The last promise of the Old Testament is that before the great and terrible day of the Lord, Elijah would come.
Janji panungtungan dina Perjanjian Heubeul nyaéta yén saméméh poé PANGERAN anu agung jeung matak pikasieuneun, Élia bakal datang.
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–5.
Émut aranjeun kana hukum Musa, abdi Kami, anu ku Kami diparéntahkeun ka anjeunna di Horeb pikeun sakumna Israél, jeung sagala katetepan sarta putusanana. Tingal, Kami baris ngutus ka aranjeun Nabi Élias saméméh datangna poé PANGERAN anu agung jeung matak pikasieuneun; sarta anjeunna bakal malikkeun hate para bapa ka anak-anakna, jeung hate anak-anak ka para bapana, ulah nepi ka Kami datang sarta neunggeul bumi ku kutuk. Malaki 4:4–5.
The Elijah that comes in advance of “the great and dreadful day of the Lord,” is an individual messenger, and also the movement associated with the message the messenger proclaims. The Elijah that is sent is therefore the one hundred and forty-four thousand who do not taste death, just as Enoch and Elijah represent. They are those who are lifted up as an ensign at the soon-coming Sunday law.
Élia anu sumping heula saméméh “poé PANGERAN anu agung jeung pikasieuneun,” nyaéta saurang utusan pribadi, sarta ogé gerakan anu patali jeung amanat anu diproklamasikeun ku éta utusan. Ku sabab éta, Élia anu diutus téh nyaéta saratus opat puluh opat rébu anu henteu ngarasakeun maot, sakumaha dilambangkeun ku Énokh jeung Élia. Maranéhna téh jalma-jalma anu diangkat minangka panji dina hukum Minggu anu baris geura datang.
The last day Elijah was also represented by John the Baptist, but John did not represent the one hundred and forty-four thousand. He represented those who join the movement and accept the message of the last day messenger, who are then murdered by the papacy in the hour of the Sunday law crisis that begins at the soon coming Sunday law and ends when Michael stands up and the papacy comes to its end with none to help.
Elia jaman panungtungan ogé dilambangkeun ku Yohanes Pembaptis, tapi Yohanes henteu ngalambangkeun saratus opat puluh opat rébu. Anjeunna ngalambangkeun jalma-jalma anu ngagabung kana gerakan éta sarta narima amanat ti utusan jaman panungtungan, anu tuluy dipaéhan ku kapausan dina waktu krisis hukum Minggu anu dimimitian ku hukum Minggu anu baris geura datang sarta ditungtungan nalika Mikail jumeneng, sarta kapausan nepi ka ahirna tanpa aya anu nulungan.
Elijah is represented on Mount Carmel and John is represented in Herod’s banquet hall. Those two historical witnesses identify the two groups of God’s last day people represented in Revelation chapter seven. The one hundred and forty-four thousand and the great multitude align with Mount Carmel and Herod’s birthday party. Those two prophetic lines provide a sound point of reference to carefully identify the elements of the eighth head, that is of the seven heads in Revelation seventeen, with enough prophetic detail to clarify how and why the last president, which is the eighth president that is of the seven, becomes the great dictator of the United States in the last movements of the sixth kingdom of Bible prophecy.
Élia digambarkeun di Gunung Karmel jeung Yohanes digambarkeun di balé pésta Hérodes. Dua saksi sajarah éta nandakeun dua golongan umat Allah dina poé-poé panungtungan anu digambarkeun dina Wahyu pasal tujuh. Saratus opat puluh opat rébu jeung riungan anu gedé saluyu jeung Gunung Karmel jeung pésta ulang taun Hérodes. Dua garis nubuat éta nyayagikeun hiji titik rujukan anu pageuh pikeun ngaidéntifikasi kalayan taliti unsur-unsur tina sirah kadalapan, nyaéta anu kaasup kana tujuh sirah dina Wahyu tujuh welas, kalayan rinci nubuat anu cekap pikeun ngajelaskeun kumaha jeung naha présidén panungtungan, nyaéta présidén kadalapan anu kaasup kana tujuh éta, jadi diktator agung Amérika Sarikat dina gerakan-gerakan panungtungan karajaan kagenep tina nubuat Alkitab.
