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# Panium - Number Eleven Eleven

Panium - Namba ya Ikhumi na Imwe Ikhumi na Imwe

Eleven, Eleven: The Prophetic Witness of Daniel and Revelation

၁၁၊ ၁၁ — ဒံယေလနှင့် ဗျာဒိတ်ကျမ်း၏ ပရောဖက်ပြု သက်သေခံချက်

Author

Jeff Pippenger

Published

August 9, 2025

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It has been a long process for me to get to this point in the study of Panium, and the title “Eleven, Eleven” is meant to emphasize that the Lion of the tribe of Judah coordinated both the book of Daniel and the book of Revelation to set forth the internal and external lines of the history of the sealing of God’s people in the eleventh chapter and eleventh verse. Just before probation closes a command to unseal the prophecy in Revelation that was sealed until the time when the internal and external prophetic histories represented by the two lines of eleven—eleven, found in the books of Daniel and Revelation became present truth.

Nrin adwumaden tenten na mede beduu saa gyinabea yi wɔ Panium ho adesua mu, na asɛmti “Dubaako, Dubaako” no kyerɛ sɛ Yuda abusua no Gyata no na ɔhyehyɛɛ Daniel nhoma no ne Adiyisɛm nhoma no nyinaa sɛnea ɛbɛda Onyankopɔn nkurɔfo sɔanohyɛ abakɔsɛm no mu ne akyi kwan ahorow no adi wɔ ti dubaako ne nkyekyem dubaako mu. Bere tiaa bi ansa na ahummɔborɔ bere no ato mu no, wɔde ahyɛde bi mae sɛ wonbuebue nkɔmhyɛ a ɛwɔ Adiyisɛm mu a na wɔasɔ ano no nkosi bere a nkɔmhyɛ abakɔsɛm a emu ne akyi no, a dubaako-dubaako mmienu no gyina hɔ ma no wɔ Daniel ne Adiyisɛm nhoma mu no, bɛyɛɛ nokware a ɛsɛ bere no mu.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Lalu ia berkata kepadaku, “Janganlah memeteraikan perkataan-perkataan nubuat kitab ini, sebab waktunya sudah dekat. Barangsiapa yang tidak adil, biarlah ia tetap tidak adil; dan barangsiapa yang cemar, biarlah ia tetap cemar; dan barangsiapa yang benar, biarlah ia tetap benar; dan barangsiapa yang kudus, biarlah ia tetap kudus.” Wahyu 22:10, 11.

The “time is at hand” just before the close of probation, and the “time is at hand” when the “Revelation of Jesus Christ” is unsealed.

“ꞌNe sangaꞌ ye kaꞌme” e khetlo e seng kae pele ga go tswalwa ga nako ya teko, le “nako e gaufi” ge “Kutollo ya Jesu Kriste” e bulwa.

> The Revelation of Jesus Christ, which God gave unto him, to shew 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.

> Ity no Fanambaran’i Jesosy Kristy, izay nomen’Andriamanitra Azy, hanehoany amin’ny mpanompony ny zavatra izay tsy maintsy ho tanteraka tsy ho ela; ary nalefany ka nasehony tamin’ny famantarana tamin’ny alalan’ny anjeliny izany tamin’i Jaona mpanompony: izay nanambara ny tenin’Andriamanitra sy ny filazan’i Jesosy Kristy ary ny zavatra rehetra izay hitany. Sambatra izay mamaky, ary izay mihaino ny tenin’ity faminaniana ity sy mitandrina izay zavatra voasoratra ao anatiny; fa efa akaiky ny fotoana. Apokalypsy 1:1–3.

When the Lion of the tribe of Judah unseals the “Revelation of Jesus Christ” as He has been doing since the arrival of the message of the Midnight Cry in July of 2023, that unsealing includes the revelation that He is “Palmoni,” the Wonderful Numberer, or the Numberer of Secrets. Failure to accept this truth is to fail the testing process which seals the one hundred and forty-four thousand.

Apabila Singa daripada suku Yehuda membuka meterai “Wahyu Yesus Kristus” sebagaimana Dia telah melakukannya sejak tibanya pekabaran Seruan Tengah Malam pada bulan Julai 2023, pembukaan meterai itu termasuk penyataan bahawa Dia ialah “Palmoni,” Penghitung Ajaib, atau Penghitung Rahsia-Rahsia. Kegagalan untuk menerima kebenaran ini bererti gagal dalam proses pengujian yang memeteraikan seratus empat puluh empat ribu.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.

> Ndzi nga mi khuvula hi mati ntsena ku ya eku hundzukeni ka mianakanyo; kambe loyi a taka endzhaku ka mina u ni matimba ku tlula mina, loyi ndzi nga fanelwangiki ni ku n’wi rhwala masandhazi ya yena; yena u ta mi khuvula hi Moya lowo Kwetsima ni hi ndzilo; loyi a khuwana ra yena ri nga evokweni ra yena, naswona u ta basisa xivandla xa yena xo hulela mavele hi ku helela, a hlengeleta koroni ya yena endlwini yo hlayisela; kambe makhasi u ta ma hisa hi ndzilo lowu nga timekiki. Matewu 3:11, 12.

> “Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.

> “Bogefefo jwanong tsela eno ya go itshekisa e tla simologa ka teng ga nka ka se bolela, mme ga e kitla e diegisiwa lobaka lo loleele. Ene yo mogoloso wa gagwe o mo seatleng sa Gagwe o tla phepafatsa tempele ya Gagwe mo kgotleleng ya yone ya boitsholo. O tla phepafatsa sentle boalo jwa Gagwe.” Testimonies to Ministers, 372, 373.

The lines of prophecy which identify the time of the sealing as a prophetic testing process are more than abundant. It is clear that the testing process is based upon the students aptitude and ability to apply the correct or incorrect methodology for studying God’s prophetic Word. This truth is also abundantly set forth within the inspired record.

ꞌNuꞌu mbooꞌ in ndatu profecía saꞌa ndiso kùu tiempo nuu ndaꞌa sello kùu mbeeꞌe nuu prueba profética, kuu kuaa saa loo. Vichi kaa vaa chi proceso nuu prueba yáa ndisa ndisáa nuu capacidad ji aptitud nuu estudiante, te ñaꞌa vaꞌa o ñaꞌa kuaa metodología ndaa o metodologia tu ndaa nuu kaꞌvi ji kaꞌan Palabra profética yya Dios. Savaꞌa yáa, ndatu inspirado kàa ndisa kuaa loo nuu record.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Mengenai keempat anak ini, Allah mengaruniakan kepada mereka pengetahuan dan kecakapan dalam segala pelajaran dan hikmat; dan Daniel mempunyai pengertian dalam segala penglihatan dan mimpi. Maka pada akhir hari-hari yang telah ditetapkan raja untuk membawa mereka masuk, kepala sida-sida membawa mereka menghadap Nebukadnezar. Lalu raja bercakap-cakap dengan mereka; dan di antara mereka semua tidak didapati seorang pun seperti Daniel, Hananya, Misael, dan Azarya; sebab itu mereka berdiri di hadapan raja. Dan dalam segala perkara hikmat dan pengertian yang ditanyakan raja kepada mereka, didapatinya mereka sepuluh kali lebih baik daripada semua ahli sihir dan ahli nujum yang ada di seluruh kerajaannya. Daniel 1:17–20.

A premier rule of prophetic interpretation is that truth is established upon the testimony of two, and those who fail to have confidence in the principle are setting themselves up for failure. An element of the testing process during the sealing time, involves the recognition of the connection of the internal and external histories represented in chapter eleven and verse eleven by Daniel and John.

Gako e ka sehloohong ya toloko ya boporofeta ke hore nnete e tiiswa hodima bopaki ba babedi, mme ba sa tshepeng molao-motheo oo ba ipehela ho hloleha. Karolo ya tshebetso ya teko nakong ya ho tshwaywa ka tiiso e akaretsa ho elellwa kamano ya dipale tsa kahare le tsa kantle tse emetsweng ho kgaolo ya leshome le motso o mong le temaneng ya leshome le motso o mong ke Daniele le Johanne.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Kitab Penyingkapan ialah sebuah kitab yang termeterai, namun juga sebuah kitab yang telah dibuka. Kitab ini mencatat peristiwa-peristiwa ajaib yang akan berlaku pada hari-hari terakhir sejarah bumi ini. Ajaran-ajaran dalam kitab ini adalah jelas dan pasti, bukan bersifat mistik dan tidak dapat difahami. Di dalamnya, jalur nubuatan yang sama seperti dalam Daniel diteruskan. Beberapa nubuatan telah diulangi oleh Tuhan, dengan demikian menunjukkan bahawa perhatian yang sewajarnya harus diberikan kepadanya. Tuhan tidak mengulangi perkara-perkara yang tidak besar akibatnya.” Manuscript Releases, jilid 9, 8.

The books of Daniel and Revelation represent two witnesses, and the one hundred and forty-four thousand are represented as two witnesses in Revelation chapter eleven. In verse eleven of the chapter the two witnesses, represented by Elijah and Moses are resurrected as typified by both John in the boiling oil and Daniel in the lion’s den. The one hundred and forty-four thousand are represented by Daniel and John, and also by Elijah and Moses. To succeed in the testing process which produces the one hundred and forty-four thousand a student must understand that truth is established upon two witnesses, and that the books of Daniel and Revelation represent two witnesses, and that the one hundred and forty-four thousand have been typified as Elijah and Moses and also Daniel and John.

Kitab Daniel dan Wahyu mewakili dua saksi, dan seratus empat puluh empat ribu digambarkan sebagai dua saksi dalam Wahyu pasal sebelas. Dalam ayat sebelas pasal itu, kedua saksi itu, yang dilambangkan oleh Elia dan Musa, dibangkitkan kembali, sebagaimana ditipologikan oleh Yohanes dalam minyak yang mendidih dan Daniel di gua singa. Seratus empat puluh empat ribu itu dilambangkan oleh Daniel dan Yohanes, dan juga oleh Elia dan Musa. Untuk berhasil dalam proses pengujian yang menghasilkan seratus empat puluh empat ribu itu, seorang pelajar harus memahami bahwa kebenaran ditegakkan atas dasar dua saksi, dan bahwa kitab Daniel dan Wahyu mewakili dua saksi, dan bahwa seratus empat puluh empat ribu itu telah ditipologikan sebagai Elia dan Musa dan juga Daniel dan Yohanes.

