Peter is at Panium (Caesarea Philippi), which is just six or eight days before the middle of the three times Peter, John and James went alone with Jesus. The first was the demonstration of His power at the resurrection of Jairus’ twelve-year-old daughter; the second was the demonstration of His glory at the Mount of Transfiguration; and the third was Gethsemane, the demonstration of His suffering. At Panium in chapter eleven Peter is aligned just before the cross of verse sixteen. The mount was the midpoint of the three exclusive trips of three disciples. At the mount the heavenly Father also spoke the second of three times; the Father spoke at the baptism, the mount and then just before the cross. Peter is twice at a midpoint of three specific events. He is also the midpoint of chapters eleven through twenty-two of Matthew.
Petrus aya di Panium (Kaisarea Filipi), ngan genep atawa dalapan poé saméméh kajadian anu di tengah tina tilu kasempetan nalika Petrus, Yohanes, jeung Yakobus waé anu angkat sareng Yesus. Anu kahiji nyaéta nalika Anjeunna nembongkeun kakawasaan-Na ku ngahirupkeun deui anak awéwé Yairus anu umurna dua belas taun; anu kadua nyaéta nalika Anjeunna nembongkeun kamulyaan-Na di Gunung Transfigurasi; sarta anu katilu nyaéta Getsemani, nalika Anjeunna nembongkeun kasangsaraan-Na. Di Panium dina pasal sabelas, Petrus diperenahkeun pas saméméh salib dina ayat genep belas. Gunung éta mangrupa titik tengah tina tilu lalampahan anu diiluan ku tilu murid éta waé. Di gunung éta, Rama di sawarga ogé ngandika pikeun kadua kalina tina tilu kali Anjeunna ngandika; Rama ngandika dina waktu baptisan, di gunung éta, sarta saterusna pas saméméh salib. Petrus dua kali aya dina titik tengah tina tilu kajadian husus. Anjeunna ogé mangrupa titik tengah tina pasal sabelas nepi ka pasal dua puluh dua dina Mateus.
The Ass
Nu Diurapi di Asur Dina kitab-kitab para nabi Ibrani, “Asur” remen dipaké minangka lambang kenabian pikeun hiji kakawasaan dunya ahir anu utamina dikedalkeun ku dominasi politik, kamulyaan militér, jeung ngamangpaatkeun alat-alat manusa pikeun ngalaksanakeun tujuan ilahi bari sorangan henteu ngarti ka éta tujuan. Asur henteu ngawakilan saukur hiji bangsa baheula hungkul, tapi hiji pola sombong kakaisaran, panghukuman, jeung kakawasaan anu dipasrahkeun ku Allah pikeun hiji mangsa, tuluy saterusna dipariksa sarta diruntuhkeun ku Anjeunna. Ku kituna, “nu diurapi di Asur” henteu ngandung harti yén Asur téh satia atawa bener, tapi yén Allah, dina kadaulatan-Na, tiasa ngurapi, ngutus, atawa ngamangpaatkeun sanajan hiji kakawasaan pagan pikeun nyumponan putusan-Na. Ieu kudu dibaca saluyu jeung Yesaya 10. Di dinya, PANGERAN nyebut Asur “tongkat amarah Kami” (Yesaya 10:5), hartina Asur dijadikeun alat pikeun ngajalankeun panghukuman ka hiji umat anu mbalelo. Tapi éta petikan anu sarua negeskeun yén raja Asur henteu boga niat kitu: “Sabab manéhna henteu mikir kitu, jeung haténa henteu nganggap kitu” (Yesaya 10:7). Anjeunna ngagerak lain ku ta’at, tapi ku kareueus, ambisi, jeung kahayang pikeun “ngaleungitkeun bangsa-bangsa teu saeutik” (Yesaya 10:7). Ku kituna, Asur téh sakaligus diangkat jeung disabit hukuman: diangkat pikeun hiji pancén, sarta disabit hukuman ku sabab kasombongan haténa. Ieu nganyatakeun hiji prinsip anu penting: dipaké ku Allah henteu sarua jeung dipiampih ku Allah. Pola anu sarua nembongan dina Yesaya 45:1, tempat Kores, saurang pangawasa kapir, disebut “anu diurapi ku Mantenna.” Ieu lain alatan Kores aya dina perjangjian atawa bener dina dirina sorangan, tapi ku sabab Allah geus misahkeun anjeunna pikeun hiji fungsi sajarah anu tangtu—nyaéta ngagulingkeun karajaan-karajaan, ngabébaskeun umat Yahudi anu dibuangan, sarta ngawangun deui Yerusalem. Ku kituna, pangurapan dina harti nubuatan teu salawasna nunjuk kana kasucian moral; remen éta nunjuk kana pamasrahan ilahi pikeun hiji pancén. Dina harti ieu, hiji kakawasaan tiasa “diurapi” pikeun ngalaksanakeun hiji kalungguhan dina drama sajarah panebusan tanpa jadi adil sacara rohani. Nalika kerangka ieu dilarapkeun ka “Asur” dina harti tipologis atawa ahir jaman, maksudna téh lain yén kakawasaan dunya ahir éta soleh, dipinuhan ku Ruh Allah, atawa aya dina kahadean kana kasalametan. Sabalikna, maksudna yén kakawasaan éta bakal dipasihan amanat, diwatesan, jeung diidinan pikeun hiji pagawean anu pasti dina tatanan ilahi. Bisa waé éta ngalakukeun panghukuman, ngurbankeun susunan-susunan anu palsu, nyepengan pecut ka bangsa-bangsa, atawa ngaguncangkeun sistem dunya demi ngamungkinkeun kajadian-kajadian salajengna anu geus diputuskeun ku Allah. Tapi justru ku sabab kakawasaan éta migawé dina kareueus, paksaan, jeung ngagungkeun diri, éta kakawasaan ogé bakal neundeun hukumanana sorangan. Sakumaha PANGERAN nyebutkeun ngeunaan Asur, “Lamun PANGERAN geus ngarengsekeun sakabéh pagawéan-Na di Gunung Sion jeung di Yerusalem, Mantenna bakal ngahukum buah tina hate raja Asur anu sombong” (tingali Yesaya 10:12). Jadi, ungkara “nu diurapi di Asur” ngajaga dua bebeneran babarengan. Kahiji, Allah téh daulat sanajan ka bangsa-bangsa anu jahat, jeung Mantenna tiasa nandaan hiji kakawasaan pikeun hiji pagawean sajarah tanpa mere kasucian kana motif-motifna. Kadua, euweuh alat anu dipaké ku pangadilan ilahi luput tina pangadilan ilahi lamun éta alat ngagedékeun dirina sorangan ngalawan Allah. Ieu nyegah dua kasalahan anu sarua bahayana: nyangka yén hiji kakawasaan téh dipikanyaah ku Allah ngan saukur ku sabab keur dipaké ku Anjeunna, atawa nyangka yén Allah henteu bisa ngamangpaatkeun hiji kakawasaan anu jahat pisan pikeun nyumponan kersa-Na. Para nabi netepkeun duanana hal éta. Allah ngatur sajarah kalayan mutlak. Mantenna ngangkat karajaan-karajaan, méré amanat ka maranéhna, maké maranéhna, sarta ngaruntuhkeun maranéhna. Ku kituna, “Asur” tiasa “diurapi” tanpa jadi bener, sarta tiasa dipilih pikeun hiji musim tanpa jadi disalametkeun.
The mount came before the triumphal entry, which began with the ass being loosed to carry the offering into Jerusalem, the way Abraham’s ass carried the wood for the offering on Moriah, the ancient site of the temple in Jerusalem. The feast of trumpets in the line of Leviticus twenty-three marks the loosing of the ass, so the experience of the Mount of Transfiguration preceded the triumphal entry, thus placing Peter in the history of the thirty days of Leviticus twenty-three aligned with the Pentecostal season. In those thirty days the temple (the middle test) is brought upon the candidates to be among the eighty valiant priests. In the testimony of King Uzziah’s rebellion in the holy place, the eighty priests are identified as valiant, thus suggesting there were priests who did not participate.