At the Sunday law the threefold union is accomplished.
Dina mangsa hukum Minggu, kahijian tilu rupa éta kalaksanakeun.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
"Ku dekrit anu maksakeun pangadegan Kapapaan, kalawan ngalanggar hukum Allah, bangsa urang bakal misahkeun dirina sapinuhna ti kabeneran. Nalika Protestanisme ngalegaan leungeunna nyebrang jurang pikeun nyekel leungeun kakawasaan Roma, nalika manéhna ngulinkeun leungeunna ngaliwatan jero jurang pikeun silih pageuh jeung Spiritualisme, nalika, dina pangaruh ieu pakumpulan tilu rangkep, nagara urang bakal mungkir kana unggal asas Konstitusina minangka pamaréntahan Protestan jeung républik, sarta bakal nyadiakeun jalan pikeun sumebarna kasalahan-kasalahan jeung panipuan-panipuan kapapaan, mangka urang bisa nyaho yén waktuna geus datang pikeun padamelan Satan anu matak ngareureuwas, sarta yén ahir geus deukeut." Testimonies, jilid 5, 451.
Yet in this illustration there is a sequence, and that sequence is a subject of the inspired word. It is an event that happens at the decree, which in one sense is a singular event, but it is actually a very careful sequence of events. At the “decree” the United States ceases to be the sixth kingdom of Bible prophecy, which means that it is there that the seventh kingdom begins, but the seventh kingdom agrees to give their kingdom unto the beast. When the false prophet is defeated, the dragon takes its position, and immediately gives half its kingdom to the beast.
Nanging dina ieu perlambang aya hiji runtuyan, sarta runtuyan éta jadi poko tina pangandika anu diilhami. Ieu téh hiji kajadian anu lumangsung dina mangsa parentah, anu dina hiji harti mangrupa hiji kajadian tunggal, tapi sajatina téh hiji runtuyan kajadian anu kacida talatina. Dina mangsa “parentah” éta, Amérika Serikat eureun jadi karajaan kagenep tina nubuat Kitab Suci, anu hartina yén di dinya karajaan katujuh mimiti, tapi karajaan katujuh éta satuju pikeun masrahkeun karajaanna ka sato galak. Nalika nabi palsu dielehkeun, naga nyokot posisina, sarta langsung mikeun satengah karajaanna ka sato galak.
At Mount Carmel, there were four hundred and fifty prophets of Baal, and there four hundred prophets of the grove who were in Samaria eating at Jezebel’s table.
Di Gunung Karmel aya opat ratus lima puluh nabi Baal, sarta aya opat ratus nabi tina pasamuan leuweung anu aya di Samaria, dahar di méja Izebel.
Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:19.
Ku sabab kitu ayeuna kintunkeun, sarta kumpulkeun ka sim kuring sakumna Israél ka Gunung Karmel, jeung nabi-nabi Baal opat ratus lima puluh, jeung nabi-nabi rungkun suci opat ratus, anu dahar di méja Izébél. 1 Raja-raja 18:19.
Elijah identifies the confrontation at Mount Carmel as a controversy, not only the question of who was the true God, but also that it was a controversy over who was the true prophet.
Elia nandakeun yén adu pasanghareupan di Gunung Karmel téh hiji pasulayan, lain ngan ukur perkara saha Allah anu sajati, tapi ogé yén éta téh pasulayan ngeunaan saha nabi anu sajati.
Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:22.
Tuluy saur Élia nyarios ka rahayat, “Kami, enya kami wungkul, nu kari jadi nabi PANGERAN; ari nabi-nabi Baal aya opat ratus lima puluh urang.” 1 Raja-raja 18:22.
When Elijah’s offering was consumed by the fire that came down out of heaven, he then slew the four hundred and fifty prophets of Baal with his own hands.
