Tshenolo kgaolo ya lesome le bosupa bo a simologa. Dikgosi tse di lesome di simolola bogosi jwa tsone jwa bosupa ka go dumalana gone foo gore di neele bogosi jwa tsone jwa bosupa mo maatleng a bopapa, jo e leng bogosi jwa borobedi, jo bo tswang mo magosing a supa a a fetileng. Tumalano ya tsone e ne e le go diragatsa thato ya Modimo, mme thato ya Gagwe e emetswe mola godimo ga mola mo Dikwalong tsa boammaaruri tsotlhe.

## Typifying Rome

ᠷᠣᠮ ᠢ ᠪᠢᠯᠭᠡᠳᠡᠬᠦᠢᠯᠡᠨ ցույցлэл

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

ꗞꘋꗛ ꔆ ꗾ ꕤꘋ ꔇꔻ ꗔꔀ ꗞꔩꕪꕩ ꔧꕟ ꔀꔨ ꔓꕉꔬꘋꖃ ꕪ꘍ ꗡ ꕪ꘍ ꔆꖃꕎꖜ ꔀꔨ ꗞꔩꕪꕩ ꔳꔼ ꗔꔀ ꗞꔩꕪꕩ ꔧꕟ ꕪ꘍ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꗞꔩꕪꕩ ꕚꕌꕩ ꔧꕟ ꕪ꘍ ꔀꔨ ꔓꕉꔬꘋꖃ ꔀꔨ ꕪ꘍ ꕆꕮꕊ ꕩꕯ ꔀꔨ ꔓꕉꔬꘋꖃ ꗞꔩꕪꕩ ꗔꔀ ꔆ ꗾ ꕤꘋ ꔇꔻ ꕪ꘍ ꔀꔨ ꗞꔩꕪꕩ ꔳꔼ ꗔꔀ ꗞꔩꕪꕩ ꔧꕟ ꔀꔨ ꗞꔩꕪꕩ ꔆ ꕣꕤꖃ ꔀꔨ ꔧꕟ ꕚꕌꕩ ꔀꔨ ꔓꕉꔬꘋꖃ ꔀꔨ ꕪ꘍ ꕆꕮꕊ ꕩꕯ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔆ ꕤꘋ ꔇꔻ ꔆ ꕚꕌꕩ ꔀꔨ ꔧꕟ ꕪ꘍ ꔀꔨ ꔆ ꗾ ꕤꘋ ꔇꔻ ꕪ꘍ ꔀꔨ ꔧꕟ ꕚꕌꕩ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꔀꔨ ꕪ꘍ ꕆꕮꕊ ꕩꕯ ꔀꔨ ꔓꕉꔬꘋꖃ ꔀꔨ ꔆ ꕚꕌꕩ ꔧꕟ ꕪ꘍ ꗡ ꗔꔀ ꗞꔩꕪꕩ ꔆ ꕣꕤꖃ ꔀꔨ ꔧꕟ ꕚꕌꕩ ꔀꔨ ꔓꕉꔬꘋꖃ ꔀꔨ ꕪ꘍ ꕆꕮꕊ ꕩꕯ ꔀꔨ ꔓꕉꔬꘋꖃ ꕪ꘍ ꔀꔨ ꔆ ꗾ ꕤꘋ ꔇꔻ ꕩꕯ ꔆ ꕤꘋ ꔇꔻ ꔆ ꕚꕌꕩ ꔀꔨ ꔧꕟ ꕪ꘍ ꗡ ꗔꔀ ꗞꔩꕪꕩ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꔧꕟ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꕤꘋ ꔇꔻ ꕩꕯ ꔆ ꔓꕉꔬꘋꖃ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔆ ꕣꕤꖃ ꗔꔀ ꗞꔩꕪꕩ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꕩꕯ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꗔꔀ ꗞꔩꕪꕩ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꕪ꘍ ꔆ ꗾ ꕤꘋ ꔇꔻ ꗔꔀ ꗞꔩꕪꕩ ꔳꔼ ꔀꔨ ꔧꕟ ꕪ꘍ ꗡ ꔀꔨ ꗞꔩꕪꕩ ꕤꘋ ꔇꔻ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔧꕟ ꗔꔀ ꗞꔩꕪꕩ ꔳꔼ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔧꕟ ꔀꔨ ꔆ ꗾ ꕤꘋ ꔇꔻ ꔆ ꕚꕌꕩ ꔀꔨ ꔧꕟ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꗞꔩꕪꕩ ꕤꘋ ꔇꔻ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꗔꔀ ꗞꔩꕪꕩ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꔧꕟ ꗔꔀ ꗞꔩꕪꕩ ꔳꔼ ꔀꔨ ꕤꘋ ꔇꔻ ꔆ ꕚꕌꕩ ꔀꔨ ꔧꕟ ꕪ꘍ ꗡ ꔀꔨ ꗞꔩꕪꕩ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔆ ꗾ ꕤꘋ ꔇꔻ ꗔꔀ ꗞꔩꕪꕩ ꔧꕟ ꔀꔨ ꕤꘋ ꔇꔻ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꗔꔀ ꗞꔩꕪꕩ ꔳꔼ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꕩꕯ ꔆ ꔓꕉꔬꘋꖃ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔆ ꕣꕤꖃ ꗔꔀ ꗞꔩꕪꕩ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꕩꕯ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꗔꔀ ꗞꔩꕪꕩ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꕪ꘍ ꔆ ꗾ ꕤꘋ ꔇꔻ ꗔꔀ ꗞꔩꕪꕩ ꔳꔼ ꔀꔨ ꔧꕟ ꕪ꘍ ꗡ ꔀꔨ ꗞꔩꕪꕩ ꕤꘋ ꔇꔻ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔧꕟ ꗔꔀ ꗞꔩꕪꕩ ꔳꔼ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔧꕟꔀꔨ ꔆ ꗾ ꕤꘋ ꔇꔻ ꔀꔨ ꗔꔀ ꗞꔩꕪꕩ ꔳꔼ ꔧꕟ ꕪ꘍ ꗡ ꔀꔨ ꗞꔩꕪꕩ ꕤꘋ ꔇꔻ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꗔꔀ ꗞꔩꕪꕩ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꕩꕯ ꔆ ꔓꕉꔬꘋꖃ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔆ ꕣꕤꖃ ꗔꔀ ꗞꔩꕪꕩ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꕩꕯ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꗔꔀ ꗞꔩꕪꕩ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꕪ꘍ ꔆ ꗾ ꕤꘋ ꔇꔻ ꗔꔀ ꗞꔩꕪꕩ ꔳꔼ ꔀꔨ ꔧꕟ ꕪ꘍ ꗡ ꔀꔨ ꗞꔩꕪꕩ ꕤꘋ ꔇꔻ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔧꕟ ꗔꔀ ꗞꔩꕪꕩ ꔳꔼ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔧꕟꔀꔨ ꔆ ꗾ ꕤꘋ ꔇꔻ ꔀꔨ ꗔꔀ ꗞꔩꕪꕩ ꔳꔼ ꔧꕟ ꕪ꘍ ꗡ ꔀꔨ ꗞꔩꕪꕩ ꕤꘋ ꔇꔻ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꗔꔀ ꗞꔩꕪꕩ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꕚꕌꕩ ꔀꔨꔛꔥ ꔧꕟ ꔆ ꗾ ꕤꘋ ꔇꔻ ꔆ ꕚꕌꕩ ꔀꔨ ꔧꕟ ꕪ꘍ ꗡ ꔀꔨ ꗔꔀ ꗞꔩꕪꕩ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔆ ꗾ ꕤꘋ ꔇꔻ ꗔꔀ ꗞꔩꕪꕩ ꔳꔼ ꔀꔨ ꔧꕟ ꕪ꘍ ꗡ ꔀꔨ ꗞꔩꕪꕩ ꕤꘋ ꔇꔻ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔧꕟ ꗔꔀ ꗞꔩꕪꕩ ꔳꔼ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔧꕟꔀꔨ ꔆ ꗾ ꕤꘋ ꔇꔻ ꔀꔨ ꗔꔀ ꗞꔩꕪꕩ ꔳꔼ ꔧꕟ ꕪ꘍ ꗡ ꔀꔨ ꗞꔩꕪꕩ ꕤꘋ ꔇꔻ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꗔꔀ ꗞꔩꕪꕩ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꕚꕌꕩ ꔀꔨꔛꔥ ꔗꔕ ꔏꔱ ꕪ꘍ ꔧꕟ ꗔꔀ ꗞꔩꕪꕩ ꔧꕟ ꔀꔨ ꔆ ꗾ ꕤꘋ ꔇꔻ ꕩꕯ ꔆ ꕚꕌꕩ ꔀꔨ ꔧꕟ ꕪ꘍ ꗡ ꔀꔨ ꗔꔀ ꗞꔩꕪꕩ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔆ ꗾ ꕤꘋ ꔇꔻ ꗔꔀ ꗞꔩꕪꕩ ꔳꔼ ꔀꔨ ꔧꕟ ꕪ꘍ ꗡ ꔀꔨ ꗞꔩꕪꕩ ꕤꘋ ꔇꔻ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔧꕟ ꗔꔀ ꗞꔩꕪꕩ ꔳꔼ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔧꕟꔀꔨ ꔆ ꗾ ꕤꘋ ꔇꔻ ꔀꔨ ꗔꔀ ꗞꔩꕪꕩ ꔳꔼ ꔧꕟ ꕪ꘍ ꗡ ꔀꔨ ꗞꔩꕪꕩ ꕤꘋ ꔇꔻ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꔆ ꕣꕤꖃ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꔧꕟ ꔀꔨ ꕚꕌꕩ ꔀꔨ ꗔꔀ ꗞꔩꕪꕩ ꔆ ꕣꕤꖃ ꔀꔨ ꔓꕉꔬꘋꖃ ꕩꕯ ꔀꔨ ꕪ꘍ ꗡ ꔀꔨ ꕚꕌꕩ ꔀꔨꔛꔥ