Pangalaman di gunung téh miheulaan lebetna kalawan jaya, anu dimimitian ku dileupaskeunana kaldé pikeun mawa kurban ka Yerusalem, sakumaha kaldé Abraham mawa kai pikeun kurban di Moria, tempat kuna Bait Allah di Yerusalem. Pésta Tarompét dina runtuyan Imamat dua puluh tilu nandaan dileupaskeunana kaldé, ku kituna pangalaman di Gunung Transfigurasi miheulaan lebetna kalawan jaya, sahingga nempatkeun Petrus dina sajarah tilu puluh poé dina Imamat dua puluh tilu anu saluyu jeung mangsa Pentakosta. Dina tilu puluh poé éta, Bait Allah (ujian panengah) ditimpakeun ka para calon pikeun kaasup kana golongan dalapan puluh imam anu gagah wani. Dina kasaksian ngeunaan barontakna Raja Uzia di tempat suci, dalapan puluh imam éta disebut gagah wani, anu ku kituna méré isarat yén aya imam-imam anu henteu milu.
And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. 2 Chronicles 26:17, 18.
Sarta Imam Azarya asup nyusul anjeunna, jeung babarengan jeung anjeunna aya dalapan puluh imam PANGERAN, jalma-jalma anu gagah berani. Maranéhna ngalawan Raja Uzia, sarta ngadawuh ka anjeunna, “Lain bagian anjeun, Uzia, pikeun ngaduruk menyan ka PANGERAN, tapi bagian para imam, putra-putra Harun, anu geus disucikeun pikeun ngaduruk menyan. Kaluarlah ti tempat suci; sabab anjeun geus ngalanggar; jeung ieu moal jadi kahormatan pikeun anjeun ti PANGERAN Allah.” 2 Tawarikh 26:17, 18.
The valiant priests are those who follow the Lamb whithersoever He goes.
Para imam gagah berani nyaéta jalma-jalma anu nuturkeun Anak Domba ka mana waé Anjeunna angkat.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ieu teh jalma-jalma anu henteu kacemar ku awéwé; sabab maranéhna parawan. Ieu téh jalma-jalma anu nuturkeun Anak Domba ka mana waé Anjeunna angkat. Maranéhna geus ditebus ti antara manusa, jadi buah pangheulana pikeun Allah jeung pikeun Anak Domba. Wahyu 14:4.
The Lion of the tribe of Judah leads His people into the Most Holy Place and has them gaze into the ark of the covenant and consider the High Priest who is there ministering in His final work of blotting out sin. Peter was resurrected on December 31, 2023, and then was confronted with the foundation test over the role of Rome in establishing the external vision of prophecy. Then the second test of the temple arrived for Peter, and it is there that the vision of the internal line is represented in the looking glass vision of Daniel chapter ten.
Singa ti kaom Yuda nungtun umat-Na asup ka Rohangan Mahasuci sarta ngarahkeun maranéhna pikeun neuteup ka jero Peti Perjangjian jeung ngalenyepan Imam Agung anu keur ngalaksanakeun palayanan di dinya dina padamelan-Na anu pamungkas pikeun mupus dosa. Peter dihirupkeun deui dina tanggal 31 Désémber 2023, tuluy disanghareupkeun kana ujian tatapakan ngeunaan peran Roma dina netepkeun titingalian éksternal nubuat. Saterusna, ujian kadua Bait Allah datang ka Peter, sarta di dinya pisan titingalian ngeunaan garis internal digambarkeun dina titingalian eunteung dina Daniel bab sapuluh.
Peter had denied his Lord on July 18, 2020, and he did so three times.
Pétrus geus mungkir ka Pangéranna dina tanggal 18 Juli 2020, sarta anjeunna ngalakukeunana tilu kali.
“Three times Peter had openly denied his Lord, and three times Jesus drew from him the assurance of his love and loyalty, pressing home that pointed question, like a barbed arrow to his wounded heart. Before the assembled disciples Jesus revealed the depth of Peter’s repentance, and showed how thoroughly humbled was the once boasting disciple.” The Desire of Ages, 812.
“Tilu kali Petrus geus sacara kabuka mungkir ka Gustina, sarta tilu kali Yesus narik ti anjeunna pangakuan ngeunaan kanyaah jeung kasatiaanna, bari nandeskeun éta patalékan anu seukeut, kawas panah nu boga cucuk kana haténa anu geus tatu. Di hareupeun murid-murid anu geus ngariung, Yesus nganyatakeun jerona tobat Petrus, sarta mintonkeun kumaha saéstuna geus direndahkeun murid anu baheula sok ngahuleng ku gumedéna.” The Desire of Ages, 812.
Peter represented two classes of worshippers.
Petrus ngalambangkeun dua golongan nu nyembah.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
Pikeun unggal golongan anu dilambangkeun ku urang Parisi jeung ku juru mulung pajeg aya hiji pangajaran dina sajarah rasul Petrus. Dina mangsa awal muridna, Petrus nganggap dirina kuat. Saperti urang Parisi, dina panilikanana sorangan anjeunna “henteu sarua jeung jalma-jalma lianna.” Nalika Kristus, dina peuting saméméh Anjeunna dihianat, maparin béwara ka murid-murid-Na, “Aranjeun kabéh bakal kaganggu ku sabab Kami peuting ieu,” Petrus kalayan yakin nyatakeun, “Sanaos kabéh bakal kaganggu, kuring mah moal.” Markus 14:27, 29. Petrus henteu nyaho kana bahaya dirina sorangan. Kapercayaan kana diri nyasabkeun anjeunna. Anjeunna ngira dirina sanggup nangtung ngalawan panggoda; tapi dina sababaraha jam anu pondok ujian téh datang, sarta kalayan laknat jeung sumpah anjeunna mungkir ka Pangéran-Na.” Christ’s Object Lessons, 152.
The publican went to his home justified.
Tukang mulung pajeg éta mulang ka imahna bari geus diangken bener.
“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.
“Urang Farisi jeung urang pemungut cuké ngagambarkeun dua golongan gedé anu ngabagi jalma-jalma anu datang pikeun nyembah ka Allah. Dua wawakil maranéhna anu pangheulana kapanggih dina dua anak kahiji anu dilahirkeun ka dunya.” Christ’s Object Lessons, 152.
Abel and the publican are a symbol of justification by faith.
Abel jeung pangumbara cukai téh mangrupikeun lambang pangbeneran ku iman.
And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. Luke 18:13, 14.
Ari nu mulung pajeg, nangtung ti kajauhan, henteu wani ngangkat panonna ka sawarga oge, tapi nepak dadana bari pok, Nun Gusti, mugi karunya ka abdi, hiji jelema dosa. Kami nyarita ka maraneh, ieu jelema mulang ka imahna geus dibenerkeun, lain nu hiji deui; sabab sing saha anu ngagungkeun dirina sorangan bakal direndahkeun; ari sing saha anu ngarendahkeun dirina sorangan bakal diangkat. Lukas 18:13, 14.
The message of 1888 was accompanied by the descent of the angel of Revelation eighteen.
