As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.
Salaku lambang poko tina saratus opat puluh opat rébu, Petrus keur nangtung di Panium dina taun 2026, digawekeun pikeun ngabenerkeun ramalan palsu tanggal 18 Juli 2020. Karyana dina hal éta sajajar jeung karya koreksi Josiah Litch ngeunaan 11 Agustus 1840 jeung pangidéntifikasian Samuel Snow ngeunaan 22 Oktober 1844. Koreksi Litch nguatkeun pekabaran malaikat kahiji, jeung pangidéntifikasian Snow nguatkeun pekabaran malaikat kadua. Pangguatna pekabaran malaikat kahiji jeung kadua jadi tipeu pikeun pangguatna pekabaran malaikat katilu. Ciri-ciri anu aya dina anu kahiji jeung kadua diwakilan dina anu katilu minangka hiji gabungan antara pekabaran cilaka lahiriah jeung pekabaran batin tina sasambat tengah peuting dina pasemon sapuluh parawan.
In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made up the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
Dina hiji panerapan rangkep tilu tina nubuat, anu kahiji jeung anu katilu, anu ogé mangrupa awal jeung ahir, bakal miboga ciri-ciri anu sajajar. Anyar-anyar ieu, hiji sadérék parantos manggihan sababaraha bebeneran anu patali jeung cilaka kahiji dina Wahyu salapan, anu, lamun diterapkeun dina prinsip Alfa jeung Omega, nandeskeun hiji panguatan anu jero deui ngeunaan “lini” dina Wahyu sabelas. Hukum Minggu di Amérika Sarikat nyaéta “lini” anu mimiti kacumponan dina Révolusi Perancis nalika Perancis, anu mangrupa salah sahiji bagian tina sapuluh bangsa anu nyusun struktur nubuat Roma kapir dina kitab Daniel, digulingkeun. Ku kituna, pasal sabelas nyebutkeun yén sapersapuluh bagian kota rubuh.
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.
Dina jam anu sarua kajadian lini anu gedé, sarta saprasepuluh bagian kota rubuh, sarta dina éta lini paéh tujuh rébu jelema; ari nu kari, kacida sieunna, tuluy muji kaagungan Allah di sawarga. Wahyu 11:13.
Immediately after this verse Islam of the third woe arrives.
Sanggeus ayat ieu, Islam tina cilaka katilu sumping.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Cilaka anu kadua geus kaliwat; jeung, behold, cilaka anu katilu datang kalayan gancang. Wahyu 11:14.
The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.
Para panaratas ngaharepkeun yén “cilaka anu katilu” bakal langsung nuturkeun cilaka anu kadua, nanging kecap anu ditarjamahkeun jadi “gancang,” hartina ngadadak tur teu disangka-sangka, anu mangrupa ciri serangan dadakan Islam. Cilaka anu katilu henteu dimaksudkeun sumping dina 22 Oktober 1844 sakumaha didugikeun ku para panaratas, tapi nalika éta sumping, éta bakal kajadian “ngadadak tur teu disangka-sangka,” sakumaha kajadian dina 9/11, ku kituna nandaan mimiti panyegelan saratus opat puluh opat rébu, anu réngsé sawatara waktu saméméh lini hukum Minggu.
The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”
“Gempa bumi” tina hukum Minggu téh mangrupa guncangan kana sato galak “bumi”, sarta nalika 9/11 kajadian, Sister White nétélakeun yén Gusti ngadeg pikeun “ngaguncang bumi kalayan pikasieuneun.” Dina awal panyegelan jeung dina ahirna, sato galak bumi diguncang, ku kituna aya “gempa bumi gedé.”
“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.’” Review and Herald, July 5, 1906.
“Kuring can kungsi nyebut kieu. Kuring geus nyebut, nalika kuring ningali gedong-gedong jangkung keur diwangun di dinya, lanté demi lanté, ‘Pamandangan anu pikasieuneun kumaha anu bakal lumangsung nalika Gusti jumeneng pikeun ngaguncang bumi kalayan dahsyat! Mangka kecap-kecap dina Wahyu 18:1–3 bakal kacumponan.’” Review and Herald, 5 Juli 1906.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned on October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.
Pangéran “nangtung” nalika aya parobahan dina padamelan-Na sacara dispensasional, sakumaha kajadian nalika Stépanus dipaéhan ku rajam dina 22 Oktober 1844, waktu pangadilan ka nu paéh dimimitian. Nalika pangadilan ka nu hirup dimimitian dina 9/11, Pangéran deui nangtung, tuluy Anjeunna ngageterkeun sato bumi, sakumaha Anjeunna bakal ngalakukeunana dina ahir panyegelan saratus opat puluh opat rébu, nalika Anjeunna ngarobah padamelan-Na sacara dispensasional ti gareja-Na ka domba-Na nu séjén, nyaéta jalma-jalma anu masih aya di Babulon.
What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.
Anu kapanggih ku dulur Daniel téh nyaéta ciri-ciri tina hama cilaka anu kahiji, anu saluyu jeung kasaksian ngeunaan “lini gedé” dina pasal sabelas, luyu jeung sajarah sarta pamahaman para panaratas ngeunaan sajarah anu ngalaksanakeun hama cilaka anu kahiji.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Jeung malaikat anu kalima niup tarompétna, sarta kuring nempo hiji bentang ragrag ti langit ka bumi; jeung ka manehna dipasrahkeun konci liang anu taya dasarna. Jeung manehna muka liang anu taya dasarna éta; tuluy naék haseup ti éta liang, kawas haseup tina tungku anu kacida gedéna; sarta panonpoé jeung hawa jadi poék ku sabab haseup tina éta liang. Jeung tina éta haseup kaluar balalang-balalang ka bumi; jeung ka maranéhna dipasrahkeun kakawasaan, sakumaha kala-kala di bumi boga kakawasaan. Jeung diparentahkeun ka maranéhna sangkan ulah ngaruksak jukut di bumi, atawa naon baé anu héjo, atawa tatangkalan naon baé; iwal ngan jalma-jalma anu teu boga segel Allah dina tarangna. Wahyu 9:1–4.
