We have been identifying the war in heaven described in chapter twelve of the book of Revelation. Employing the principle of Christ’s character that is Alpha and Omega, we have approached the war in heaven in chapter twelve as a typification of the war in heaven that occurs in the “last days.” The expression “the last days” in the Bible and Spirit of Prophecy means the last days of the investigative judgment.
Urang geus ngaidentifikasi perang di sawarga anu dijelaskeun dina bab dua welas tina kitab Wahyu. Ku ngagunakeun prinsip tabiat Kristus anu mangrupa Alfa jeung Omega, urang geus ngadeukeutan perang di sawarga dina bab dua welas minangka hiji tipifikasi tina perang di sawarga anu lumangsung dina “poé-poé panungtungan.” Ungkara “poé-poé panungtungan” dina Alkitab jeung Roh Nubuat ngandung harti poé-poé panungtungan tina pangadilan panalungtikan.
We have identified the three satanic powers of chapter twelve and thirteen, not as powers that find their fulfillment in past history, but as the modern fulfillment of those powers that lead the world to Armageddon. The dragon of chapter twelve is the United Nations, the Catholic church who is to be resurrected at the Sunday law in the United States, is the sea beast of chapter thirteen, and the earth beast with two horns is the United States.
Urang geus ngaidentipikasi tilu kakawasaan satanis dina pasal dua belas jeung tilu belas, lain minangka kakawasaan-kakawasaan anu minuhanana kapanggih dina sajarah baheula, tapi minangka panguhujungan modéren tina kakawasaan-kakawasaan éta anu mingpin dunya ka Armageddon. Naga dina pasal dua belas nyaéta Perserikatan Bangsa-Bangsa, garéja Katolik anu baris dihudangkeun deui dina hukum Minggu di Amérika Serikat nyaéta sato galak laut dina pasal tilu belas, jeung sato galak bumi anu boga dua tanduk nyaéta Amérika Serikat.
We have been identifying that the warfare customarily understood in chapter twelve as exclusively a representation of Lucifer’s rebellion in heaven, actually illustrates a war that is about to happen in the earthly heavens, beginning at the soon-coming Sunday law in the United States. We have taken time to identify that there is a testing process illustrated from Revelation thirteen, verses eleven through seventeen, that involves recognizing the formation of the image of the beast. The image of the beast represents the combination of church and state, with the church in control of the relationship. When the church is in control, it then uses the state to enforce its doctrines and persecute those it defines as heretics. The worldwide testing process associated with the formation of the image of the beast, is first accomplished within the United States. The prophetic characteristics of each of the two testing processes, is essentially the same in either the United States or the world.
Urang geus nganyatakeun yén perang anu ilahar dipikaharti dina pasal dua belas minangka ngan ukur gambaran ngeunaan pemberontakan Lucifer di sawarga, saéstuna ngagambarkeun hiji perang anu arek kajadian di langit bumi, dimimitian ku hukum Minggu anu bakal geura datang di Amérika Sarikat. Urang geus nyéépkeun waktu pikeun ngaidentifikasi yén aya hiji prosés pangajaran anu digambarkeun dina Wahyu pasal tilu belas, ayat sabelas nepi ka tujuh belas, anu ngalibetkeun pangakuan kana kabentukna gambar sato galak. Gambar sato galak ngawakilan gabungan garéja jeung nagara, kalayan garéja nu ngawasaan éta hubungan. Lamun garéja aya dina kakawasaan, mangka éta ngagunakeun nagara pikeun maksa doktrin-doktrinna sarta nganiaya jalma-jalma anu ku éta ditétélakeun minangka bid’ah. Prosés pangajaran sadunya anu patali jeung kabentukna gambar sato galak, mimiti dilaksanakeun di jero Amérika Sarikat. Ciri-ciri nubuat tina masing-masing dua prosés pangajaran éta, dina dasarna sarua waé boh di Amérika Sarikat boh di sakuliah dunya.