These truths are only a brief sampling of prophetic truths associated with the internal and external history represented by “eleven, eleven” in both Daniel and Revelation. As Palmoni, Christ guided in the alignment of the two passages, and also that eleven, plus eleven equals twenty-two, which in turn is a tithe or tenth of two hundred and twenty, which is a symbol of the combination of divinity with humanity. Palmoni established upon more than two witnesses that “two hundred and twenty” represents the combination of divinity and humanity, which is in turn a description of the incarnation of Christ when He took upon Himself fallen flesh. In doing so He set forth the example for mankind that if they are willing to meet the requirements of the gospel, Christ is willing to combine His divinity with our humanity. Divinity and humanity are therefore two witnesses.

Kebenaran-kebenaran ini hanyalah suatu contoh singkat dari kebenaran-kebenaran nubuatan yang berkaitan dengan sejarah internal dan eksternal yang dilambangkan oleh “sebelas, sebelas” baik dalam Daniel maupun Wahyu. Sebagai Palmoni, Kristus menuntun dalam penyelarasan kedua bagian itu, dan juga bahwa sebelas, ditambah sebelas sama dengan dua puluh dua, yang pada gilirannya merupakan sepersepuluh atau persepuluhan dari dua ratus dua puluh, yang adalah suatu lambang dari perpaduan keilahian dengan kemanusiaan. Palmoni telah menegakkan, berdasarkan lebih dari dua saksi, bahwa “dua ratus dua puluh” melambangkan perpaduan keilahian dan kemanusiaan, yang pada gilirannya merupakan suatu gambaran tentang inkarnasi Kristus ketika Ia mengenakan pada diri-Nya daging yang telah jatuh. Dengan berbuat demikian Ia mengemukakan teladan bagi umat manusia bahwa jika mereka bersedia memenuhi tuntutan-tuntutan Injil, Kristus bersedia memadukan keilahian-Nya dengan kemanusiaan kita. Karena itu, keilahian dan kemanusiaan adalah dua saksi.

The “Revelation of Jesus Christ” that opened up just before probation closes includes that Jesus is the “Word” of God.

“ပရောဖက်ကာလပိတ်မိမ့်မည့်အချိန်မတိုင်မီ” ဖွင့်လှစ်ပြသသော “ယေရှုခရစ်၏ ဗျာဒိတ်တော်” တွင်၊ ယေရှုသည် ဘုရားသခင်၏ “နှုတ်ကပတ်တော်” ဖြစ်တော်မူကြောင်းလည်း ပါဝင်သည်။

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Pada mulanya adalah Firman, dan Firman itu bersama-sama dengan Allah, dan Firman itu adalah Allah. Ia pada mulanya bersama-sama dengan Allah. Segala sesuatu dijadikan oleh-Nya; dan tanpa Dia tidak ada sesuatu pun yang telah jadi dari segala yang telah dijadikan. Di dalam Dia ada hidup; dan hidup itu adalah terang manusia. Dan terang itu bercahaya di dalam kegelapan; dan kegelapan itu tidak memahaminya. Yohanes 1:1–5.

The Bible is the “Word” of God which, just as Christ represents the combination of divinity with humanity. The Bible represents the two witnesses of the Old and New Testaments, who are also Moses and Elijah in Revelation chapter eleven.

Bibele ke “Lentšu” la Modimo leo, bjalo ka ge Kriste a emela kopanyo ya bomodimo le botho. Baebele e emela dihlatse tše pedi tša Testamente ya Kgale le ya Testamente ye Mpsha, tšeo gape e lego Moshe le Eliya go Kutollo kgaolo ya lesome le tee.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Mabapi le lipaki tse peli, moporofeta o tsoela pele ho bolela a re: ‘Tsena ke lifate tsa mohloaare tse peli, le likandelare tse peli tse emeng pela Modimo wa lefatshe.’ ‘Lentswe la hao,’ ho boletse mopesaleme, ‘ke lebone maotong a ka, le lesedi tseleng ya ka.’ Tšenolo 11:4; Pesaleme ea 119:105. Lipaki tse peli li emela Mangolo a Testamente ea Khale le ea Testamente e Ncha.” The Great Controversy, 267.

The two witnesses are the two olive trees, the two candlesticks and the Old and New Testaments, which is represented in the paragraph as “Thy word.” The “Revelation of Jesus Christ” that is unsealed by the Lion of the tribe of Judah just before the close of probation is “the final increase of knowledge” which tests those who are candidates to be one of the one hundred and forty-four thousand. The “final increase of knowledge” is also the message of the Midnight Cry in the parable of the ten virgins.

Basupi ba babedi ke mehlare e mebedi ya meolife, didiutlwelo tse pedi, le Testamente ya Kgale le ya Ntšhwa, tšeo di emetšwego temaneng bjalo ka “Lentšu la gago.” “Kutollo ya Jesu Kriste” yeo e bulwago ke Tau ya moloko wa Juda pejana ga go tswalwa ga nako ya kgaugelo ke “koketšego ya mafelelo ya tsebo” yeo e lekago bao e lego bakgethwa ba go ba karolo ya ba dikete tše lekgolo le masomenne-nne. “Koketšego ya mafelelo ya tsebo” gape ke molaetša wa Sello sa Bogare bja Bošego seswantšhong sa dikgarebe tše lesome.

> “‘Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14. These empty themselves into the golden bowls, which represent the hearts of the living messengers of God, who bear the Word of the Lord to the people in warnings and entreaties. The Word itself must be as represented, the golden oil, emptied from the two olive trees that stand by the Lord of the whole earth. This is the baptism by the Holy Spirit with fire. This will open the soul of unbelievers to conviction. The wants of the soul can be met only by the working of the Holy Spirit of God. Man can of himself do nothing to satisfy the longings and meet the aspirations of the heart.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.

> “‘Lalu aku menjawab, dan berkata kepadanya, Apakah kedua pohon zaitun ini yang ada di sebelah kanan kaki pelita itu dan di sebelah kirinya? Dan aku menjawab lagi, dan berkata kepadanya, Apakah kedua cabang zaitun ini yang melalui kedua pipa emas itu menuangkan minyak emas dari dirinya? Dan ia menjawab aku dan berkata, Tidak tahukah engkau apakah ini? Dan aku berkata, Tidak, tuanku. Lalu katanya, Inilah kedua orang yang diurapi, yang berdiri di sisi Tuhan seluruh bumi. Zakharia 4:11–14. Mereka mengosongkan diri mereka ke dalam mangkuk-mangkuk emas itu, yang melambangkan hati para utusan Allah yang hidup, yang menyampaikan Firman Tuhan kepada umat dengan amaran dan permohonan. Firman itu sendiri haruslah seperti yang dilambangkan, yaitu minyak emas, yang dicurahkan dari kedua pohon zaitun yang berdiri di sisi Tuhan seluruh bumi. Inilah baptisan oleh Roh Kudus dengan api. Inilah yang akan membuka jiwa orang-orang yang tidak percaya kepada keyakinan akan dosa. Kebutuhan jiwa hanya dapat dipenuhi oleh pekerjaan Roh Kudus Allah. Manusia dari dirinya sendiri tidak dapat berbuat apa-apa untuk memuaskan kerinduan dan memenuhi cita-cita hati.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.

The Word of God is both the Bible and Christ, and the Bible and Christ represent two witnesses, as do the one hundred and forty-four thousand. The two witnesses in turn represent a combination of divinity with humanity. They also represent internal and external prophetic histories. As witnesses, they provided evidence that divinity combined with humanity does not sin. They also represent the connection between divinity and humanity. Whether a ladder, conduit, pipes, angels or any of the other symbols of the communication link between God and man, the message conveyed to man is always life or death.

Kata Allah adalah Alkitab dan Kristus sekaligus, dan Alkitab serta Kristus melambangkan dua saksi, sebagaimana juga seratus empat puluh empat ribu. Kedua saksi itu pada gilirannya melambangkan perpaduan keilahian dengan kemanusiaan. Mereka juga melambangkan sejarah-sejarah kenabian internal dan eksternal. Sebagai saksi, mereka memberikan bukti bahwa keilahian yang dipadukan dengan kemanusiaan tidak berbuat dosa. Mereka juga melambangkan hubungan antara keilahian dan kemanusiaan. Baik tangga, saluran, pipa-pipa, malaikat, maupun lambang-lambang lain dari mata rantai komunikasi antara Allah dan manusia, berita yang disampaikan kepada manusia selalu adalah hidup atau mati.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Ба ҷои «карруби соябон», ки як замон ба Шайтон дода шуда буд, акнун тадҳиншудагоне, ки назди Худованди тамоми замин меистанд, қарор доранд. Ба воситаи мавҷудоти муқаддасе, ки тахти Ӯро иҳота мекунанд, Худованд бо сокинони замин пайваста иртибот нигоҳ медорад. Равғани тиллоӣ рамзи он файз аст, ки Худо бо он чароғҳои имондоронро таъмин мекунад, то онҳо мижа назананд ва хомӯш нагарданд. Агар ин равғани муқаддас дар паёмҳои Рӯҳи Худо аз осмон рехта намешуд, қувваҳои шарорат бар одамон комилан ҳукмронӣ мекарданд.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Tuhan dihina apabila kita tidak menerima penyampaian yang Dia kirimkan kepada kita. Dengan demikian kita menolak minyak emas yang hendak dicurahkan-Nya ke dalam jiwa kita untuk disalurkan kepada mereka yang berada dalam kegelapan. Apabila seruan itu datang, ‘Lihatlah, mempelai laki-laki datang; keluarlah menyongsong dia,’ mereka yang tidak menerima minyak kudus itu, yang tidak memelihara kasih karunia Kristus di dalam hati mereka, akan mendapati, seperti gadis-gadis yang bodoh, bahwa mereka tidak siap untuk menyambut Tuhan mereka. Mereka tidak memiliki, di dalam diri mereka sendiri, kuasa untuk memperoleh minyak itu, dan hidup mereka pun hancur. Tetapi jika Roh Kudus Allah dimohonkan, jika kita memohon, seperti Musa dahulu, ‘Perlihatkanlah kiranya kemuliaan-Mu kepadaku,’ maka kasih Allah akan dicurahkan di dalam hati kita. Melalui pipa-pipa emas, minyak emas itu akan disalurkan kepada kita. ‘Bukan dengan keperkasaan dan bukan dengan kekuatan, melainkan dengan Roh-Ku, firman TUHAN semesta alam.’ Dengan menerima sinar-sinar terang dari Surya Kebenaran, anak-anak Allah bercahaya sebagai terang di dunia.” Review and Herald, 20 Juli 1897.