Nalika kurban anu dipasrahkeun ku Élias dihakan ku seuneu anu turun ti sawarga, anjeunna tuluy meuncit opat ratus lima puluh nabi Baal ku leungeunna sorangan.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.
Jeung Élia nimbalan ka maranéhna, “Cekel nabi-nabi Baal; ulah aya saurang ogé di antara maranéhna nu luput.” Tuluy maranéhna nyekel maranéhna; sarta Élia mawa maranéhna turun ka walungan Kison, tuluy meuncit maranéhna di dinya. 1 Raja-raja 18:40.
Baal was a false masculine deity, and the four hundred prophets of the grove, who were still with Jezebel, eating at her table in the city of Samaria were the prophets of the female deity, Ashtaroth. The female deity survived Elijah’s slaughter of the prophets of Mount Carmel.
Baal téh déwa jalu palsu, sarta opat ratus nabi ti rungkun suci, anu kénéh aya jeung Izébél, dahar di méjana di kota Samaria, nyaéta nabi-nabi déwi bikang, Asytarot. Déwi bikang éta salamet tina pangmeuncitan anu dipigawé ku Éliah ka para nabi di Gunung Karmél.
“The people upon the mountain prostrate themselves in terror and awe before the unseen God. They cannot look upon the bright, consuming fire sent from Heaven. They fear that they will be consumed in their apostasy and sins. They cry out with one voice, which resounds over the mountain, and echoes to the plains below them with terrible distinctness, ‘The Lord, he is the God; the Lord, he is the God.’ Israel is at last aroused and undeceived. They see their sin and how greatly they have dishonored God. Their anger is aroused against the prophets of Baal. With fearful terror, Ahab and Baal’s priests witnessed the wonderful exhibition of Jehovah’s power. Again is heard, in startling words of command, the voice of Elijah to the people, ‘Take the prophets of Baal; let not one of them escape.’ And the people were ready to obey the word of Elijah. They seized the false prophets who had deluded them, and brought them to the brook Kishon, and there Elijah, with his own hand, slew these idolatrous priests.” Review and Herald, October 7, 1873.
“Jalma-jalma nu aya di gunung téh sujud kana taneuh dina kasieunan jeung kagum di payuneun Allah nu teu katingali. Maranéhna teu sanggup neuteup seuneu caang nu ngahakan, anu dikintunkeun ti Surga. Maranéhna sieun ulah nepi ka maranéhna dihakan ku murtad jeung dosa-dosana. Maranéhna ngajerit bareng ku hiji sora, anu ngaguruh ngaliwatan gunung, sarta ngagema ka dataran di handapeunana kalayan kacida écésna jeung pikasieuneunana, ‘PANGERAN, Anjeunna téh Allah; PANGERAN, Anjeunna téh Allah.’ Israil ahirna gugah jeung henteu katipu deui. Maranéhna ningali dosa maranéhna jeung sabaraha gedéna maranéhna geus ngahinakeun Allah. Amarah maranéhna hudang ngalawan nabi-nabi Baal. Kalawan kasieunan anu pikasieuneun, Ahab jeung imam-imam Baal nyaksian pintonan anu ajaib tina kakawasaan Yéhuwa. Deui kadéngé, dina kecap parentah anu ngageunjleungkeun, sora Élias ka jalma-jalma, ‘Candak nabi-nabi Baal; ulah aya saurang ogé ti maranéhna anu luput.’ Jeung jalma-jalma geus siap pikeun nurut kana pangandika Élias. Maranéhna nyekel nabi-nabi palsu anu geus nyasabkeun maranéhna, tuluy mawa maranéhna ka walungan leutik Kison, sarta di dinya Élias, ku leungeunna sorangan, meuncit imam-imam panyembah brahala ieu.” Review and Herald, Oktober 7, 1873.