Warta taun 1888 dibarengan ku turunna malaikat tina Wahyu dalapan welas.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Gusti dina welas asih-Na nu ageng ngutus hiji amanat anu kacida mulya ka umat-Na ngaliwatan Para Sesepuh Waggoner jeung Jones. Amanat ieu dimaksudkeun pikeun ngawanohkeun ka dunya kalayan leuwih écés Jurusalamet anu diangkat luhur, kurban pikeun dosa-dosa saalam dunya. Ieu nandeskeun pembenaran ku iman ka nu jadi Pananggung; ieu ngondang jalma-jalma supaya narima kabeneran Kristus, anu dinyatakeun dina kataatan kana sakabéh parentah-parentah Allah. Loba anu geus leungit paningal kana Yesus. Maranéhna peryogi sangkan panonna diarahkan ka Pribadi-Na nu ilahi, kana jasa-jasa-Na, jeung kana kanyaah-Na anu teu robah ka kulawarga manusa. Sagala kawasa geus dipasrahkeun kana panangan-Na, supaya Anjeunna tiasa ngabagikeun kurnia-kurnia anu beunghar ka manusa, maparin karunia anu taya bandingna, nyaéta kabeneran-Na sorangan, ka jalmi manusa anu teu daya. Ieu lah amanat anu diparentahkeun ku Allah pikeun ditepikeun ka dunya. Ieu téh amanat malaikat katilu, anu kudu diproklamasikeun ku sora tarik, sarta dibarengan ku pencuran Roh-Na dina ukuran anu gedé.” Testimonies to Ministers, 91.
The Laodicean Message
Pesen ka Laodikea
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Warta anu dipasihkeun ka urang ku A. T. Jones jeung E. J. Waggoner téh nyaéta warta Allah ka garéja Laodikea, jeung cilaka pikeun saha waé anu ngaku percaya kana kayaktian, tapi henteu ngagambarkeun ka batur cahaya-cahaya anu dipasihkeun ku Allah.” The 1888 Materials, 1053.
The Latter Rain Message
Pesen Hujan Ahir
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Hujan panungtung baris tumiba ka umat Allah. Hiji malaikat anu kawasa baris turun ti sawarga, sarta sakuliah bumi baris dipapag ku kamulyaan anjeunna.” Review and Herald, 21 April 1891.
New York City and 9/11
Kota New York jeung 9/11
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Naha geus datang kecap yén kuring geus nyatakeun yén New York kudu disapu ku gelombang pasang anu dahsyat? Ieu can kungsi ku kuring diucapkeun. Kuring geus nyebutkeun, nalika kuring ningali gedong-gedong jangkung keur diwangun di dinya, lanté demi lanté, ‘Kumaha pikareueuseunna kajadian-kajadian anu bakal lumangsung nalika Gusti ngadeg pikeun ngageolkeun bumi kalayan kacida hebatna! Harita kecap-kecap dina Wahyu 18:1–3 bakal kacumponan.’ Sakabéh pasal dalapan welas tina Wahyu téh mangrupa pangéling-ngéling ngeunaan naon anu bakal datang ka bumi. Tapi kuring teu boga pituduh husus ngeunaan naon anu bakal datang ka New York, iwal ti yén kuring terang yén dina hiji poé gedong-gedong jangkung di dinya bakal diruntuhkeun ku diputer jeung dibalikeunana kakawasaan Allah. Tina pituduh anu dipasihkeun ka kuring, kuring terang yén karuksakan aya di dunya. Hiji kecap ti Gusti, hiji sentuhan tina kakawasaan-Na anu maha kawasa, sarta wangunan-wangunan raksasa ieu bakal rubuh. Kajadian-kajadian bakal lumangsung anu kacida pikasieuneunna nepi ka urang teu sanggup ngabayangkeunana.” Review and Herald, 5 Juli 1906.
Peter the publican represents a soul who is justified by faith, and justification by faith is the third angel’s message; it is the Laodicean message that arrived at 9/11, when the great buildings of New York came down and Revelation 18:1–3 was fulfilled. Then the latter rain began to sprinkle and the sealing of the one hundred and forty-four thousand began. At the ending of the sealing time of the one hundred and forty-four thousand, the angel of Revelation eighteen descended as Michael the archangel and resurrected Peter by three tests. The first test began on December 31, 2023, and represented the foundational truth that Rome is the power in verse fourteen of Daniel eleven that establishes the vision. That vision is the chazon vision that represents the external line of prophecy, which Solomon says is life or death.
Petrus, juru mungut pajeg, ngalambangkeun hiji jiwa anu dibenerkeun ku iman, sarta pangbeneran ku iman téh amanat malaikat katilu; éta téh amanat Laodikea anu datang dina 9/11, nalika gedong-gedong gedé di New York runtuh sarta Wahyu 18:1–3 tinekanan. Harita hujan ahir mimiti ngaririncik sarta panyégélan saratus opat puluh opat rébu dimimitian. Dina ahir mangsa panyégélan saratus opat puluh opat rébu, malaikat dina Wahyu dalapan belas lungsur minangka Mikael, panghulu malaikat, sarta ngahudangkeun deui Petrus tina maot ngaliwatan tilu ujian. Ujian kahiji dimimitian dina 31 Désémber 2023 sarta ngalambangkeun bebeneran dasar yén Roma téh kakawasaan dina ayat opat belas tina Daniel sabelas anu ngukuhkeun éta titingalian. Éta titingalian téh titingalian chazon anu ngalambangkeun galur nubuat éksternal, anu ceuk Suléman mangrupa hirup atawa maot.
Where there is no [chazon] vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Di tempat euweuh titingalian [chazon], umat binasa; ari anu ngajaga hukum, bagja manéhna. Siloka 29:18.
Peter’s second test is the temple test that requires entering the Most Holy Place by faith as Sister White illustrated in her first visions. There she saw the seventh-day Sabbath commandment glowing above the other nine commandments. That doctrine at the opening of the judgment represents the doctrine of the incarnation that glows above the other prophetic doctrines in the latter days, during the closing of the judgment. The incarnation of Christ the Divine, taking upon Himself fallen sinful flesh, though He knew no sin, is represented in a variety of illustrations. The most significant is the doctrine of the seven times. The doctrine of the seven times was the alpha of Miller’s prophetic discoveries, and it was the doctrine in 1856 that represented the omega doctrine of Millerite history where Millerite Philadelphian Adventism rebelled over seven years and became the Laodicean Seventh-day Adventist church in 1863.
Ujian kadua pikeun Pétrus nyaéta ujian Bait Suci anu nungtut sangkan asup ka Rohangan Mahasuci ku iman, sakumaha anu digambarkeun ku Sadérék White dina titingalian-titingalian munggaranna. Di dinya anjeunna ningali parentah Sabat poé katujuh mancorong leuwih caang tibatan salapan parentah séjénna. Doktrin éta dina mangsa bubuka pangadilan ngagambarkeun doktrin inkarnasi anu mancorong leuwih caang tibatan doktrin-doktrin nubuat séjénna dina ahir jaman, dina mangsa panutupan pangadilan. Inkarnasi Kristus anu Ilahi, anu ngagem daging anu geus ragrag tur miboga sipat dosa, sanajan Anjeunna henteu wanoh kana dosa, digambarkeun ku rupa-rupa ilustrasi. Anu pangpentingna nyaéta doktrin tujuh mangsa. Doktrin tujuh mangsa mangrupa alfa tina pamanggihan-pamanggihan Miller ngeunaan nubuat, sarta éta téh doktrin dina taun 1856 anu ngagambarkeun doktrin oméga dina sajarah kaum Millerit, nalika Adventisme Filadelfia Millerit barontak salila tujuh taun sarta jadi garéja Advent Poé Katujuh Laodikia dina taun 1863.
The two sticks of Ezekiel thirty-seven represent the two 2,520-year judgments against the northern and southern kingdoms. The northern kingdom represents human flesh and the southern kingdom represents the mind that was designed to be united with the mind of Christ; thus, Divinity would be united with humanity. That is the doctrine of the incarnation in a simplified representation. The seven times was the alpha and omega of Millerite history and as it represents the incarnation it is also the omega of Seventh-day Adventist history in relation to the alpha Sabbath doctrine in 1844. One is a sign of the seventh-day Sabbath and the other is the sign of the seventh-year Sabbath.