The outpouring of the Holy Spirit occurs during the internal and external histories marked by Daniel and Revelation 11:11. There are “at least” four prophetic characters represented in verses eleven and twelve of Daniel chapter eleven that need to be identified. There are also four that need to be identified in verses thirteen through fifteen, and four in verse sixteen. We are now living in that very history, so it behooves us, as students of prophecy to sort out who the symbolic characters of verses eleven through sixteen are, for they represent a line of prophecy that covers the hidden history of verse forty of the same chapter.

Go tšhollelwa ga Moya o Mokgethwa go direga mo ditsong tsa ka fa gare le tsa ka fa ntle tse di tshwailweng ke Daniele le Tshenolo 11:11. Go na le baanelwa ba bonê ba baporofeti “bonnye” ba ba emetsweng mo ditemaneng tsa lesome le bongwe le lesome le bobedi tsa Daniele kgaolo ya lesome le bongwe ba ba tshwanetseng go lemogiwa. Gape go na le ba bonê ba ba tshwanetseng go lemogiwa mo ditemaneng tsa lesome le boraro go ya go lesome le botlhano, le ba bonê mo temaneng ya lesome le borataro. Jaanong re tshela mo hisitoring yone eo, ka jalo go a re tshwanela, jaaka baithuti ba boporofeti, go tlhaola gore baanelwa ba tshwantshetso ba ditemana tsa lesome le bongwe go ya go lesome le borataro ke bomang, gonne ba emela mola wa boporofeti o o akaretsang hisitori e e fitlhegileng ya temana ya masome a manê ya kgaolo e e tshwanang.

It also seems relevant to identify the personalities represented in the history of verse forty which has been unsealing since 1989.

Ho boetse ho bonahala ho le bohlokoa ho supa batho ba emeloang historing ea temana ea mashome a mane, e ntseng e senoloha ho tloha ka 1989.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Lalu dia berfirman, “Pergilah, Daniel, sebab perkataan-perkataan ini tetap tertutup dan termeterai sampai pada waktu kesudahan. Banyak orang akan disucikan, dimurnikan, dan diuji; tetapi orang-orang fasik akan berlaku fasik, dan tidak seorang pun dari antara orang-orang fasik akan memahaminya; tetapi orang-orang bijaksana akan memahaminya.” Daniel 12:9, 10.

Verse forty begins at the time of the end in 1798 with Napoleon of France taking the pope into captivity. Napoleon’s justification was based upon the broken Treaty of Tolentino in 1797. Napoleon and the pope’s battle had previously been typified in the history which fulfilled verses six and seven of Daniel chapter eleven. The broken marriage treaty and the defeat of the northern king by the southern king in fulfillment of verses six and seven were repeated in the history of 1798, and in doing so they represent the prediction of God’s Word in verses six and seven, and the fulfillment of those verses in the beginning of the warfare between Ptolemy Philadelphus, the second and king of Egypt, and Antiochus Theos, third king of Syria. Ptolemy represented the southern king and Antiochus represented the northern king.

Ayat empat puluh bermula pada masa kesudahan pada tahun 1798 apabila Napoleon dari Perancis membawa paus ke dalam tawanan. Pembenaran Napoleon didasarkan pada Perjanjian Tolentino tahun 1797 yang telah dilanggar. Pertempuran antara Napoleon dan paus itu sebelumnya telah ditipologikan dalam sejarah yang menggenapi ayat enam dan tujuh dari Daniel pasal sebelas. Perjanjian perkahwinan yang dilanggar dan kekalahan raja utara oleh raja selatan dalam penggenapan ayat enam dan tujuh telah diulangi dalam sejarah tahun 1798, dan dengan demikian hal itu melambangkan nubuatan Firman Tuhan dalam ayat enam dan tujuh, serta penggenapan ayat-ayat tersebut pada permulaan peperangan antara Ptolemy Philadelphus, raja Mesir yang kedua, dan Antiochus Theos, raja Syria yang ketiga. Ptolemy mewakili raja selatan dan Antiochus mewakili raja utara.

The prediction of the verses, brought together with the fulfillment of that prediction in the history of Ptolemy and Antiochus—which in turn typified and the history of Napoleon and the pope in 1798 provide three lines which typify the history of Putin and Zelenskyy in verses eleven and twelve. Thus, understanding that the time of the end in 1798 represents the history of Napoleon and the pope is incomplete if it ends there. We must understand what verses six and seven predict about Napoleon and the pope, and also what the history of Ptolemy and Antiochus teaches of that same period. When we understand those lines of truth, we may then understand that those previous historical fulfillments are identifying the beginning history of verse forty, and in so doing, they are also identifying the ending of verse forty when Putin, who has been typified by Napoleon and Ptolemy—Putin who has been predicted in verses six and seven, fulfills verses eleven and twelve.

Boperofeta bja ditemana tšeo, ge bo kopanywa le phethagatšo ya boperofeta bjoo historing ya Ptolemy le Antiochus—yeo le yona e bego e swantšhetša, le histori ya Napoleon le mopapa ka 1798 e fa methaladi e meraro yeo e swantšhetšago histori ya Putin le Zelenskyy ditemaneng tša lesome le tee le lesome le metšo e mebedi. Ka gona, go kwešiša gore nako ya bofelo ka 1798 e emela histori ya Napoleon le mopapa ga go a felela ge go felela moo. Re swanetše go kwešiša seo ditemana tša tshela le šupa di se bolelelago pele mabapi le Napoleon le mopapa, gape le seo histori ya Ptolemy le Antiochus e se rutago ka nako yeo e swanago. Ge re kwešiša methaladi yeo ya therešo, gona re ka kwešiša gore diphethagatšo tšeo tša histori tša pejana di šupa histori ya mathomo ya temana ya masome a mane, gomme ka go dira bjalo, di bile di šupa bofelo bja temana ya masome a mane ge Putin, yo a swantšheditšwego ke Napoleon le Ptolemy—Putin yo a boletšwego pele ditemaneng tša tshela le šupa—a phethagatša ditemana tša lesome le tee le lesome le metšo e mebedi.

An important observation concerning the prophetic relationship between the dragon and the beast as John would identify them, or as “the daily and the abomination of desolation” as Daniel would represent them is that they are prophetically very similar. John says it this way.

Se temogo sa botlhokwa mabapi le kamano ya seporofeto magareng ga noga e kgolo le sebatana jaaka Johane a ne a tla di tlhaola, kgotsa jaaka “setlhabelo sa ka metlha le makgapha a tšhwalalo” Daniele a ne a tla di emela ka teng, ke gore mo seporofetong di tshwana thata. Johane o se bua ka tsela eno.

> And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? Revelation 13:4.

> Lalu mereka menyembah naga yang memberikan kuasa kepada binatang itu; dan mereka menyembah binatang itu sambil berkata, “Siapakah yang sama seperti binatang itu? Siapakah yang sanggup berperang melawan dia?” Wahyu 13:4.

To worship the dragon is to worship the beast, for both represent the religion of paganism. Like unto John, Daniel uses “the little horn” of Daniel chapter eight verses nine through twelve to represent both pagan and papal Rome, though he clearly distinguishes between the two by identifying the little horn of pagan Rome in the masculine sense, and the little horn of papal Rome in the feminine sense. In chapter seven Daniel identifies pagan Rome as “diverse” from the kingdoms before it, and Daniel further identifies that papal Rome was also “diverse.” Rome, whether pagan or papal is diverse. The male symbol of Rome representing pagan Rome is upheld by Ahab and Herod. Both were married to symbols of the papacy. The woman is churchcraft and the man is statecraft, so at the prophetic level when the Word of God speaks of a man and woman becoming one, it is confirming the reality that pagan Rome and papal Rome are very similar in the prophetic sense, for they are one flesh.

Pokloniti se zmaju znači pokloniti se zvijeri, jer oboje predstavljaju religiju poganstva. Slično Ivanu, Daniel se služi „malim rogom” iz osmog poglavlja Daniela, od devetog do dvanaestog retka, kako bi prikazao i poganski i papinski Rim, premda između njih jasno pravi razliku time što mali rog poganskoga Rima označava u muškom rodu, a mali rog papinskoga Rima u ženskom rodu. U sedmom poglavlju Daniel prepoznaje poganski Rim kao „drukčiji” od kraljevstava prije njega, a Daniel nadalje utvrđuje da je i papinski Rim također bio „drukčiji”. Rim, bilo poganski bilo papinski, jest drukčiji. Muški simbol Rima koji predstavlja poganski Rim potvrđen je preko Ahaba i Heroda. Obojica su bili oženjeni simbolima papinstva. Žena je crkvenjaštvo, a muškarac je državna vlast, stoga na proročkoj razini, kada Riječ Božja govori o tome da muškarac i žena postaju jedno, ona potvrđuje stvarnost da su poganski Rim i papinski Rim u proročkom smislu vrlo slični, jer su jedno tijelo.