Mount Carmel typifies the soon-coming Sunday law in the United States. It is then that the ensign of the one hundred and forty-four thousand (typified by Elijah), is lifted up. It is there that the genuine Protestant horn is distinctly manifested in contrast with the counterfeit Protestant horn, who is in Samaria, eating Jezebel’s diet. It is there that the Republican horn that had become the horn of both church and state leading up to Mount Carmel comes to its end as the sixth kingdom of Bible prophecy. What remains then is Ahab, and his tenfold nation, and Jezebel, who has been hiding in Samaria, while she dines with apostate Protestants. The sixth kingdom is finished, and the rain then comes without measure.
Gunung Karmel ngalambangkeun hukum Minggu anu baris geura datang di Amérika Sarikat. Dina waktu éta panji pikeun saratus opat puluh opat rébu (anu dilambangkeun ku Élia), diangkat. Di dinya tanduk Protestan anu sajati dipintonkeun kalayan écés sabagé sabalikna ti tanduk Protestan palsu, anu aya di Samaria, keur dahar kadaharan Izébel. Di dinya tanduk Républik anu geus jadi tanduk boh garéja boh nagara nepi ka Gunung Karmel ngahontal tungtungna minangka karajaan kagenep tina nubuat Alkitab. Nu kari harita nyaéta Ahab, jeung bangsana anu sapuluh-lapis, sarta Izébel, anu geus nyumput di Samaria, bari anjeunna dahar bareng jeung urang Protestan murtad. Karajaan kagenep geus réngsé, sarta hujan tuluy turun kalayan taya ukur.
At Herod’s birthday party, Elijah, represented by John the Baptist is in the Roman prison awaiting deliverance or death. There are no prophets of Baal to accomplish the dance of deception, just Salome, Jezebel’s daughter. Herod and his royal friends are drunk with the wine of Babylon, for his birthday also represents the Sunday law, and all nations began to drink the wine of Babylon on September 11, 2001, well before the soon coming Sunday law.
Dina pésta ulang taun Hérodes, Elia, anu diwujudkeun ku Yohanes Jurubaptis, aya di panjara Romawi nungguan dibébaskeun atawa maot. Teu aya nabi-nabi Baal pikeun ngalaksanakeun tarian pangbeja-beja, ngan ukur Salomé, putri Isebel. Hérodes jeung rerencangan karajaanna mabok ku anggur Babul, sabab ulang taunna ogé ngawakilan hukum Minggu, sarta sakumna bangsa mimiti nginum anggur Babul dina 11 Séptémber 2001, jauh saméméh hukum Minggu anu enggal datang.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Sanggeus éta, abdi ningali malaikat séjén turun ti sawarga, miboga kakawasaan anu gedé; jeung bumi jadi caang ku kamulyaan-Na. Tuluy anjeunna ngagero tarik ku sora anu kuat, saur-Na, “Babul anu agung geus rubuh, geus rubuh, sarta geus jadi tempat padumukan setan-setan, pangkonan unggal roh najis, jeung kurungan unggal manuk anu najis tur matak geuleuh. Sabab sakumna bangsa geus nginum tina anggur amarah tina cabulna, jeung raja-raja di bumi geus ngalampahkeun cabul jeung manehna, sarta padagang-padagang di bumi geus jadi beunghar ku loba-lobana kaméwahanana.” Wahyu 18:1–3.
These three verses were fulfilled when the great buildings of New York, the twin towers were thrown down by a touch of God.
