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# The Book of Daniel - Number One-Hundred and Ninety

Buku Daniel - Nombor Seratus Sembilan Puluh

The Prophetic Crescendo: Unveiling the Battle of Panium and the Prelude to the Sunday Law

Kegelo ya Boporofeti: Go Utololwa ga Ntwa ya Panium le Ketapele ya Molao wa Tshipi ya Lamatlhatso

Author

Jeff Pippenger

Published

April 20, 2024

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The last article ended with a passage that included the paragraph that said, “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.

Artikel terakhir diakhiri dengan sebuah petikan yang memuat perenggan yang berbunyi, “Pelanggaran hampir mencapai hadnya. Kekacauan memenuhi dunia, dan suatu kedahsyatan besar tidak lama lagi akan menimpa manusia. Kesudahan sudah sangat dekat. Kita yang mengetahui kebenaran seharusnya sedang mempersiapkan diri bagi apa yang tidak lama lagi akan melanda dunia sebagai suatu kejutan yang dahsyat.” “Pelanggaran” mencapai hadnya apabila cawan masa percubaan dipenuhi, dan had itu dicapai bagi Amerika Syarikat pada hukum Ahad.

> “But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.

> “ᎩᎦᎨ ᎤᏓᏍᏔᏅᎯ ᎤᏁᎬᎢ ᎯᎠ ᎤᏪᎵᏎᎢ, ᎤᏍᏗ ᎪᏪᎵ ᎠᎴ ᎤᏍᏗ ᎤᏍᏆᏂᎪᏗ ᏗᎪᎯᏳᏔᏅᎯ ᎾᏍᎩ ᏱᎦᎵᏉᎩ ᎬᏂ ᎦᎸᎶᎢ ᎠᎴ ᎡᎶᎯ ᏱᎶᏐᏅ. ᎾᏍᎩ ᎤᏣᏘ ᎠᏰᎸ ᎤᏕᎵᏛ ᎤᎷᏤ ᏧᏩᏛᎯᏍᏗᏱ ᎾᏍᎩ ᎯᎠ, ᎤᏌᎳᏓᏅᏗᏱ ᎤᎵᏁᏨᎯ ᎠᎴ ᎤᏄᏙᏗᏱ ᏂᎦᎥ ᏗᏥᏍᏆᏂᎪᏛ ᎡᎶᎯ ᎠᎴ ᎦᎸᎳᏗ ᎾᏍᎩ ᎤᏁᎳᎩ ᏚᏳᎪᏛ, ᎠᎴ ᎾᏍᎩ ᎤᎵᏁᏨᎯ ᏄᏓᎴ ᎠᏎ ᎠᏎᏍᏗ ᏂᎨᏒᎾ. ᎠᏎ ᎠᏂ ᎡᏙᎭ ᏎᏓᏂ ᎤᏬᏁᏔᏅᎯ ᎠᏍᎦᏯ ᎤᏛᏂᏗ ᎠᎴ ᎤᏛᏁᏗᏱ ᎾᏍᎩ ᏎᏓᏂ ᎦᎸᎳᏗ ᎤᏂᎩᏛᏅᎢ ᎤᏓᎴᏅᎲᎢ, ᎾᏍᎩ ᎤᏲᎢ ᎠᏂᏲᏍᏗᏱ ᎤᎵᏁᏨᎯ ᎤᏁᎳᎩ. ᎠᎴ ᎠᏂ ᎪᎯᏳᎲᏍᎩ ᎡᎶᎯ ᎤᏂᎪᙳᏔᏅ ᎤᏩᏛᏗᏍᎬᎢ ᎠᎾᏓᏂᎸᏨ ᎯᎠ ᏆᏆᏏ ᎤᏪᏥ,—ᏓᏅᏓᏆᏍᎬ ᎤᏓᏅᏙ. ᎤᏂᎬᏫᏳᎭ ᎠᎴ ᎤᏂᎬᏫᏳᎭ ᎠᏎ ᎤᏂᎬᏫᏳᎮᏍᏗ, ᎬᏂ ᏉᏆᏕᏍᏔᏂᏍᎩ ᎤᏂᏁᎯᏳᏙᏗᏱ ᎦᎵᏦᏕ ᏚᏂᏲᎯᏎᏗ ᏗᎧᎿᎭᏩ ᎶᎻ. ᎿᏉ ᎤᏓᏁᎵᏍᏗ ᎤᎵᏁᏨᎯ ᏗᎵᏍᏆᏂᎪᏗᏍᏗ ᎤᏁᎳᎩ ᎤᏍᏆᏱᏂ ᎤᏬᏢᏅᎢ, ᎠᎴ ᎿᏉ ᎾᏍᎩ ᎠᎯᎠ ᎤᏁᎳᎩ ‘ᎤᏛᏁᏗ ᎤᏍᏆᏂᎪᏗ ᎠᏰᎸ ᎡᎶᎯ.’ ᎤᏬᎯᏳᎯ ᏧᏟ ᎢᎬᏩᏁᏗᏱ ᎤᏂᏲᏍᏗᏱ ᎤᏲ ᎠᏂᏍᎦᏯ ᎤᏂᎦᏔᏅᎢ; ᎤᏰᎸᏎ ᏧᏎᏍᏗᏱ ᎤᏩᏒ. ᎠᏎ ᏛᎵᏰᎵᏒᎯ ᎠᏰᎸ ᏐᎢ ᎤᏂᏍᏆᎸᏔᏂ ᏄᎾᏓᏅᏛ ᎤᏲᎢ; ᎿᏉ ᎾᏍᎩ ᎤᏁᎳᎩ ᏛᏁᏏ. ᎯᎠ ᏗᎨᏒ ᎿᏉ ᎠᏍᏆᎸᎲ ᎡᎯ. ᎤᏁᎳᎩ ᎠᏍᏆᏂᎪᏗ ᎠᏟᎶᏍᏗ ᎠᏰᎵ ᎠᏂ ᏴᎩ: ᎠᏟᎶᏍᏗ ᎤᏂᏣᏘᎭ ᎤᏂᎦᏔᏅᎯ ᎦᎸᎳᏗ ᏗᎪᏪᎵ ᎭᏫᏂ; ᎠᎴ ᎯᎠ ᎠᏎ ᎤᏁᎵᏍᏗ ᎢᎬᏱᏱ ᎢᎦ ᎾᏍᎩ ᎾᏂᏍᏆᏂᎪᏗᎢ ᎤᏂᏍᏛᏗ ᏧᎵᏍᏛᎲᎢ ᏱᏚᏂᎩᏍᏗ, ᎿᏉ ᎤᏂᎵᏍᏈᏗ ᎤᏂᎧᎵᎢ ᎠᎧᎵᏰᏗᏱ.” Review and Herald, March 9, 1886.