The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.
Para panaratas leres nerapkeun ayat-ayat ieu kana sajarah anu ngenalkeun Muhammad, anu lahir dina taun 570, ngahijikeun suku-suku dina taun 606, narima wahyu kahijina dina taun 610, hijrah ka Madinah dina taun 622, ngamimitian peperanganana dina taun 624, sarta pupus dina taun 632. “Jurang anu taya dasarna” sacara nubuat ngalambangkeun hiji manifestasi anyar ti Sétan, tapi Muhammad mimiti di Arab, anu ogé dipikawanoh minangka jurang anu taya dasarna lantaran gurun-gurun anu lega pisan.
Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.
Muhammad jadi raja nubuat, atawa sakumaha anjeunna dijulukan, “anu bisa dipercaya” dina taun 606, nalika anjeunna ngaréngsékeun pasualan di antara rupa-rupa kabilah anu keur nyanghareupan kacangcayaan ngeunaan saha anu kudu diidinan mulangkeun batu panjuru “batu hideung” tina Kaaba. Kaaba téh hiji wangunan wangun kubus (ku kituna ngaranna “Kaaba,” anu hartina “kubus” dina basa Arab) anu perenahna di tengah Masjid Agung Mekah di Arab Saudi. Jangkungna kira-kira 43 suku, rubakna sabelas suku, jeung panjangna 10 suku, diwangun tina granit jeung marmer, kalawan lawon hideung tina sutra jeung katun nutupan éta. Kaaba geus aya lila saméméh Muhammad, sarta nurutkeun tradisi Islam, mimitina diwangun ku Ibrahim jeung putrana Ismail minangka hiji imah ibadah ka Allah Nu Maha Tunggal. Sapanjang abad-abad, éta jadi pinuh ku brahala sarta dipaké minangka tempat suci pagan ku kabilah-kabilah Arab.
The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.
Ka'bah téh puseur spiritual dunya Islam—hiji wangunan basajan, kuna, anu ngalambangkeun tauhid, kasatuan, jeung patalina antara iman Ibrahimiah jeung Islam. Umat Islam henteu nganggap éta sabagé “imah Allah” dina harti harfiah, tapi leuwih minangka puseur anu geus ditetepkeun ku Ilahi pikeun ibadah. Lampah Muhammad salila hiji mangsa nalika Ka'bah kungsi diruksak tuluy diwangun deui, nyaéta tempat mimiti kapamingpinanana.
A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.
Caah bandang ngaruksak Ka'bah, tuluy kaom Quraisy ngawangun deui éta. Nalika waktuna pikeun nempatkeun deui Batu Hideung (Hajar al-Aswad) ka juru tempatna, rupa-rupa kabilah paséa ngeunaan saha anu pantes meunang kahormatan éta. Maranéhna sapuk yén jalma salajengna anu asup ka éta tempat bakal mutuskeunana. Muhammad sumping asup, sarta anjeunna ngabéréskeun pasualan éta kalayan wijaksana: anjeunna nempatkeun Batu Hideung dina salambar lawon, tuluy nyuhunkeun supaya saurang wawakil ti unggal kabilah ngangkat éta babarengan, mawana babarengan, teras anjeunna sorangan nempatkeunana kana tempatna. Kajadian ieu ngajadikeun anjeunna meunang pangajén anu kacida gedéna sarta gelar Al-Amin (“anu bisa dipercanten”) di kalangan rahayat Mekkah. Ieu mangrupikeun salah sahiji kajadian konci saméméh kenabian anu disorot dina loba runtuyan waktu. “Batu Hideung” éta nya éta batu panjuru anu ditempatkeun ku Mohammed, anu mangrupa raja nubuat pikeun Islam. Batu panjuru hideung éta écés mangrupa tiruan palsu tina Kristus (batu panjuru anu sajati), sarta karuksakan imah Ka'bah sanggeus mangtaun-taun ku asupna brahala ogé diréngsékeun ku Mohammed.
After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.
Sanggeus Quraisy ngalanggar Perjangjian Hudaybiyyah, Muhammad maju ka Mekah mawa pasukan kira-kira 10.000 urang Muslim. Kota éta nyerah kalayan tarung anu kacida saeutikna. Satuluyna Muhammad asup ka Ka‘bah, ngancurkeun 360 brahala anu aya di jerona, sarta ngadedikasikeun deui éta tempat suci pikeun ibadah ka Allah nu Maha Esa. Ku kituna, Muhammad, raja Islam, nempatkeun batu pangjuru, sarta anjeunna nyucikeun bait tina panyembahan brahala.
There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.
Aya tilu kakawasaan anu kaluar ti jurang nu taya dasarna dina kitab Wahyu, sarta masing-masing tina éta tilu ngagambarkeun Kristus palsu. Iblis, nyaéta naga, narékahan sangkan jadi sarua jeung Nu Maha Luhur, linggih dina tahta-Na jeung garéja-Na.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.
Kumaha ragragna maneh ti sawarga, eh Lucifer, putra isuk! kumaha maneh diteundeun nepi ka taneuh, maneh anu ngaleuleuskeun bangsa-bangsa! Sabab maneh geus ngucap dina haté maneh, “Kami rek naék ka sawarga, kami rek ngangkat tahta kami luhureun béntang-béntang Allah; kami ogé rek linggih di gunung jamaah, di tungtung kalér; kami rek naék ngaleuwihan jangkungna mega-mega; kami rek sarua jeung Nu Maha Luhur.” Tapi maneh bakal dialungkeun ka naraka, ka tungtung liang kubur. Yesaya 14:12–15.
The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.