Dua iteuk dina Yehezkiel tilu puluh tujuh ngalambangkeun dua hukuman 2.520 taun ka karajaan kalér jeung karajaan kidul. Karajaan kalér ngalambangkeun daging manusa, sedengkeun karajaan kidul ngalambangkeun pikiran anu dirarancang supaya ngahiji jeung pikiran Kristus; ku kituna, Kaallahan bakal ngahiji jeung kamanusaan. Éta téh doktrin inkarnasi dina gambaran anu disederhanakeun. Tujuh mangsa éta nyaéta alfa jeung omega tina sajarah Millerit, sarta ku sabab éta ngalambangkeun inkarnasi, éta ogé mangrupa omega tina sajarah Advent Hari Katujuh dina patalina jeung doktrin Sabat alfa dina taun 1844. Nu hiji téh tanda Sabat poé katujuh, jeung nu séjén téh tanda Sabat taun katujuh.
Peter’s name is changed at Panium, which was the second step for Abraham’s representation of the first covenant with a chosen people, and Peter becomes the representative of the last covenant with a chosen people at his second step. It is the second step in the line of chapters eleven through twenty-two, and it is the second of three times Peter, James and John went with Jesus away from the other disciples and the second of three times the heavenly Father spoke. Nero’s line ends at the midpoint between the battles of Raphia and Panium, for it aligns with the other two periods of 250 years that began in 457 BC and 1776. 457 BC ended in 207 BC and 1776 ends in 2026. Peter is at 207 BC, 2026, 313 and the temple test that precedes the third and litmus test of the loosing of the ass, which is represented as the feast of trumpets.
Ngaran Petrus dirobah di Panium, anu mangrupa léngkah kadua pikeun perlambangan Ibrahim ngeunaan perjangjian kahiji jeung umat pilihan, sarta Petrus jadi wakil tina perjangjian panungtungan jeung umat pilihan dina léngkah kadua na. Ieu téh léngkah kadua dina runtuyan pasal sabelas nepi ka dua puluh dua, sarta ieu téh anu kadua tina tilu kali Petrus, Yakobus, jeung Yohanes indit babarengan jeung Yesus ngajauhan murid-murid séjén, jeung anu kadua tina tilu kali Rama sawarga nyarios. Garis Nero réngsé dina titik tengah antara perang Raphia jeung Panium, sabab éta sajajar jeung dua kurun séjénna masing-masing 250 taun anu dimimitian dina 457 SM jeung 1776. 457 SM réngsé dina 207 SM, sarta 1776 réngsé dina 2026. Petrus aya dina 207 SM, 2026, 313, jeung ujian Bait Allah anu miheulaan anu katilu sarta ujian pamungkas tina ngaleupaskeun kalde, anu dilambangkeun minangka pesta tarompét.
Peter’s test is to follow Christ into the Most Holy Place, and his work is to correct and then proclaim the corrected message of the fireballs of Nashville. Peter’s message of the fireballs of Nashville is the message of Pentecost that was first presented in the upper room and thereafter in the temple. He presents his message identifying the fireballs of Nashville, and the fulfillment of the battle of Raphia, in conjunction with the battle of Panium, which becomes the battle of Actium at the Sunday law of verse sixteen. The Sunday law of verse sixteen is also the Sunday law of verse forty-one and of verse twenty-two. Those three verses also align with verse thirty-one where the papacy took control in 538 and passed a Sunday law at the third Council of Orleans. The verses that lead to verse thirty-one identify waymarks that led to the Sunday law of 538 and typify the history that precedes the soon coming Sunday law.
Ujian Petrus nyaéta nuturkeun Kristus asup ka Tempat Anu Pangsucina, sarta padamelanana nyaéta ngabenerkeun tuluy ngumumkeun amanat anu geus dibenerkeun ngeunaan bal-balan seuneu di Nashville. Amanat Petrus ngeunaan bal-balan seuneu di Nashville téh nyaéta amanat Pentakosta anu mimiti dipidangkeun di rohangan luhur, sarta satuluyna di Bait Allah. Anjeunna nepikeun amanatna ku ngaidéntifikasi bal-balan seuneu di Nashville, jeung kagenepan perang Raphia, babarengan jeung perang Panium, anu jadi perang Actium dina hukum Minggu dina ayat genep belas. Hukum Minggu dina ayat genep belas ogé nyaéta hukum Minggu dina ayat opat puluh hiji jeung dina ayat dua puluh dua. Tilu ayat éta ogé saluyu jeung ayat tilu puluh hiji, tempat kapausan nyekel kakawasaan dina taun 538 sarta netepkeun hiji hukum Minggu dina Konsili katilu Orléans. Ayat-ayat anu ngantarkeun ka ayat tilu puluh hiji ngaidéntifikasi pananda-pananda jalan anu ngantarkeun kana hukum Minggu taun 538 sarta ngajadikeun perlambang sajarah anu miheulaan hukum Minggu anu baris geura datang.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30, 31.
Sabab kapal-kapal ti Kittim bakal datang ngalawan anjeunna; ku sabab éta anjeunna bakal susah hate, tuluy mulang, sarta ngabogaan amarah ngalawan perjangjian anu suci; kitu kénéh anu bakal dilakukeunna; anjeunna malah bakal mulang deui, sarta silih paham jeung jalma-jalma anu ninggalkeun perjangjian anu suci. Jeung pasukan-pasukan bakal nangtung di pihakna, sarta maranéhna bakal ngotoran tempat suci benteng, sarta bakal ngaleungitkeun kurban sapopoé, sarta maranéhna bakal nempatkeun kajijikeun anu nyababkeun karuksakan. Daniel 11:30, 31.
The “ships of Chittim” represented the Vandals, who are also represented as the second trumpet in Revelation chapter eight. The progressive demise of Rome began in 330, when Constantine divided the kingdom into east and west. He thereafter divided it up to his three sons. The Roman Empire that had been invincible from the battle of Actium was then divided into two parts, then three parts, then the first four trumpets of Revelation eight represented the onslaught of enemies that brought western Rome to a conclusion in 476. Eastern Rome at Constantinople continued until the end of the fifth and beginning of the sixth trumpets, which are also the first and second woes. The time prophecy of one hundred and fifty years of the first woe ended on the date that the time prophecy of the second woe began.
“kapal-kapal Chittim” ngalambangkeun bangsa Vandal, anu ogé digambarkeun minangka tarompet kadua dina Wahyu pasal dalapan. Runtagna Roma sacara bertahap dimimitian dina taun 330, nalika Konstantinus ngabagi karajaan éta jadi beulah wétan jeung kulon. Saterusna anjeunna ngabagikeun éta ka tilu putrana. Kakaisaran Romawi anu kungsi teu kaéléhkeun ti saprak perang Actium, tuluy kabagi jadi dua bagian, tuluy tilu bagian, tuluy opat tarompet kahiji dina Wahyu dalapan ngalambangkeun serangan musuh-musuh anu mawa Roma kulon kana tungtungna dina taun 476. Roma wétan di Konstantinopel neraskeun nepi ka ahir tarompet kalima jeung awal tarompet kagenep, anu ogé mangrupa cilaka kahiji jeung kadua. Nubuat waktu saratus lima puluh taun tina cilaka kahiji réngsé dina tanggal anu sarua nalika nubuat waktu cilaka kadua dimimitian.
Babylon fell in one night. Maybe you would argue that Cyrus first had to divert the river and that took a period of time, but the fall of Babylon was in one night, whereas the fall of Rome covered 1,123 years. Those years contained specific prophetic waymarks that describe the progressive demise of Imperial Rome, and Imperial pagan Rome typifies the United States in its work of placing the papacy upon the throne as the fifth kingdom of Bible prophecy in 538. The papacy is placed upon the throne at the Sunday law of verse sixteen of Daniel eleven. The waymarks that typify the work of the United States are represented in the waymarks of pagan Rome’s progressive demise.
