The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.
Karajaan kalér ngalambangkeun tabiat handap dina bait kamanusaan, éta ngalambangkeun awak dina bait garéja, éta ngalambangkeun daging manusa dina bait Kristus. Kristus ngadegkeun unggal bait, sarta Anjeunna nandeskeun unggal pondasi, jeung batu kahiji dina bait Millerite téh doktrin “tujuh kali,” anu dilambangkeun ku dua iteukna Ezekiel. Dina pambrontakan taun 1863, Adventisme Laodikea nolak “batu juru” nubuatna, anu ogé kajadian dina pangwangunan bait dunya. Batu anu ditampik éta geus ditangtukeun pikeun dipilih dina panungtungan ngadegkeun bait, sanajan éta geus jadi batu sandungan salila sakabéh mangsa pangwangunan. Tapi, Firman nubuat netelakeun yén batu sandungan anu ditampik éta tungtungna bakal jadi hulu juru.
The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.
Iteuk “tujuh waktu,” sakumaha digambarkeun ku karajaan kidul, nyaeta “sirah,” dina patalina jeung karajaan kalér. Eta disebut “sirah,” sabab di karajaan kidul Allah milih ngaitkeun Yerusalem salaku kota-Na, tempat Anjeunna netepkeun tempat suci-Na jeung nami-Na. Nepi ka dua iteuk eta dihijikeun ti taun 1798 nepi ka 1844, “sirah” teh geus mangrupa karajaan handap, nya eta karajaan kidul. Sanggeus Yohanes, dina taun 1844, diparentahkeun supaya ninggalkeun karajaan kalér, sabab eta geus dipasrahkeun ka bangsa-bangsa kapir, karajaan kidul ditinggalkeun jadi hiji panji anu nangtung nyorangan minangka hiji bangsa, atawa sahenteuna kitu rencanaana. Eta rencana kahalangan ku pangbarontakan taun 1863, jeung “pangbarontakan di Kadesh” kahiji ti Israil modern.
On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.
Dina tanggal 11 Séptémber 2001, Gusti mulangkeun garéja-Na urang Laodikia ka taun 1863, ka taun 1888, ka taun 1919, jeung ka taun 1957, ka “pemberontakan di Kades” anu kadua. Tapi dina pemberontakan éta jangji yén batu anu dipiceun bakal jadi batu juru ayeuna keur kalaksanakeun. Eta keur kalaksanakeun dina jalma-jalma anu dilambangkeun minangka saratus opat puluh opat rébu, anu ku Kristus dihontal ngahijina Kaallahan jeung kamanusaan di antara maranéhna salamina.
Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.
Paulus netelakeun yén tabiat handap téh nyaéta daging, ari tabiat anu leuwih luhur téh nyaéta pikiran. Anjeunna netelakeun yén awak (tabiat handap) téh nyaéta maot.
For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.
Sabab urang terang yen hukum téh sipatna rohani; ari kuring mah daging, geus dijual ka handapeun dosa. Sabab naon anu ku kuring dipigawe, ku kuring sorangan henteu kaharti; lantaran naon anu ku kuring dipikahayang, éta henteu ku kuring dipigawe; sabalikna, naon anu ku kuring dipikaheuleutan, éta anu ku kuring dipigawe. Upama kitu, lamun kuring migawé naon anu henteu ku kuring dipikahayang, ku kituna kuring satuju kana hukum, yen hukum téh hade. Ayeuna mah lain deui kuring anu migawé éta, tapi dosa anu cicing di jero kuring. Sabab kuring terang yen di jero kuring, nya éta dina daging kuring, teu aya hiji-hijina hal anu hade; sabab kahayang pikeun ngalakonan anu hade aya dina diri kuring, tapi kumaha ngalaksanakeunana, kuring henteu manggihan. Sabab anu hade anu ku kuring dipikahayang, henteu ku kuring dipigawe; tapi anu jahat anu henteu ku kuring dipikahayang, éta anu ku kuring dipigawe. Ayeuna lamun kuring migawé naon anu henteu ku kuring dipikahayang, lain deui kuring anu migawé éta, tapi dosa anu cicing di jero kuring. Ku kituna kuring manggihan hiji hukum, nya éta: waktu kuring hayang migawé anu hade, kajahatan aya deukeut ka kuring. Sabab dina manusa batiniah, kuring resep kana hukum Allah; tapi kuring nenjo aya hukum séjén dina anggota-anggota awak kuring, anu perang ngalawan hukum akal budi kuring, sarta nyekel kuring jadi tawanan ku hukum dosa anu aya dina anggota-anggota awak kuring. Aduh, cilaka pisan kuring ieu! Saha anu bakal nyalametkeun kuring tina awak pati ieu? Rum 7:14–24.
Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.
Paulus terang yén dina “daging”-na teu cicing “hiji hal anu hade” ogé. Kacenderungan-kacenderungan, boh anu diwariskeun boh anu dipiara, anu aya dina dagingna (awakna), ngan ukur digawé pikeun ngagiring anjeunna kana dosa. Kacenderungan-kacenderungan éta ngagambarkeun hukum dosa, tapi Paulus miharep nurut kana hukum Allah, lain kana hukum dosa. Hukum Allah ku Paulus diidéntifikasi minangka “hukum pikiranana” (sifatna anu leuwih luhur). Pekikna nyaéta, “saha anu bakal ngaleupaskeun kuring tina awak pati ieu?” Tangtu, Paulus terang yén kadebatan anu ilahi anu bakal mawa pangleupasan, tapi anjeunna ogé terang yén pagawean pangleupasan éta merlukeun partisipasi ti dirina.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.
Ku sabab éta, dulur-dulur anu dipikacinta ku Kami, sakumaha maranéh salawasna geus nurut, lain ngan ukur dina waktu Kami aya di antara maranéh, tapi leuwih-leuwih ayeuna dina waktu Kami teu aya, usahakeun kasalametan maranéh sorangan kalawan sieun jeung ngageter. Sabab Allah anu damel di jero maranéh, boh pikeun ngersakeun boh pikeun ngalakukeun nurutkeun pangersa-Na anu hade. Pilipi 2:12, 13.
The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.
Kabébasan tina badan pati geus dilaksanakeun ku kakawasaan Ilahi, anu ngahiji jeung kakawasaan manusa, jeung éta téh conto anu dipasihkeun ku Yesus ka manusa. Sanajan hukum dosa keur aktip digawé dina sipat handap badan, Yesus ngajaga sipat handap-Na tetep tunduk kana hukum Allah ku nyerahkeun pangersa-Na kana pangersa Rama-Na. Paulus bisa manggihan kabébasan lamun manéhna nyerahkeun pangersa-na kana pangersa kaallahan. Ku ngalakukeun kitu, manéhna keur ngagarap kasalametanana sorangan, jeung ieu anu dimaksud ku Sister White nalika manéhna nyarios ngeunaan pagawean ngaleungitkeun dosa tina kahirupan urang.
“Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.
“Unggal jiwa anu nolak masrahkeun dirina ka Allah aya dina kakawasaan hiji kakuatan anu séjén. Anjeunna lain kagungan dirina sorangan. Anjeunna bisa waé nyarita ngeunaan kabébasan, tapi sabenerna anjeunna aya dina panghambaan anu panghina-hinana. Anjeunna teu diidinan ningali kaéndahan bebeneran, sabab pikiranana aya dina kakawasaan Iblis. Bari anjeunna ngagulkeun dirina sorangan yén anjeunna keur nuturkeun pituduh tina pangadilanana sorangan, anjeunna sabenerna nurut kana kahayang pangéran poék. Kristus sumping pikeun miceun beungkeutan panghambaan dosa tina jiwa. ‘Ku sabab kitu, lamun Putra ngajadikeun maranéh bébas, maranéh bakal bener-bener bébas.’ ‘Hukum Roh kahirupan di jero Kristus Yesus’ ngabébaskeun urang ‘tinimbang hukum dosa jeung pati.’ Rum 8:2.
“In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.
Dina karya panebusan teu aya paksaan. Teu dipaké kakuatan ti luar. Dina pangaruh Roh Allah, manusa dipasrahkeun bébas pikeun milih saha anu rek diladénan ku anjeunna. Dina robahna anu kajadian nalika jiwa nyerah ka Kristus, aya rasa kabébasan anu pangluhurna. Ngusir dosa téh kalakuan jiwa éta sorangan. Memang, urang teu boga kakawasaan pikeun ngabébaskeun diri tina kakawasaan Iblis; tapi nalika urang ngahayangkeun supaya dibébaskeun tina dosa, sarta dina kabutuh urang anu kacida gedéna ngajerit nyuhunkeun kakuatan anu asalna ti luar jeung leuwih luhur batan diri urang sorangan, kakuatan-kakuatan jiwa téh dieusi ku tanaga ilahi ti Roh Suci, sarta éta nurut kana parentah kahayang dina ngalaksanakeun pangersa Allah.