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

Histori e phethagaditšego ditemana tše hlano se swana le go sepelelana le histori ya Roma ya bopapa yeo e beilwego ditemaneng tša masome a mararo-tee go fihla go a masome a mane, gomme se nea maemo a matseno a Antiochus yo Mogolo ditemaneng tša lesome go fihla go lesometlhano.

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

> Tetapi anak-anaknya akan digerakkan, dan akan menghimpunkan sejumlah besar angkatan perang yang hebat; dan yang seorang itu pasti akan datang, melanda seperti banjir, dan melintas terus; kemudian ia akan kembali, dan digerakkan lagi, bahkan sampai ke kubunya. Daniel 11:10.

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

Sebagaimana penggenapan ayat sepuluh, Antiokhus Agung memperoleh kemenangan sampai ke benteng Mesir, tempat ia mengakhiri peperangan itu untuk menyusun kembali kekuatannya. Sejarah itu melambangkan runtuhnya Uni Soviet pada tahun 1989, sebagaimana digambarkan dalam ayat empat puluh dari pasal yang sama.

> 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.

> “ਬਹੁਤ ਦੇ ਅੰਤ ਦੇ ਸਮੇਂ ਦੱਖਣ ਦਾ ਰਾਜਾ ਉਸ ਉੱਤੇ ਧੱਕਾ ਕਰੇਗਾ; ਅਤੇ ਉੱਤਰ ਦਾ ਰਾਜਾ ਰਥਾਂ, ਘੁੜਸਵਾਰਾਂ ਅਤੇ ਬਹੁਤੀਆਂ ਜਹਾਜ਼ਾਂ ਨਾਲ ਬਵੰਡਰ ਵਾਂਗ ਉਸ ਦੇ ਵਿਰੁੱਧ ਆਵੇਗਾ; ਅਤੇ ਉਹ ਦੇਸ਼ਾਂ ਵਿੱਚ ਦਾਖ਼ਲ ਹੋਵੇਗਾ, ਅਤੇ ਉੱਫਣਦਾ ਹੋਇਆ ਲੰਘ ਜਾਵੇਗਾ।” ਦਾਨੀਏਲ 11:40.