Babul runtag dina sapeuting. Bisa jadi Sadérék bakal ngajukeun alesan yén Kores kudu ngalihkeun heula aliran walungan sarta éta merlukeun sawatara waktu, tapi runtagna Babul lumangsung dina sapeuting, ari runtagna Roma lumangsung salila 1.123 taun. Dina taun-taun éta aya tanda-tanda panuduh nubuat anu husus, anu ngagambarkeun runtagna Kakaisaran Roma tahap demi tahap, sarta Kakaisaran Roma anu kapir ngalambangkeun Amérika Sarikat dina karyana nempatkeun kapapaan dina tahta minangka karajaan kalima dina nubuat Alkitab dina taun 538. Kapapaan ditempatkeun dina tahta dina mangsa undang-undang poé Minggu anu disebutkeun dina ayat genep belas tina Daniel sabelas. Tanda-tanda panuduh anu ngalambangkeun karya Amérika Sarikat kagambar dina tanda-tanda panuduh runtagna Roma kapir tahap demi tahap.
The ships of Chittim represented a financial disaster for Rome, for the navy of the Vandals brought havoc to the shipping lanes of the Mediterranean. In the latter days, Islam is portrayed as a financial disaster for the kings of the earth. The Vandals and their ships were the second trumpet power and the three woes are Islamic trumpet powers. The first was Arabia, the second Turkey and the third is worldwide.
Kapal-kapal ti Chittim ngalambangkeun musibah kauangan pikeun Roma, sabab armada laut bangsa Vandal mawa karuksakan ka jalur-jalur pelayaran di Laut Tengah. Dina poé-poé panungtungan, Islam digambarkeun minangka musibah kauangan pikeun raja-raja di bumi. Bangsa Vandal jeung kapal-kapalna téh mangrupa kakawasaan tarompét kadua, sarta tilu cilaka téh nyaéta kakawasaan-kakawasaan tarompét Islam. Nu kahiji nyaéta Arabia, nu kadua Turki, sarta nu katilu téh saalam dunya.
Ships are a symbol of economic power, and in the Scriptures the ships of Tarshish are the premier symbols of economic power. Those ships are sunk by an angry east wind in the midst of the seas, and in the Scriptures Islam is the children of the east. When Islam is noted in the prophetic sequence of events it produces an economic crisis. Islam is represented with Balaam as an ass, which is the Hebrew word that is translated as “wild man” in the first introduction of Ishmael in the Scriptures. Ishmael is the father of Islam at the prophetic level, not denying Abraham as Ishmael’s father, but Ishmael’s twelve tribes become known as the children of the east in the Scriptures.
Kapal-kapal téh mangrupa lambang kakawasaan ékonomi, sarta dina Kitab Suci kapal-kapal Tarsis mangrupakeun lambang pangutamana tina kakawasaan ékonomi. Kapal-kapal éta diparuksak ku angin wetan anu murka di tengah sagara, sarta dina Kitab Suci Islam nyaéta anak-anak wetan. Nalika Islam kacatet dina runtuyan kajadian nubuat, éta nimbulkeun krisis ékonomi. Islam dilambangkeun ku Balaam minangka kalde, anu mangrupakeun kecap Ibrani anu ditarjamahkeun jadi “jalma liar” dina bubuka munggaran ngeunaan Ismail dina Kitab Suci. Ismail nyaéta bapa Islam dina tataran nubuat, lain mungkir yén Ibrahim téh bapa Ismail, tapi dua belas kaom Ismail jadi dipikawanoh minangka anak-anak wetan dina Kitab Suci.
In the latter days Balaam, symbol of the United States as a false prophet, strikes his ass three times, representing three strikes of Islam. 9/11 was the first of those strikes and marked the arrival of the sealing angel, who ascends from the east during the rough east winds of strife. The second strike of Islam is twofold, for the second step marks a doubling. On October 7, 2023, Islam unexpectedly struck literal Israel, and when Nashville, Tennessee, is unexpectedly struck by Islam, spiritual Israel will have been struck. In the story of Balaam, the second waymark came between two vineyards and the two vineyards of the Lord of Hosts were ancient literal Israel and the United States, modern spiritual Israel. Balaam’s third waymark was when the ass spoke; and the symbol of speaking that marks the end of the sealing time of the one hundred and forty-four thousand that began at 9/11 is the Sunday law, when the United States speaks as a dragon. The great earthquake of Revelation eleven is that Sunday law, where the third woe cometh quickly, where the United States, the ass and Zechariah speak.
Dina ahir jaman, Balaam, lambang Amérika Sarikat salaku nabi palsu, neunggeul kaldéna tilu kali, anu ngalambangkeun tilu serangan Islam. 9/11 mangrupa serangan anu kahiji tina éta tilu serangan sarta nandaan datangna malaikat anu méré cap, anu naék ti wétan nalika angin-angin pacogrégan ti wétan keur ngagelebug rongkah. Serangan Islam anu kadua sipatna rangkep dua, sabab léngkah kadua nandaan panggandaan. Dina tanggal 7 Oktober 2023, Islam nyerang Israél harfiah sacara teu disangka-sangka, sarta nalika Nashville, Tennessee, diserang ku Islam sacara teu disangka-sangka, Israél rohani bakal geus diserang. Dina carita Balaam, tetengger jalan anu kadua aya di antara dua kebon anggur, sarta dua kebon anggur Gusti Nu Kagungan Balatentara téh nyaéta Israél harfiah jaman baheula jeung Amérika Sarikat, Israél rohani jaman modéren. Tetengger jalan Balaam anu katilu nyaéta nalika kaldéna nyarita; sarta lambang nyarita anu nandaan ahir mangsa méré cap ka saratus opat puluh opat rébu jalma, anu dimimitian dina 9/11, nyaéta undang-undang poé Minggu, nalika Amérika Sarikat nyarita kawas naga. Lini gedé dina Wahyu sabelas téh nyaéta éta undang-undang poé Minggu, nalika cilaka anu katilu geura datang, nalika Amérika Sarikat, kaldé éta, jeung Zechariah nyarita.
The father of John the Baptist was of the eighth of twenty-four courses of priests set up by David to serve in the temple. Zechariah the priest was struck dumb due to disbelief until the birth of his son John and is a symbol of the number eight (a symbol of the priesthood). At the Sunday law the final generation of priests, represented by John the Baptist, will speak as represented by his father Zechariah. Christ identified John as Elijah, and Elijah’s latter-day message is represented by a father and child relationship, as were Zechariah and John. John was typified by Jeremiah who had been told that if he would return, he would be God’s mouth.
Ramana Yohanes Jurubaptis kaasup kana rombongan kadalapan tina dua puluh opat rombongan imam anu ditetepkeun ku Daud pikeun ngalayanan di Bait Allah. Imam Jakaria dijadikeun teu bisa nyarita lantaran teu percaya nepi ka lahirna putrana, Yohanes, sarta anjeunna mangrupa lambang angka dalapan (lambang kaimaman). Dina mangsa dilarapkeunana undang-undang poé Minggu, generasi imam anu pamungkas, anu dilambangkeun ku Yohanes Jurubaptis, bakal nyarita sakumaha anu dilambangkeun ku ramana, Jakaria. Kristus nétélakeun yén Yohanes téh Elia, sarta amanat Elia dina ahir jaman dilambangkeun ku hubungan antara bapa jeung anak, sakumaha hubungan antara Jakaria jeung Yohanes. Yohanes dipralambangkeun ku Yermia, anu geus dibéjaan yén lamun anjeunna balik deui, anjeunna bakal jadi baham Allah.
Jeremiah was lamenting the first disappointment of July 18, 2020 and if he returned, he would become God’s mouth at the Sunday law, when he presented the prophetic message of Habakkuk, which had tarried, but was to “speak” at the end. Jeremiah, and therefore John, and therefore Peter was to speak the message of Habakkuk at the point that the ass of Islam speaks, and when the United States speaks as a dragon.