Naga atheisme téh muncul ti liang anu taya dasarna dina Wahyu sabelas, sarta sato galak Katolik naék kaluar ti liang anu taya dasarna nalika tatu mautna cageur deui.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Sato galak nu ku maneh tingali teh kungsi aya, ayeuna geus euweuh; sarta bakal naek ti jurang anu taya dasar, tuluy asup kana kabinasaan; jeung maranehna anu cicing di bumi bakal heran, anu ngaran-ngaranana teu kaserat dina kitab kahirupan ti mimiti diadegkeunana dunya, waktu maranehna ningali eta galak anu kungsi aya, ayeuna geus euweuh, tapi keneh aya. Wahyu 17:8.
The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.
Sato Katolikisme naék kana tahta bumi dina mangsa hukum Minggu nalika kasatuan tilu rangkep diteguhkeun. Saperti naga, Katolikisme ngaku dirina Allah, sakumaha ku Paulus geus kacida merenahna diidéntifikasi.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Ulah aya jalma anu nipu aranjeun ku cara naon baé; sabab poé éta moal datang, iwal lamun murtad téh datang heula, sarta jalma durhaka éta dinyatakeun, nyaéta anak kabinasaan; anu ngalawan jeung ngagungkeun dirina sorangan leuwih luhur ti sakabéh anu disebut Allah atawa anu disembah; nepi ka manéhna, saolah-olah Allah, calik di Bait Allah, bari mintonkeun dirina yén manéhna téh Allah. 2 Tesalonika 2:3, 4.
Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.
Sarua jeung naga, sato galak Katolik téh antikristus; duanana ngaku dirina Allah, sarta duanana miboga karuksakan pamungkas anu pakait jeung kasaksian biblisna, sabab naga diturunkeun ka naraka, ari sato galak téh anak kabinasaan. Kabinasaan téh hartina karuksakan pamungkas.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“Tekad antikristus pikeun ngalaksanakeun pangrebélan anu ku anjeunna geus dimimitian di sawarga bakal terus digawé dina anak-anak durhaka.” Testimonies, jilid 9, 230.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
“Ngaliwatan paus Roma, pagawean anu sarua geus diteruskeun di dieu, di bumi, sakumaha anu dipigawe di balé pangadilan sawarga saméméh pangéran poék diusir. Sétan narékahan pikeun ngabenerkeun hukum Allah di sawarga, sarta nyadiakeun parobahan nurutkeun kahayangna sorangan. Anjeunna ngangkat pangadilanana sorangan leuwih luhur batan pangadilan Nu Nyiptakeun anjeunna, sarta nempatkeun kahayangna di luhur pangersa Yéhuwa, ku kituna saéstuna nyatakeun yén Allah téh bisa salah. Paus ogé nyokot jalan anu sarua sarta, ku ngaku yén dirina teu bisa salah, narékahan nyaluyukeun hukum Allah supaya saluyu jeung pamadeganana sorangan, nganggap dirina sanggup ngabenerkeun kasalahan-kasalahan anu disangka ku anjeunna aya dina katetepan-katetepan jeung parentah-parentah Gusti sawarga jeung bumi. Saéstuna anjeunna nyebut ka dunya, Kuring bakal méré ka maranéh hukum-hukum anu leuwih hade batan hukum-hukum Yéhuwa. Hina pisan ieu ka Allah sawarga!” Signs of the Times, November 19, 1894.
Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened, “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.
Islam, anu digambarkeun ku Mohammed dina sajarah abad katujuh, ogé kaluar ti jurang nu taya dasarna nalika konci anu dipasihkeun ka Mohammed diputer. Nalika jurang éta dibuka, “haseup” kaluar anu ngapoékkeun panonpoé jeung hawa. Para panaratas kalayan leres ngaidéntifikasi yén “konci” anu muka jurang éta nya éta perang Nineveh.
When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.
Nalika urang ngadeukeutan tilu ayat kahiji dina Wahyu pasal salapan tina pamahaman para panaratas dina kontéks panerapan rangkep tilu tina nubuat, urang manggihan yén ciri-ciri nubuat dina ayat-ayat éta anu ngagambarkeun cilaka kahiji, janten pralambang tina ciri-ciri nubuat cilaka katilu anu datang “gancang” dina lini gedé. Hukum Minggu dilambangkeun ku perang Ninewe.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen White's warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
Pétrus téh tanggung jawab pikeun ngabenerkeun ramalan palsu ngeunaan bola-bola seuneu di Nashville, sarta anjeunna ngaku yén penerapan anu leres tina pangéling Ellen White ngeunaan bola-bola seuneu anu tumiba ka Nashville nandaan awal “karuksakan rébuan kota anu ampir sapinuhna dipasrahkeun ka panyembahan brahala.”
The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.
Bal-balan seuneu Nashville nandakeun awal hiji mangsa karuksakan anu tumiba kana kota-kota, sarta éta ogé nandakeun awal pangwawaran amanat panyaur peuting pondok. Amanat éta dimimitian ku serangan anu teu disangka-sangka ti Islam, sarta mangsa éta ditutup ku serangan anu teu disangka-sangka ti Islam dina lini gedé. Mangsa pangwawaran panyaur peuting éta nandakeun ahir waktu panyegelan saratus opat puluh opat rébu anu dimimitian ku serangan anu teu disangka-sangka ti Islam dina 9/11.
The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.
Panyegelan saratus opat puluh opat rébu tuluy mimiti, saluyu jeung garis Balaam jeung kalde, anu di dinya aya tilu hantaman nu ngahontal puncakna dina hukum Minggu, tapi anu dina serangan kadua nu teu kaduga ngawengku 7 Oktober 2023 ka tanah mulya baheula, tuluy dina bal seuneu Nashville. Sakabéh garis éta silih satuju, sarta Petrus ngartos yén dibukana segel ieu bebeneran, anu digambarkeun minangka lalaki sikat leutak nu ngumpulkeun permata-permata nu paburencay tuluy ngalungkeunana kana peti, nya éta pagawean Singa ti kaom Yuda.