At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third woe is the seventh trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”

Pada undang-undang hari Ahad, Amerika Syarikat akan telah memenuhi cawannya sampai penuh, dan kemurtadan nasional akan diikuti oleh kebinasaan nasional. Perenggan yang sedang kita pertimbangkan itu berkata, “pelanggaran hampir mencapai batasnya,” dan “suatu kegentaran besar akan segera menimpa manusia.” Pada undang-undang hari Ahad, yang merupakan “jam gempa bumi yang besar” dalam pasal sebelas Wahyu, “sepersepuluh dari kota itu rubuh,” dan “lihatlah, celaka yang ketiga datang dengan segera,” dan “malaikat yang ketujuh pun meniup sangkakalanya.” Celaka yang ketiga ialah sangkakala yang ketujuh, dan ia tiba pada undang-undang hari Ahad dengan membawa “kegentaran besar.” Pada ketika itu “kesudahan sudah sangat dekat,” dan ia datang sebagai “suatu kejutan yang dahsyat.” Pada undang-undang hari Ahad itu juga cawan masa percubaan bagi kepausan dipenuhi, kerana pada waktu itulah suara yang kedua dalam Wahyu lapan belas memaklumkan, “Keluarlah daripadanya, hai umat-Ku, supaya kamu jangan mengambil bahagian dalam dosa-dosanya, dan supaya kamu jangan menerima malapetakanya. Kerana dosa-dosanya telah bertimbun sampai ke langit, dan Allah telah mengingati segala kejahatannya. Balasilah dia sebagaimana dia telah membalas kamu, dan lipat gandakan kepadanya dua kali ganda menurut perbuatannya: dalam cawan yang telah diisinya, isikanlah baginya dua kali ganda.”

That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s executive judgment begins. It is followed by the second phase which is the seven last plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s executive judgment is placed within the context of war.

Sejarah itu terbuka pada hukum hari Minggu, dan menandai suatu jangka waktu simbolis ketika kepausan “akan maju dengan kegeraman yang besar untuk membinasakan, dan melenyapkan sama sekali banyak orang,” sebab “pada hari-hari terakhir akan ada banyak martir.” Yang membangkitkan murka kepausan ialah “kabar dari timur dan dari utara” yang “akan mengganggunya,” tetapi “ia akan sampai kepada ajalnya, dan tidak ada seorang pun yang akan menolongnya.” Dari hukum hari Minggu sampai kepada akhir kepausan, dimulailah tahap pertama penghakiman eksekutif Allah. Sesudah itu menyusul tahap kedua, yaitu ketujuh malapetaka yang terakhir, dan akhirnya kebinasaan kekal orang-orang fasik pada penutupan milenium seribu tahun. Sejarah penghakiman eksekutif Allah ditempatkan dalam konteks peperangan.