France’s relationship to the papacy in 1798 typifies the relationship of the United States with the papacy when the ten kings burn Rome with fire and eat her flesh.

Khubelwane ya France na upapakwa hi 1798 yi kombisa khubelelwano bya United States ni upapakwa loko tihosi ta khume ti hisa Roma hi ndzilo, ti dya nyama ya yena.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.

> Сэнтийн дээрх араатны дээр үзсэн арван эвэр нь янханыг үзэн ядаж, түүнийг эзгүйрүүлж, нүцгэлэн, махыг нь идэж, түүнийг галаар шатаана. Илчлэлт 17:16.

France’s relationship to the papacy when it placed the papacy in power in 538, typifies the work of the United States in healing the papacies’ deadly wound at the soon coming Sunday law.

Hubungan Perancis dengan kepausan ketika negara itu menempatkan kepausan dalam kuasa pada tahun 538, melambangkan pekerjaan Amerika Syarikat dalam menyembuhkan luka maut kepausan pada undang-undang Ahad yang akan segera datang.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.

> Lalu aku melihat seekor binatang lain muncul dari dalam bumi; binatang itu mempunyai dua tanduk seperti anak domba, tetapi ia berkata-kata seperti seekor naga. Dan ia menjalankan segala kuasa binatang yang pertama di hadapannya, dan menyebabkan bumi serta mereka yang diam di atasnya menyembah binatang yang pertama itu, yang luka parahnya telah sembuh. Dan ia mengadakan tanda-tanda yang besar, sehingga ia menurunkan api dari langit ke atas bumi di hadapan manusia. Dan ia menyesatkan mereka yang diam di atas bumi dengan perantaraan mukjizat-mukjizat yang diberikan kepadanya untuk dilakukannya di hadapan binatang itu; sambil berkata kepada mereka yang diam di atas bumi, supaya mereka membuat suatu patung bagi binatang yang telah terluka oleh pedang, namun tetap hidup. Wahyu 13:11–14.

The “time of the end” in 1798 in fulfillment of verse forty identifies the spiritual king of the north being removed by the spiritual king of the south. That prophetic history is the ending history of the twelve hundred and sixty years of papal rule, and therefore the prophetic characteristics of the beginning of that prophetic history is represented at the ending. In 538 the fourth kingdom of Bible prophecy gave way to the fifth kingdom of Bible prophecy and in 1798 the fifth kingdom of Bible prophecy gave way to the sixth kingdom of Bible prophecy.

“Waktu akhir” pada tahun 1798, sebagai penggenapan ayat empat puluh, menandai bahwa raja utara secara rohani disingkirkan oleh raja selatan secara rohani. Sejarah kenabian itu adalah sejarah penutupan dari seribu dua ratus enam puluh tahun pemerintahan kepausan, dan oleh sebab itu ciri-ciri kenabian pada permulaan sejarah kenabian tersebut dinyatakan kembali pada penutupannya. Pada tahun 538 kerajaan keempat dari nubuatan Alkitab memberi tempat kepada kerajaan kelima dari nubuatan Alkitab, dan pada tahun 1798 kerajaan kelima dari nubuatan Alkitab memberi tempat kepada kerajaan keenam dari nubuatan Alkitab.

538 is also a middle waymark of the curse of the “seven times” of Leviticus twenty-six against the northern kingdom of Israel that began in 723 BC, when Assyria took Ephraim into captivity. 1798 therefore possesses not only the prophetic attributes of 538, but also of 723 BC. In 723 BC the ten tribes of Israel were being overthrown by Assyria, and twelve hundred and sixty years later in 538 pagan Rome was being overthrown by papal Rome, who was in turn overthrown by France in 1798 at the conclusion of the “seven times.”

538 juga merupakan penanda tengah bagi kutuk “tujuh masa” dalam Imamat dua puluh enam terhadap kerajaan utara Israel yang bermula pada tahun 723 SM, ketika Asyur membawa Efraim ke dalam pembuangan. Oleh itu, 1798 memiliki bukan sahaja sifat-sifat nubuatan 538, tetapi juga 723 SM. Pada tahun 723 SM, sepuluh suku Israel sedang dijatuhkan oleh Asyur, dan seribu dua ratus enam puluh tahun kemudian, pada tahun 538, Rom pagan sedang dijatuhkan oleh Rom kepausan, yang kemudiannya pula dijatuhkan oleh Perancis pada tahun 1798 pada penutupan “tujuh masa.”

In 1798 France, the king of the south, took the papacy off the throne. In 538 France, the premiere symbol of the disintegration of pagan Rome into ten kingdoms placed the papacy on the throne. At the Sunday law the United States repeats the role of France in 538, and when the ten kings burn the papacy with fire and eat her flesh the United States repeats the role of France in 1798.

Dalam tahun 1798, Perancis, raja dari selatan, menurunkan kepausan dari takhta. Dalam tahun 538, Perancis, lambang utama perpecahan Rom kafir menjadi sepuluh kerajaan, menempatkan kepausan di atas takhta. Pada waktu undang-undang hari Ahad, Amerika Syarikat mengulangi peranan Perancis pada tahun 538, dan apabila sepuluh raja membakar kepausan dengan api serta memakan dagingnya, Amerika Syarikat mengulangi peranan Perancis pada tahun 1798.

The judgment of “seven times” against the northern and southern kingdoms of Israel was brought about by kingdoms which came out of the north.

Kimhrihna “thawi sarihnih” chu Israel ram then leh chhim lam lalramte chungah hmang a ni a, chu chu hmar lam ata lo chhuak lalramte hmangin a thlengtir a ni.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Israel ke nku e akgakatšwego; ditau di mo rakeletše: pele kgoši ya Asiria e mo metšitše; gomme mafelelong Nebukadiretsara, kgoši ya Babilona, e robile marapo a gagwe. Jeremia 50:17.

Assyria came out of the north and conquered the ten tribes in 723 BC and Babylon took Judah captive in 677 BC. Though Israel was the northern kingdom in relation to Judah, still both kingdoms were conquered by enemies from the north, thus making both Israel and Judah southern kingdoms in relation to the enemy who took them into captivity. 723 BC represents the king of the north conquering a southern tenfold kingdom. 538 represents a transition from paganism to papalism and also a northern kingdom conquering a tenfold kingdom. 1798 represents a northern king being defeated by a southern king who represents a tenfold kingdom.

Asyria e fiin koro ka mu a ye bɔnsam kelen tan ni kabila tan ye 723 S.N.Y. la, ani Babilɔn ye Yuda minɛ jɔnkisinna la 677 S.N.Y. la. Hali ni Isirayɛli tun ye masaya kɔrɔfɛ la Yuda ye, o bɛɛ kelen na, masaya fila bɛɛ minɛra ka ta jɔnkisinna la dunanw fɛ min bɔra koro fɛ; o la, Isirayɛli ni Yuda bɛɛ kɛra worodugu masayaw ye dunanw ye minnu ye u ta jɔnkisinna la. 723 S.N.Y. bɛ taamasiyɛn kɛ koro fɛ masa ye worodugu masaya tanw minɛ. 538 bɛ taamasiyɛn kɛ ka bɔ sɛnɛkɛlɛla siɲɛya la ka taa papalism la, ani a fana bɛ koro fɛ masaya dɔ bɛ masaya tanw minɛ. 1798 bɛ taamasiyɛn kɛ koro fɛ masa dɔ bɛ se ka bɔ worodugu fɛ masa dɔ bolo, min bɛ taamasiyɛn kɛ masaya tanw la.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

> Dan pada saat itu juga terjadilah gempa bumi yang besar, dan sepersepuluh bagian dari kota itu runtuh, dan dalam gempa bumi itu tujuh ribu orang terbunuh; dan orang-orang yang selebihnya menjadi takut, lalu memuliakan Allah semesta langit. Wahyu 11:13.

The period of transition associated with 538, when Rome changed from pagan to papal, is also the change in Daniel chapter eight from masculine to the feminine, which symbolically is from statecraft to churchcraft. The prophecy of “seven times” bears the signature of “truth” for the first letter (723 BC) illustrates the twenty-second and last letter of the Hebrew alphabet (1798), while the thirteenth and middle letter represents rebellion (538). Daniel identifies that the “transgression” that is symbolized by the expression “the transgression of desolation” was the combination of church and state, with the church in control of the relationship. That “transgression” represents 538, which is the middle and metaphorically the thirteenth letter of the three primary waymarks in the period of the seven times against the ten northern tribes of Israel.

기간 538과 관련된 전환의 시기, 곧 로마가 이교적 상태에서 교황권적 상태로 바뀐 때는, 또한 다니엘 8장에서 남성형에서 여성형으로의 변화이기도 하며, 이는 상징적으로 국가의 통치술에서 교회의 통치술로의 전환을 뜻한다. “일곱 때”의 예언은 첫째 글자(기원전 723년)에 대한 “진리”의 서명을 지니고 있으며, 이는 히브리 알파벳의 스물두 번째이자 마지막 글자(1798년)를 예시하는 한편, 열세 번째이자 가운데 글자는 반역(538년)을 나타낸다. 다니엘은 “황폐하게 하는 범죄”라는 표현으로 상징된 그 “범죄”가, 교회가 그 관계를 지배하는 가운데 이루어진 교회와 국가의 결합이었음을 밝힌다. 그 “범죄”는 이스라엘의 북방 열 지파를 향한 일곱 때의 기간에 있는 세 주요 이정표들 가운데 한가운데에 위치한 538년을 나타내며, 은유적으로는 열세 번째 글자에 해당한다.

In 1798, the “time of the end” as set forth in verse forty of Daniel chapter eleven, atheistic France, the king of the south delivered the deadly wound to the papacy, the king of the north. In 1989 the papacy retaliated against the atheistic king of the south, who had then become the Soviet Union. The retaliation included a secret alliance between the United States and the Vatican. The sweeping away of the Soviet Union in 1989 ends the written prophetic message of verse forty, and the next verse, verse forty-one, represents the Sunday law in the United States. Thus, from the collapse of the Soviet Union in 1989 until the Sunday law in the next verse we have been living in the hidden history of verse forty.