The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses, the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.
Singa Yuda nétélakeun yén amanat Nashville nu geus dilereskeun ku Peter lumangsung dina mangsa panungtungan tina pamasangan meterai ka saratus opat puluh opat rébu, anu digambarkeun dina sajarah nu disumputkeun dina ayat opat puluh tina Daniel sabelas, sarta leuwih husus deui dina bagéan sajarah nu disumputkeun anu digambarkeun dina ayat sabelas nepi ka lima belas tina pasal anu sarua. Dina ayat-ayat éta, perang Raphia jeung perang Panium ngarah ka hukum Minggu dina ayat genep belas, anu digambarkeun ku perang Actium. Nalika perang Panium ngahiji jeung perang Actium dina hukum Minggu, perang Nineveh ogé diulang deui.
The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.
“Konci” anu dipaparinkeun ka Mohammed, raja Islam, anu ngaranna lain ngan ukur ngagambarkeun watak Islam, tapi ogé tempat karuksakan anu ditandaan ku perang Ninewe. Ngaran raja éta “dina basa Ibrani nya éta Abaddon,” sarta “dina basa Yunani ngaranna Apollyon.” Basa Yunani jeung Ibrani nekenkeun Perjangjian Heubeul jeung Perjangjian Anyar sarta ngawulang ka urang yén Abaddon hartina “tempat karuksakan” jeung Apollyon hartina “nu ngancurkeun.” Dina ayat ka sabelas tina Wahyu salapan, raja nu ngawasa Islam téh Mohammed, tapi anjeunna ogé “malaikat jurang anu taya dasarna,” nya éta Setan. Sakumaha paus téh antikristus minangka panangan katuhu Setan di bumi, kitu deui Mohammed ogé dikawasa langsung ku Setan, malaikat jurang anu taya dasarna.
At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law, Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.
Dina hukum Minggu, persatuan tilu rangkep dipaksakeun ka sakuliah dunya, sarta tatu paéh anu ditepikeun ka kapausan dina taun 1798, anu ku kituna nandaan ahir Jaman Poék, jadi cageur. Nalika tatu paéh éta cageur, mangsa kadua Jaman Poék sumping, sarta dina lini gedé anu mangrupa hukum Minggu, Islam muterkeun konci, sarta haseup saperti tina tungku ngahalangan panonpoé jeung béntang-béntang nalika poék mulang deui. Pertempuran Ninewe diulang deui dina hukum Minggu, sabab éta téh konci anu mawa mangsa kadua poék. Di dinya murtad nasional dituturkeun ku karuksakan nasional. Di dinya “despotisme aktip” ngawasa sapinuhna, sabab haseup Islam anu ngapoékkeun panonpoé jeung béntang-béntang dina pertempuran Ninewe téh saperti tungku anu hurung. “Tungku anu hurung” éta mangrupa hiji unsur tina perjangjian Allah jeung Ibrahim.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.
Sarta kajadian, sanggeus panonpoé tilelep, sarta geus poék, behold, aya tungku haseup jeung lampu nu hurung anu ngaliwat di antara éta potongan-potongan. Kajadian 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Tungku anu ngaluarkeun haseup anu ngaliwat di antara sasajén perjangjian Abram éta nandakeun pangawulan di Mesir sakumaha digambarkeun dina petikan ayat tilu welas.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Geus Anjeunna ngandika ka Abram, “Kanyahoan ku anjeun kalawan pasti, yén turunan anjeun bakal jadi urang asing di hiji nagri anu lain milik maranéhna, sarta maranéhna bakal jadi abdi ka urang dinya; jeung maranéhna bakal ditindes salila opat ratus taun.” Kajadian 15:13.
A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.
Hiji “tungku anu hurung,” saperti tungku Nebukadnesar dina pasal katilu kitab Daniel, ngalambangkeun panjajahan jeung perbudakan, sakumaha kaayaan Sadrakh, Mesakh, jeung Abednego.
“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.
“Tapi ibarat bentang-bentang di jagat raya anu lega dina buleudan lalampahanana nu geus ditangtukeun, maksud-maksud Allah teu wawuh kana gancang jeung teu wawuh kana reureuh. Ngaliwatan lambang-lambang poek nu pohara sarta tungku anu ngahaseup, Allah parantos ngébréhkeun ka Ibrahim ngeunaan pangbeungkeutan Israél di Mesir, sarta parantos ngadawuh yén mangsa maranéhna nyicingan di ditu bakal opat ratus taun. ‘Sanggeus éta,’ saur Mantenna, ‘aranjeunna baris kaluar kalayan banda anu loba pisan.’ Kajadian 15:14.” The Desire of Ages, 33.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.
Tapi PANGERAN geus nyandak maraneh, sarta ngaluarkeun maraneh ti jero tungku beusi, nya eta ti Mesir, supaya maraneh jadi umat pusaka pikeun Anjeunna, sakumaha kaayaan maraneh dina poe ieu. Deuteronomy 4:20.
The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”
Haseup anu ngalalangkangan panonpoé jeung bulan nalika konci peperangan Ninewe dipulas, nandakeun panganiayaan anu mimiti lumangsung sacara sabenerna dina mangsa hukum Minggu. Ku kituna, panganiayaan dina Jaman Kegelapan téh kajadian deui. Para panaratas leres dina nganyatakeun yén peperangan Ninewe téh mangrupa “konci” anu ngawanohkeun Islam kana sajarah nubuat minangka cilaka anu kahiji dina taun 627. Peperangan éta lumangsung antara Roma jeung Pérsia, sarta éta ngagambarkeun hiji kameunangan pikeun Roma, tapi éta téh anu disebut kameunangan Pirus. Hiji kameunangan anu saenyana ngabahayakeun ka nu meunangna. Ieu ungkara asalna tina kameunangan ku raja Pyrrhus ti Épirus. Sanggeus dua peperangan ngalawan urang Romawi (Heraclea dina taun 280 SM jeung Asculum dina taun 279 SM), anjeunna ngéléhkeun tentara Romawi, tapi kaleungitan bagian anu kacida gedéna tina pasukanna sorangan. Numutkeun legenda, tuluy anjeunna ngucap, “Sakali deui kameunangan saperti kieu, tangtu urang binasa.”