> “We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

> “Ka nang khmat jong ki jingjia kiba khraw bad kiba kordor bha. Ki jingïathuhlypa ki dang urlong. La thoh ïa ka histori kaba phylla bad kaba dap da ki jingjia ha ki kot jong bneng. Kiei-kiei baroh ha ka pyrthei jong ngi ki don ha ka jingkhih jingmut. Don ki thma, bad ki khubor shaphang ki thma. Ki jaitbynriew ki bitar, bad ka por jong kiba ïap ka la poi, ba yn bishar ïa ki. Ki jingjia ki dang kylla ban pynpoi ïa ka sngi U Blei kaba wan sted bha. Tang khyndiat por, kumba long, ka dang sah. Hynrei katba mynta hi ka jaitbynriew ka ïeng pyrshah ïa ka jaitbynriew, bad ka hima pyrshah ïa ka hima, ym pat don mynta ka jingïakhun paidbah. Haduh mynta la bat ïa ki saw lyer haduh ba yn da pynshisha ïa ki shakri U Blei ha ki khmat shynrong jong ki. Nangta ki bor jong ka pyrthei kin lum bad pynbeit ïa la ki bor na ka bynta ka jingïaleh kaba khatduh bad kaba khraw.” Christian Service, 50, 51.

God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receives the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.

Tulou u tswalela lavakadzi va dzana na makume mune ni mune wa dzana ni mune, kutani endzhaku ka sweswo u vitana ntlhambi Wakwe wun’wana leswaku wu huma eBabilona; naswona ntlhambi wolowo wun’wana na wona wu amukela xikombiso xa Xikwembu, hambileswi wu yimeleriwaka tanihi “xitshungu lexikulu” hi ku hambana ni lavakadzi va dzana na makume mune ni mune wa dzana ni mune. Ntlha ya nkoka leyi faneleke ku voniwa eka xitlhokovetselo lexi hundzeke hi leswaku “mimoya ya mune yi khomiwile ku fikela loko malandza ya Xikwembu ma ta va ma tswariwile eswivandleni swa wona.” Hi nkarhi wa nawu wa Sonto lavakadzi va dzana na makume mune ni mune wa dzana ni mune va va va tswariwile, “kutani waswivo, khombo ra vunharhu ri ta hi ku hatlisa”; kambe a swi vi kona ku fikela loko wo hetelela wa ntlhambi wun’wana wa Xikwembu a amukerile xikombiso leswaku mimoya ya mune yi ntshunxiwa hi ku helela.

> “The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.

> “Bangsa-bangsa sekarang sedang menjadi marah, tetapi apabila Imam Besar kita telah menyelesaikan pekerjaan-Nya di dalam Bait Suci, Ia akan berdiri, mengenakan pakaian pembalasan, dan kemudian ketujuh tulah yang terakhir akan dicurahkan. Aku melihat bahwa keempat malaikat itu akan menahan keempat angin itu sampai pekerjaan Yesus selesai di dalam Bait Suci, dan kemudian akan datang ketujuh tulah yang terakhir.” Review and Herald, 1 Ogos 1849.

The “great and solemn events” which we are “standing upon the threshold of,” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle. That “last great battle” is the third World War, and is represented by the Battle of Actium in 31 BC.

“Maatla le a boitshegang” a re “emeng mo mojakong wa one,” a emelwa e le “dintwa, le dikgang tsa dintwa.” Go emelwa jaaka go direga fa “sotlhe mo lefatsheng la rona di le mo tlhakatlhakanong,” fa ditšhaba di “setse di tsogologela setšhaba.” Panium e emela “hisitori e e gakgamatsang le e e tletseng ditiragalo,” mo temaneng ya bolesome le botlhano ya Daniele kgaolo ya bolesome le bongwe, e e isang kwa go, mme e bula temana ya bolesome le borataro, e leng molao wa Tshipi, kwa go one “ntwa e kgolo ya kakaretso,” e mo go yone “maatla otlhe a lefatshe” a phuthang masole a one go ya ntweng e kgolo ya bofelo. “Ntwa eo e kgolo ya bofelo” ke Ntwa ya Lefatshe ya boraro, mme e emelwa ke Ntwa ya Actium ka 31 BC.

Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.