We pointed to the two identical periods of twelve hundred and sixty days that preceded and followed the cross as a second witness to the identification of two consecutive image of the beast testing processes at the end of the world. The formation of the image of the beast in the United States between September 11, 2001, and the soon-coming Sunday law, precedes the formation of the image of the beast in the United Nations after the soon-coming Sunday law. The twelve hundred and sixty days of Christ’s ministry from His baptism to the cross preceded the twelve hundred and sixty days of His disciple’s ministry that followed the cross. The two lines, both containing two periods that represent identical tests in each period, represent the theme of either the image of Christ or the image of the antichrist.
Urang parantos nunjuk kana dua mangsa anu sarua, nyaéta sarébu dua ratus genep puluh poé, anu miheulaan jeung nuturkeun salib, minangka saksi kadua pikeun ngaidentifikasi dua prosés ujian gambar sato galak anu lumangsung sacara padeukeut dina ahir dunya. Wangunna gambar sato galak di Amérika Sarikat antara 11 Séptémber 2001 jeung hukum Minggu anu geura datang, miheulaan wangunna gambar sato galak di Perserikatan Bangsa-Bangsa sanggeus hukum Minggu anu geura datang. Sarébu dua ratus genep puluh poé tina palayanan Kristus ti saprak baptisan-Na nepi ka salib, miheulaan sarébu dua ratus genep puluh poé tina palayanan murid-murid-Na anu nuturkeun sanggeus salib. Dua garis éta, duanana ngamuat dua mangsa anu ngawakilan ujian-ujian anu sarua dina unggal mangsa, ngawakilan téma boh gambar Kristus boh gambar antikristus.
The twelve hundred and sixty days of Christ’s ministry that ended at the cross, began when the Holy Spirit descended at His baptism, aligning with the mighty angel of Revelation eighteen descending on September 11, 2001.
Sarébu dua ratus genep puluh poé pelayanan Kristus anu réngsé dina kayu salib, dimimitian nalika Roh Suci lungsur ka Anjeunna dina baptisan-Na, saluyu jeung malaikat anu kawasa dina Wahyu dalapan welas anu lungsur dina 11 Séptémber 2001.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ayeuna sumping kecap yén kuring parantos nyatakeun yén New York kudu disapu ku gelombang pasang? Ieu mah can kungsi ku kuring diucapkeun. Kuring parantos nyarios, nalika kuring ningali gedong-gedong jangkung keur diwangun di dinya, tumpang demi tumpang, ‘Pamandangan anu pikasieuneun kumaha anu bakal kajadian nalika Gusti jumeneng pikeun ngoyagkeun bumi kalawan dahsyat! Harita kecap-kecap dina Wahyu 18:1–3 bakal kacumponan.’ Sakabéh pasal ka dalapan welas tina Wahyu mangrupakeun panggeuing ngeunaan naon anu bakal tumiba ka bumi. Tapi kuring teu boga panyaruaan husus ngeunaan naon anu bakal tumiba ka New York, iwal yén kuring terang yén hiji poé gedong-gedong jangkung di dinya bakal diruntuhkeun ku malik jeung ngamalikna kakawasaan Allah. Tina caang anu dipaparinkeun ka kuring, kuring terang yén karuksakan aya di dunya. Hiji kecap ti Gusti, hiji keuna tina kakawasaan-Na anu maha kuat, sarta wangunan-wangunan raksasa ieu bakal ragrag. Kajadian-kajadian bakal lumangsung anu matak pikageueuseun, anu urang teu bisa ngabayangkeun.” Review and Herald, 5 Juli 1906.
The period of twelve hundred and sixty days in the history of Christ, that ended at the cross, represents the period of time that concludes at the soon-coming Sunday law. The cross typifies the Sunday law. Both are symbols of judgment. Both represent the coming of national ruin for the nation where the event of judgment takes place. Both took place in the glorious land of Judah. In Christ’s history it was the literal glorious land of Judah, and at the Sunday law it is the spiritual glorious land of Judah, the United States of America. At the cross, Christ was lifted up for the purpose of drawing all men to Himself.