The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.
Perang Niniwé mangrupa hiji kameunangan strategis pikeun Roma, tapi sanggeus éta réngsé, boh Roma boh Pérsia henteu deui miboga kakuatan pikeun saterusna nolak sacara éféktif serangan Islam. Pérsia nyaéta Amérika Sarikat jeung Roma nyaéta kapausan dina pangujudan modéren tina perang Niniwé. Médo-Pérsia salaku hiji kakawasaan anu boga dua tanduk ngagambarkeun kakawasaan dua tanduk, nyaéta Amérika Sarikat. Dina mangsa hukum Minggu, Amérika Sarikat téh saukur jadi hiji tanduk, sabab saméméh hukum Minggu éta datang, gambar sato galak geus dibentuk, jeung éta pambentukan téh ngawengku ngahijikeun duanana tanduk jadi hiji. Dina Daniel dalapan, aya dua tanduk anu ngagambarkeun Kakaisaran Médo-Pérsia, jeung tanduk Pérsia mucunghul pangtukangna.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Tuluy kuring ngangkat panon, tuluy ningali; jeung, lah, di hareupeun walungan aya hiji domba jalu anu boga dua tanduk; jeung éta dua tanduk téh luhur; tapi nu saurang leuwih luhur ti nu saurang deui, sarta nu leuwih luhur téh mucunghulna pangahirna. Daniel 8:3.
The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.
Dua tanduk Amérika Sarikat, nya éta Républikanisme jeung Protestanisme, ngahiji jadi hiji nalika garéja jeung nagara ngahiji pikeun ngawangun gambar sato galak éta. Wangunna éta jadi sampurna pinuh nalika tanda sato galak ditegakeun dina hukum Minggu. Ieu nandakeun yén Amérika Sarikat taya lian ti Persia dina mangsa hukum Minggu. Persia dikalahkeun ku Roma dina perang Niniwé. Kumaha Roma ngéléhkeun Persia miboga harti sajarah anu penting, ku sabab aya manuver-manuver Heraclius, Kaisar Roma.
Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.
Sacara basajan, Heraclius ngalaksanakeun hiji serangan ngadadak, sabalikna tina serangan maju langsung. Tarékahna pikeun ngawujudkeun unsur kejutan éta kacatet dina sajarah. Kejutan éta ngawengku kaputusanana pikeun nyerang dina usum tiris, hal anu henteu ilahar dina mangsa sajarah harita, nanging henteu eureun ngan ukur di dinya. Heraclius ngamimitian invasi na dina pertengahan Séptémber 627 ti kalér (pagunungan luhur Arménia). Gantina nyokot jalur anu diperkirakeun, nyaéta ka kidul langsung nuju ka ibu kota Pérsia, Ctesiphon, anjeunna nyieun lengkungan lega, ngalih ka kidul-wétan sapanjang wewengkon tapel wates (kira-kira tapel wates Turki-Iran kiwari). Saterusna anjeunna malipir ka kidul jeung ka kulon, nyebrang Walungan Great Zab dina tanggal 1 Désémber 627. Ieu nempatkeun pasukanana di Dataran Tinggi Nineveh (sisi wétan Walungan Tigris), deukeut ruruntuhan Nineveh kuna. Gerakan ieu lumangsung ti kidul ka kalér upama ditilik dina hubunganana jeung pasukan Pérsia—sabalikna tina anu diharepkeun ku pihak Pérsia. Maranéhna ngira anjeunna bakal terus ngadesek ka kidul nuju Ctesiphon. Ieu ngadadak nyekel komandan Pérsia Rhahzadh dina kaayaan teu waspada sarta maksa anjeunna ngudag Heraclius ka medan anu henteu nguntungkeun. Ieu ngamungkinkeun pihak Romawi pikeun milih medan perang di dataran deukeut Nineveh. Manuver éta nyegah pihak Romawi tina kajepit di antara pasukan-pasukan Pérsia sarta méré maranéhna jalur pikeun mundur lamun diperlukeun. Digabungkeun jeung halimun dina poé perang sarta taktik mundur pura-pura salila tarung anu sabenerna, aya sababaraha lapisan kejutan. Invasi usum tiris anu wani ieu jeung jalur ngurilingan anu nembus jero kana wewengkon Pérsia dianggap minangka salah sahiji kahontalan militér pangagungna Heraclius. Ieu ngabantu ngaremukkeun kapercayaan diri Pérsia sarta nyumbang pisan kana kameunangan ahir pihak Romawi dina perang panjang éta.
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.
“Dina perang di Ninewe, anu perangna kacida sengitna ti mimiti beurang nepi ka jam kasabelas, dua puluh dalapan panji, salian ti nu meureun pegat atawa robek, direbut ti urang Persia; bagian panggedéna tina pasukan maranéhna ditumpes nepi ka ruksak, sarta nu meunang perang (urang Romawi), bari nyumputkeun karugian sorangan, ngaliwatan peuting di médan perang. Kota-kota jeung karaton-karaton Asyur pikeun kahiji kalina kabuka ka urang Romawi.”
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“Émperur Romawi téh henteu dipakukuh ku panaklukan-pan aklukan anu dihontalna; sarta dina waktu anu sarua, jeung ku cara anu sarua kénéh, disadiakeun hiji jalan pikeun balaréa Sarasin ti Arab, siga walang ti wewengkon anu sarua, anu bari nyebarkeun dina lalampahanana ajaran Muhammad anu poék jeung nyasabkeun, kalayan gancang ngalimpudan boh kakaisaran Pérsia boh kakaisaran Romawi.