Pada tahun 1798, “masa kesudahan,” sebagaimana dinyatakan dalam ayat empat puluh dari Daniel pasal sebelas, Perancis yang ateis, raja negeri selatan, menimpakan luka yang mematikan kepada kepausan, raja negeri utara. Pada tahun 1989 kepausan melakukan pembalasan terhadap raja negeri selatan yang ateis itu, yang pada waktu itu telah menjadi Uni Soviet. Pembalasan itu mencakup suatu persekutuan rahasia antara Amerika Serikat dan Vatikan. Penyapuan lenyap Uni Soviet pada tahun 1989 mengakhiri pekabaran nubuatan yang tertulis dalam ayat empat puluh, dan ayat berikutnya, yaitu ayat empat puluh satu, melambangkan undang-undang hari Minggu di Amerika Serikat. Dengan demikian, sejak keruntuhan Uni Soviet pada tahun 1989 sampai kepada undang-undang hari Minggu dalam ayat berikutnya, kita telah hidup dalam sejarah tersembunyi dari ayat empat puluh.

Verse forty begins by identifying a king of the south and north in 1798, and then in 1989 a king of the south and north, as well as a third power represented by the chariots, ships and horsemen.

Ayat empat puluh bermula dengan mengenal pasti seorang raja dari selatan dan utara pada tahun 1798, dan kemudian pada tahun 1989 seorang raja dari selatan dan utara, serta suatu kuasa ketiga yang dilambangkan oleh kereta-kereta perang, kapal-kapal dan pasukan berkuda.

> 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.

> “Gelembung kiamat” moli, raja ni tonga on mambahen serangan tu ibana; jala raja ni utara ro do manghantam ibana songon angin puyuh, marhite kereta, dohot pasukan berkuda, dohot godang kapal; jala ibana masuk tu angka negara, lalu meluap jala marlalui. Daniel 11:40.

At the “time of the end” in 1798 a literal general of Napoleon entered the Vatican and literally took the pope and incarcerated him. In 1989 the retaliation for 1798 took place. There had been prophetic transitions which took place in the history between 1798 and 1989 that are important to note. Atheistic France, the king of the south in the 1798 time period was the first spiritual king of the south, and Putin’s Russia is destined to be its last. France is identified in Revelation eleven, which is directly identified by Sister White as atheistic France. One of the two symbols which identify France in chapter eleven is Egypt, which Sister White identifies as a symbol of atheism. In the chapter the beast who ascends out of the bottomless pit was atheism that came into history during that time period.

Pada “masa akhir” pada tahun 1798, seorang jeneral Napoleon yang harfiah memasuki Vatican dan secara harfiah menangkap paus lalu memenjarakannya. Pada tahun 1989, pembalasan terhadap tahun 1798 telah berlaku. Terdapat peralihan-peralihan nubuatan yang telah berlaku dalam sejarah antara tahun 1798 dan 1989 yang penting untuk diperhatikan. Perancis yang ateistik, raja selatan dalam tempoh masa 1798, ialah raja selatan rohani yang pertama, dan Rusia pimpinan Putin ditakdirkan menjadi yang terakhir. Perancis dikenal pasti dalam Wahyu sebelas, yang secara langsung dikenal pasti oleh Sister White sebagai Perancis yang ateistik. Salah satu daripada dua lambang yang mengenal pasti Perancis dalam fasal sebelas ialah Mesir, yang dikenal pasti oleh Sister White sebagai lambang ateisme. Dalam fasal itu, binatang yang naik dari jurang maut ialah ateisme yang muncul ke dalam sejarah pada tempoh masa itu.

Atheism comes into history beginning with France in the 1798 time period and by 1989 the spiritual king of atheism has become the Soviet Union. The sweeping away of the Soviet Union in 1989 in fulfillment of a secret alliance between Pope John Paul II and Ronald Reagan had been typified in verse ten of Daniel chapter eleven, and a second witness to verse ten is found in Isaiah’s passage of the two curses of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel as set forth in chapters seven through eleven.

Ho se dumele boteng ba Modimo ho kena historing ho qala ka Fora nakong ya 1798, mme ka 1989 morena wa semoya wa ho se dumele boteng ba Modimo e se e le Soviet Union. Ho fielwa ha Soviet Union ka 1989 e le phethahatso ya selekane sa sephiri pakeng tsa Mopapa John Paul II le Ronald Reagan ho ne ho se ho tshwantshitswe temaneng ya leshome ya Daniele kgaolo ya leshome le motso o mong, mme paki ya bobedi ya temana ya leshome e fumanwa temaneng ya Esaia ya dithohako tse pedi tsa dilemo tse dikete tse pedi le makgolo a mahlano le mashome a mabedi kgahlanong le mebuso ya leboya le ya borwa ya Iseraele, jwalokaha ho hlalositswe dikgaolong tsa bosupa ho isa ho ya leshome le motso o mong.

1989 therefore becomes the point of reference for resolving the prophetic riddles of the last days. It was then that verse forty was unsealed. It can now be recognized that verse forty begins in 1798 and ends at the Sunday law of verse forty-one.

1989, oleh itu, menjadi titik rujukan untuk menyelesaikan teka-teki nubuat pada akhir zaman. Pada waktu itulah ayat empat puluh dibukakan. Kini dapat dikenali bahawa ayat empat puluh bermula pada tahun 1798 dan berakhir pada undang-undang Ahad dalam ayat empat puluh satu.

At the Sunday law the United States will speak as a dragon and end its rule as the sixth kingdom of Bible prophecy. It began its time to reign in 1798, when the fifth kingdom received a deadly wound. In 1798 the United States passed the Alien and Sedition Acts, thus typifying the end of the sixth kingdom at it’s very beginning. Verse forty is therefore the history of the United States as the sixth kingdom of Bible prophecy.

Pada undang-undang Ahad, Amerika Syarikat akan berkata-kata seperti seekor naga dan mengakhiri pemerintahannya sebagai kerajaan keenam dalam nubuat Alkitab. Ia mula memerintah pada tahun 1798, ketika kerajaan kelima menerima luka yang mematikan. Pada tahun 1798 Amerika Syarikat meluluskan Akta Orang Asing dan Hasutan, dengan demikian melambangkan pengakhiran kerajaan keenam itu sejak pada permulaannya lagi. Oleh itu, ayat empat puluh merupakan sejarah Amerika Syarikat sebagai kerajaan keenam dalam nubuat Alkitab.

1798 is the first letter of the Hebrew alphabet, the Sunday law is the twenty-second and last letter of the Hebrew alphabet and 1989 is the waymark in the middle that represents the rebellion symbolized by the number thirteen and the thirteenth letter of the Hebrew alphabet. 1989 represents the rebellion of Reagan’s secret alliance with the antichrist of Bible prophecy. 1989 introduces the first of the last eight presidents that reign during a period of escalating rebellion against the Constitution. 1989 began a testing process among Seventh-day Adventists that is designed to produce two classes of worshippers. The faithful are the few the unfaithful are the many. 1989 represents the center waymark of verse forty, and it represents the rebellion symbolized by the thirteenth letter. Verse forty bears the signature of “truth.”

၁၇၉၈ သည် ဟီဘရူးအက္ခရာ၏ ပထမအက္ခရာဖြစ်သည်။ တနင်္ဂနွေဥပဒေသည် ဟီဘရူးအက္ခရာ၏ နှစ်ဆယ့်နှစ်မြောက်နှင့် နောက်ဆုံးအက္ခရာဖြစ်ပြီး၊ ၁၉၈၉ သည် အလယ်ဗဟိုရှိ waymark ဖြစ်ကာ၊ နံပါတ် တစ်ဆယ့်သုံးနှင့် ဟီဘရူးအက္ခရာ၏ တစ်ဆယ့်သုံးမြောက်အက္ခရာဖြင့် သင်္ကေတပြုထားသော ပုန်ကန်မှုကို ကိုယ်စားပြုသည်။ ၁၉၈၉ သည် သမ္မာကျမ်းစာပရောဖက်ပြုချက်၌ ဖော်ပြထားသော antichrist နှင့် Reagan ၏ လျှို့ဝှက်မိတ်ဖက်ဖွဲ့မှု၏ ပုန်ကန်မှုကို ကိုယ်စားပြုသည်။ ၁၉၈၉ သည် ဖွဲ့စည်းပုံအခြေခံဥပဒေကို ဆန့်ကျင်သော ပိုမိုမြင့်တက်လာသည့် ပုန်ကန်မှုကာလအတွင်း အုပ်စိုးသော နောက်ဆုံးသမ္မတ ရှစ်ဦးအနက် ပထမဆုံးသူကို မိတ်ဆက်ပေးသည်။ ၁၉၈၉ သည် Seventh-day Adventists များအကြား စမ်းသပ်ခြင်းလုပ်ငန်းစဉ်တစ်ရပ်ကို စတင်ခဲ့ပြီး၊ ထိုလုပ်ငန်းစဉ်သည် ကိုးကွယ်သူ အုပ်စုနှစ်စုကို ဖြစ်ပေါ်စေရန် ရည်ရွယ်ထားသည်။ သစ္စာရှိသူတို့မှာ နည်းငယ်သူများဖြစ်ကြပြီး၊ သစ္စာမရှိသူတို့မှာ များပြားသူများဖြစ်ကြသည်။ ၁၉၈၉ သည် အခန်းငယ် လေးဆယ်၏ အလယ်ဗဟို waymark ကို ကိုယ်စားပြုသကဲ့သို့၊ တစ်ဆယ့်သုံးမြောက်အက္ခရာဖြင့် သင်္ကေတပြုထားသော ပုန်ကန်မှုကိုလည်း ကိုယ်စားပြုသည်။ အခန်းငယ် လေးဆယ်သည် “truth” ၏ လက်မှတ်ကို ဆောင်ထားသည်။

Verse forty has kings of the north and the south who are different in the history at the end of the verse. It also has the United States, who according to John is the false prophet who works with the dragon and beast to lead the world to Armageddon. The king of the south in verse forty is the dragon, the king of the north is the beast; the chariots, ships and horsemen are the false prophet. The fulfillment of verse forty in 1989 becomes an important prophetic attribute for understanding verses eleven through fifteen. If you are not right on 1989, you cannot logically be right about the history we are in today.