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

ਅੱਠਵੇਂ ਪਦ ਦਾ “ਨਿਸ਼ਚਿਤ ਹੀ ਆਵੇਗਾ, ਅਤੇ ਉੱਫੇਗਾ, ਅਤੇ ਲੰਘ ਜਾਏਗਾ” ਇਬਰਾਨੀ ਵਿੱਚ ਬਿਲਕੁਲ ਚਾਲੀਵੇਂ ਪਦ ਦੇ “ਉਹ ਦੇਸ਼ਾਂ ਵਿੱਚ ਦਾਖਲ ਹੋਵੇਗਾ, ਅਤੇ ਉੱਫੇਗਾ ਅਤੇ ਪਾਰ ਲੰਘ ਜਾਏਗਾ” ਦੇ ਸਮਾਨ ਹੈ। ਦੋਵੇਂ ਪਦ ਇਹ ਦਰਸਾਉਂਦੇ ਹਨ ਕਿ ਉੱਤਰ ਦਾ ਰਾਜਾ (ਅੱਠਵੇਂ ਪਦ ਵਿੱਚ ਐਂਟਿਓਕਸ ਅਤੇ ਚਾਲੀਵੇਂ ਪਦ ਵਿੱਚ ਰੀਗਨ) ਦੱਖਣ ਦੇ ਰਾਜੇ ਨੂੰ (ਅੱਠਵੇਂ ਪਦ ਵਿੱਚ ਟੌਲੇਮੀ ਅਤੇ ਚਾਲੀਵੇਂ ਪਦ ਵਿੱਚ ਸੋਵੀਅਤ ਸੰਘ) ਪਰਾਜਿਤ ਕਰਦਾ ਹੈ। ਦੋਵੇਂ ਹਮਲੇ ਦੱਖਣ ਦੇ ਰਾਜੇ ਦੀ ਪਹਿਲਾਂ ਦੀ ਜਿੱਤ ਦੇ ਵਿਰੁੱਧ ਪ੍ਰਤਿਸ਼ੋਧਕ ਸਨ (ਪੰਜਵੇਂ ਤੋਂ ਨੌਵੇਂ ਪਦਾਂ ਵਿੱਚ ਟੌਲੇਮੀ ਅਤੇ ਚਾਲੀਵੇਂ ਪਦ ਵਿੱਚ ਨੇਪੋਲੀਅਨ)। ਹਮਲੇ ਲਈ ਦੱਖਣੀ ਰਾਜੇ ਦੀ ਪ੍ਰੇਰਣਾ ਇੱਕ ਟੁੱਟੀ ਹੋਈ ਸੰਧੀ ਸੀ (ਪੰਜਵੇਂ ਤੋਂ ਨੌਵੇਂ ਪਦਾਂ ਵਿੱਚ ਬਰਨੀਸ ਦਾ ਵਿਵਾਹ ਅਤੇ ਨੇਪੋਲੀਅਨ ਨਾਲ 1797 ਦੀ ਟੁੱਟੀ ਹੋਈ ਟ੍ਰੀਟੀ ਆਫ ਟੋਲੇਨਟੀਨੋ)। ਪਦਾਂ ਦੇ ਅੰਦਰ ਪ੍ਰਤੀਨਿਧਿਤ ਭਵਿੱਖਬਾਣੀਕ ਢਾਂਚਾ ਅਤੇ ਇਤਿਹਾਸ ਵਿੱਚ ਉਨ੍ਹਾਂ ਦੀ ਅਗਲੀ ਪੂਰਤੀ ਯਸਾਯਾਹ 8:8 ਨਾਲ ਵੀ ਮੇਲ ਖਾਂਦੀ ਹੈ।

> 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.

> Baye akatalukila Yuda; akafumina no kupita, akafika nomba ku ikosi; ne kutambalala kwa mababa yakwe kukaisusha ubulamba bwa calo cobe, we Immanuele. Esaya 8:8.

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

Ekhantse kuIsaia uma ephrofetha ukuthi ibutho likaSennakeribhu “liyakukhukhula lidlule,” usephinda asebenzise lona lelo siHebheru elisetshenziswe futhi evesini leshumi nelamashumi amane. UIsaia ukhomba isikhathi lapho uSennakeribhu, umbuso wasenyakatho, enqoba umbuso waseningizimu wakwaJuda, kodwa washiya iJerusalema limile, ngokuba wafinyelela kuphela “entanyeni,” njengoba no-Antiyokhusi wafinyelela emngceleni evesini leshumi. Isizathu sikaSennakeribhu kwakungukuthi uHezekiya wayephule isivumelwano ne-Asiriya, njengoba kufanekiswa nguHezekiya ukumisa intela eyayivunyelwene ngayo. Isivumelwano esaphukile siyinto engavamile phakathi kwamavesi amathathu afanayo. Ngayinye yawo yayihilela isivumelwano esaphukile, kodwa kuPtolemy nakuNapoleon inkosi yasenyakatho yiyo eyayisolwa ngokwephula isivumelwano. USennakeribhu, inkosi yasenyakatho, wasola uHezekiya ngokwenqaba ukukhokha intela ayeyabelwe.

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

> “ଏହିପରି ହିଜକିୟ ରାଜାଙ୍କ ଚଉଦଶ ବର୍ଷରେ ଅଶୂରର ରାଜା ସନ୍ନହେରୀବ ଯିହୁଦାର ସମସ୍ତ ପ୍ରାଚୀରବେଷ୍ଟିତ ସହରମାନଙ୍କ ବିରୁଦ୍ଧରେ ଆକ୍ରମଣ କରି ସେଗୁଡ଼ିକୁ ଦଳି ନେଲେ। ତେବେ ଯିହୁଦାର ରାଜା ହିଜକିୟ ଲାକୀଶକୁ ଅଶୂରର ରାଜାଙ୍କ ପାଖକୁ ଏହି କହି ପଠାଇଲେ, ‘ମୁଁ ଅପରାଧ କରିଛି; ମୋ ପାଖରୁ ଫେରି ଯାଆନ୍ତୁ; ଆପଣ ଯାହା ମୋ ଉପରେ ଆରୋପ କରିବେ, ମୁଁ ତାହା ବହନ କରିବି।’ ତାହାପରେ ଅଶୂରର ରାଜା ଯିହୁଦାର ରାଜା ହିଜକିୟଙ୍କ ଉପରେ ତିନି ଶତ ତାଲେଣ୍ଟ ରୂପା ଏବଂ ତିରିଶି ତାଲେଣ୍ଟ ସୁନା ନିର୍ଦ୍ଧାରଣ କଲେ। ଏବଂ ହିଜକିୟ ସଦାପ୍ରଭୁଙ୍କ ଗୃହରେ ଓ ରାଜଗୃହର ଭଣ୍ଡାରମାନଙ୍କ ମଧ୍ୟରେ ଯେତେ ରୂପା ମିଳିଲା, ସେ ସବୁ ତାଙ୍କୁ ଦେଲେ। ୨ ରାଜାବଳୀ 18:13–15.”