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
“Gambaran anu leuwih lengkep ngeunaan kanyataan ieu moal bisa dipiharep salian ti anu dipidangkeun dina kecap-kecap panutup pasal ti Gibbon, anu jadi sumber petikan-petikan saméméhna. ‘Sanajan hiji balad anu meunang perang geus diwangun di handapeun panji Heraclius, usaha anu henteu lumrah éta sigana leuwih nganyatakeun béakna kakuatan maranéhna tibatan ngalatihna. Nalika kaisar ngarayakeun kameunangan di Konstantinopel atawa Yerusalem, hiji kota leutik anu teu kaceluk di tapel wates Siria dijarah ku urang Saracen, sarta maranéhna maéhan sabagian pasukan anu maju pikeun méré pitulung ka éta kota,—hiji kajadian anu biasa jeung leutik, upama éta lain bubuka tina hiji révolusi anu agung. Ieu para garong téh nyaéta rasul-rasul Mohammed; kawani maranéhna anu ngahuleng ku kacangcayaan geus mucunghul ti gurun; sarta dina dalapan taun panungtungan pamaréntahanana, Heraclius kaleungitan ka urang Arab propinsi-propinsi anu sarua anu kungsi dirampas deui ku anjeunna ti urang Persia.’
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.
“‘Roh panipuan jeung sumanget fanatik, anu tempat cicingna lain di sawarga,’ dileupaskeun ka bumi. Jurang nu taya dasarna ngan ukur peryogi hiji konci pikeun muka éta, sarta konci éta nya éta ragragna Chosroes. Anjeunna kalayan hina ngarobek surat ti saurang warga Mekkah anu teu kasohor. Tapi nalika tina ‘kilap kamulyaanana’ anjeunna murag kana ‘munara poék’ anu teu kahontal ku panon mana waé, ngaran Chosroes téh ujug-ujug kudu asup kana kalalaworan di hareupeun ngaran Mohammed; jeung bulan sabit téh siga ngan ukur nungguan waktuna naék nepi ka béntangna murag. Chosroes, sanggeus éléh total sarta kaleungitan karajaanana, dipaéhan dina taun 628; sarta taun 629 dicirian ku ‘panaklukan Arabia,’ jeung ‘perang kahiji urang Mohammedan ngalawan kakaisaran Romawi.’ ‘Jeung malaikat nu kalima niup tarompétna, sarta kuring nempo hiji béntang murag ti sawarga ka bumi; jeung ka anjeunna dipasrahkeun konci jurang nu taya dasarna. Jeung anjeunna muka jurang nu taya dasarna.’ Anjeunna murag ka bumi. Nalika kakuatan kakaisaran Romawi geus béak, sarta raja agung ti Wétan ngagolér paéh dina munara poékna, panjarahan hiji kota leutik anu teu kasohor di wates Siria téh jadi ‘pamuka hiji revolusi anu perkasa.’ ‘Nu ngarampok éta nya éta rasul-rasul Mohammed, sarta kawani maranéhna anu ngagedur kaluar tina gurun keusik.’” Uriah Smith, Daniel and the Revelation, 495–497.
The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.
Perang Niniwe ngagambarkeun Roma modéren anu nalukkeun Amérika Serikat dina waktu hukum poé Minggu, tapi éta téh kameunangan pirik, sabab hiji panghukuman anu maju tumiba ka Roma dimimitian dina hukum poé Minggu.
Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.
Chosroes téh kapala kakaisaran Persia; ku kituna Persia, anu ngalambangkeun ragragna Amérika Sarikat dina mangsa hukum Minggu, téh mangrupakeun konci anu muka jurang tanpa dasar dina ragragna karajaan kagenep dina nubuat Alkitab. Ieu ngalambangkeun hukum Minggu dina Daniel sabelas ayat genep welas, tilu puluh hiji, jeung opat puluh hiji, kitu deui Wahyu tilu welas ayat sabelas.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Perhatikeun katerangan panaratas Stephen Haskell ngeunaan ayat-ayat jeung sajarah anu sarua:
“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
“Urang Arab, atawa bangsa Saracen, can kungsi ngalaksanakeun pangaruh naon-naon di bumi. Dina sajarah bangsa-bangsa, ieu jalma-jalma bébas ti gurun pasir téh kaliwat ampir tanpa aya perhatian. Mohammedanisme ngahijikeun suku-suku anu paburencay, tuluy ngutus maranéhna maju minangka panyangluk bangsa-bangsa. Kamajuan anu gancang anu ngiringan pakarang Saracen téh, dina ukuran anu gedé, disababkeun ku paséa antara bangsa Rum jeung Chosroes, pamingpin kakawasaan Persia modéren. Paséa ieu nyababkeun ragragna pihak anu disebut panungtung. Persia modéren geus nangtung minangka témbok panghalang, nahan kakawasaan Mohammed; tapi nalika kakawasaan éta ragrag, panghalangna leungit, ‘sumur anu taya dasarna’ kabuka, sarta bangsa Saracen ngabahekeun dunya. Nalika ‘sumur anu taya dasarna dibuka, naék haseup anu nyumputkeun beungeut panonpoé.’ Ieu ungkara téh kacida kuatna, ngagambarkeun pangaruh poék Mohammedanisme nalika sumebar ka sakuliah bumi.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.