Yermia keur ngalalakonkeun kasedih lantaran kuciwa anu kahiji dina 18 Juli 2020, sarta lamun manéhna mulang, manéhna bakal jadi sungut Allah dina mangsa hukum Minggu, nalika manéhna nepikeun pesen nubuat Habakuk, anu kungsi lila ngadagoan, tapi baris “nyarita” dina ahirna. Yermia, ku kituna Yohanes, sarta ku kituna Pétrus, kudu nyarita pesen Habakuk dina titik nalika kalde Islam nyarita, jeung nalika Amérika Sarikat nyarita kawas naga.
Peter at Caesarea Philippi, which is Panium, is in a period of time that preceded the waymark of the “mount” that was to be followed by the triumphal entry which led to the cross, or the Sunday law. The period of time is represented by the battle of Panium, which ends in victory for the pope and his proxy power of the United States. Panium is the third of three proxy wars, the first of which concluded at the wall of Berlin in 1989, and the last or third proxy war concludes at the tearing down of the “wall” of separation of church and state. 1989 marked the climax of a proxy war called the “cold war” that had begun at the end of the second World War, and Panium represents a cold war that ends at the third World War as represented by the battle of Actium. In the middle of the first and third waymarks of three proxy wars is the literal war in the Ukraine, represented by the battle of Raphia in verses eleven and twelve.
Petrus di Kaisarea Filipi, nyaéta Panium, aya dina hiji kurun waktu anu miheulaan tanda tahapan “gunung” anu bakal disusul ku asupna kalawan jaya anu nganteurkeun kana salib, atawa undang-undang poé Minggu. Kurun waktu éta dilambangkeun ku patempuran Panium, anu ditungtungan ku kameunangan pikeun paus jeung kakuatan proksina, nyaéta Amérika Sarikat. Panium téh perang proksi katilu tina tilu perang proksi, anu kahijina réngsé di Témbok Berlin dina taun 1989, sarta perang proksi anu pamungkas atawa katilu réngsé nalika “témbok” pamisah antara garéja jeung nagara diruntuhkeun. Taun 1989 nandaan puncak hiji perang proksi anu disebut “perang tiis” anu geus dimimitian dina ahir Perang Dunya Kadua, sarta Panium ngalambangkeun hiji perang tiis anu réngsé dina Perang Dunya Katilu sakumaha dilambangkeun ku patempuran Actium. Di tengah-tengah antara tanda tahapan kahiji jeung katilu tina tilu perang proksi aya perang harfiah di Ukraina, anu dilambangkeun ku patempuran Raphia dina ayat sabelas jeung dua belas.
Panium is a cold war that leads to the third World War as represented by the cold war that ended at the time of the end in 1989, and that had begun at the end of the second World War. In the waymarks represented by verse ten and 1989, verses eleven and twelve and the Ukrainian War that began in 2014, and verses thirteen through fifteen and the current cold war between MAGA-ism and globalism, there were three presidents that marked alliances between the papacy and the United States.
Panium téh hiji perang tiis anu ngarah kana Perang Dunya Katilu, sakumaha digambarkeun ku perang tiis anu lekasan dina mangsa ahir dina taun 1989, sarta anu dimimitian dina ahir Perang Dunya Kadua. Dina tanda-tanda panuduh jalan anu digambarkeun ku ayat sapuluh jeung taun 1989, ku ayat sabelas jeung dua belas sarta Perang Ukraina anu dimimitian dina taun 2014, jeung ku ayat tilu belas nepi ka lima belas sarta perang tiis kiwari antara MAGA-isme jeung globalisme, aya tilu présidén anu nandaan aliansi-aliansi antara kapapaan jeung Amérika Sarikat.
Ronald Reagan was in a secret alliance with Pope John Paul II, a conservative pope in terms of the satanic Fatima prophecies, and is connected with the prophetic history of verse ten. Obama’s presidency aligns with the history of the battle of Raphia in verses eleven and twelve. In his presidency there were two symbolic popes, for the second waymark identifies a doubling. At the third waymark of verses thirteen to fifteen, the pope is the first pope from the United States. We initially assumed Pope Leo was a conservative pope as typified by John Paul II, but when applied under the prophetic application of a triple application, the third waymark possesses the characteristics of the first two fulfillments, so Leo is the conservative John Paul II and he is the former head of the Office of the Inquisition, Benedict XVI, who resigned for the woke pope Francis during Obama’s term.
Ronald Reagan aya dina hiji aliansi rusiah jeung Paus John Paul II, saurang paus konservatif dina kontéks nubuat-nubuat Fatima anu sipatna sétanis, sarta patali jeung sajarah nubuat dina ayat sapuluh. Mangsa kaprésidénan Obama luyu jeung sajarah patempuran Raphia dina ayat sabelas jeung dua belas. Dina mangsa kaprésidénanana aya dua paus simbolis, sabab tetengger kadua nuduhkeun ayana panggandaan jadi dua. Dina tetengger katilu anu aya dina ayat tilu belas nepi ka lima belas, pausna nyaéta paus munggaran ti Amérika Serikat. Mimitina kami nganggap Paus Leo téh saurang paus konservatif sakumaha anu dilambangkeun ku John Paul II, tapi nalika dilarapkeun dumasar kana larapan nubuat anu rangkep tilu, tetengger katilu miboga ciri-ciri tina dua kacumponan nubuat anu munggaran, ku kituna Leo téh John Paul II anu konservatif sarta anjeunna téh urut kapala Kantor Inkuisisi, Benedict XVI, anu ngundurkeun diri pikeun méré jalan ka paus Francis anu nganut paham progresif dina widang kaadilan sosial dina mangsa Obama ngajabat présidén.
The first proxy war is represented by one verse, the second by two and the third by three verses. The cold war that ended in 1989 began at the end of the second World War, and the third World War represented by the battle of Actium begins at the end of the cold war that is represented by the battle of Panium. The three world wars, as with the three proxy wars, are governed by the principles associated with a triple application of prophecy. The end of the second World War began a cold war that ended with the eighth president from Roosevelt in 1945, who was Reagan. Reagan at the time of the end in 1989 began a series of eight presidents leading to Trump (who is of the seven). The cold war of Trump began in 2015, when he announced his candidacy for president and stirred up the globalists, in fulfillment of Daniel eleven verse two. That cold war ends at the Sunday law, which is the battle of Actium, the third obstacle of Rome before she rules supremely.
Perang proksi anu kahiji digambarkeun ku hiji ayat, anu kadua ku dua ayat, sarta anu katilu ku tilu ayat. Perang tiis anu réngsé dina taun 1989 dimimitian dina ahir Perang Dunya Kadua, sarta Perang Dunya Katilu anu dilambangkeun ku patempuran Actium dimimitian dina ahir perang tiis anu dilambangkeun ku patempuran Panium. Tilu perang dunya éta, sakumaha halna jeung tilu perang proksi, diatur ku prinsip-prinsip anu patali jeung pangalarapan nubuat rangkep tilu. Ahir Perang Dunya Kadua ngamimitian hiji perang tiis anu réngsé dina mangsa présidén kadalapan diitung ti Roosevelt dina taun 1945, nyaéta Reagan. Reagan, dina mangsa ahir dina taun 1989, ngamimitian runtuyan dalapan présidén anu nepi ka Trump (anu kaasup kana tujuh éta). Perang tiis Trump dimimitian dina taun 2015, nalika anjeunna ngumumkeun pencalonanana jadi présidén sarta ngahudangkeun kaum globalis, minangka kalaksanakeunana nubuat dina Daniel sabelas ayat dua. Perang tiis éta réngsé dina mangsa undang-undang poé Minggu, anu mangrupa patempuran Actium, halangan katilu pikeun Roma saméméh Roma maréntah kalawan kakawasaan pangluhurna.