“The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.
“Hiji-hijina kaayaan anu ngamungkinkeun kabébasan manusa nyaéta ku jadi hiji jeung Kristus. ‘Kabeneran bakal ngabébaskeun aranjeun;’ jeung Kristus téh Kabeneran. Dosa ngan bisa unggul ku ngalemahkeun pikiran, jeung ngancurkeun kabébasan jiwa. Tunduk ka Allah téh mulangkeun deui jalma ka dirina sorangan,—ka kamulyaan sajati jeung martabat manusa anu saéstuna. Hukum ilahi, anu ngajadikeun urang tunduk ka dinya, nyaéta ‘hukum kabébasan.’ Yakobus 2:12.” The Desire of Ages, 466.
Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”
Paulus ngajerit, “Aduh, kuring manusa sangsara! Saha anu bakal ngabébaskeun kuring tina awak maot ieu?” Sadérék White nyatakeun, “nalika urang hayang dibébaskeun tina dosa, sarta dina kabutuhan urang anu kacida gedéna urang ngajerit ménta hiji kakawasaan ti luar jeung anu leuwih luhur batan diri urang sorangan, kakuatan-kakuatan jiwa téh dieusi ku tanaga ilahi ti Roh Suci, sarta éta nurut kana parentah-parentah kahayang dina ngalaksanakeun pangersa Allah.” Dina ngalaksanakeun ngahijina kamanusaan urang jeung kailahian Kristus, ngaliwatan pamakean kahayang urang, urang ngalaksanakeun “kalakuan” miceun dosa tina “jiwa” urang sorangan.
But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”
Tapi anu “perlu urang pahami nyaéta kakuatan sajati tina kahayang.” Kahoyong téh “mangrupa kakuatan anu maréntah dina sipat manusa, nyaéta kakuatan pikeun mutuskeun, atawa pikeun milih. Sagalana gumantung kana laku lampah kahayang anu leres. Kakuatan pikeun milih parantos dipasihkeun ku Allah ka manusa; éta milik maranéhna pikeun dipaké. Anjeun moal bisa ngarobah hate anjeun, anjeun moal bisa ku diri sorangan maparin kanyaahna ka Allah; tapi anjeun bisa milih pikeun ngawula ka Anjeunna. Anjeun bisa masrahkeun kahayang anjeun ka Anjeunna; satuluyna Anjeunna bakal damel di jero anjeun, sangkan anjeun daék jeung ngalakukeun nurutkeun pangersa-Na anu saé. Ku kituna sakumna sipat anjeun bakal dibawa ka handapeun pangawasa Roh Kristus; kanyaah anjeun bakal dipuseurkeun ka Anjeunna, pikiran anjeun bakal sajalan jeung Anjeunna.”
Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.
Paulus terang kana ieu bebeneran, sarta anjeunna terang yén kodratna anu handap kudu dijaga supaya tetep aya dina panundukan ku kodratna anu leuwih luhur, ngaliwatan ngalaksanakeun kahayangna. Ku sabab kitu Paulus maot unggal poé.
I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.
Ku sim kuring nyaksian ku kabungahan maranéh anu ku sim kuring dipiboga dina Kristus Yesus, Gusti urang, sim kuring paéh unggal poé. 1 Korinta 15:31.
Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.
Paulus terang yen anjeunna peryogi nyalibkeun tabiat handapna unggal poé ku ngalaksanakeun kahayangna supaya tabiat handapna tetep kaungkulan. Ku sabab kitu, anjeunna nyalibkeun dagingna.
And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.
Jeung maranéhna anu kagungan Kristus geus nyalibkeun daging katut hawa nafsu jeung kahayang-kahayangna. Galata 5:24.
Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.