Ayat satu dan dua, serta ayat sepuluh hingga lima belas, melambangkan sejarah tersembunyi bagi ayat empat puluh dalam Daniel sebelas. Ayat empat puluh mengenal pasti sejarah Amerika Syarikat dan Adventisme dari tahun 1798 hingga 1989. Kemudian ayat itu berdiam diri sehingga berakhirnya Amerika Syarikat sebagai kerajaan keenam dalam nubuatan Alkitab dan pemuntahan keluar gereja Advent Hari Ketujuh Laodikia dalam ayat empat puluh satu, iaitu undang-undang Ahad, yang juga ialah ayat enam belas. Ayat satu dan dua mengenal pasti masa kesudahan pada tahun 1989, dan para presiden Amerika Syarikat sejak titik itu, sehingga presiden kaya yang keenam yang membangkitkan para globalis satanik. Ayat dua membawa sejarah itu kepada pemilihan Donald Trump pada tahun 2016, dan kemudian ayat tiga meneruskan sejarah tentang sepuluh raja, yang dilambangkan oleh Alexander Agung, iaitu kerajaan ketujuh dalam nubuatan Alkitab, yang menyerahkan kerajaan mereka kepada kepausan pada krisis undang-undang Ahad yang akan segera datang.

Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.

ဘုရားသခင်၏ကောင်းကင်တမန်ပြုသော ပဋိညာဉ်ချက်၌ အခန်းငယ် ၁၀ သည် ၁၉၈၉ ကို အဆုံးကာလအဖြစ် သတ်မှတ်ဖော်ပြကာ၊ အခန်းငယ် ၁၁ နှင့် ၁၂ တို့သည် ယူကရိန်းစစ်ပွဲကို ထုတ်ဖော်တင်ပြပြီး ပူတင်နှင့် ရုရှားတို့သည် ထိုစစ်ပွဲ၌ အောင်မြင်မည်ဖြစ်သော်လည်း၊ မိမိတို့၏ အောင်ပွဲမှ အကျိုးခံစားခွင့်ကို ရရှိမည်မဟုတ်ကြောင်းကိုလည်း ဖော်ပြထားသည်။ ယူကရိန်းစစ်ပွဲသည် ၂၀၁၄ ခုနှစ်တွင် စတင်ခဲ့ပြီး၊ ထိုနှစ်သည် ထရန့်၏ ပထမဆုံး ရွေးကောက်ပွဲမဲဆွယ်စည်းရုံးမှု မစတင်မီ တစ်နှစ်အလို ဖြစ်သည်။ ဤအခန်းငယ်များသည် ဒေါ်နယ် ထရန့်၏ (နိုင်ငံရေးအရ) ရှင်ပြန်ထမြောက်ခြင်းသို့ ဦးတည်စေပြီး၊ သူသည် “ခုနစ်ပါးထဲမှဖြစ်သော ရှစ်ယောက်မြောက် သမ္မတ” ဖြစ်လာရန် သူ၏ တတိယအကြိမ် မဲဆွယ်စည်းရုံးမှုကို စတင်သည့်အချိန်ကို ဆိုလိုသည်။ အခန်းငယ် ၁၃ သည် အခန်းငယ် ၁၅ တွင် ဖော်ပြထားသော Panium ၌ သူ၏အောင်ပွဲမတိုင်မီ ရှိလာသော ထရန့်၏ နိုင်ငံရေးဆိုင်ရာ ရုန်းကန်မှုများကို ဖော်ပြပြီး၊ အခန်းငယ် ၁၄ သည် Panium စစ်ပွဲကာလအတွင်းမှ အခန်းငယ် ၁၅ ရှိ သူ၏အောင်ပွဲတိုင်အောင် ဖြစ်ပေါ်သော သမိုင်းကို ဖော်ပြသည်။ ထိုသမိုင်းကာလတွင် အပြစ်၏လူသည် နိုင်ငံရေးသမိုင်းအတွင်းသို့ ပွင့်လင်းစွာ ဝင်ရောက်စွက်ဖက်လာသည်။ ပုပ်ရဟန်းမင်းအာဏာသည် ပရောဖက်ပြုထားသော သမိုင်းအတွင်းသို့ ဝင်ရောက်စွက်ဖက်သောအခါ၊ တိုင်ရုမြို့၏ မိန်းမယုတ်သည် သီချင်းဆိုခြင်းကို စတင်ကာ၊ ရူပါရုံသည် တည်ထောင်အတည်ပြုခံရသည်။

The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.

Kemenangan di Panium pada tahun 200 SM diikuti oleh patokan nubuatan pemberontakan orang Makabe di Modein (yang berarti protes) pada tahun 167 SM. Pada tahun 164 SM orang Makabe mentahbiskan kembali Bait Suci, dan Antiokhus Epifanes mati, menandai titik balik dalam pergumulan orang Makabe melawan pengaruh agama Yunani. Dalam kurun dari tahun 161 SM sampai 158 SM, pekerjaan untuk mengadakan suatu persekutuan dimulai dan diselesaikan. Patokan-patokan nubuatan itu terulang dalam Dinasti Hasmonea di dalam sejarah dari ayat lima belas sampai ayat dua puluh tiga.