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

Lónghthang khatna ngâia Sennacherib sipaiho chuan Jerusalem lam an kalna kawngah Juda khua sawmli ruk an lak tawh a. Isaiah 8:8 hi châng 10 leh 40 nêna inzawm a nih avângin, he thu hi hrilhlâwkna lamah pawimawh tak a ni; chutiangin, 1989-a Soviet Union ram lalna chhim lam lalram tlûkchhiatna chu hriattîrna pathumna a pe a ni. Chu tlûkchhiatna chuan châng 40-a hun ruak bul a tâna a ni. 1989-a châng 40 famkimna atang khân châng 41 thlengin, chu châng 41 chu Sunday law lo thleng hnai tak entîrtu a ni a, châng 40-ah hun ruak a awm a ni. Chu hun chhûng chu 1989-ah a bul a tan a, Sunday law-ah a tâwp a ni. Châng 40 hian chu hun chhûng chungchâng sawi tûr engmah a nei lo va, nimahsela châng 40 chu line upon line tih dân hmanga hriatthiam theih a ni.

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

កូនសោសំខាន់មួយ ដើម្បីបញ្ជាក់ប្រវត្តិសាស្ត្រលាក់កំបាំងនៃខ៤០ គឺជាសក្ខីភាពរបស់អេសាយ អំពីសង្គ្រាមតបស្នងដោយជ័យជម្នះរបស់នគរខាងជើង ទាស់នឹងនគរខាងត្បូង។ មិនថាជាការបះបោររបស់ហេសេគា ក្នុងការឈប់គោរពការប្តេជ្ញាចិត្តមុន ដែលត្រូវផ្ដល់ “សួយសារ” ដល់អាស្ស៊ីរី ឬជាការបោះបង់បេរនីសដោយអង់ទីយ៉ូកុស ឬសន្ធិសញ្ញា Tolentino របស់ណាប៉ូឡេអុង នោះទេ ខទាំងបីនេះបានសម្រេចដោយប្រវត្តិសាស្ត្រដែលសង្កត់ធ្ងន់ថា សន្ធិសញ្ញាដែលត្រូវបានរំលោភ គឺជាមូលហេតុមូលដ្ឋានមួយសម្រាប់ការវាយប្រហារ។ ក្នុងអំឡុងប្រធានាធិបតីភាពរបស់អូបាម៉ា ក្រោមក្រសួងការបរទេសរបស់ John Kerry អនុរដ្ឋលេខាធិការ Victoria Nuland បានបណ្តាលឲ្យមានបដិវត្តន៍ពណ៌មួយ ដើម្បីផ្ដួលរំលំរដ្ឋាភិបាលអ៊ុយក្រែន។ ចាប់ពីចំណុចនោះមក មានទស្សនៈពីរនៃការជជែកតែមួយអំពីសង្គ្រាមអ៊ុយក្រែន៖ ពូទីននិយាយថា វាជាសន្ធិសញ្ញាដែលត្រូវបានរំលោភ ហើយបក្ខពួកប្រឆាំងរបស់គាត់និយាយថា សន្ធិសញ្ញាដែលពូទីនយោងដល់នោះ មិនដែលមានឡើយ ក្នុងបរិបទដែលពូទីនអះអាង។ មិនថាសន្ធិសញ្ញាមួយត្រូវបានធ្វើឡើងពិតប្រាកដ ហើយបន្ទាប់មកត្រូវបានរំលោភ ឬផ្ទុយមកវិញក៏ដោយ នោះមិនសំខាន់ទេ ព្រោះកំណត់ត្រាព្យាករណ៍គ្រាន់តែកត់ត្រាថា សន្ធិសញ្ញាដែលត្រូវបានរំលោភ គឺជាមូលហេតុជំរុញឲ្យមានសង្គ្រាម។

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

အဲရှာယ ၈း၈ သည် မြောက်ဘက်မင်းသည် လည်ပင်းထိ၊ သို့မဟုတ် ခေါင်းထိသာ အနိုင်ယူကြောင်း မြင်နိုင်ရန် “သော့ချက်” ကို ပေးထားသည်။ ထို “သော့ချက်” သည် ၁၉၈၉ ခုနှစ်တွင် ကိုယ်ခန္ဓာ ပြိုကွဲသွားပြီးနောက် မတ်တပ်ရပ်ကျန်ရစ်ခဲ့သော ခေါင်းအဖြစ် ရုရှားကို သတ်မှတ်ပေးသည်။ အခန်းငယ် ၈ ၏ ပရောဖက်ပြုဆိုင်ရာ အရေးပါမှုမှာ ခေါင်းကို သတ်မှတ်ဖော်ထုတ်ပေးသော “သော့ချက်” ထဲ၌သာ မတွေ့ရဘဲ၊ ခေါင်းကို သို့မဟုတ် မြို့တော်ကို ကိုယ်စားပြုသော “လည်ပင်း” ကို သတ်မှတ်ဖော်ထုတ်ထားခြင်းသည်လည်း အဲရှာယ ၈ ၏ တူညီသော ဗျာဒိတ်ရူပါရုံအတွင်း ယခင်ပါဒ်တစ်ခုနှင့် ဆက်စပ်မှသာ တည်ထောင်နိုင်သည်။ ထိုဗျာဒိတ်ရူပါရုံသည် အခန်း ၇ တွင် စတင်ပြီး၊ အခန်းငယ် ၇ နှင့် ၈ တို့၌ ခေါင်းကို မင်းတစ်ပါးအဖြစ်လည်းကောင်း၊ သူ၏နိုင်ငံတော်အဖြစ်လည်းကောင်း၊ သို့မဟုတ် နိုင်ငံတစ်နိုင်ငံ၏ မြို့တော်အဖြစ်လည်းကောင်း သတ်မှတ်ဖော်ပြထားသည်။ ယေရုရှလင်မြို့သည် ယုဒ၏ မြို့တော်ဖြစ်၍၊ ယုဒ၏ မြို့ ၄၆ မြို့ကို စေနာခေရိဗ်၏ စစ်တပ်က အနိုင်ယူခဲ့သော်လည်း၊ စေနာခေရိဗ်သည် ယေရုရှလင်မြို့တော်ကိုမူ မတ်တပ်ရပ်ကျန်စေခဲ့သည်။