Mangsa sarébu dua ratus genep puluh poé dina sajarah Kristus, anu réngsé dina kayu salib, ngagambarkeun mangsa waktu anu ditungtungan ku hukum Minggu anu baris geura sumping. Kayu salib ngalambangkeun hukum Minggu. Duanana mangrupakeun lambang pangadilan. Duanana ngagambarkeun datangna karuksakan nasional pikeun bangsa tempat kajadian pangadilan éta lumangsung. Duanana kajadian di tanah kamulyaan Yuda. Dina sajarah Kristus, éta téh tanah kamulyaan Yuda sacara harfiah, sedengkeun dina mangsa hukum Minggu éta téh tanah kamulyaan Yuda sacara rohani, nyaéta Amérika Sarikat. Dina kayu salib, Kristus diangkat ka luhur pikeun narik sakumna manusa ka Anjeunna.
And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:32, 33.
Jeung Kami, lamun Kami diangkat tina bumi, bakal narik sakumna manusa ka Kami. Ieu ku Mantenna diucapkeun pikeun nandakeun pupusna naon anu ku Anjeunna rek dipupus. Yohanes 12:32, 33.
At the Sunday law the ensign of the one hundred and forty-four thousand are lifted up in order to draw all men to Christ.
Dina mangsa hukum Minggu, panji-panji saratus opat puluh opat rébu diangkat pikeun narik sakumna manusa ka Kristus.
And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.
Sarta Mantenna bakal ngadegkeun hiji panji pikeun bangsa-bangsa ti nu jauh, sarta bakal nyora ka maranéhna ti tungtung bumi; jeung, tenjo, maranéhna bakal daratang kalayan gancang pisan. Yesaya 5:26.
The period of twelve hundred and sixty days in the history of Christ that follows the cross, ends with Michael standing up at the stoning of Stephen.
Mangsa sarébu dua ratus genep puluh poé dina sajarah Kristus sanggeus salib, réngsé ku nangtungna Mikail dina waktu Stépanus dirajam ku batu.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Acts 7:55, 56.
Tapi anjeunna, pinuh ku Roh Suci, neuteup pageuh ka sawarga, sarta ningali kamulyaan Allah, jeung Yesus ngadeg di sisi katuhu Allah, Tuluy pokna, “Tingal, kuring ningali langit kabuka, jeung Putra Manusa ngadeg di sisi katuhu Allah.” Rasul-rasul 7:55, 56.
The symbolic forty-two months of the last image of the beast testing time, ends with Michael standing up and marks the close of human probation.
Opat puluh dua bulan lambang tina waktu pangujian gambar pamungkas sato galak téh ditungtungan ku Mikael ngadeg, sarta nandaan panutupan mangsa kasempetan manusa.
And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.
Jeung dina waktu eta bakal nangtung Mikail, pangéran agung anu nangtung pikeun anak-anak bangsamu; sarta bakal aya mangsa kasusah, anu can kungsi aya ti saprak aya bangsa nepi ka waktu anu sarua eta; sarta dina waktu eta bangsamu bakal disalametkeun, unggal jalma anu kapanggih ditulis dina kitab. Daniel 12:1.
The complete history of both image to the beast testing processes, contains other internal prophetic witnesses. Correctly understood, and I acknowledge few persons do understand this truth; but the first image of the beast testing process that is fulfilled in the United States, began on September 11, 2001, when the third woe arrived into history. The Sunday law where that first image of the beast testing process ends, marks the arrival of the third woe in judgment against the United States for the passage of the Sunday law. At that time the arrival of the third woe fulfills the angering of the nations, in fulfillment of Revelation eleven, and verse eighteen and the first mention of Islam’s role to anger the nations in Bible prophecy.
Sajarah lengkep tina duanana prosés pangujian patali jeung patung ka sato galak ngamuat kasaksian-kasaksian nubuat internal séjén. Lamun dipikaharti kalawan bener, sarta sim kuring ngaku yén saeutik pisan jalma anu ngarti kana bebeneran ieu; prosés pangujian patali jeung patung ka sato galak anu kahiji, anu kacumponan di Amérika Sarikat, dimimitian dina 11 Séptémber 2001, nalika cilaka anu katilu sumping kana sajarah. Hukum Minggu, tempat prosés pangujian patali jeung patung ka sato galak anu kahiji éta réngsé, nandaan datangna cilaka anu katilu dina pangadilan ngalawan Amérika Sarikat ku lantaran disahkeunana Hukum Minggu. Dina mangsa éta, datangna cilaka anu katilu nyumponan dipikabingungna bangsa-bangsa, minangka panggenapan tina Wahyu pasal sabelas, ayat dalapan welas, sarta panyebatan anu kahiji ngeunaan peran Islam pikeun ngabingungkeun bangsa-bangsa dina nubuat Kitab Suci.