The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.

Kumanyano neRoma kwivesi yamashumi amabini anesithathu sisalathiso esithe ngqo, kodwa kwivesi yeshumi elinesihlanu, amanqaku amane eMaccabean ka-167 BC, 164 BC, 161 BC no-158 BC abonakala kuphela xa imbali “yomanyano” isetyenziswa kule vesi. Xa uPompey woyisa iYerusalem kwivesi yeshumi elinesithandathu, wajamelana nemfazwe yamakhaya eyayiqhubeka phakathi esixekweni, yaye amaqela amabini ayechasene ayengamaqela aqhekekileyo oBukhosi bamaHasmonean. Ngako oko, amaMaccabee akwakwimbali yevesi yeshumi elinesithandathu.

Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.

Ayat dua puluh mengenal pasti kelahiran Kristus, dan ayat dua puluh satu serta dua puluh dua mengenal pasti sejarah kematian Kristus; oleh itu, sejarah itu mempunyai garis Keturunan Hasmonean yang diwakili oleh orang Farisi. Ayat lima belas hingga dua puluh tiga sedang mengenal pasti negeri indah yang harfiah, dan umat murtad Yudea milik Tuhan yang mengaku sebagai pembela kebenaran-Nya, tetapi tidak lebih merupakan wakil Tuhan daripada Protestantisme murtad.

Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.

ሲስተር ዋይት፣ “የዳንኤል አሥራ አንደኛው” “በመፈጸሙ የተከናወነው ብዙ ታሪክ” “እንደገና ይደገማል” ብላ ታስታውቀናለች። በሐስሞናውያን ሥርወ-መንግሥት የተወከለው የትንቢት መስመር፣ በሦስተኛው የፕሬዚዳንትነት ዘመቻ የሚጀምረውን እና በስድስተኛው በጣም ሀብታም ፕሬዚዳንት የሚወሰደውን የፕሮቴስታንቲዝም ከሃዲ ቀንድ የሚያሳይ የትንቢት መስመርን ይወክላል። ትራምፕ ለፕሬዚዳንትነት ሦስት ጊዜ ይወዳደራል፤ በመጀመሪያውና በመጨረሻው ጊዜ ሲወዳደር ድል ይቀዳጃል፣ ነገር ግን በሁለተኛው ጊዜ፣ በቁጥር አሥራ ሦስት የተወከለው ዓመፅ፣ የ2020ን የተሰረቀ ምርጫ ይለያል። ከዚያም ዓለም ወደ ሁለት ክፍሎች እየተከፈለች ነው፤ አንደኛው ክፍል 2020ን ማየት ይችላል፣ ሌላው ግን ዕውር ነው። ይህም ለአድቬንቲስቶች የምሕረት ዘመን ከመዘጋቱ በፊት፣ በአውሬው ምስል አቀራረብ ውስጥ የሚቀድምውን ታላቅ ፈተና ያመለክታል።

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.

> “यातालगे तैयारिगो आगें वता चाला, आरो लांबायगिरिनो गुदि थांदों, जोंनि फालांगोन बे खौ मोनसे मिरगा गथ’आव होनायाव फोजोबदों। फृथिबिनि जोथोननि बुहुमाव बिसोर जादों, जाय खिन्थानिनि गोसोआखौ बे जोबथा सानजोंनि होरखौ फुलुंगागोन।” Review and Herald, April 23, 1889.

The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three in Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.

“காத்திருக்கின்ற” “ஆயத்தங்கள்,” இப்போது “நடைபெற்று வருகின்ற” “இயக்கங்கள்,” மேலும் “மிருகத்திற்கான ஒரு உருவத்தை உருவாக்குவதில் முடிவுறும்” “நிகழ்வுகள்,” அத்துடன் “இந்த இறுதி நாட்களுக்கான தீர்க்கதரிசனத்தின் முன்கூறுதல்களை நிறைவேற்றும்” நிகழ்வுகள், தானியேல் பதினொன்றாம் அதிகாரத்தில் பதினைந்து முதல் இருபத்துமூன்று வரையிலான வசனங்களில் காணப்படும் ஹஸ்மோனேய வம்சத்தின் குறிக்கற்களை உள்ளடக்குகின்றன. மததுரோகமான ஹஸ்மோனேய வம்சம், மததுரோகமான புரொட்டஸ்டண்டிசத்தை பிரதிநிதித்துவப்படுத்தி, விழிப்புணர்வுச் சிந்தனையுடைய புதிய உலக ஒழுங்கின் woke-ism-க்கு எதிராக தனது MAGA-ism-ஐத் தூண்டி அதில் ஈடுபடும், ஆறாம் மற்றும் எட்டாம் குடியரசுக் கட்சி ஜனாதிபதியான டொனால்ட் டிரம்பின் சாட்சியத்தில் பின்னிப்பிணைக்கப்பட்டுள்ளது.