Témbok panghalang dina sajarah Roma éta nyaéta témbok pamisahan antara garéja jeung nagara anu dipiceun dina hukum Minggu. Aya lapisan séjén dina kameunangan pyrrhic Roma ngalawan Persia dina peperangan Nineveh, sabab saméméhna geus aya peperangan Nineveh, anu ngagambarkeun hiji Alfa, sedengkeun peperangan taun 627 ngagambarkeun Omega. Peperangan éta lumangsung dina taun 612 SM, kira-kira dipisahkeun ku jarak dua welas ratus taun. Dina peperangan éta, Asyur dikalahkeun ku hiji konfederasi tilu rangkep, sarta éta nandaan ahir Kakaisaran Asyur.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jones mairan ngeunaan perang alfa di Nineweh:
“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
“Kaayaan dina pamaréntahan Asyur beuki goréng waé, nepi ka dina taun 612 SM aya deui hiji pabarontakan gedé ku tilu nagara anu sarua, anu waktos ieu dipingpin ku Nabopolassar sorangan. Ieu pabarontakan hasilna sampurna: Niniwe dijadikeun tumpukan ruruntuhan; sarta Kakaisaran Asyur dibagi jadi tilu bagian gedé,—Média, nu nyekel beulah kalér-wétan jeung kalér anu pangjauhna, Babul nyekel Elam jeung sakabéh dataran sarta lebak-lebak Efrat jeung Tigris, sarta Mesir nyekel sakabéh wewengkon di kuloneun Efrat. Tanda pangesahan tina pasatuan ieu antara Babul jeung Média nyaéta perkawinan putri raja Média jeung Nebukadnesar, putra Nabopolassar. Dina ngalaksanakeun bagianna dina pasatuan ngalawan Asyur ieu, Firaun-Neko raja Mesir maju ngalawan raja Asyur pikeun perang ngalawan Karkemis di sisi Efrat, nalika Raja Yosia ti Yuda indit kaluar pikeun perang ngalawan anjeunna, sarta dipaéhan di Megido. Tuluy ku sabab sakabéh wewengkon kulon ieu kaasup kana kakawasaan raja Mesir, mangka dina ngalaksanakeun kadaulatanana anu sah, anu dicangking ku panaklukan, anjeunna nyabut Salum, putra Yosia, tina kalungguhanana minangka raja Yuda, sarta ngangkat Elyakim jadi raja Yuda ngagantikeun anjeunna, bari ngarobah ngaranna jadi Yoyakim, sarta nimpakeun pajeg kana nagara éta.” 1 Babad 3:15; 2 Raja-raja 23:31–35.” A. T. Jones, Review and Herald, 15 Maret 1898.
In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.
Dina perang alfa di Niniwe taun 612 SM, Kakaisaran Asyur nepi ka ahirna, sakumaha karajaan kagenep dina nubuat Alkitab ogé mungkas dina hukum Minggu. Nu meunang dina éta perang nyaéta hiji pasatuan tilu-lapis antara Babul, Mesir, jeung Média. Dina peperangan mangsa éta Raja Yosia pupus di Megido, ku kituna janten perlambang Armagedon. Dina perang omega di Niniwe dina taun 627, Islam tina cilaka katilu dileupaskeun nalika témbok panangtayungan dina Konstitusi disingkirkeun sakumaha diperlambangkeun, sakumaha Haskell nyatet ngeunaan Persia minangka “témbok panghalang” panangtayungan anu disingkirkeun ku éléhna Persia. Pupusna Raja Yosia di Megido nandakeun yén perang Niniwe anu kahiji téh nyaéta perang anu kadua dina poé-poé panungtungan. Perang Niniwe anu pangahirna tina dua perang éta dina taun 627, nalika koncina diputer jeung liang jero dibuka, nyaéta anu kahiji dina poé-poé panungtungan, sabab anu kahiji bakal jadi pangahirna. Perang Niniwe anu kahiji antara Asyur jeung pasatuan tilu-lapis éta ngarah kana Armagedon. Mangsa Jaman Poék anu kadua dimimitian ku perang Niniwe jeung dipungkas ku perang Niniwe.
The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:
Kanyataan-kanyataan ngeunaan tarompet kalima, anu mangrupa cilaka kahiji dina Wahyu pasal salapan, ku para panaratas dipikaharti minangka kasaksian sajarah anu pangécésna tina sagala petikan dina kitab Wahyu. Uriah Smith ngedalkeun kanyataan éta kieu:
“‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’
“‘AYAT 1. Jeung malaikat kalima niup tarompetna, tuluy kuring ningali hiji bentang ragrag ti langit ka bumi; sarta ka anjeunna dipasrahkeun konci liang jurang anu taya dasarna.’”
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.
“Pikeun panarangan ngeunaan tarompét ieu, urang bakal deui nyokot tina tulisan-tulisan Mr. Keith. Panulis ieu kalayan saenyana nyebutkeun: ‘Ampir teu aya kasaluyuan anu sakitu saragana di antara para panapsir ngeunaan bagian séjén mana waé tina Apocalypse saperti dina hal nerapkeun tarompét kalima jeung kagenep, atawa bala kasedihan kahiji jeung kadua, ka urang Saracen jeung Turki. Ieu kacida écésna nepi ka meh teu bisa disalahhartikeun. Gantina ngan hiji atawa dua ayat anu nandaan masing-masingna, sakabéh pasal kasalapan tina Wahyu, dina bagian anu sarua, dieusian ku pedaran ngeunaan duanana.’ Uriah Smith, Daniel and the Revelation, 495.
Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.