And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.
Jeung anjeunna bakal jadi jalma liar; leungeunna bakal ngalawan unggal jalma, jeung leungeun unggal jalma ngalawan anjeunna; sarta anjeunna bakal cicing di hareupeun sakumna dulur-dulurna. Kajadian 16:12.
The soon coming Sunday law is the ending of the first testing period, and also the beginning of the last testing period. The last testing period ends when human probation closes, and at that point in time the four winds, which are a symbol of the third woe, are fully released.
Hukum Minggu anu enggal bakal datang téh mangrupa panutupan mangsa ujian kahiji, sarta ogé mangrupa awal mangsa ujian panungtung. Mangsa ujian panungtung réngsé nalika mangsa kasempetan manusa ditutup, sarta dina waktu éta opat angin, anu mangrupakeun lambang tina cilaka katilu, dileupaskeun sapinuhna.
“When the Saviour saw in the Jewish people a nation divorced from God, He saw also a professed Christian Church united to the world and the papacy. And as He stood upon Olivet, weeping over Jerusalem till the sun sank behind the western hills, so He is weeping over and pleading with sinners in these last moments of time. Soon He will say to the angels who are holding the four winds, ‘Let the plagues loose; let darkness, destruction, and death come upon the transgressors of my law.’ Will He be obliged to say to those who have had great light and knowledge, as He said to the Jews, ‘If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes’?” Review and Herald, October 8, 1901.
“Waktu Jurusalamet ningali dina bangsa Yahudi hiji bangsa nu geus pegat ti Allah, Anjeunna oge ningali hiji Garéja Kristen nu ngaku percaya, tapi ngahiji jeung dunya sarta kapapaan. Jeung sakumaha Anjeunna nangtung di Gunung Olivet, ceurik ku sabab Yerusalem nepi ka panonpoé tilelep di balik pasir-pasir kulon, kitu deui Anjeunna keur ceurik jeung nyuhunkeun ka para jelema dosa dina mangsa-mangsa panungtungan ieu. Moal lila deui Anjeunna bakal ngadawuh ka para malaikat nu keur nahan opat angin, ‘Leupaskeun bala-bala éta; muga poék, karuksakan, jeung pati tumiba kana jalma-jalma nu ngalanggar hukum Kami.’ Naha Anjeunna bakal kapaksa ngadawuh ka maranéhna nu geus narima cahaya jeung pangaweruh anu gedé, sakumaha Anjeunna ngadawuh ka urang Yahudi, ‘Lamun baé maneh nyaho, enya maneh sahanteuna dina poé maneh ieu, perkara-perkara nu patali jeung karapihan maneh! tapi ayeuna éta geus disumputkeun tina panon maneh’?” Review and Herald, October 8, 1901.
In the history of Christ, the first waymark of the first period of twelve hundred and sixty days began at His baptism, which was a symbol of His death and resurrection. That period ended at His death and resurrection, which simultaneously began the last period of twelve hundred and sixty days. That period ended with the death and promised resurrection of Stephen.
Dina sajarah Kristus, waymark kahiji tina période kahiji nu panjangna sarébu dua ratus genep puluh poé dimimitian dina baptisan-Na, anu mangrupa lambang pati jeung kabangkitan-Na. Période éta réngsé dina pati jeung kabangkitan-Na, anu dina waktu nu sarua ngamimitian période panungtungan nu panjangna sarébu dua ratus genep puluh poé. Période éta réngsé ku pati jeung kabangkitan anu dijangjikeun ka Stéfanus.
The line of history that represents the image of Christ, has the identical prophetic structure as the line of history that represents the image of antichrist.
Garis sajarah anu ngagambarkeun citra Kristus miboga struktur nubuat anu sarua persis jeung garis sajarah anu ngagambarkeun citra antikristus.
In the Scriptures, Christ is the true king of the north, and it has always been Satan’s purpose to overthrow and counterfeit Christ’s royal authority.