Ieu tilu ayat kacumponan nalika gedong-gedong jangkung di New York, nyaéta munara kembar, diruntuhkeun ku panyabak ti Allah.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ayeuna parantos sumebar béja yén kuring geus nyatakeun yén New York bakal disapu ku gelombang pasang? Hal ieu can kungsi ku kuring diucapkeun. Kuring geus nyebutkeun, waktu kuring nengetan wangunan-wangunan gedé keur diwangun di dinya, tingkat demi tingkat, ‘Pamandangan anu pikapikasieuneun kumaha anu bakal kajadian nalika Gusti jumeneng pikeun ngagonjrangkeun bumi kalawan dahsyat! Mangka kecap-kecap dina Wahyu 18:1–3 bakal kaeusi.’ Sagemblengna pasal ka dalapan welas tina Wahyu téh mangrupa panggeuing ngeunaan naon anu bakal tumiba ka bumi. Tapi kuring henteu nampa cahaya anu husus ngeunaan naon anu bakal kajadian ka New York, iwal yén kuring nyaho yén dina hiji poé wangunan-wangunan gedé di dinya bakal diruntuhkeun ku pabalikan jeung pangabalikan tina kakawasaan Allah. Tina cahaya anu dipaparinkeun ka kuring, kuring nyaho yén karuksakan aya di dunya. Hiji kecap ti Gusti, hiji sentuhan tina kakawasaan-Na anu agung, sarta wangunan-wangunan raksasa ieu bakal rubuh. Pamandangan-pamandangan bakal kajadian anu kageringanana teu sanggup ku urang dibayangkeun.” Review and Herald, July 5, 1906.
The soon coming Sunday law is represented by the second voice of Revelation chapter eighteen, and it represents Ahab’s Mount Carmel, and Herod’s birthday party. Herodias, who is also Jezebel, is not present at Herod’s drunken party, just as Jezebel was absent from Mount Carmel. Until the Sunday law, she has been forgotten during the seventy symbolic years of the reign of the earth beast, the sixth kingdom of Bible prophecy. When Jezebel received her deadly wound in 1798 and 1799, the sixth kingdom (the United States) began its term as the sixth kingdom of Bible prophecy. When the sixth kingdom ends, she then returns and begins to sing her songs and commits fornication with all the nations on earth.
Hukum Minggu anu baris geura datang dilambangkeun ku sora kadua dina Wahyu pasal dalapan welas, sarta éta ngalambangkeun Gunung Karmelna Ahab, jeung pesta ulang taunna Herodes. Herodias, anu ogé nyaéta Izebel, teu aya dina pesta mabokna Herodes, sakumaha Izebel ogé teu aya di Gunung Karmel. Nepi ka hukum Minggu, manéhna geus kaliwat poho salila tujuh puluh taun simbolis pamaréntahan sato galak bumi, karajaan kagenep dina nubuat Kitab Suci. Nalika Izebel nampa tatu mautna dina taun 1798 jeung 1799, karajaan kagenep (Amérika Sarikat) ngamimitian mangsana minangka karajaan kagenep dina nubuat Kitab Suci. Nalika karajaan kagenep réngsé, mangka manéhna balik deui sarta mimiti ngawihkeun lagu-laguna sarta ngalakukeun zinah jeung sakabéh bangsa di bumi.
Her songs of fornication and wine was prophetically initiated on September 11, 2001, but that was simply the period of preparation, as had been represented by the thirty years from 508, unto 538, the first time she took the throne. Up until the Sunday law, when the sixth kingdom is slain by the hands of Elijah, she has been hidden in Samaria. At that point John the Baptist is being held in her prison, awaiting either deliverance or death.
Lalaguan dirina ngeunaan cabul jeung anggur geus dimimitian sacara profétis dina 11 Séptémber 2001, tapi éta ngan saukur mangsa persiapan, sakumaha geus dilambangkeun ku tilu puluh taun ti 508 nepi ka 538, nalika pikeun kahiji kalina manéhna nyekel tahta. Nepi ka hukum Minggu, nalika karajaan kagenep dipaéhan ku panangan Élia, manéhna geus disumputkeun di Samaria. Dina éta waktu Yahya Pambaptis keur ditahan di panjara dirina, nungguan boh dibébaskeun boh dipaéhan.
Herod and his noble friends were drunk with the wine of Babylon, when Salome, the daughter of Herodias (Jezebel), performed her highly seductive dance, and Herod manifests his lustful and incestual desires. He is fully captivated by his step-daughters’ sexual overtures, and offers her up to half his kingdom.