> 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.

> အကြောင်းမူကား ရှုရိ၏ဦးခေါင်းသည် ဒမာသက်ဖြစ်၏၊ ဒမာသက်၏ဦးခေါင်းသည် ရေဇိန်ဖြစ်၏။ ငါးဆယ်ခြောက်နှစ်နှင့် ငါးနှစ်အတွင်းတွင် ဧဖရိမ်သည် လူမျိုးမဖြစ်နိုင်အောင် ကျိုးပဲ့လိမ့်မည်။ ဧဖရိမ်၏ဦးခေါင်းသည် ရှမာရိဖြစ်၏၊ ရှမာရိ၏ဦးခေါင်းသည် ရေမာလိ၏သားဖြစ်၏။ သင်တို့သည် မယုံကြည်လျှင် အကယ်စင်စစ် တည်ကြည်ခြင်းသို့ မရောက်ရကြ။ ဟေရှာယ ၇:၈၊ ၉။

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

Taba ge Sennacherib’s army e mongwe kwa marakong a Jerusalema ka 701 BC, o ne a goroga go fitlha mo molaleng, mme ka go dira jalo; a tlogela bosupi jwa hisitori jwa gore Russia e ne ya sala e eme morago ga go phutlhama ga 1989. Jaaka Antiochus the Great a ne a simolola go ipusolosetsa kgatlhanong le bogosi jwa borwa, o ne a tla mo temaneng ya lesome kwa molelwaneng wa Egepeto, mme a se ka a tsena. Se se botlhokwa mo phenyong ya ga Antiochus mo temaneng ya lesome ke gore e supa bokhutlo jwa letsholo la sesole la ga Antiochus le le neng le se na ntwa e e kgethegileng ka tlhamalalo, mme le emela tiro ya gagwe ya go tlhoma sesha mafelo a lefatshe a a neng a latlhegile pele. Go fenya ga gagwe mo temaneng ya lesome go emela bokhutlo jwa diphenyo di le mmalwa. O ne a khutlisa letsholo la ntwa ya bonê ya Siria kwa Raphia, leina le le rayang “lefatshe la molelwane,” mme Raphia e ne e le molelwane, kgotsa “molala” wa Egepeto. Letsholo la ga Antiochus la 219 BC go ya go 217 BC le emela go penologa le go feta ga go phutlhama ga Soviet Union go tswa ka 1989 go fitlha ka 1991, fa kgosi e ne e feta mo dinageng.

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

Ngokwesiprofeto, u-Isaya 8:8 uvumela iRashiya, njengentamo empini kaSenakheribhi, noma inqaba kweyaka-Antiyokhusi, ukuba ihlonzwe njengenkosi yaseningizimu empini yaseRafiya, njengoba kumelwe ukugcwaliseka kwevesi le-11. Ngokwenza kanjalo, ixhumanisa ngokuqondile umlando wangaphandle omelelwa ngudrako (inkosi yaseningizimu), isilo (inkosi yasenyakatho), nomprofethi wamanga (amandla omele inkosi yasenyakatho) nomugqa wangaphakathi wesiprofeto njengoba umelelwa yisiprofeto seminyaka engamashumi ayisithupha nanhlanu sevesi le-7 lesahluko se-7.

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

Secara nubuat, makna kedatangan Sanherib ke Yerusalem memberikan salah satu kesaksian kenabian yang paling kuat tentang kuasa Allah dalam Kitab Suci, sebab di sana Allah membinasakan tentara Sanherib yang berjumlah 185.000 orang dalam satu malam. Sehari sebelumnya, di atas tembok Yerusalem berdirilah Eliakim dan Sebna, lambang-lambang Adventisme Laodikia dan Filadelfia yang ditandai pada pintu yang tertutup tahun 1844 dan pintu yang tertutup dari hukum Minggu.

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

> A i zotërueshëm ndodhi që, në vitin e katërmbëdhjetë të mbretit Ezekia, Senakeribi, mbreti i Asirisë, u ngjit kundër të gjitha qyteteve të fortifikuara të Judës dhe i pushtoi. Dhe mbreti i Asirisë dërgoi Rabshakehun nga Lakishi në Jerusalem te mbreti Ezekia me një ushtri të madhe. Dhe ai u ndal pranë kanalit të pellgut të sipërm, në udhën e arës së rrobalarësit. Atëherë dolën tek ai Eliakimi, biri i Hilkiahut, që ishte mbi shtëpinë, dhe Shebna, sekretari, dhe Joahu, biri i Asafit, kronikani. Isaia 36:1–3.

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

Dalam Yesaya pasal tujuh, Yesaya diutus dengan suatu pesan kepada Ahaz yang fasik, raja Yehuda, kerajaan selatan. Kerajaan itulah yang diserang oleh Sanherib dalam pasal delapan, ayat delapan. Ketika Yesaya bertemu dengan raja Ahaz yang fasik, ia menemuinya “di ujung saluran kolam atas, pada jalan raya padang tukang penatu,” yaitu tepat di tempat Rabsyake menghujat nama TUHAN. Yesaya mengajarkan bahwa ia dan anak-anaknya adalah tanda-tanda.