Paulus terang yen dagingna nu pinuh ku dosa bakal tetep aya dina umat manusa nepi ka Kadatangan Kristus nu Kadua, nalika jalma-jalma satia, dina sakerep panon, bakal narima awak anyar nu dimulyakeun. Ieu sababna 1798 nandaan pondasi tina opat puluh genep taun tempat bait suci Millerite diadegkeun, sabab Kristus, minangka hiji-hijina pondasi, nya éta Anak Domba anu dipaehan ti saprak pondasi. Karajaan kalér éta awak, nu ku jalan dosa geus ngarebut kadigjayaan luhur kana umat manusa, sarta ngangkat dirina sorangan jadi karajaan kalér palsu. Dina taun 1844, Yohanes dipiwarang supaya “ninggalkeun kaluar” pakarangan, anu dina basa Yunani hartina nolak tabiat handap, nu geus ngarebut kakawasaan kana tabiat nu leuwih luhur tempat Allah geus milih nempatkeun jenengan-Na, sarta dina taun 1798, daging (tabiat handap) jeung “rasa-rasa katresna jeung kahayang-kahayangna” kudu disalibkeun.
At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.
Dina dasarna, daging Kristus maot dina panyaliban, sabab Anjeunna dipotong ti antara nu hirup. Karajaan kidul harita kudu jadi hiji bangsa, kalayan hiji raja, aya dina perjangjian jeung Allah, sarta hiji bangsa anu boga tempat suci Allah di tengah-tengahna. Baris demi baris, “tujuh kali,” ayeuna jadi “hulu juru,” sabab ti saprak 11 Séptémber 2001 Allah keur ngadegkeun “balad kalér”-Na minangka panji. Balad éta kudu jadi hiji bangsa, sarta bangsa éta bakal ngagambarkeun gambar-Na wungkul, jeung éta kajadian pas dina waktu nalika Iblis keur ngadegkeun “tanduk”-na anu mangrupa gambar sato galak. Dina Yehezkiel pasal tilu puluh tujuh, amanat ngeunaan opat angin ngahiupkeun amanat hujan panungtungan ka jalma-jalma anu tuluy nangtung jadi éta balad. Amanat ngeunaan opat angin téh nyaéta amanat Tarompet Katujuh, anu di dinya rusiah Allah dirampungkeun.
The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.
Pagawean panungtungan tina pamasangan meterai dimimitian dina 7 Oktober 2023. Mangsa pamasangan meterai pikeun saratus opat puluh opat rébu kacumponan salila disada-na Tarompet Katujuh, sarta éta tarompet disada tilu kali salila prosés pamasangan meterai. Éta salawasna nandaan hiji serangan ku Islam ngalawan Nagri Kamulyaan. “nagri kamulyaan” rohani modérn kakeunaan dina 11 Séptémber 2001, sarta nagri kamulyaan kuna anu harfiah kakeunaan dina 7 Oktober 2023, nyaéta pisan taun nalika dua saksi anu geus dipaéhan hirup deui. Serangan katilu lumangsung dina hukum Minggu di Amérika Sarikat anu moal lila deui datang.
From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.
Ti tanggal 7 Oktober 2023, tanduk Républikan jeung tanduk Protestan sajati tina sato galak bumi keur ngalaksanakeun peralihan ahirna jadi hiji tanduk anu boh nyarita saperti naga boh saperti Anak Domba, dina hukum Minggu anu geura datang. Dua manifestasi tina para antagonis internal jeung eksternal dina papaséaan agung anu dipagelarkeun salila kajadian-kajadian panutup dina sajarah bumi, duanana ayana dina sajarah anu digambarkeun ku ayat opat puluh dina Daniel pasal sabelas. Dua pamekaran pamungkas tina dua tanduk éta dilakonan salila ditiupna Tarompet Katujuh. Tarompet Katujuh téh anu katilu tina tilu tarompet cilaka.
The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.
Tilu cilaka téh ngawakilan hiji panerapan nubuat nu tilu rangkep, sarta ku kituna maranéhna méré kasaksian anu kuat ngeunaan tenger jalan tanggal 7 Oktober 2023. Boh dina cilaka kahiji boh dina cilaka kadua, peperangan Islam dilaksanakeun ngalawan bala tentara Roma, anu dina poé-poé panungtungan téh nyaéta Amérika Serikat, sakumaha disaksian ku penaklukan Uni Soviét anu diwujudkeun ku hiji pakumpulan rusiah antara antikristus (Paus Yohanes Paulus II), jeung nabi palsu (Ronald Reagan) dina taun 1989.
In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.