Dina Kitab Suci, Kristus teh Raja Kalér anu sajati, sarta salawasna geus jadi tujuan Sétan pikeun ngagulingkeun jeung nyalsékeun kakawasaan karajaan Kristus.
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. Isaiah 14:12–14.
Naha maneh ragrag ti sawarga, eh Lusifer, putra isuk! Naha maneh geus dipuragkeun ka taneuh, anu kungsi ngalemahkeun bangsa-bangsa! Sabab maneh geus ngucap dina hate maneh, Kami baris naék ka sawarga, Kami baris ngangkat tahta Kami saluhureun béntang-béntang Allah: Kami ogé baris linggih dina gunung pasamoan, di beulah kalér: Kami baris naék saluhureun punclut-punclut méga; Kami baris sarua jeung Anu Mahasuhur. Yesaya 14:12–14.
The “sides of the north” is Jerusalem, the city of the great king, where His sanctuary is.
“Palebah kalér” téh Yerusalem, kota Raja anu agung, tempat ayana tempat suci-Na.
A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. Psalms 48:1, 2.
Hiji Lagu jeung Jabur pikeun bani Korah. Agung PANGERAN, sarta kacida pantesna dipuji di kota Allah urang, di gunung kasucian-Na. Endah ku ayana, kabungah sakuliah bumi, nyaéta Gunung Sion, di sisi kalér, kota Raja anu agung. Jabur 48:1, 2.
In the Scriptures, the earthly “kings of the north,” are always represented as enemies of the people of God. They represent Satan’s effort to counterfeit the true king of the north, who is seated upon his throne in Jerusalem, which is the sides of the north. The line that represents two testing processes of the image of the beast, which runs parallel to the line of two testing processes of the image of Christ, has a third witness in the theme of Satan’s effort to be the king of the north who rules over God’s people.
Dina Kitab Suci, “raja-raja ti kalér” di bumi salawasna digambarkeun minangka musuh umat Allah. Maranéhna ngalambangkeun usaha Iblis pikeun nyieun tandingan palsu tina Raja sajati ti kalér, anu linggih dina tahta-Na di Yérusalém, nyaéta sisi-sisi kalér. Garis anu ngagambarkeun dua prosés pangujian tina gambar sato galak, anu lumangsung sajajar jeung garis dua prosés pangujian tina gambar Kristus, miboga saksi katilu dina téma usaha Iblis pikeun jadi raja ti kalér anu maréntah ka umat Allah.
In 723 BC, the king of the north, as represented by Assyria, took the northern ten kingdoms of Israel into slavery in fulfillment of Leviticus twenty-six’s “seven times.” Twelve hundred and sixty years later, in 538, the king of the north, represented at that point in history by literal pagan Rome, surrendered the throne to papal Rome, who then became the spiritual king of the north for another twelve hundred and sixty years. That second period of twelve hundred and sixty years ended in 1798, when the spiritual Roman king of the north received a deadly wound. When the papacy received its deadly wound in 1798, it typified the close of human probation, when the resurrected papacy finally and forever comes to his end with none to help.
Dina taun 723 SM, raja ti kalér, sakumaha dilambangkeun ku Asyur, ngagiring sapuluh karajaan kalér Israil kana pangawulaan minangka panggenepan tina “tujuh kali” dina Imamat dua puluh genep. Sarébu dua ratus genep puluh taun ti harita, dina taun 538, raja ti kalér, anu dina mangsa éta dina sajarah dilambangkeun ku Roma kafir sacara harfiah, nyerahkeun tahta ka Roma kapausan, anu satuluyna jadi raja rohani ti kalér salila sarébu dua ratus genep puluh taun deui. Mangsa kadua anu sarébu dua ratus genep puluh taun éta réngsé dina taun 1798, nalika raja rohani Roma ti kalér nampa tatu anu ngabahayakeun pati. Nalika kapausan nampa tatu anu ngabahayakeun pati dina taun 1798, éta jadi perlambang panutupan mangsa kasempetan manusa, nalika kapausan anu dihudangkeun deui ahirna jeung salalawasna nepi ka tungtungna kalayan euweuh anu nulungan.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Jeung manéhna bakal ngadegkeun kémah-kémah karatonna di antara sagara-sagara, dina gunung suci anu mulya; tapi manéhna bakal nepi ka ahirna, sarta moal aya saurang ogé anu nulungan ka manéhna. Jeung dina mangsa éta Mikael bakal nangtung, pangéran agung anu nangtung pikeun anak-anak bangsa maneh: sarta bakal aya hiji mangsa kasusah, anu can kungsi aya ti saprak aya hiji bangsa nepi ka mangsa éta kénéh: jeung dina mangsa éta bangsa maneh bakal dileupaskeun, unggal jalma anu kapanggih ditulis dina éta kitab. Daniel 11:45, 12:1.