Herodes jeung rerencangan bangsawanna keur mabok ku anggur Babul, waktu Salome, putri Herodias (Izébél), mintonkeun tarianana anu kacida ngagoda, sarta Herodes nembongkeun kahayangna anu pinuh ku napsu jeung sumbang. Anjeunna kacida katarikna ku rayuan seksual ti anak téréna, tuluy nawarkeun ka dirina nepi ka satengah karajaanna.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. Mark 6:21–28.
Jeung waktu geus datang poé anu merenah, nyaéta nalika Herodes dina poé ulang taunna ngayakeun hiji pésta ka para pangéranna, para panglima gedéna, jeung para inohong utama di Galiléa; sarta nalika putri ti Herodias anu kasebut tadi asup, tuluy menari, jeung nyugemakeun Herodes jeung jalma-jalma anu calik babarengan jeung manéhna, raja ngadawuh ka mojang éta, “Pénta ka kami naon baé anu dipikahayang ku anjeun, sarta kami bakal mere ka anjeun.” Jeung manéhna sumpah ka éta mojang, “Naon baé anu ku anjeun dipénta ka kami, bakal kami bikeun ka anjeun, nepi ka satengah karajaan kami.” Tuluy éta mojang kaluar sarta nyarita ka indungna, “Naon anu kudu ku abdi dipénta?” Jeung indungna ngawaler, “Sirah Yohanes anu ngabaptis.” Jeung éta mojang geuwat asup deui kalayan buru-buru ka hareupeun raja, tuluy ménta, pokna, “Abdi hoyong supaya ayeuna kénéh gusti maparin ka abdi dina hiji talam sirah Yohanes anu ngabaptis.” Jeung raja kacida sedihna; tapi ku sabab sumpahna, jeung ku sabab jalma-jalma anu calik babarengan jeung manéhna, manéhna teu daék nampik éta paménta. Jeung harita kénéh raja ngutus hiji algojo, sarta maréntahkeun supaya sirahna dibawa. Tuluy éta algojo indit sarta neukteuk sirahna di panjara, sarta mawa sirahna dina hiji talam, tuluy mikeun ka éta mojang; sarta éta mojang mikeunana ka indungna. Markus 6:21–28.
The first voice of Revelation eighteen sounded on September 11, 2001, and the second voice sounds at the soon coming Sunday law. In the history represented in John chapter six, the first voice of 2001 was the voice of Christ informing His disciples that they must eat His flesh and drink His blood, for He was the true Bread of Heaven. That period began in Galilee and ended with a purging of His disciples who turned away from Him in John chapter SIX, verse SIXTY-SIX. That history began at Galilee with a dietary test, and ended at the enforcement of the mark of the beast, as typified by the number of the pope’s name, which is SIX, SIX, SIX. Galilee means “turning point,” and September 11, 2001 was a prophetic “turning point” (Galilee), and Herod’s birthday was with the leadership of Galilee. The beginning voice of Revelation chapter eighteen, and the ending voice of Revelation eighteen, are both represented by Galilee, which is a turning point.