The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.

Bopaki ya Trump ekomi kino 2020 na molongo ya mibale ya Daniel mokapo ya zomi na moko, mpe ezali kokɔtisa liponami na ye mpe mandat na ye ya liboso; bongo milongo ya zomi na misato kino zomi na mitano ezali komonisa liponami na ye ya misato mpe ya nsuka, elonga na ye, mpe mandat na ye ya nsuka. Na katikati ya ba mandat wana mibale, Emoniseli mokapo ya zomi na moko ezali komonisa ete liseke ya Républicain ebomamaki, mpe etikalaki ekufi na balabala mikolo misato na ndambo. Molɔngɔ wana ya lisolo ya Trump ezali kosangisa elongo ebandeli mpe nsuka ya ba présidence na ye na Daniel mokapo ya zomi na moko. Boye, bopaki ya Donald Trump ezwami na kati ya mikanda mibale, Daniel mpe Emoniseli, mpe ezwami na kati ya mikanda yango mibale na mokapo ya zomi na moko.

The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”

Garis tiga bahagian itu, apabila digabungkan, mengenal pasti seluruh sejarah Trump sebagai presiden keenam dan yang kelapan, dan garis-garis itu disusun berdasarkan tanda pengenal “Kebenaran”. Garis-garis itu berasal daripada kitab Daniel dan Wahyu, dan menghasilkan satu garis sejarah yang selaras dengan “bahagian kitab Daniel yang berkaitan dengan hari-hari terakhir.”

That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.

Eo karolo ya Daniele ke yona e bulwang ke Tau ya lotso lwa Juda, pele fela ga go tswalwa ga sebaka sa tekong, mme ka jalo ke karolo ya molaetsa wa go tshwaya ka sesupo wa ba ba dikete tsotlhe tsotlhe le makgolo a le masome a mane le bonè. Mme go tlhoka pono ya semoya e e tlhamaletseng sentle go bona matshwao a boporofeti a dipaki tse pedi di bolawa ka 2020.

Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.

Temana ya zomi na mitano ya Danyele mokapo mwa zomi na moko, emonisaka Etumba ya Panium mpe molongo mwa Bokonzi bwa Hasmonean, oyo ekokisamaki na etumba ya solo; boye ezali kosimbolisa ndakisa ya esakweli ya etumba ya molimo kati na lingomba ya Protestantisimo ya bopengwi mpe lingomba ya eleko ya sika ya baglobaliste. Etumba ya Panium, oyo esalemaki na mobu 200 liboso ya Klisto, ezali komonisa etumba ya liseke ya Républicain, mpe bitumba oyo emonisami na Botomboki ya Maccabées emonisaka etumba ya liseke ya Protestantisimo ya bopengwi. Atako botomboki ya Maccabées esalemaki na 167 liboso ya Klisto, na esakweli ekokani na Etumba ya liseke ya Républicain na 200 liboso ya Klisto, mpo na esakweli maseke yango ezali kotambolisana na masolo ya mokili na yango.

Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.

Ayat kelima belas melambangkan sejarah nubuatan yang segera mendahului dan membawa kepada undang-undang Ahad yang akan datang tidak lama lagi. Oleh itu, ayat ini melambangkan titik yang tepat dalam masa pemeteraian seratus empat puluh empat ribu orang, apabila kuasa dalam pekhabaran pemeteraian itu secara kekal menekankan meterai itu ke atas umat Allah pada akhir zaman.

It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.

Iya ni Simba wa kabila la Yuda aifunuae kweli hiyo, nayo kweli hiyo ni Ufunuo wa Yesu Kristo. Wale mia moja arobaini na nne elfu ni wale “wamfuatao Mwana-Kondoo po pote aendapo,” na anapoifungua muhuri aya ya kumi na tano, Simba wa kabila la Yuda amewaongoza watu Wake wa siku za mwisho hadi Panium. Yesu alionyesha jambo hilo hilo hasa katika mchakato wa kutiwa muhuri alipowachukua wanafunzi Wake kwenda Panium, muda mfupi kabla ya msalaba.

The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.