Roosevelt began eight presidents to Reagan which began eight presidents to Trump. Roosevelt marks the second World War, dying on April 12th of 1945, and then Truman was president when the European war ended on May 8th, and the Pacific war ended on September 2nd. The European war was largely a land battle and the Pacific war was a sea battle, just as Panium represents a land battle and Actium represents a sea battle. The first illustrates the last, and the sequence of eight presidents is established upon the witness of Daniel eleven, verses two and three, and also upon the enigma of the eighth being of the seven. In the first two Continental Congresses at the beginning of the history of the earth beast of Revelation thirteen, there were seven terms of presidents. In that history George Washington was appointed as Commander in Chief. As the first official president, Washington’s appointment in the Second Continental Congress symbolizes Washington in the very beginning as the eighth of seven presidents.
Roosevelt ngamimitian runtuyan dalapan présidén nepi ka Reagan, anu ngamimitian runtuyan dalapan présidén nepi ka Trump. Roosevelt nandaan Perang Dunya Kadua sarta pupus dina tanggal 12 April 1945, tuluy Truman nyekel kalungguhan présidén nalika perang di Éropa réngsé dina tanggal 8 Méi, sarta perang di Pasifik réngsé dina tanggal 2 Séptémber. Perang di Éropa lolobana mangrupa patempuran darat, ari perang di Pasifik mangrupa patempuran laut, sakumaha Panium ngalambangkeun patempuran darat jeung Actium ngalambangkeun patempuran laut. Anu mimiti ngagambarkeun anu pamungkas, sarta runtuyan dalapan présidén téh ditetepkeun dumasar kana kasaksian Daniel sabelas, ayat dua jeung tilu, sarta ogé dumasar kana tatarucingan yén anu kadalapan téh kaasup kana anu tujuh. Dina dua Kongrés Kontinéntal anu munggaran dina awal sajarah sato galak ti darat dina Wahyu tilu belas, aya tujuh mangsa kalungguhan présidén. Dina sajarah éta, George Washington diangkat jadi Panglima Pangluhurna. Salaku présidén resmi anu munggaran, diangkatna Washington dina Kongrés Kontinéntal Kadua ngalambangkeun Washington ti awal pisan salaku anu kadalapan tina tujuh présidén.
The first president was the eighth of the first seven presidents, and the last president is the eighth that is of the seven. The priest Zechariah speaks at the birth of John, when the ass speaks, and when the earth beast speaks. This is where the vision of Habakkuk speaks as well. The birth of John, typifying the ensign of the one hundred and forty-four thousand at the Sunday law, is the last generation of Zechariah the priest. Zechariah was in the eighth of twenty-four courses of priests. At the Sunday law Zechariah (the priests) speak, when Islam (the ass) speaks and the United States speaks as a dragon. At that waymark the papal deadly wound is healed and she becomes the eighth that is of the seven. Trump is also the eighth that is of the seven, and it is he that forms the image of the beast that is finalized at the Sunday law. The priesthood of the one hundred and forty-four thousand then become God’s mouth, and speak the message in the loud cry of the third angel. That priesthood is the eighth church that is of the seven.
Présidén kahiji téh anu kadalapan tina tujuh présidén munggaran, sarta présidén pamungkas téh anu kadalapan anu kaasup kana anu tujuh. Imam Jakaria nyarita nalika Yahya dilahirkeun, nalika kalde nyarita, sarta nalika sato galak ti darat nyarita. Di dieu ogé titingalian Habakuk nyarita. Kalahiran Yahya, anu ngalambangkeun panji saratus opat puluh opat rébu urang dina mangsa panerapan undang-undang poé Minggu, nyaéta generasi pamungkas imam Jakaria. Jakaria kaasup kana golongan kadalapan tina dua puluh opat golongan imam. Dina mangsa panerapan undang-undang poé Minggu, Jakaria (para imam) nyarita, nalika Islam (kalde) nyarita sarta Amérika Sarikat nyarita lir naga. Dina éta tetengger, tatu kapausan anu matak paéh téh dicageurkeun, sarta manéhna jadi anu kadalapan anu kaasup kana anu tujuh. Trump ogé anu kadalapan anu kaasup kana anu tujuh, sarta manéhna pisan anu ngawangun arca sato galak anu diréngsékeun dina mangsa panerapan undang-undang poé Minggu. Kaimaman saratus opat puluh opat rébu urang téh tuluy jadi lambey Allah, sarta nepikeun amanat dina panggero tarik malaikat katilu. Éta kaimaman téh jamaah kadalapan anu kaasup kana anu tujuh.
Roosevelt begins eight presidents that lead to the time of the end in 1989, and he marks the transition from the second World War unto the cold war that ends in 1989. President Truman followed Roosevelt and reigned when the earth and sea battles that made up the second World War ended. As president, Truman reigned when the United Nations began on October 24, 1945. The relation of Roosevelt and Truman is established by the year 1945. Both were presidents in that year, and in that year the twofold war that was the second World War ended, and the United Nations was formed, and the cold war began.
Roosevelt ngamimitian runtuyan dalapan présidén anu ngarah kana mangsa ahir dina taun 1989, sarta anjeunna nandaan peralihan ti Perang Dunya Kadua kana Perang Tiis anu lekasan dina taun 1989. Présidén Truman ngagentos Roosevelt sarta maréntah nalika patempuran-patempuran di bumi jeung di laut anu ngawangun Perang Dunya Kadua lekasan. Salaku présidén, Truman maréntah nalika Pasarikatan Bangsa-Bangsa ngadeg dina 24 Oktober 1945. Patalina Roosevelt jeung Truman dumasar kana taun 1945. Duanana jadi présidén dina taun éta, sarta dina taun éta perang anu diwangun ku dua bagian, nyaéta Perang Dunya Kadua, lekasan, sarta Pasarikatan Bangsa-Bangsa diadegkeun, sarta Perang Tiis dimimitian.
In 1989, there also were two presidents, as with 1945: Ronald Reagan and George Bush the first. Reagan ended the cold war and George Bush the first announced that he was first and foremost a globalist when he addressed the “forty-fifth” UN General Assembly on October 1, 1990, where he spoke about building a “new world order.” In the speech he stated, “It is in our hands to leave these dark machines behind, in the Dark Ages where they belong, and to press forward to cap a historic movement towards a new world order and a long era of peace.”
Dina taun 1989, ogé aya dua présidén, saperti dina taun 1945: Ronald Reagan jeung George Bush anu kahiji. Reagan ngeureunkeun Perang Tiis, sarta George Bush anu kahiji ngumumkeun yén anjeunna téh pangheulana tur pangutamana saurang globalis nalika anjeunna nepikeun biantara dina Sidang Majelis Umum PBB anu “kaopat puluh lima” tanggal 1 Oktober 1990, bari nyarioskeun ngeunaan ngawangun hiji “tatanan dunya anyar.” Dina éta biantara anjeunna nétélakeun, “Aya dina leungeun urang pikeun ninggalkeun mesin-mesin poék ieu di tukangeun urang, dina Jaman Poék anu mémang jadi tempatna, sarta terus maju pikeun nyampurnakeun hiji gerakan bersejarah nuju tatanan dunya anyar jeung jaman katengtreman anu panjang.”
In this speech, Bush linked the concept to post-Cold War cooperation, the Gulf Crisis (Iraq’s invasion of Kuwait), strengthening the UN, and a new partnership of nations based on the rule of law. Bush the first popularized the phrase “new world order” a few weeks earlier in a September 11, 1990, address to a joint session of Congress.
Dina ieu biantara, Bush ngaitkeun éta konsép kana gawé bareng sanggeus Perang Tiis, Krisis Teluk (invasi Irak ka Kuwait), nguatkeun PBB, jeung hiji kemitraan anyar antarbangsa anu dumasar kana kakawasaan hukum. Bush nu kahiji ngamasyhurkeun éta frasa “new world order” sababaraha minggu saméméhna dina biantara tanggal 11 Séptémber 1990 ka sidang gabungan Kongrés.