Sora kahiji tina Wahyu dalapan welas kadéngé dina tanggal 11 Séptémber 2001, sarta sora kadua kadéngé dina hukum Minggu anu geura datang. Dina sajarah anu digambarkeun dina Yohanes pasal genep, sora kahiji taun 2001 éta nya éta sora Kristus anu ngawartosan ka murid-murid-Na yén maranéhna kudu ngadahar daging-Na jeung nginum getih-Na, sabab Anjeunna téh Roti sajati ti Sawarga. Mangsa éta dimimitian di Galilea sarta dipungkas ku panyucian murid-murid-Na anu muru balik ninggalkeun Anjeunna dina Yohanes pasal GENEP, ayat GENEP PULUH GENEP. Sajarah éta dimimitian di Galilea ku hiji ujian ngeunaan dahareun, sarta dipungkas ku paksaan panandaan sato galak, sakumaha dilambangkeun ku bilangan ngaran paus, nya éta GENEP, GENEP, GENEP. Galilea hartina “titik balik,” sarta 11 Séptémber 2001 téh hiji “titik balik” nubuat (Galilea), sarta ulang taun Herodes aya patalina jeung kapamimpinan Galilea. Sora awal tina Wahyu pasal dalapan welas, jeung sora panungtung tina Wahyu dalapan welas, duanana dilambangkeun ku Galilea, anu mangrupa hiji titik balik.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Aya palajaran anu kudu dicokot tina sajarah jaman baheula; sarta perhatian ditujukeun ka ieu, supaya sakumna ngarti yén Allah damel dina garis anu sarua ayeuna sakumaha Anjeunna salawasna parantos damel. Panangan-Na katingali dina padamelan-Na jeung di antara bangsa-bangsa ayeuna, sarua pisan saperti anu salawasna geus katingali ti saprak Injil mimiti diproklamasikeun ka Adam di Eden.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Aya mangsa-mangsa anu jadi titik balik dina sajarah bangsa-bangsa jeung garéja. Dina pangapingan Allah, nalika rupa-rupa krisis ieu datang, cahaya pikeun waktu éta dipaparinkeun. Lamun éta ditarima, aya kamajuan rohani; lamun ditolak, kamunduran rohani jeung karamna iman bakal nuturkeun. Gusti dina Firman-Na geus ngabuka pagawean agrésif Injil sakumaha éta geus dijalankeun dina mangsa katukang, sarta bakal dijalankeun dina mangsa nu bakal datang, nepi ka papacangan panungtungan, nalika agénsi-agénsi satanis bakal ngalakukeun gerakan pamungkas maranéhna anu ngageunjleungkeun.” Bible Echo, August 26, 1895.
Galilee at 2001, and Galilee at the soon coming Sunday law, identify when the light of the latter rain is poured out. In 2001 it was a measured outpouring, but at the second voice it is poured out without measure, as represented by the tremendous outpouring after Elijah slew the prophets of Baal, which occurred at Herod’s birthday party. Herod’s birthday identifies the birth of the seventh kingdom of Bible prophecy, which immediately follows the death of the preceding kingdom. The United States began to reign in 1798, at the death of the fifth kingdom, and at the death of the prophets of Baal, the seventh kingdom’s birthday has arrived. That seventh kingdom is represented by Ahab’s tenfold kingdom of the north, and by Herod, a representative of the tenfold northern kingdom of pagan Rome.
Galilea dina taun 2001, jeung Galilea dina hukum Minggu anu enggal sumping, nandakeun iraha cahaya hujan panungtungan dicurahkan. Dina taun 2001 éta mangrupa curahan anu kaukur, tapi dina sora kadua éta dicurahkan tanpa ukuran, sakumaha dilambangkeun ku curahan anu luar biasa sanggeus Élia maehan nabi-nabi Baal, anu kajadian dina pésta ulang taun Hérodes. Ulang taun Hérodes nandakeun kalahiran karajaan katujuh dina nubuat Alkitab, anu langsung nuturkeun pupusna karajaan saméméhna. Amérika Sarikat mimiti maréntah dina taun 1798, dina mangsa pupusna karajaan kalima, sarta dina pupusna nabi-nabi Baal, ulang taun karajaan katujuh geus sumping. Karajaan katujuh éta dilambangkeun ku karajaan kalér sapuluh-lipet milik Ahab, jeung ku Hérodes, hiji wakil karajaan kalér sapuluh-lipet ti Roma kapir.
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. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.
Sareng sapuluh tanduk anu ku maneh ditingali dina éta sato galak, ieu bakal ngabenci ka éta awéwé lacur, sarta bakal ngajadikeun manéhna tumpur jeung taranjang, sarta bakal ngahakan dagingna, jeung ngabakar manéhna ku seuneu. Sabab Allah parantos nempatkeun kana hate maranéhna pikeun ngalaksanakeun pangersa-Na, sarta pikeun sapamadegan, jeung masrahkeun karajaan maranéhna ka éta sato galak, nepi ka pangandika-pangandika Allah kagenepan. Jeung éta awéwé anu ku maneh ditingali téh nyaéta kota agung éta, anu maréntah kana raja-raja bumi. Wahyu 17:16–18.