အခန်းငယ် လေးဆယ်တွင် မြောက်ဘုရင်နှင့် တောင်ဘုရင်တို့ကို ဖော်ပြထားပြီး၊ ထိုအခန်းငယ်၏ အဆုံးပိုင်းသမိုင်းအရ ၎င်းတို့သည် မတူညီသော အဖွဲ့များဖြစ်ကြသည်။ ထို့ပြင်၊ ယောဟန်၏အဆိုအရ နဂါးနှင့် သားရဲနှင့် ပူးပေါင်းကာ လောကကို အာမာဂေဒုန်သို့ ဦးတည်စေသော မိစ္ဆာပရောဖက်ဖြစ်သည့် အမေရိကန်ပြည်ထောင်စုကိုလည်း ထိုအခန်းငယ်၌ တွေ့ရသည်။ အခန်းငယ် လေးဆယ်၌ တောင်ဘုရင်သည် နဂါးဖြစ်ပြီး၊ မြောက်ဘုရင်သည် သားရဲဖြစ်သည်။ ရထားများ၊ သင်္ဘောများနှင့် မြင်းစီးသူရဲတို့မှာ မိစ္ဆာပရောဖက်ကို ရည်ညွှန်းသည်။ ၁၉၈၉ ခုနှစ်တွင် အခန်းငယ် လေးဆယ် ပြည့်စုံသည့်အချက်သည် အခန်းငယ် ၁၁ မှ ၁၅ အထိကို နားလည်ရန် အရေးကြီးသော ပရောဖက်ပြုဆိုင်ရာ လက္ခဏာတစ်ရပ် ဖြစ်လာသည်။ ၁၉၈၉ ခုနှစ်နှင့် ပတ်သက်၍ သင်မှန်ကန်မှု မရှိလျှင်၊ ယနေ့ ကျွန်ုပ်တို့ ရှိနေသည့် သမိုင်းအကြောင်း၌ သင်သည် ယുക്തိဗေဒအရ မှန်ကန်နိုင်မည် မဟုတ်ပေ။

From 1989 unto the Sunday law three proxy wars for the papacy are represented in verses ten through fifteen. These verses must be considered as one continuous history for the same “Antiochus Magnus” is found in the three battles represented in the historical fulfillment of verses ten through fifteen.

Ho tloga ka 1989 go ya molaong wa Sontaga, go emelwa dintwa tse tharo tša boemedi bakeng sa bopapa ditemaneng tša lesome go fihla go lesometlhano. Ditemana tše di swanetše go lebelelwa bjalo ka histori e tee ye e tšwelago pele, gobane yena “Antiochus Magnus” yoo a swanago o hwetšwa dintweng tše tharo tše di emetšwego phethagatsong ya histori ya ditemana tša lesome go fihla go lesometlhano.

All three battles are one prophetic line, for Antiochus Magnus was in each of the three battles. Verse ten, and Isaiah 8:8 provide two witnesses to the fulfillment of verse forty in 1989. Verse forty is the point of reference in verse ten and Isaiah 8:8. The “chariots, ships and horsemen” represent the two horns of the earth beast in chapter thirteen of Revelation. At the end, when the United States “speaks as a dragon” the two horns are no longer Republicanism and Protestantism. At that time the so-called Protestants will join with Catholicism, and the Constitutional Republic will be changed into a dictatorship. In that time period the two horns of the earth beast will be economic and military strength. In chapter thirteen of Revelation the United States forces the world to accept the mark of the beast in order to buy and sell, and also upon threat of death. Those two horns are Daniel’s “ships” representing economic power and his “horsemen and chariots” representing military strength.

Ketiga-tiga peperangan itu merupakan satu garis nubuatan, kerana Antiokhus Magnus hadir dalam setiap satu daripada ketiga-tiga peperangan tersebut. Ayat sepuluh, dan Yesaya 8:8, memberikan dua saksi bagi penggenapan ayat empat puluh pada tahun 1989. Ayat empat puluh ialah titik rujukan dalam ayat sepuluh dan Yesaya 8:8. “Kereta, kapal dan penunggang kuda” melambangkan dua tanduk binatang dari bumi dalam fasal tiga belas kitab Wahyu. Pada akhir zaman, apabila Amerika Syarikat “berkata-kata seperti seekor naga,” dua tanduk itu bukan lagi Republikanisme dan Protestanisme. Pada waktu itu golongan yang disebut Protestan akan bergabung dengan Katolikisme, dan Republik Berperlembagaan itu akan diubah menjadi sebuah pemerintahan diktator. Dalam tempoh itu, dua tanduk binatang dari bumi akan menjadi kekuatan ekonomi dan ketenteraan. Dalam fasal tiga belas kitab Wahyu, Amerika Syarikat memaksa dunia menerima tanda binatang itu supaya dapat membeli dan menjual, dan juga di bawah ancaman maut. Dua tanduk itu ialah “kapal-kapal” Daniel yang melambangkan kuasa ekonomi, serta “penunggang kuda dan kereta-keretanya” yang melambangkan kekuatan ketenteraan.

1989 establishes that when applying the historical fulfillment of the battles of Raphia and Panium in verses eleven through fifteen, the same prophetic methodology that was employed to understand 1989 and the collapse of the Soviet Union must be used for Antiochus Magnus was in all three battles represented in verses ten through fifteen. Antiochus represents the power of chariots, ships and horsemen, who in 1989 was Ronald Reagan, the first of eight presidents, of which the last was also the sixth and is now the eighth that is of the seven.

1989 e hloma gore, ge go dirišwa phethagalo ya histori ya dintwa tša Raphia le Panium ditemaneng tša lesometee go fihla go lesometlhano, go swanetše go dirišwa mokgwa wo o swanago wa boporofeta wo o ilego wa dirišwa go kwešiša 1989 le go wa ga Soviet Union, gobane Antiochus Magnus o be a emetšwe dintweng ka moka tše tharo tše di lego ditemaneng tša lesome go fihla go lesometlhano. Antiochus o emela maatla a dikoloi tša ntwa, dikepe le bapalami ba dipere, yoo ka 1989 e bego e le Ronald Reagan, wa mathomo wa bapresidente ba seswai, bao wa mafelelo gape e bilego wa botshelela gomme bjale ke wa seswai yo e lego wa ba šupa.

According to Isaiah twenty-three the papal power, (the whore who commits fornication with the kings of the earth) would be hidden during the reign of the United States as the sixth kingdom of Bible prophecy. In 1989 the United States, that had been typified by Antiochus Magnus was the proxy power of the papacy in its warfare against the beast of atheism that delivered it a deadly wound in 1798.

Menurut Yesaya dua puluh tiga, kuasa kepausan, (perempuan sundal yang berzina dengan raja-raja di bumi) akan tersembunyi selama pemerintahan Amerika Serikat sebagai kerajaan keenam dalam nubuatan Alkitab. Pada tahun 1989 Amerika Serikat, yang telah dilambangkan oleh Antiokhus Magnus, adalah kuasa wakil kepausan dalam peperangannya melawan binatang ateisme yang telah menimpakan luka yang mematikan kepadanya pada tahun 1798.

The three battles of verse ten through fifteen represent warfare between the king of the north, who as the hidden whore of Tyre, employs proxy powers as she moves towards the restoration of her power and the defeat of the king of atheism—the king of the south. The historical fulfillments of the three battles of verses ten through fifteen instruct us that in the first and last battles Antiochus Magnus won, but the middle battle he lost. The prophetic characteristics of the 1989 Ronald Reagan years with Pope John Paul II and the collapse of the Soviet Union will have a counterpart in the last of the three battles, for these verses are what is unsealed just before probation closes. As verse forty was unsealed in 1798 and then again in 1989, the verse was unsealed at the end, beginning in July 2023.

Ntwa tse tharo tsa ditemana tsa lesome go ya go lesome le botlhano di emela ntwa magareng ga kgosi ya bokone, yo o dirang jaaka seaka se se fitlhegileng sa Ture, a dirisa maatla a batseta fa a ntse a ya kwa go busediweng ga maatla a gagwe le go fenngweng ga kgosi ya go sa dumele mo Modimong—kgosi ya borwa. Ditiragalo tsa hisetori tse di diragaditseng dintwa tse tharo tsa ditemana tsa lesome go ya go lesome le botlhano di re ruta gore mo ntweng ya ntlha le ya bofelo Antiochus Magnus o ne a fenya, mme mo ntweng ya magareng o ne a fenywa. Dinonofo tsa boporofeti tsa dingwaga tsa 1989 tsa ga Ronald Reagan mmogo le Mopapa John Paul II le go wa ga Soviet Union di tla nna le se se tsamaisanang natso mo ntweng ya bofelo ya tse tharo, gonne ditemana tse ke tsona tse di bulolwang fela pele ga nako ya tsheko e fela. Jaaka temana ya masome a manê e ne ya bulolwa ka 1798 mme ya ba ya bulolwa gape ka 1989, temana eo e ne ya bulolwa kwa bokhutlong, go simolola ka Phukwi 2023.

The Revelation of Jesus Christ is unsealed just before probation closes and it includes the preeminent truth that Jesus is the first and the last, and as such always illustrates the end with the beginning. Probation closes for Adventism at the Sunday law, and just before the close of probation the Revelation of Jesus Christ is unsealed. The message which concludes at the closed door of the Sunday law is the message of the Midnight Cry, which led to the closed door of October 22, 1844 in Millerite history. The unsealing of 1798 in the beginning of verse forty which is also the beginning of the United States as the sixth kingdom of Bible prophecy typified the unsealing of 1989 in the middle of verse forty and the start of the progressive ending of the United States. The unsealing in 1798 which typified 1989 represents two witnesses to the unsealing of the message of the Midnight Cry in 2023. The line, with its three waymarks 1798, 1989 and 2023 identifies the internal work of purifying ten virgins and the external line of the sixth kingdom of Bible prophecy.