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

> Lelōlōng, nna le bana ba Morena a nneilego bona re ba maswao le dimaka Isiraeleng tše di tšwago go Morena wa madira, yo a dulago thabeng ya Tsione. Jesaya 8:18.

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

Apabila Yesaya bertemu dengan raja Ahas yang fasik “di ujung saluran kolam atas, di jalan raya pada padang tukang penatu,” Yesaya telah membawa anaknya, Syear-Yasyub, yang bermaksud, “suatu sisa akan kembali.”

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

> Maka berfirmanlah TUHAN kepada Yesaya, “Pergilah sekarang menemui Ahas, engkau dan Syear-Yasyub, anakmu, di ujung saluran kolam atas, di jalan raya menuju padang tukang penatu.” Yesaya 7:3.

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

Shearjashub nyidua a, na ozi a Aisaia kwusara “na njedebe nke ọwa mmiri nke ọdọ mmiri nke elu n’ụzọ nke ubi onye na-asa ákwà” bụ ozi na-akọwapụta ndị fọdụrụnụ bụ ndị na-alaghachi. Ndị fọdụrụnụ ahụ bụ ndị ahụ a kpọrọ n’akwụkwọ Malakaị ka ha nwalee Onyenwe anyị site n’ịlaghachikwute ya, na site n’iwetaghachi otu ụzọ n’ụzọ iri n’ụlọ nkwakọba ihe. Ndị na-alaghachi ahụ ka Jeremaịa nọchikwara anya dị ka ndị na-alaghachi mgbe nkụda mmụọ mbụ gasịrị. N’isi nke asaa, “njedebe nke ọwa mmiri nke ọdọ mmiri nke elu n’ụzọ nke ubi onye na-asa ákwà” na-egosi Aisaia ka ọ na-enye eze ọjọọ nke ndịda ozi, ma n’Aisaia iri atọ na isii, Eliakim, Shebna, na Joa onye na-edekọ akụkọ nọchiri Hezekaịa anya, ebe Rabshakeh nọchiri Senakerib anya.

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

Tsebo ya ntlha ya “kwa bofelong jwa kotopo ya lekadiba la kwa godimo mo tseleng e e yang kwa tshimong ya motlhatswi” e ne ya bolelwa ke Isaia le morwawe, mme tsebo ya bofelo ya “kwa bofelong jwa kotopo ya lekadiba la kwa godimo mo tseleng e e yang kwa tshimong ya motlhatswi” e ne ya bolelwa ke batho ba bararo. Tsebo ya ntlha e ne e lebisitswe kwa kgosing ya mo teng, mme ya bobedi e ne e lebisitswe kwa kgosing ya kwa ntle. Mola o o aroganyang ke lobota, lo e leng sesupo sa molao wa Modimo, le molao wa Tshipi o o emelang go tlosiwa ga lobota lwa karogano fa gare ga kereke le puso. Mo molaong wa Tshipi, kgotsa mo loboteng, go na le matshwao a mararo; Eliakime ke Filadelafia, Shebana ke Laodikia, mme Joabe mokwadi ke Saradise.

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

Pada undang-undang Ahad, ramai orang ditumbangkan menurut Daniel 11:41, dan orang-orang itu ialah mereka yang dipertanggungjawabkan atas terang mengenai Sabat hari ketujuh. Mereka yang ditumbangkan dalam ayat 41 ialah orang-orang Advent Hari Ketujuh yang Laodikia, dan Elyakim melambangkan Filadelfia.

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

> Kadi itihing loloes sid to andrew, ko ogbo no sagi ki sali ko a balun de Eliakim, tid ama ni Hilkiah: Om pakaampuaken ku sukani so badu mo, tan pategelen ku sukani so bakel mo, tan iyaligen ku di tano i pamarinta mo: tan sikani so maging ama ed saray manayam ed Jerusalem, tan ed abaloy ni Judah. Tan iyaligen ku ed abaga to so tulbek na abaloy ni David; ta lukatan to, tan agtaloen nin siopaman; tan tanaren to, tan angibukaan nin siopaman. Isaias 22:20–22.

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

> “ហើយ​ចូរ​សរសេរ​ទៅ​កាន់​ទេវតា​នៃ​ក្រុមជំនុំ​នៅ​ក្រុង​ភីឡាឌែលភា​ថា៖ ព្រះអង្គ​ដែល​បរិសុទ្ធ ព្រះអង្គ​ដែល​ពិត ព្រះអង្គ​ដែល​កាន់​កូនសោ​របស់​ដាវីឌ ព្រះអង្គ​ដែល​បើក ហើយ​គ្មាន​អ្នក​ណា​អាច​បិទ​បាន ហើយ​បិទ ហើយ​គ្មាន​អ្នក​ណា​អាច​បើក​បាន ទ្រង់​មាន​ព្រះបន្ទូល​ដូច្នេះ​ថា៖ យើង​ស្គាល់​អំពើ​របស់​អ្នក​ហើយ៖ មើល៍ យើង​បាន​ដាក់​ទ្វារ​មួយ​ដែល​បើក​នៅ​មុខ​អ្នក ហើយ​គ្មាន​អ្នក​ណា​អាច​បិទ​វា​បាន​ឡើយ ព្រោះ​អ្នក​មាន​កម្លាំង​តិច​ប៉ុណ្ណោះ ហើយ​បាន​កាន់​តាម​ពាក្យ​របស់​យើង ហើយ​មិន​បាន​បដិសេធ​ព្រះនាម​របស់​យើង​ទេ។ មើល៍ យើង​នឹង​ធ្វើ​ឲ្យ​ពួក​អ្នក​ដែល​នៅ​ក្នុង​សាលា​ប្រជុំ​របស់​សាតាំង ជា​ពួក​ដែល​និយាយ​ថា​ខ្លួន​ជា​សាសន៍​យូដា តែ​មិន​មែន​ទេ គឺ​កុហក​វិញ មើល៍ យើង​នឹង​ធ្វើ​ឲ្យ​ពួក​គេ​មក​ក្រាប​ថ្វាយបង្គំ​នៅ​មុខ​ជើង​របស់​អ្នក ហើយ​ឲ្យ​ដឹង​ថា យើង​បាន​ស្រឡាញ់​អ្នក​ហើយ។” វិវរណៈ ៣:៧–៩