The “seven times,” of Leviticus twenty-six, which equates to twenty-five hundred and twenty years, identifies Assyria as the king of the north in 723 BC, and as the king of the north he conquered the “northern” kingdom of ancient Israel. From that point on, paganism, beginning with Assyria on to pagan Rome, trampled down God’s people, the “host” of Daniel 8:13, for twelve hundred and sixty years. In 538, the literal Roman king of the north, was prophetically conquered by the spiritual Roman king of the north, who trampled down God’s spiritual Israel for another twelve hundred and sixty years. The second period of trampling down ended with the spiritual Roman king of the north receiving his deadly wound in 1798.
“tujuh waktu” dina Imamat dua puluh genep, anu sarua jeung dua rébu lima ratus dua puluh taun, nétélakeun Asyur minangka raja kalér dina taun 723 SM, jeung minangka raja kalér anjeunna nalukkeun karajaan “kalér” Israil baheula. Ti harita, paganisme, dimimitian ku Asyur nepi ka Roma kapir, nginjeum-nginjeum umat Allah, nyaéta “pasukan” dina Daniel 8:13, salila sarébu dua ratus genep puluh taun. Dina taun 538, raja kalér Romawi sacara harfiah, sacara nubuat ditaklukkeun ku raja kalér Romawi rohani, anu nginjeum-nginjeum Israil rohani milik Allah salila sarébu dua ratus genep puluh taun deui. Mangsa kadua panginjeum-nginjeuman éta réngsé nalika raja kalér Romawi rohani nampi tatu maotna dina taun 1798.
In the line of the image of Christ, the center point is the cross, where death is identified. In the two periods of the test of the formation of the image of the beast, the center point is the death of the earth beast. In the line of the counterfeit king of the north, the center point is the death of the literal Roman king of the north.
Dina runtuyan gambaran Kristus, titik puseurna nya éta salib, tempat maot diidéntifikasi. Dina dua période ujian ngeunaan kabentukna gambaran sato galak, titik puseurna nya éta maotna sato galak bumi. Dina runtuyan raja kalér palsu, titik puseurna nya éta maotna raja kalér Romawi harfiah.
These lines represent three biblical witnesses, which each contains two sequential periods of time within one period of time. Each center point is marked by physical death, or death of a kingdom of Bible prophecy. With Christ the center point was His death and resurrection. With the image of the beast the center point is the death of the earth beast, the sixth kingdom of Bible prophecy at the Sunday law. With the line of the counterfeit king of the north, the center point represents the death of the literal Roman king of the north, the fourth kingdom of Bible prophecy.
Garis-garis ieu ngawakilan tilu saksi Alkitabiah, anu masing-masing ngandung dua mangsa waktu anu silih runtuy dina hiji mangsa waktu. Unggal titik puseur ditandaan ku maot sacara jasmani, atawa ku maotna hiji karajaan dina nubuat Alkitab. Dina hal Kristus, titik puseurna nyaéta pupusna jeung kabangkitan-Na. Dina hal gambar sato galak, titik puseurna nyaéta maotna sato galak bumi, nyaéta karajaan kagenep dina nubuat Alkitab dina waktu hukum Minggu. Dina garis raja kalér palsu, titik puseurna ngawakilan maotna raja kalér Romawi sacara literal, nyaéta karajaan kaopat dina nubuat Alkitab.