Penyingkapan Yesus Kristus dibuka meterainya tepat sebelum masa kasihan berakhir, dan hal itu mencakup kebenaran yang terutama bahwa Yesus adalah Yang Awal dan Yang Akhir, dan dengan demikian senantiasa menggambarkan akhir melalui permulaan. Masa kasihan bagi Adventisme berakhir pada undang-undang hari Minggu, dan tepat sebelum berakhirnya masa kasihan itu Penyingkapan Yesus Kristus dibuka meterainya. Pekabaran yang berakhir pada pintu yang tertutup dari undang-undang hari Minggu adalah pekabaran Seruan Tengah Malam, yang mengantarkan kepada pintu yang tertutup pada 22 Oktober 1844 dalam sejarah Millerite. Pembukaan meterai pada tahun 1798 pada permulaan ayat empat puluh, yang juga merupakan permulaan Amerika Serikat sebagai kerajaan keenam dalam nubuatan Alkitab, melambangkan pembukaan meterai pada tahun 1989 di tengah ayat empat puluh dan permulaan dari pengakhiran Amerika Serikat secara bertahap. Pembukaan meterai pada tahun 1798 yang melambangkan tahun 1989 menghadirkan dua saksi bagi pembukaan meterai pekabaran Seruan Tengah Malam pada tahun 2023. Garis itu, dengan tiga tanda jalannya—1798, 1989, dan 2023—menunjukkan pekerjaan internal pemurnian sepuluh anak dara dan garis eksternal dari kerajaan keenam dalam nubuatan Alkitab.

The battle set forth in verse eleven which was fulfilled at the Battle of Raphia when Antiochus was defeated by Ptolemy, represents a defeat of the papal proxy power, who in this current battle is the Nazi’s of the Ukraine allied with the Western European globalist nations that make up the EU, NATO and are in lock step with the political and economic globalists of the United Nations. If Antiochus Magnus was at all three battles and represents the papal proxy power against the king of the south, how can it be the United States in 1989, then the Ukrainians as typified by the Battle of Raphia and then the United States again at the Battle of Panium? Verse ten is the key to verses eleven through fifteen for its fulfillment in 1989 provides an illustration of the prophetic characteristics of the first of the three proxy wars. What is the prophetic justification for identifying Antiochus as the papal proxy power, while not applying the United States to each of the three battles?

యొక్క పదకొండవ వచనంలో ప్రతిపాదించబడిన యుద్ధం, అంటియోకుస్ ప్టొలెమీ చేత ఓడించబడిన రాఫియా యుద్ధంలో నెరవేర్చబడినది; ఇది పాపసత్తాధికారానికి ప్రతినిధి శక్తి యొక్క ఓటమిని సూచిస్తుంది. ప్రస్తుత ఈ యుద్ధంలో ఆ ప్రతినిధి శక్తి ఉక్రెయిన్‌కు చెందిన నాజీలు; వారు పశ్చిమ యూరప్ గ్లోబలిస్ట్ దేశాలతో మైత్రి కుదుర్చుకొని, యూరోపియన్ యూనియన్ (EU), నాటో (NATO)లో భాగమై, ఐక్యరాజ్య సమితి యొక్క రాజకీయ మరియు ఆర్థిక గ్లోబలిస్ట్‌లతో అడుగులో అడుగు వేసి నడుస్తున్నారు. అంటియోకుస్ మాగ్నస్ మూడు యుద్ధాలన్నిటిలోను ఉన్నాడని, మరియు దక్షిణ రాజుకు విరోధంగా పాపసత్తాధికార ప్రతినిధి శక్తిని సూచిస్తాడని అయితే, 1989లో అది యునైటెడ్ స్టేట్స్ అని, తరువాత రాఫియా యుద్ధం ద్వారా రూపకంగా సూచించబడినట్లుగా ఉక్రెయినీయులు అని, మరల పానియం యుద్ధంలో యునైటెడ్ స్టేట్స్ అని ఎలా చెప్పగలం? పదవ వచనం పదకొండవ వచనం నుండి పదిహేనవ వచనం వరకు అర్థం చేసుకోవడానికి కీలకం; ఎందుకంటే 1989లో దాని నెరవేర్పు మూడు ప్రతినిధి యుద్ధాలలో మొదటిదానికి సంబంధించిన ప్రవచనాత్మక లక్షణాల ఒక దృష్టాంతాన్ని అందిస్తుంది. అంటియోకుస్‌ను పాపసత్తాధికార ప్రతినిధి శక్తిగా గుర్తించడానికి ప్రవచనాత్మక న్యాయసమ్మతి ఏమిటి, కానీ యునైటెడ్ స్టేట్స్‌ను ఆ మూడు యుద్ధాలన్నిటికీ వర్తింపజేయకపోవడానికి కారణమేంటి?

In the history of the Ukrainian war, which has been typified by the battle of Raphia the United States employed the Nazi’s of the Ukraine as their proxy power in the very history where they are forming and image of the papacy, the power who always and only uses proxy powers to do her dirty work.

Dalam sejarah perang Ukraina, yang telah dilambangkan oleh pertempuran Rafia, Amerika Serikat menggunakan kaum Nazi Ukraina sebagai kuasa proksi mereka dalam sejarah yang sama ketika mereka sedang membentuk suatu gambaran bagi kepausan, yaitu kuasa yang senantiasa dan semata-mata menggunakan kuasa-kuasa proksi untuk melakukan pekerjaan kotornya.

To answer the question of proxy powers in verses ten through fifteen involves a prophetic study of the characteristics of Antiochus as a symbol. The Diadochi Wars were a series of conflicts from 323–281 BC among the Diadochi (Greek for “successors”), the generals and successors of Alexander the Great, who fought for control of his vast empire after his death in 323 BC. The first Antiochus was Antiochus I Soter, the son of Seleucus I Nicator, one of Alexander’s Diadochi (successors), who founded the Seleucid Empire.

Untuk menjawab persoalan tentang kuasa proksi dalam ayat sepuluh hingga lima belas memerlukan suatu kajian kenabian mengenai ciri-ciri Antiokhus sebagai suatu lambang. Peperangan Diadochi ialah satu rangkaian konflik dari 323–281 SM antara para Diadochi (bahasa Yunani bagi “para pengganti”), iaitu para jeneral dan pengganti Aleksander Agung, yang berperang untuk menguasai empayarnya yang luas selepas kematiannya pada tahun 323 SM. Antiokhus yang pertama ialah Antiokhus I Soter, anak kepada Seleukus I Nikator, salah seorang daripada Diadochi Aleksander (para pengganti), yang mengasaskan Empayar Seleukus.

The name Antiochus can be understood to mean one who stands in place of, in order to support. Antiochus is a symbol of Rome, and papal Rome is the antichrist, which possesses a similar symbolism as does Antiochus. Antiochus as a name represented the son of the founder of the Seleucid Empire, and in that sense, Antiochus stood in the place of his father, he stood as his proxy. Sister White identifies both Satan and the pope as the antichrist, and states that the pope is Satan’s representative on earth. It became a prominent dynastic name in the Seleucid Empire, partly due to its association with Antiochus I Soter and the city of Antioch, named after either Seleucus I’s father or son. The pope is the proxy for Satan, and symbolically the name Antiochus represents a proxy for his father, the founder of the northern kingdom who located its capital in Babylon.

ឈ្មោះ អាន់ទីយ៉ូកុស អាចត្រូវបានយល់ថា មានន័យថា អ្នកដែលឈរជំនួសដើម្បីគាំទ្រ។ អាន់ទីយ៉ូកុស ជានិមិត្តរូបនៃរ៉ូម ហើយរ៉ូមបាប៉ាលគឺជាអាន់ទីគ្រីស្ទ ដែលមាននិមិត្តសញ្ញាស្រដៀងគ្នានឹងអាន់ទីយ៉ូកុស។ ក្នុងនាមជាឈ្មោះ អាន់ទីយ៉ូកុស តំណាងឲ្យបុត្ររបស់ស្ថាបនិកនៃអាណាចក្រសេលេអ៊ុយស៊ីដ ហើយក្នុងន័យនោះ អាន់ទីយ៉ូកុសបានឈរនៅកន្លែងរបស់ឪពុករបស់ខ្លួន គឺបានឈរជាតំណាងរបស់គាត់។ ស៊ីស្ទ័រ វ៉ាយត៍ កំណត់អត្តសញ្ញាណទាំងសាតាំង និងសម្តេចប៉ាបថាជាអាន់ទីគ្រីស្ទ ហើយថ្លែងថា សម្តេចប៉ាបគឺជាតំណាងរបស់សាតាំងនៅលើផែនដី។ វាបានក្លាយជាឈ្មោះរាជវង្សដ៏លេចធ្លោក្នុងអាណាចក្រសេលេអ៊ុយស៊ីដ មួយផ្នែកដោយសារការភ្ជាប់របស់វាជាមួយ អាន់ទីយ៉ូកុស ទី១ សូទ័រ និងទីក្រុងអាន់ទីយ៉ុក ដែលត្រូវបានដាក់ឈ្មោះតាមឪពុក ឬបុត្ររបស់ សេលេអ៊ុយកុស ទី១។ សម្តេចប៉ាបគឺជាតំណាងជំនួសរបស់សាតាំង ហើយតាមនិមិត្តសញ្ញា ឈ្មោះ អាន់ទីយ៉ូកុស តំណាងឲ្យតំណាងជំនួសម្នាក់សម្រាប់ឪពុករបស់ខ្លួន គឺស្ថាបនិកនៃនគរខាងជើង ដែលបានតាំងរាជធានីរបស់ខ្លួននៅបាប៊ីឡូន។

After Alexander the Great’s death in 323 BC, his empire fragmented among the Diadochi (successors). In the Partition of Babylon (323 BC), Seleucus was initially appointed as the commander of the Companion cavalry (a prestigious military post) under Perdiccas, the regent of Alexander’s empire. By 321 BC, Seleucus was appointed satrap (governor) of Babylonia during the Partition of Triparadisus, following Perdiccas’ death and further negotiations among the Diadochi. In 316 BC, Antigonus I Monophthalmus, another Diadoch, forced Seleucus to flee Babylon due to Antigonus’ growing power. Seleucus sought refuge with Ptolemy I Soter in Egypt. In 312 BC, Seleucus returned to Babylon with a small force provided by Ptolemy. He defeated Antigonus’ forces and retook Babylon, marking the establishment of his power base. This event is often considered the founding of the Seleucid Empire, with 312 BC as the start of the Seleucid Era in historical reckoning.