Dina cilaka kahiji, sakumaha ditepikeun dina Wahyu pasal salapan, aya hiji nubuat waktu salila lima bulan, anu sarua jeung saratus lima puluh taun. Dina cilaka kadua, aya hiji nubuat waktu salila tilu ratus salapan puluh hiji taun, jeung lima belas poé. Duanana nubuat waktu éta ngagambarkeun peperangan ngalawan Roma anu dibawa ku Islam salila dua sajarah anu ngagambarkeun cilaka kahiji jeung kadua. Dua nubuat éta miboga dua hasil anu béda tina peperangan éta. Dina saratus lima puluh taun kahiji Islam kudu “ngarugikeun” Roma, sarta dina nubuat tilu ratus salapan puluh hiji taun, jeung lima belas poé, Islam kudu “maéhan” Roma. Dua nubuat éta patalina langsung. Tungtung tina saratus lima puluh taun nalika Islam kudu ngarugikeun Roma nandaan mimiti tina tilu ratus salapan puluh hiji taun, jeung lima belas poé nalika Islam kudu maéhan Roma. Cilaka kahiji jeung kadua dipisahkeun ku tungtungna saratus lima puluh taun, jeung ku dimimitianana tilu ratus salapan puluh hiji taun, jeung lima belas poé.
The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.
Amérika Sarikat eureun jadi karajaan kagenep tina nubuatan Alkitab dina mangsa hukum Minggu nu baris geura datang, sarta dina harita pisan sacara nubuatan éta “dipaéhan”. Jam tina “lini gedé”, dina Wahyu pasal sabelas, nyaéta hukum Minggu nu baris geura datang téa, sarta nalika jam éta datang, kitu deui Tarompét Katujuh Islam datang. Éta datang pikeun nandaan ahirna, atawa maotna karajaan kagenep, nyaéta pasukan Rum dina poé-poé panungtungan. Maot éta dipiheulaan ku saratus lima puluh taun Islam nganyenyeri pasukan-pasukan Rum. Numutkeun média arus utama, nu narékahan pikeun ngaleuleuskeun gambaran kagiatan Islam radikal di dunya modéren, ti saprak 7 Oktober 2023 nepi ka waktu tulisan ieu ditulis dina 12 Pébruari 2024, Islam geus ngalaksanakeun saratus genep puluh lima serangan kana kapentingan-kapentingan Amérika di sakuliah dunya.
The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.
Saratus lima puluh taun Islam nyilakakeun tentara Rum, anu ngarah kana dipaéhanana tentara Rum dina cilaka kahiji jeung kadua, diulang deui dina sajarah cilaka katilu, sabab kitu lah cara gawéna panerapan tilu lapis tina nubuat. Ditiupna Tarompet Katujuh, anu mangrupa panyegelan saratus opat puluh opat rébu, anu dina waktuna lumangsung ngahijina Kaallahan jeung kamanusaan, sakumaha dilambangkeun ku ngahijina dua iteuk, miboga tilu tanda jalan. Nu kahiji nyaéta tanah mulya rohani, jeung nu panungtung nyaéta tanah mulya rohani. Tanda jalan nu di tengah nyaéta tanah mulya literal.
In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.
Dina taun 2023, tiupan anu kadua tina Tarompet panggeuing tina cilaka katilu, nangtukeun ngaronjatna perang Islam nalika éta asup kana hiji mangsa anu bakal “nganyenyeri” ka sato galak bumi. Dina taun anu sarua, dua saksi, nyaéta tanduk Républikan jeung tanduk Protestan sajati, hirup deui sarta mimiti transisi silihna kana tanduk simbolis ahir maranéhna. Pikeun tanduk Républikan, éta mangrupa ngahijina sakumna kakawasaan Protestan anu murtad jeung sakumna kakawasaan Républikan anu murtad pikeun ngawangun hiji tanduk anu jadi gambar sato galak. Sedengkeun pikeun tanduk Protestan sajati, éta mangrupa ngahijina Katuhanan jeung kamanusaan nalika tanduk éta ngalih tina watak Laodikea kana watak Filadelfia, supaya ngagambarkeun sabalikna tina gambar sato galak. Taun 2023 lumangsung dua puluh dua taun sanggeus 2001, ku kituna ngawakilan pakuan simbolis ngeunaan Katuhanan anu dihijikeun jeung kamanusaan.
All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.