Nkhondo ya Panium yiye Jesu Khristu wana ilankhulidwa mwachindunji, pamene Iye anayimirira ku Panium pamodzi ndi ophunzira ake ndipo kumeneko anawaphunzitsa kuti mpingo wake udzamangidwa pa kuvomereza kwa Petro, ndiponso kuti “zipata za gehena” sizidzaupambana. Yesu anazindikitsa nkhondo imene ikuimiridwa ndi Nkhondo ya Panium. Nkhondo ya Panium ndi vesi la khumi ndi chisanu, ndipo vesi la khumi ndi chisanu ndi chimodzi ndi Nkhondo ya Actium. Khristu anayimirira ku Panium, atangotsala pang’ono kuti chochitika cha imfa yake chikwaniritsidwe.

Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.

Dari Panium hingga undang-undang hari Minggu ialah sejarah pergumulan politik dan keagamaan bagi dua tanduk binatang bumi, iaitu Protestantisme dan Republikanisme. Kedua-duanya telah diserang oleh binatang ateistik dari jurang maut pada tahun 2020, dan peperangan dua tanduk itu melawan dewa-dewa politik dan keagamaan globalisme digambarkan dalam sejarah ayat sebelas hingga enam belas.

From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic Word represents the prophetic truths which seal the one hundred and forty-four thousand.

Kufuma ku Nndwano ya Ukraine eyaatandika mu 2014, okutuuka ku kaweefube w’okulonda omukulembeze omulundi ogw’olubereberye owa Donald Trump ogwatandika mu 2015, okutuuka ku kufa kw’amayembe gombi mu 2020, okutuuka ku kuzuukira kwa 2023, ne ku kaweefube wa Trump omulundi ogw’okusatu ogwatandika nga November 15, 2022, ebyafaayo bitwala ku nnyiriri kkumi na ssatu okutuuka ku kkumi na ttaano. Mu nnyiriri ezo ebyafaayo ebibikkuliddwa n’Ekigambo kya Katonda eky’obunnabbi biraga amazima ag’obunnabbi agateeka akabonero ku bantu obukumi mu enkumi nnya mu bina.

Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.

Kebenaran-kebenaran itu digambarkan dalam kunjungan Kristus ke Kaisarea Filipi dalam Matius pasal enam belas dan tujuh belas. Dalam ayat-ayat itu, manusia durhaka kembali ke dalam sejarah nubuat sambil menyanyikan nyanyian perempuan sundal dari Tirus, dan dengan demikian menegakkan penglihatan itu, sehingga menempatkan ayat-ayat tersebut dalam konteks Seruan Tengah Malam, karena di mana tidak ada penglihatan, binasalah umat itu.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Di ba go se na ponatshegelo, batho ba a nyelela; mme yo o bolokang molao, o sego. Diane 29:18.

Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.

Wọle ame siwo le ŋku, gake womele be yewoakpɔ o, eye to, gake wotɔ dze eŋu be yewomase o la, wonye Laodikea ƒe ɖetugbui mawo siwo nyo o, siwo menye “ami” o. “Ami” lae nye sidzedze le sidzedzeŋusẽ me si dzi ɖe edzi ne wotsɔ Yesu Kristo ƒe Nyaɖeɖe la ɖe go vie hafi ɖeɖiɖi ƒe ɣeyiɣi nu, eye le Hosea nu la, Mawu ƒe ame siwo gbe ɖe sidzedze ŋu eye wokpɔe gbe la, woatsrɔ̃ wo.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Rakyat-Ku dibinasakan karena kurangnya pengetahuan; karena engkau telah menolak pengetahuan, maka Aku pun akan menolak engkau, supaya engkau tidak lagi menjadi imam bagi-Ku; oleh sebab engkau telah melupakan hukum Allahmu, maka Aku pun akan melupakan anak-anakmu. Hosea 4:6.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Firman Tuhan juga datang kepadaku, demikian: Anak manusia, engkau tinggal di tengah-tengah kaum pemberontak, yang mempunyai mata untuk melihat, tetapi tidak melihat; mereka mempunyai telinga untuk mendengar, tetapi tidak mendengar; sebab mereka adalah kaum pemberontak. Yehezkiel 12:1, 2.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> ထို့နောက် ကိုယ်တော်က၊ သင်သွား၍ ဤလူမျိုးအား ပြောလော့၊ သင်တို့သည် အမှန်တကယ် ကြားကြသော်လည်း နားမလည်ကြနှင့်။ အမှန်တကယ် မြင်ကြသော်လည်း မသိမြင်ကြနှင့်။ ဤလူမျိုး၏ စိတ်နှလုံးကို ထူထဲစေလော့။ သူတို့၏ နားကို လေးစေလော့။ သူတို့၏ မျက်စိကို ပိတ်လော့။ သို့မဟုတ်လျှင် သူတို့သည် မျက်စိဖြင့် မြင်၍၊ နားဖြင့် ကြား၍၊ စိတ်နှလုံးဖြင့် နားလည်ကာ၊ ပြန်လှည့်၍ ကုသခြင်းကို ခံရမည်။ ဟေရှာယ ၆:၉၊ ၁၀။