The two witnesses of Revelation eleven, according to Sister White in The Great Controversy, represent the Word of God. Christ is the Word of God. Those two witnesses were given power to prophesy for a thousand two hundred and threescore days, clothed in sackcloth. They were then slain in the street, and did not arise for three days and a half. “A thousand two hundred and threescore days,” and “three days and a half” are both symbols of the wilderness period of twelve hundred and sixty years. They began with an empowerment where they prophesied clothed in sackcloth that ended in death. Then for the same prophetic period they were silent and clothed with death, until they were resurrected to present the warning of the third angel that announces the close of probation.
Dua saksi dina Wahyu pasal sabelas, nurutkeun Sister White dina *The Great Controversy*, ngagambarkeun Firman Allah. Kristus teh Firman Allah. Eta dua saksi dipaparin kakawasaan pikeun ngaramal salila sarébu dua ratus genep puluh poe, make pakean karung. Sanggeus eta, maranehna dipaehan di jalan raya, sarta henteu hudang salila tilu poe satengah. “Sarébu dua ratus genep puluh poe,” jeung “tilu poe satengah” duanana mangrupakeun lambang mangsa padang gurun salila sarébu dua ratus genep puluh taun. Eta dimimitian ku hiji panguatan nalika maranehna ngaramal bari make pakean karung, anu tungtungna maot. Saterusna, salila mangsa kenabian anu sarua, maranehna cicingeun sarta katutupan ku maot, nepi ka maranehna dihirupkeun deui pikeun nepikeun panggeuing malaikat katilu anu ngumumkeun panutupan mangsa kasempetan rahmat.
These four prophetic lines equate to four witnesses. The prophetic structure of each of the four witnesses is identical. The periods of time of each of the eight periods, with the exception of September 11, 2001, to the soon-coming Sunday law, which is found in the four lines are prophetically identical. Every center point represents some type of death. Two of the lines address Christ, either as His image, or as the Word of God. The other two lines represent the antichrist, either as his desire to counterfeit Christ as king of the north, or to counterfeit Christ’s system of government.
Opat garis nubuat ieu sarua jeung opat saksi. Struktur nubuat masing-masing tina opat saksi éta sarua. Mangsa waktu tina masing-masing dalapan période, iwal ti 11 Séptémber 2001 nepi ka hukum Minggu anu enggal datang, anu kapanggih dina opat garis éta, sacara nubuat téh sarua. Unggal titik puseur ngawakilan hiji rupa pati. Dua tina éta garis nyarita ngeunaan Kristus, boh salaku gambar-Na, boh salaku Firman Allah. Dua garis séjén ngawakilan antikristus, boh dina kahayangna pikeun nyalsékeun Kristus salaku raja kalér, boh pikeun nyalsékeun sistem pamaréntahan Kristus.
We will try to bring together the one hundred and forty-four thousand with the battle in the first heaven in our next article. Dear reader, or listener: Whether you refuse to see these truths, or you do see them, it needs to be pointed out that the information that is being presented in all these articles, is identified and thereafter supported and sustained through the application of employing the beginning of a thing in order to identify the end of a thing. This is the prophetic signature of Alpha and Omega, and is a large element of the Revelation of Jesus Christ that is now being unsealed.
Dina artikel kami salajengna, kami baris narékahan pikeun ngahijikeun saratus opat puluh opat rébu jeung perang di langit kahiji. Nu maca, atawa nu ngadéngé, anu dipikahormat: Naha anjeun nampik ningali ieu bebeneran, atawa anjeun memang ningalina, kedah ditegeskeun yén katerangan anu keur dipidangkeun dina sakabéh ieu artikel téh diidéntifikasi, tuluy didukung jeung diteguhkeun ku jalan nerapkeun pamakéan awal hiji perkara pikeun ngaidéntifikasi ahir hiji perkara. Ieu téh tanda tangan nubuatan ti Alfa jeung Omega, sarta mangrupa unsur anu gedé dina Wahyu Yesus Kristus anu ayeuna keur dibuka segelna.
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.
Perkara-perkara anu rusiah kagungan PANGERAN Allah urang; ari perkara-perkara anu diungkabkeun mah kagungan urang jeung anak incu urang salalawasna, supaya urang ngalaksanakeun sagala kecap hukum ieu. Ulangan 29:29.