Sakabéh sajarah ieu kajadian dina ayat kaopat puluh tina Daniel sabelas, nyaéta ayat anu dibuka segelna sarta ngahasilkeun paningkatan pangaweruh dina taun 1989, anu dilambangkeun ku Walungan Hiddekel. Dina sajarah nubuat tina ayat éta, pagawéan panungtungan di Pangsuci Mahasuci ogé diréngsékeun, nyaéta cahaya anu dibuka segelna dina taun 1798, sarta éta dilambangkeun ku Walungan Ulai. Mimiti ayat kaopat puluh nandakeun waktu ahir dina taun 1798, sarta tungtung ayat éta nandakeun waktu ahir dina taun 1989, jeung duanana walungan ngahiji dina sajarah ayat kaopat puluh, sakumaha Walungan Tigris jeung Efrat (Ulai jeung Hiddekel) ngahiji pas saméméh nepi ka Teluk Pérsia.
We will continue this study in the next article.
Urang baris neraskeun ieu ulikan dina artikel salajengna.
The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.
Roh PANGERAN Nu Maha Kawasa aya dina kaula; sabab PANGERAN geus ngolesan kaula pikeun ngawartakeun warta hade ka anu lemah lembut; Mantenna geus ngutus kaula pikeun ngabeungkeut anu pegat haténa, pikeun ngumumkeun kamerdikaan ka para tawanan, jeung muka panjara pikeun anu kabeungkeut; Pikeun ngumumkeun taun paparin PANGERAN, jeung poe pamales kanyeri ti Allah urang; pikeun ngalilipur sakumna anu keur sungkawa; Pikeun netepkeun pikeun maranehna anu keur sungkawa di Sion, pikeun maparin ka maranehna kaéndahan minangka gaganti lebu, minyak kabungahan minangka gaganti sungkawa, pakean pamuji minangka gaganti sumanget kagundahan; supaya maranehna disebut tatangkalan kabeneran, tanduran PANGERAN, supaya Mantenna dimulyakeun.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.
Aranjeunna baris ngawangun deui ruruntuhan-ruruntuhan baheula, maranéhna baris ngadegkeun deui karuksakan-karuksakan ti baheula, sarta maranéhna baris ngalereskeun kota-kota anu rusak, karuksakan-karuksakan tina loba turunan. Jeung urang asing bakal nangtung sarta ngariksa domba-domba maranéh, sarta anak-anak bangsa deungeun bakal jadi tukang bajak jeung tukang ngurus kebon anggur maranéh. Tapi maranéh bakal disebut Imam-imam PANGERAN; jelema-jelema bakal nyebut maranéh Palayan-palayan Allah urang; maranéh bakal ngadahar kabeungharan bangsa-bangsa séjén, sarta dina kamulyaan maranéhna maranéh bakal ngagungkeun diri. Gantina éra maranéh, maranéh bakal meunang dua kali lipet; jeung gantina kahinaan, maranéhna bakal suka bungah dina bagianna; ku sabab éta, di tanahna maranéhna bakal mibanda bagian anu dua kali lipet; kabagjaan anu langgeng bakal jadi kagungan maranéhna.
For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.
Sabab Kami, PANGERAN, nyaah ka kaadilan, Kami bendu ka rampokan pikeun kurban beuleuman; sarta Kami baris nungtun pagawean maranéhna dina kayaktian, jeung Kami baris ngadamel perjangjian langgeng jeung maranéhna. Tur turunan maranéhna bakal kawanoh di antara bangsa-bangsa, jeung anak incu maranéhna di antara jalma-jalma: sakur anu ningali ka maranéhna bakal ngaku maranéhna, yén maranéhna téh turunan anu geus diberkahan ku PANGERAN. Kami kacida bungahna dina PANGERAN, jiwa kami bakal girang dina Allah kami; sabab Anjeunna geus ngagemkeun ka kami pakean kasalametan, Anjeunna geus nyalindungan kami ku jubah kabeneran, saperti panganten lalaki ngahias dirina ku rupa-rupa hiasan, jeung saperti panganten awewe ngahias dirina ku permata-permatana. Sabab sakumaha bumi ngaluarkeun pucukna, jeung sakumaha taman nyababkeun anu dipelak di jerona tumuwuh; kitu deui Gusti ALLAH bakal nyababkeun kabeneran jeung puji-pujian tumuwuh di payuneun sakumna bangsa. Yesaya 61:1–11.