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

> Murid-murid datang kepada-Nya dan berkata, “Mengapakah Engkau berkata-kata kepada mereka dalam perumpamaan?” Ia menjawab dan berkata kepada mereka, “Karena kepadamu dikaruniakan untuk mengetahui rahasia-rahasia Kerajaan Sorga, tetapi kepada mereka tidak dikaruniakan. Sebab siapa yang mempunyai, kepadanya akan diberikan, sehingga ia akan berkelimpahan; tetapi siapa yang tidak mempunyai, dari padanya akan diambil juga apa yang ada padanya. Itulah sebabnya Aku berkata-kata kepada mereka dalam perumpamaan: karena sekalipun melihat, mereka tidak melihat, dan sekalipun mendengar, mereka tidak mendengar dan tidak mengerti. Maka genaplah pada mereka nubuat Yesaya yang berkata: Dengan pendengaran kamu akan mendengar, tetapi tidak akan mengerti; dan dengan penglihatan kamu akan melihat, tetapi tidak akan memahami. Sebab hati bangsa ini telah menebal, telinga mereka berat untuk mendengar, dan mata mereka telah mereka pejamkan; supaya jangan sewaktu-waktu mereka melihat dengan mata mereka, dan mendengar dengan telinga mereka, dan mengerti dengan hati mereka, lalu berbalik, dan Aku menyembuhkan mereka. Tetapi berbahagialah matamu, karena ia melihat; dan telingamu, karena ia mendengar. Karena sesungguhnya Aku berkata kepadamu, bahwa banyak nabi dan orang benar telah rindu untuk melihat apa yang kamu lihat, tetapi tidak melihatnya; dan untuk mendengar apa yang kamu dengar, tetapi tidak mendengarnya.” Matius 13:10–17.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Melaetsa eohle e fanoeng ho tloha ka 1840–1844 e tshwanetse ho etsoa e matla hona joale, hobane ho na le batho ba bangata ba lahlehetsoeng ke boemo ba bona. Melaetsa e tshwanetse ho ea likerekeng tsohle.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Christa ka, ‘Aƞhpa khui de chu lehʔna a ni, ziakchi khui an hmuh; leh nan hna de chu lehʔna a ni, ziakchi hna an theih. Zeidamte in ka lo sim hna, profet tampi le mi ding tampi nih nan hmuhmi thil kha hmuh an duh ko nain an hmuh lo; nan theihmi thil kha theih an duh ko nain an theih lo’ [Matthew 13:16, 17]. 1843 le 1844 ah hmuhmi thil kha a hmuhmi mit cu a sunglawi.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Likhubalo lwanikelwa. Futhi akufanele kube khona ukubambezeleka ekuphindaphindeni lolu khubalo, ngoba izibonakaliso zezikhathi ziyagcwaliseka; umsebenzi wokuphetha kufanele wenziwe. Umsebenzi omkhulu uzokwenziwa ngesikhathi esifushane. Ngokushesha kuyakunikelwa umlayezo ngokumiswa kukaNkulunkulu ozokhula ube ukukhala okukhulu. Khona-ke uDaniyeli uyakuma esabelweni sakhe, anike ubufakazi bakhe.” Manuscript Releases, volume 21, 437.

We will continue this study in the next article.

Re tla tšwela pele ka thuto ye sehlogong se se latelago.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> தம்முடைய அடியார்களுக்கு விரைவில் நடைபெற வேண்டிய காரியங்களைத் தெரிவிக்கும்படியாக தேவன் இயேசு கிறிஸ்துவுக்குக் கொடுத்த வெளிப்பாடு இது; அவர் தமது தூதன் மூலம் அதை தம்முடைய அடியான் யோவானுக்குச் சுட்டிக்காட்டி அனுப்பினார். அவன் தேவனுடைய வார்த்தையையும், இயேசு கிறிஸ்துவின் சாட்சியத்தையும், தான் கண்ட எல்லாவற்றையும் சாட்சியாக அறிவித்தான். இந்தத் தீர்க்கதரிசனத்தின் வார்த்தைகளை வாசிக்கிறவனும், அவைகளை கேட்கிறவர்களும், அதில் எழுதப்பட்டவற்றைக் கைக்கொள்ளுகிறவர்களும் பாக்கியவான்கள்; ஏனெனில் காலம் சமீபமாக இருக்கிறது. வெளிப்படுத்தின விசேஷம் 1:1–3.

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