Notice the fact that Bush placed his UN speech in a context where he identified the recent cold war ending in terms of the “Dark Ages.” The Dark Ages ended at the time of the end in 1798, and Bush was at the time of the end of 1989. Notice that at his first coining of the phrase “new world order,” Islam was angering the nations, and the speech was given on 9/11. Roosevelt to Carter was eight presidents, and from Reagan to Trump was eight presidents. Trump is the last president and he was typified by the first president, who was the eighth of the first seven presidents.
Perhatikeun kanyataan yén Bush nempatkeun biantarana di PBB dina hiji kontéks nalika anjeunna ngaidéntifikasi ahirna perang tiis anu nembé kaliwat dina istilah “Abad Poék.” Abad Poék réngsé dina waktos ahir taun 1798, sarta Bush aya dina waktos ahir taun 1989. Perhatikeun yén dina waktos anjeunna munggaran nyiptakeun ungkara “tatanan dunya anyar,” Islam keur ngamurkakeun bangsa-bangsa, sarta éta biantara ditepikeun dina 9/11. Ti Roosevelt nepi ka Carter aya dalapan présidén, sarta ti Reagan nepi ka Trump aya dalapan présidén. Trump nyaéta présidén panungtung sarta anjeunna ditipologikeun ku présidén kahiji, anu mangrupa nu kadalapan tina tujuh présidén kahiji.
The time of the end in 1798 identifies the deadly wound of the papacy, and the papacy was the power that reigned over the kings of Europe during the Dark Ages. In Revelation seventeen that relationship is portrayed as a whore that is riding upon and reigning over a beast. In 1798 the support of European kings was removed and the beast was dead. In 1799 the pope died in exile. 1798 and 1799 represent the time of the end in its fullest sense, just as the time of the end in the time of Christ is marked by the birth of John the Baptist and then six months later the birth of Christ. Bush’s remarks of 1990 represent Bush as the second of two presidents that mark the time of the end, and mark the movement towards globalism, which is the dragon power. Bush’s symbolism marks a step towards the Sunday law when the United States ends as the sixth kingdom of Bible prophecy by speaking as a dragon. At the Sunday law the United States becomes the voice of the United Nations. In that very context Islam is angering the nations, and 9/11 is marked. On September 11, 1990, when Bush the first spoke about his globalist agenda to the Congress, he was typifying when Islam would again anger the nations at 9/11 in 2001, but then the president would be Bush the last.
Mangsa ahir dina taun 1798 nandaan tatu anu matak paéh dina kapausan, sarta kapausan téh kakawasaan anu ngawasa raja-raja Éropa salila Jaman Poék. Dina Wahyu tujuh welas, éta hubungan digambarkeun minangka awéwé lacur anu numpak sarta ngawasa hiji sato galak. Dina taun 1798, pangrojong ti raja-raja Éropa dicabut sarta sato galak éta maot. Dina taun 1799, paus maot di pangbuangan. Taun 1798 jeung 1799 ngagambarkeun mangsa ahir dina harti anu panglengkepna, sakumaha mangsa ahir dina jaman Kristus ditandaan ku kalahiran Yohanes Jurubaptis tuluy, genep bulan ti harita, ku kalahiran Kristus. Pernyataan Bush dina taun 1990 ngagambarkeun Bush minangka présidén kadua ti antara dua présidén anu nandaan mangsa ahir, sarta nandaan gerakan nuju globalisme, nyaéta kakawasaan naga. Simbolisme Bush nandaan hiji léngkah nuju undang-undang poé Minggu, nalika Amérika Sarikat mungkas kalungguhanana minangka karajaan kagenep dina nubuat Alkitab ku cara nyarita kawas naga. Dina mangsa undang-undang poé Minggu, Amérika Sarikat jadi sora Pasarikatan Bangsa-Bangsa. Dina kontéks éta pisan, Islam keur ngahudangkeun amarah bangsa-bangsa, sarta 9/11 ditandaan. Dina 11 Séptémber 1990, nalika Bush anu kahiji nyarioskeun agénda globalisna ka Kongrés, anjeunna keur jadi gambaran tipologis ngeunaan mangsa Islam bakal deui ngahudangkeun amarah bangsa-bangsa dina 9/11 taun 2001, tapi harita présidénna bakal Bush anu pamungkas.
Roosevelt, the first of eight presidents, marked the end of the second World War in 1945, and was followed by the next president ushering in the United Nations. Reagan, the first of eight presidents, marked the end of the cold war in 1989, and was followed by the next president promoting the United Nations. The last president of eight presidents will end a cold war that started when he announced his intent to run in 2015, and begin the third World War. He will transition the sixth kingdom of Bible prophecy into the head of the seventh kingdom of Bible prophecy (the UN), and then agree to give that kingdom to the beast at the Sunday law.
Roosevelt, présidén kahiji tina dalapan présidén, nandaan ahir Perang Dunya Kadua dina taun 1945, sarta disusul ku présidén saterusna anu nganteurkeun ngadegna Pasarikatan Bangsa-Bangsa. Reagan, présidén kahiji tina dalapan présidén, nandaan ahir Perang Tiis dina taun 1989, sarta disusul ku présidén saterusna anu ngamajukeun Pasarikatan Bangsa-Bangsa. Présidén pamungkas tina dalapan présidén bakal ngeureunkeun hiji perang tiis anu dimimitian nalika anjeunna ngumumkeun niatna pikeun nyalonkeun diri dina taun 2015, sarta ngamimitian Perang Dunya Katilu. Anjeunna bakal ngarobah karajaan kagenep dina nubuat Alkitab jadi sirah karajaan katujuh dina nubuat Alkitab (PBB), tuluy satuju pikeun masrahkeun karajaan éta ka sato galak dina waktu dilarapkeunana undang-undang poé Minggu.
Just as the second World War was made up of a ground and a sea war, the last president will have a cold war, represented by the land battle of Panium that leads to the sea battle of Actium. At the Sunday law the cold war that began with Trump stirring up the globalists in 2015 changes to the third World War as represented by the land and sea battles of World War II. At the end of World War II the next step was the globalism of the United Nations, just as was the case at the end of the cold war with Reagan and Bush. First the United States ends at the Sunday law; then Bush’s “new world order” introduces the seventh kingdom, which immediately agrees to give its authority to the eighth kingdom.
Sakumaha Perang Dunya Kadua diwangun ku perang darat jeung perang laut, kitu deui présidén pamungkas bakal ngalaman perang tiis, anu dilambangkeun ku patempuran darat di Panium anu ngarah kana patempuran laut di Actium. Nalika undang-undang poé Minggu dilarapkeun, perang tiis anu dimimitian ku Trump ngusik kaum globalis dina taun 2015 robah jadi Perang Dunya Katilu, sakumaha anu dilambangkeun ku patempuran-patempuran darat jeung laut dina Perang Dunya II. Dina ahir Perang Dunya II, léngkah satuluyna nyaéta globalisme Perserikatan Bangsa-Bangsa, sakumaha anu kajadian dina ahir perang tiis dina mangsa Reagan jeung Bush. Mimitina, Amérika Sarikat nepi ka tungtungna nalika undang-undang poé Minggu dilarapkeun; tuluy “tatanan dunya anyar” Bush ngamunculkeun karajaan katujuh, anu geuwat satuju pikeun masrahkeun kakawasaanana ka karajaan kadalapan.
Bush the first and Bush the last are tied together by the first’s announcement of the “new world order” to Congress at 9/11 and the last’s Patriot Act of 2001. Both waymarks are placed within the context of Islam angering the nations.
Bush nu kahiji jeung Bush nu panungtung dihijikeun ku pangumuman ti nu kahiji ngeunaan “new world order” ka Kongrés dina 9/11 jeung Patriot Act taun 2001 ti nu panungtung. Duanana waymark éta ditempatkeun dina kontéks Islam anu ngabangkitkeun amarah bangsa-bangsa.
We will continue these things in the next article.
Urang baris neraskeun ieu hal-hal dina artikel salajengna.