Herod agrees to fulfill the oath he made to Salome, and give her the head of John, and his oath was represented as up to half his kingdom. The ten kings of the United Nations, in spite of hating the whore, agree to give their seventh kingdom unto the eighth head, that is of the seven previous heads. They agree to a kingdom that is premised upon the combination of the worldwide State, being combined with her worldwide Church. But the marriage is a Latin marriage, not an English marriage, for their marriage is represented by the “woman” reigning “over the kings.” In a Latin marriage the family retains the woman’s surname, not the mans’, and the name of this twofold marriage is an important element of the prophetic narrative.
Herodes satuju pikeun ngalaksanakeun sumpah anu geus dijieun ka Salome, sarta mikeun sirah Yohanes ka dirina, jeung sumpahna éta digambarkeun nepi ka satengah karajaanna. Sapuluh raja ti Perserikatan Bangsa-Bangsa, sanajan maranéhna ngabenci ka awéwé lacur éta, satuju pikeun masrahkeun karajaan katujuh maranéhna ka sirah kadalapan, anu asalna tina tujuh sirah saméméhna. Maranéhna satuju kana hiji karajaan anu dumasar kana ngahijina Nagara sadunya jeung Garéja sadunya milikna. Tapi éta perkawinan téh perkawinan Latin, lain perkawinan Inggris, sabab perkawinan maranéhna digambarkeun ku “awéwé” anu maréntah “luhureun para raja.” Dina perkawinan Latin, kulawarga nahan ngaran kulawarga awéwé, lain ngaran lalaki, sarta ngaran tina ieu perkawinan anu dua rupa téh mangrupa unsur anu penting dina narasi nubuat.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Para raja, pangawasa, jeung gubernur geus nempatkeun kana dirina sorangan tanda antikristus, sarta digambarkeun minangka naga anu indit pikeun nyieun perang ngalawan para suci—jalma-jalma anu ngajaga parentah-parentah Allah jeung anu boga iman ka Yesus.” Testimonies to Ministers, 38.
We will continue this study in the next article.
Urang baris neraskeun ieu pangajaran dina artikel salajengna.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. . .. And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 2:1–3, 4:1–4.
Ieu pangandika anu kasawang ku Yesaya bin Amoz ngeunaan Yuda jeung Yerusalem. Jeung bakal kajadian dina poé-poé panungtungan, yén gunung tempat bumi PANGERAN bakal diteguhkeun dina puncak gunung-gunung, sarta bakal dijangkungkeun leuwih luhur ti pasir-pasir; jeung sakumna bangsa bakal ngalir ka dinya. Jeung loba jelema bakal indit bari ngucap, Hayu maraneh, urang naék ka gunung PANGERAN, ka bumi Allah Yakub; sarta Mantenna bakal ngajar urang ngeunaan jalan-jalan-Na, jeung urang bakal leumpang dina lampah-lampah-Na: sabab ti Sion bakal medal hukum, jeung pangandika PANGERAN ti Yerusalem.... Jeung dina poé éta tujuh awéwé bakal nyekel ka hiji lalaki, bari nyebut, Kami bakal dahar roti kami sorangan, jeung maké pakean kami sorangan: ngan muga-muga kami disebut ku ngaran anjeun, supaya kacabut aib kami. Dina poé éta cabang PANGERAN bakal éndah jeung mulya, jeung buah bumi bakal utama jeung asri pikeun maranéh anu salamet ti Israil. Jeung bakal kajadian, yén manéhna anu kari di Sion, jeung manéhna anu tetep di Yerusalem, bakal disebut suci, nyaéta unggal jelema anu kacatet di antara anu hirup di Yerusalem: Lamun PANGERAN geus ngumbah jauh kokotor putri-putri Sion, sarta geus ngabersihan getih Yerusalem ti tengahna ku Roh pangadilan, jeung ku Roh nu ngaduruk. Yesaya 2:1–3, 4:1–4.