ᱮᱞᱮᱠᱥᱟᱱᱰᱟᱨ ᱫᱟ ᱜᱨᱮᱴ ᱨᱮᱱ 323 BC ᱨᱮ ᱜᱩᱡᱩᱜ ᱛᱟᱭᱚᱢ, ᱩᱱᱤᱭᱟᱜ ᱥᱟᱢᱨᱟᱡᱽ ᱰᱟᱭᱟᱰᱚᱠᱷᱟᱭ (ᱩᱛᱛᱚᱨᱟᱫᱷᱤᱠᱟᱨᱤ) ᱠᱚ ᱛᱟᱞᱟᱨᱮ ᱵᱷᱮᱸᱜᱮᱫ ᱮᱱᱟ। ᱵᱮᱵᱤᱞᱚᱱ ᱨᱮᱱ ᱵᱟᱹᱛᱣᱟᱨᱟ (323 BC) ᱨᱮ, ᱯᱮᱨᱰᱤᱠᱠᱟᱥ, ᱡᱮ ᱮᱞᱮᱠᱥᱟᱱᱰᱟᱨ ᱨᱮᱱ ᱥᱟᱢᱨᱟᱡᱽ ᱨᱮᱱ ᱨᱮᱡᱮᱱᱴ ᱛᱟᱦᱮᱱᱟ, ᱩᱱᱤᱭᱟᱜ ᱞᱟᱛᱟᱨᱮ ᱥᱮᱞᱮᱣᱠᱟᱥ ᱠᱚᱢᱯᱮᱱᱤᱭᱚᱱ ᱠᱮᱵᱷᱟᱞᱨᱤ ᱨᱮᱱ ᱠᱟᱢᱟᱱᱰᱟᱨ (ᱢᱤᱫ ᱢᱟᱹᱱ ᱢᱟᱱᱚᱛᱟ ᱢᱤᱞᱤᱴᱟᱨᱤ ᱯᱚᱫ) ᱨᱮ ᱯᱨᱟᱛᱷᱚᱢ ᱱᱤᱭᱚᱡᱤᱛ ᱮᱱᱟ। 321 BC ᱫᱷᱟᱵᱤᱡ, ᱯᱮᱨᱰᱤᱠᱠᱟᱥ ᱨᱮᱱ ᱜᱩᱡᱩᱜ ᱛᱟᱭᱚᱢ ᱟᱨ ᱰᱟᱭᱟᱰᱚᱠᱷᱟᱭ ᱠᱚ ᱛᱟᱞᱟᱨᱮ ᱟᱨᱦᱚᱸ ᱵᱟᱛᱚᱞᱟᱭ ᱛᱟᱭᱚᱢ, ᱴᱨᱤᱯᱟᱨᱟᱰᱤᱥᱩᱥ ᱨᱮᱱ ᱵᱟᱹᱛᱣᱟᱨᱟ ᱨᱮ ᱥᱮᱞᱮᱣᱠᱟᱥ ᱵᱮᱵᱤᱞᱚᱱᱤᱭᱟ ᱨᱮᱱ ᱥᱟᱴᱨᱟᱯ (ᱜᱚᱵᱚᱨᱱᱟᱨ) ᱨᱮ ᱱᱤᱭᱚᱡᱤᱛ ᱮᱱᱟ। 316 BC ᱨᱮ, ᱟᱱᱴᱤᱜᱚᱱᱟᱥ I ᱢᱚᱱᱚᱯᱷᱛᱷᱟᱞᱢᱟᱥ, ᱟᱨ ᱢᱤᱫ ᱰᱟᱭᱟᱰᱚᱠᱷ, ᱟᱱᱴᱤᱜᱚᱱᱟᱥ ᱨᱮᱱ ᱵᱟᱹᱫᱷᱟᱹᱱ ᱥᱮᱛᱟᱢ ᱯᱟᱹᱣᱟᱨ ᱠᱟᱨᱚᱱ ᱥᱮᱞᱮᱣᱠᱟᱥ ᱠᱚ ᱵᱮᱵᱤᱞᱚᱱ ᱠᱷᱚᱱ ᱯᱟᱞᱟᱭᱟᱱ ᱠᱚ ᱵᱟᱫᱽᱫᱷᱚ ᱠᱮᱫᱟ। ᱥᱮᱞᱮᱣᱠᱟᱥ ᱢᱤᱥᱨ ᱨᱮ ᱯᱴᱚᱞᱮᱢᱤ I ᱥᱚᱴᱟᱨ ᱥᱟᱱᱟᱢ ᱨᱮ ᱟᱥᱨᱟ ᱧᱟᱢ ᱠᱮᱫᱟ। 312 BC ᱨᱮ, ᱯᱴᱚᱞᱮᱢᱤ ᱫᱟᱨᱟᱭ ᱮᱢ ᱮᱱᱟ ᱢᱤᱫ ᱦᱩᱰᱤᱧ ᱥᱮᱱᱟᱵᱟᱦᱤᱱᱤ ᱥᱟᱶ ᱥᱮᱞᱮᱣᱠᱟᱥ ᱫᱚᱦᱲᱟ ᱵᱮᱵᱤᱞᱚᱱ ᱨᱮ ᱨᱩᱟᱹᱲ ᱟᱥᱮᱱᱟ। ᱩᱱᱤ ᱟᱱᱴᱤᱜᱚᱱᱟᱥ ᱨᱮᱱ ᱥᱮᱱᱟᱠᱚ ᱦᱟᱨᱟᱣ ᱠᱮᱫᱟ ᱟᱨ ᱵᱮᱵᱤᱞᱚᱱ ᱫᱚᱦᱲᱟ ᱫᱟᱹᱠᱷᱚᱞ ᱠᱮᱫᱟ, ᱡᱟᱦᱟᱸ ᱩᱱᱤᱭᱟᱜ ᱯᱟᱹᱣᱟᱨ ᱵᱮᱥ ᱥᱟᱹᱛᱩᱵ ᱮᱱᱟ। ᱱᱚᱣᱟ ᱜᱷᱚᱴᱚᱱᱟ ᱟᱠᱥᱟᱨ ᱥᱮᱞᱮᱣᱥᱤᱫ ᱥᱟᱢᱨᱟᱡᱽ ᱨᱮᱱ ᱵᱷᱤᱛᱤ ᱥᱮ ᱯᱚᱛᱤᱥᱴᱷᱟ ᱢᱮᱱᱛᱮ ᱛᱮ ᱮᱢ ᱮᱫᱟ, ᱟᱨ 312 BC ᱫᱚ ᱮᱛᱤᱦᱟᱥᱤᱠ ᱜᱚᱱᱚᱱᱟ ᱨᱮ ᱥᱮᱞᱮᱣᱥᱤᱫ ᱡᱩᱜ ᱨᱮᱱ ᱮᱦᱚᱵ ᱢᱮᱱᱛᱮ ᱦᱚᱸ ᱧᱮᱞᱚᱜᱼᱟ।

The name Seluecus is derived from Greek and comes from the root selas (σέλας), meaning “light,” “radiance,” or “flame.” The name suggests brilliance or illumination, fitting for a prominent figure like Seleucus I Nicator, the founder of the Seleucid Empire and who typifies the father who had been the light bearer in heaven.

Go la ngwafalo Seluecus le tšwa Segerikeng gomme le tšwa motsong wa selas (σέλας), wo o rago gore “seetša,” “phadimo,” goba “lelakabe.” Leina le šišinya bokgoni bja go phadima goba go fa seetša, e lego selo se se swanetšego motho yo a tumilego bjalo ka Seleucus I Nicator, mothei wa Mmušo wa Seleucid, yo a emelago tatago yo a kilego a ba morwadi wa seetša legodimong.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “Biara la tshwanetse go laelwa go batla kamogelo le tshegetso ya banna ba bagolo ba lefatshe gore le bone dikhumo le tlotlo tsa lefatshe; mme ka go dira jalo, e rile ka le gana Keresete, la gogelwa go neela boikanyegi kwa moemeding wa Satane—mobishopo wa Roma.” The Great Controversy, 50.

Antiochus Magnus represents the proxy of papal power, as the pope represents the proxy of Satan. The symbolism of Antiochus allows for differing proxy powers, just as there have been many popes. Reagan was the proxy of 1989, the Ukraine became the proxy of the United States in 2014 and Trump is the proxy at the Battle of Panium. Reagan was the first, Trump is the last and Zelenskyy is the rebellion in the middle.

Antiokhase Magnus o emela moemedi wa maatla a bopapa, fela jaaka mopapa a emela moemedi wa Satane. Sesupo sa Antiokhase se letlelela maemo a baemedi ba ba farologaneng, fela jaaka go nnile le bapapa ba le bantsi. Reagan e ne e le moemedi wa 1989, Ukraine ya nna moemedi wa United States ka 2014, mme Trump ke moemedi kwa Ntweng ya Panium. Reagan e ne e le wa ntlha, Trump ke wa bofelo, mme Zelenskyy ke borabele jo bo fa gare.

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