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

షెబ్నా స్థానంలో ఎల్యాకీము నిలపబడెను; గోడమీదనున్న షెబ్నా, ప్రాథమిక వర్షమునందలి సందేశముచేతగానీ ఉత్తర వర్షమునందలి సందేశముచేతగానీ ప్రయోజనము పొందుటకు నిరాకరించు లయొదికయ సంఘస్థితిలోనున్న సెవెన్త్-డే అడ్వెంటిస్టులను సూచించుచున్నాడు. సంఘముతోకూడ ప్రాథమిక వర్షము యెషయా మరియు తిరిగి వచ్చిన శేషముచేత ప్రతినిధీకరించబడెను; ఆ సందేశము భ్రష్టమైన సంఘమునకు, అనగా దుష్టరాజైన ఆహాజుచేత ప్రతినిధీకరించబడిన దానికి, ఉద్దేశింపబడెను. గోడమీదనుండి వచ్చిన సందేశము యెరూషలేమును జయించుటకు ప్రయత్నించుచున్న ఉత్తర దిక్కుననున్న ఒక దుష్టరాజునకు ఇచ్చబడెను; అది ప్రాథమిక వర్షముతోనున్న సంబంధములో ఉత్తర వర్షమును సూచించుచున్నది. దేవుని సంఘము తీర్పు పొందుచుండగా ప్రాథమికముగానీ పూర్వముగానీ వర్షము చినుకులవలె పడును; అయితే ఆదివార ధర్మశాసన సమయమున వర్షము కొలమానము లేకుండా కుమ్మరింపబడును. ఆహాజుకు ఇచ్చిన సందేశము అంతర్గత సందేశము; సన్నహేరిబుకు ఇచ్చిన సందేశము బాహ్య సందేశము. ప్రకటన 18:1–3 లోని మొదటి స్వరము రెండవ దూత సందేశమునకు పునరుక్తి; అది అంతర్గతమైనది. ప్రకటన పద్దెనిమిదవ అధ్యాయం నాల్గవ వచనములోని రెండవ స్వరము బాహ్యమైనది; అదే మూడవ సందేశము. యెషయా మరియు అతని కుమారుడు అంతర్గత రెండవ దూతల సందేశమును తీసికొనివచ్చిరి; గోడమీద బాహ్య సందేశముతో కూడ మూడు ప్రాణులు ఉన్నారు.

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

Eliakim i wan handred na foti-fo taosen, Shebna i Laodisia Sevent-dei Adventism we bae hem spiwim aot long maot blong Lod long taem ya. Joab, rekoda, i representem nara flok blong God we oli rikodem histri we i lid i kam long wol, blong oli save luksave ensain blong Eliakim taem hem i leftemap.

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

Yesaya 8:8 membawa perkhabaran Yesaya enam hingga dua belas ke dalam Daniel sebelas, ayat sepuluh. Dengan demikian, ayat itu memberikan saksi kedua bahawa kepala kerajaan itu tetap berdiri sesudah serangan tersebut. Ayat itu mengenal pasti hujah tentang suatu perjanjian yang dilanggar, yang digunakan untuk mencetuskan suatu peperangan.

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

Bermula daripada keruntuhan Kesatuan Soviet pada tahun 1989, yang dinyatakan dalam ayat empat puluh, hingga kepada undang-undang Ahad yang bakal datang tidak lama lagi, yang dilambangkan dalam ayat yang berikutnya, terdapat tiga puluh tujuh tahun sejarah nubuatan yang tidak disebutkan oleh ayat empat puluh. Ayat sepuluh hingga lima belas dalam Daniel sebelas mewakili sejarah nubuatan yang tidak dibicarakan dalam ayat empat puluh. Hal itu hanya dapat dilihat apabila menggunakan metodologi baris demi baris. “Jika kamu tidak mahu percaya, sesungguhnya kamu tidak akan diteguhkan,” ialah amaran nubuatan yang dikaitkan dengan tiga ayat yang menggambarkan tahun 1989, dan penggenapan sejarah bagi ayat lapan dalam Yesaya lapan menggambarkan suatu ujian bagi Eliakim dan Shebna. Dapatkah kamu melihat, ataukah kamu buta?

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

Ayat empat puluh satu dari Daniel sebelas ialah undang-undang Ahad yang akan segera datang di Amerika Syarikat, yang ditipologikan oleh sejarah yang menggenapi ayat enam belas.

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

> Tetapi dia yang datang menyerangnya akan bertindak menurut kehendaknya sendiri, dan tidak seorang pun akan dapat bertahan di hadapannya; dan ia akan berdiri di tanah yang permai, yang oleh tangannya akan dimusnahkan. Daniel 11:16.

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

> Ia akan masuk juga ke negeri yang mulia itu, dan banyak negeri akan ditumbangkan; tetapi yang ini akan luput dari tangannya, yaitu Edom, dan Moab, dan yang terutama dari bani Amon. Daniel 11:41.

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

Kuramatsidwa kwa mbiri kwa ndime ya khumi ndi chimodzi kuyambira pa ndime ya khumi ndi chisanu ndi chimodzi kufika pa ndime ya makumi atatu ndi mbiri ya Roma yachikunja. Mzere uliwonse wa ulosi m’mutu wa khumi ndi chimodzi wa Danieli umasonyeza mbiri ya Roma yachikunja, ya Roma yapapa, kapena ya Roma yamakono. Mzere uliwonse mwina umatchula mwachindunji mbiri ya Roma, kapena umakhala chithunzi cha mbiri ya Roma ya m’tsogolo. Mzere uliwonse. Ndime zimene zimanena mwachindunji za mbiri imene inakwaniritsidwa ndi Roma yachikunja zimakhala chithunzi cha Roma yapapa. Pamodzi, Roma yachikunja ndi Roma yapapa zimachitira umboni Roma yamakono. Roma imakhazikitsa masomphenya, pakuti kuyambira pachiyambi cha mutuwo kufika kumapeto, masomphenyawo akulankhula za Roma.