Petrus aya di Panium kalawan tanggung jawab pikeun ngabenerkeun amanat ngeunaan bal-balan seuneu ti Nashville, sarta katémbong pikeun kahiji kalina yén unsur-unsur tina cilaka anu kahiji saluyu sampurna jeung unsur-unsur tina hukum Minggu anu baris geura datang. Singa ti kaom Yuda muka segel kana pamahaman ieu saluyu jeung galur-galur nubuat séjén anu geus Anjeunna tetepkeun saméméhna. Para ahli sajarah bakal mere kasaksian ngeunaan pentingna serangan ngadadak anu dilaksanakeun ku Roma ka urang Persia dina taun 627, sarta nalika maranéhna ngalakukeun kitu, maranéhna nyatet gerak siasat Heraclius ngurilingan sarta ka tukangeun Persia dina mangsa usum tiris minangka hiji akal pikeun tetep nyumput nepi ka datangna waktu serangan.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
Suster White ngawartosan ka urang yén Roma ngan saukur keur ngadagoan “vantage ground,” tuluy engké manéhna bakal nyerang.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Kecap Allah geus maparin panggeuing ngeunaan bahaya nu keur ngadeukeutan; upama ieu teu dipaliré, dunya Protestan bakal nyaho naon sabenerna tujuan Roma téh, ngan saukur nalika geus kasep teuing pikeun luput tina jerat. Manéhna keur tumuwuh jadi kawasa kalayan cicingeun. Doktrin-doktrinna keur ngajalankeun pangaruhna di gedong-gedong législatif, di garéja-garéja, jeung di jero hate manusa. Manéhna keur numpuk wangunan-wangunanana nu jangkung tur kukuh, di jero rohangan-rohangan rusiahna panganiayaan-panganiayaanana baheula bakal diulang deui. Kalayan nyamuni tur teu kasangka-sangka manéhna keur nguatkeun kakuatan-kakuatanana pikeun ngamajukeun tujuanana sorangan nalika waktuna datang pikeun manéhna nempokeun pukulan. Sakabéh nu dipikahayangna téh ngan hiji posisi nu nguntungkeun, jeung ieu geus keur dipasihkeun ka manéhna. Urang moal lila deui bakal ningali sarta bakal ngarasakeun naon tujuan unsur Roma téh. Sing saha waé nu percaya jeung nurut kana firman Allah ku kituna bakal nandangan celaan jeung panganiayaan.” The Great Controversy, 581.
As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.
Sakumaha dina hal Kaisar Heraclius, kapausan geus maju nuju kana tujuanana “sacara nyamur jeung teu kaduga” minangka panggenapan Yesaya pasal dua puluh tilu, tempat palacuran Tirus dipopohokeun pikeun sajarah karajaan kagenep tina nubuat Alkitab. Serangan rusiah nu ngadadak ti Heraclius téh nya éta dunya mopohokeun kapausan ti taun 1798 nepi ka hukum Minggu. Baris demi baris, kasangsaraan kahiji ngawakilan kasangsaraan katilu jeung anu pamungkas. Dina kasangsaraan kahiji diucapkeun hiji pangumuman anu ogé saluyu jeung sajarah Islam sarta mangsa pangegelan saratus opat puluh opat rébu.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.
Sarta maranéhna diparéntah supaya ulah ngaruksak jukut di bumi, atawa naon baé anu héjo, atawa tatangkalan naon baé; iwal ngan jalma-jalma anu henteu boga meterai Allah dina tarangna. Jeung ka maranéhna dipaparinkeun yén maranéhna ulah maéhan éta jalma-jalma, tapi supaya éta jalma-jalma disiksa salila lima bulan; sarta siksaanana téh kawas siksaan kalajengking, lamun éta nyentak jalma. Jeung dina poé-poé éta manusa bakal néangan pati, tapi moal manggihanana; sarta bakal hayang paéh, tapi pati bakal ngajauhan maranéhna. Wahyu 9:4–6.
Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.
Saméméh konci diputer dina perang Niniwe, nyaéta hukum Minggu anu baris geura datang, sarébu opat puluh opat rébu geus diségel. Dina mangsa hukum Minggu, karuksakan kota-kota anu dimimitian ku bola-bola seuneu di Nashville digambarkeun salaku hiji mangsa “lima bulan,” nalika peperangan ngamuk sarta pembantaian getih kapapaan anu kadua dimimitian dina minuhan jawaban anu dipasihkeun ka para martir Abad Poék dina segel kalima.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Jeung nalika Anjeunna muka segel anu kalima, sim kuring ningali di handapeun altar jiwa-jiwa jalma-jalma anu geus dipaéhan ku sabab firman Allah, jeung ku sabab kasaksian anu dicekel ku maranéhna. Maranéhna sasambat ku sora tarik, pokna, “Dugi ka iraha, nun Gusti, anu suci jeung sajati, Gusti tacan ngahakiman jeung ngabales getih kami ka jalma-jalma anu nyicingan bumi?” Tuluy ka masing-masing maranéhna dipaparin jubah bodas; sarta ka maranéhna dipidawuh supaya maranéhna reureuh heula saheulaanan, nepi ka sasama abdi-abdi maranéhna ogé jeung dulur-dulur maranéhna, anu baris dipaéhan sakumaha maranéhna, geus lengkep jumlahna. Wahyu 6:9–11.
The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.
Para martir jaman Poék téh nya éta golongan kahiji anu ngalambangkeun para martir Roma Modéren dina mangsa krisis hukum Minggu. Saméméh krisis éta sumping, saratus opat puluh opat rébu geus disegel, jeung prosés penyegelan éta dimimitian dina 9/11 ku datangna Islam tina cilaka katilu, sarta ku pangrincikan hujan panungtungan. Nalika para martir tina Jaman Poék anu kahiji naros iraha kapausan bakal dihukum, maranéhna dibéjaan yén bakal aya golongan martir anu kadua nalika Jaman Poék diulang deui, nyaéta nalika konci tina peperangan Niniwé digenepan dina hukum Minggu anu geura sumping. Saméméh golongan martir anu kadua éta kabentuk, saratus opat puluh opat rébu disegel, jeung mangsa penyegelan anu dimimitian dina 9/11 téh diidéntifikasi dina segel kalima, sabab paguneman anu ditepikeun di dinya kapanggih dina Wahyu pasal genep, ayat SALAPAN nepi ka SABELAS, ku kituna nandaan awal jeung ahir penyegelan ku 9/11. Ahirna ngenalkeun karuksakan Islam sakumaha ditepikeun dina Wahyu SALAPAN, SABELAS, sarta jalma-jalma anu disegel bakal geus nyumponan pangalaman Daniel sakumaha dilambangkeun dina Daniel SALAPAN, SABELAS.
We will continue these things in the next article.
Urang baris neruskeun ieu perkara-perkara dina artikel salajengna.