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

Jesu o supile gore go be go na le moeki ka morero wa go thuša barutiwa ba gagwe gore ba dumele ge boeki bja Judase bo utollwa.

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

> “Ketika mengucapkan celaka atas Yudas, Kristus juga mempunyai maksud belas kasihan terhadap murid-murid-Nya. Dengan demikian Ia memberikan kepada mereka bukti puncak tentang kemesiasan-Nya. ‘Aku mengatakannya kepadamu sekarang sebelum hal itu terjadi,’ kata-Nya, ‘supaya apabila hal itu terjadi, kamu percaya bahwa Akulah DIA.’ Seandainya Yesus tetap diam, seolah-olah tidak mengetahui apa yang akan menimpa-Nya, para murid mungkin akan mengira bahwa Guru mereka tidak memiliki pengetahuan ilahi sebelumnya, dan bahwa Ia telah dikejutkan lalu diserahkan ke dalam tangan gerombolan pembunuh. Setahun sebelumnya, Yesus telah memberitahukan kepada para murid bahwa Ia telah memilih dua belas orang, dan bahwa seorang di antaranya adalah iblis. Sekarang perkataan-Nya kepada Yudas, yang menunjukkan bahwa pengkhianatannya sepenuhnya diketahui oleh Gurunya, akan menguatkan iman para pengikut Kristus yang sejati selama penghinaan-Nya. Dan apabila Yudas sampai pada akhirnya yang mengerikan itu, mereka akan mengingat celaka yang telah diucapkan Yesus atas si pengkhianat.” The Desire of Ages, 655.

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

31 Desemba, 2023, Shumba wa kabila la Yuda alianza kufunua ufunuo wake Mwenyewe, na mtihani wa msingi ukaanza. Mtihani huo ulikuwa kuhusu ikiwa Rumi ilikuwa bado ishara iliyoanzisha maono katika aya ya kumi na nne, au ikiwa mambo yalikuwa yamebadilika. Mpinga-Kristo wa kwanza kutoka Marekani alipoanza kutawala tarehe 8 Mei, 2025, aya ya kumi na nne ilikuwa imetimizwa. Ndipo ikaonekana kwamba uhusiano kati ya Trump na papa Leo ulikuwa umetolewa mfano wake na Reagan na John Paul II. Vita vya Ukraine vilivyoanza mwaka 2014, wakati Idara ya Nchi ya Marekani iliposababisha mapinduzi ya rangi nchini Ukraine, vilitokea katika urais wa Obama, ambaye alitawala wakati wa mapapa wawili. Reagan na John Paul II katika aya ya kumi, kisha mwaka 2014, Vita vya Ukraine vikaanza kama vinavyowakilishwa na vita vya nchi ya mpakani vya aya ya kumi na moja, au vita vya Raphia. Raphia maana yake ni “nchi ya mpakani,” na ndivyo ilivyo pia kwa neno “Ukraine.” Katika historia hiyo Obama na mapapa wawili huashiria vita ya pili kati ya vita vitatu vya aya ya kumi hadi ya kumi na tano. Kisha mwaka 2024, Trump akarudi katika utimilifu wa aya ya kumi na tatu. Halafu katika aya ya kumi na nne maono yanaanzishwa kwa kuwasili kwa mwenza wa kipapa wa Trump.

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

Se se tlhomamisitsweng ke gore dintwa tse tharo tsa ditemana tsa lesome go fitlha go lesome le botlhano di emela matshwao a mararo a a supang ka bongwe ka bongwe kamano fa gare ga Jesebele le Ahabe e e isang kwa Thabeng ya Karamele kwa molaong wa Tshipi. Ka Reagan, Jesebele o ne a le kwa Samaria, a fitlhilwe ka kgolagano ya sephiri. Foo baperesiti ba Baebele le baporofeti ba setlhatshana ba ne ba tlhatlosa bomoya jwa woke liberal Catholicism, jo bo kopantsweng le sesupo sa Obama sa schizophrenia sa moporofeti wa maaka wa Boprotestanta jo bo suleng tumelo mmogo le moporofeti wa maaka wa Islam, kobamelo ya mme wa lefatshe, boitsholo jo bo repileng le tlhakatlhakano ya Phetogo ya Fora. Foo Trump o ne a boa ka 2024, mme kamano e e bulegileng fa gare ga sebatana le setshwano sa sone ya bonatshega phatlalatsa ka 2025. Ke 2026, mme teko ya pono ya kwa ntle ya motheo e fetile, mme jaanong re mo ponong ya teko ya tempele.

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

Pungushe ḽa vhufumakumi na nthihi ḽo khunyeledzwa kha nndwa ya Raphia nga 217 BC, nahone ḽi imela lwa vhuṱalutshedzaho Nndwa ya Ukraine ye ya thoma nga 2014, ye ya engedzea nga 2022, nahone zwino i tsini na u fhela. Putin u ḓo kunda, fhedzi vhukundi honoho vhu tou dzhenisa mathomo a u wa hawe. Muundo wa vhuporofita wa ndimana ya vhufumakumi na nthihi na u khunyeledzwa hayo kha gundo ḽa Ptolemy nndwani ya Raphia nga 217 BC, sa u khunyeledzwa ha ndimana ya vhufumakumi na nthihi ya ndima ya vhufumakumi na nthihi, zwi tshimbidzana na ḓivhazwakale ya vhuporofita ya khosi Usia. Ptolemy na Usia vhoṱhe vho vha vhe mahosi a tshipembe, mbilu dzavho dza takulelwa nṱha nga nṱhani ha zwikundi zwa nndwani, fhedzi mbilu dzavho dzo takulelwaho nṱha dza vha wisela fhasi vhoṱhe, nahone u wa havho vhoṱhe hu elaniswa na maitele avho a u lingedza u ṋekedza tshifhiwa vhuṱumeloni ngei Yerusalema.

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

Ka re tla tswelela go akanyetsa ka go nyelela ga Putin, mo go isang kwa ntweng ya Panium mo temaneng ya lesome le botlhano, mo setlhogong se se latelang.

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