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# The Book of Daniel - Number One-Hundred and Forty

Китоби Дониёл - Рақами яксаду чилум

The Last Promise: Unveiling the Role of Elijah Before the Day of the Lord

Janji Terakhir: Menyingkap Peranan Elia Sebelum Hari Tuhan

Author

Jeff Pippenger

Published

March 16, 2024

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The last promise of the Old Testament is that before the great and terrible day of the Lord, Elijah would come.

Phallo ya bofelo ya Testamente ya Kgale ke gore pele ga letsatsi le legolo le le boitshegang la Morena, Elija o ne a tla tla.

> Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–5.

> Ingetlani umthetho kaMosi inceku yami, engamyala wona eHorebe ngenxa yabo bonke abakwa-Israyeli, kanye nezimiso nezahlulelo. Bhekani, ngiyakuthumela kini u-Eliya umprofethi ngaphambi kokufika kosuku olukhulu nolwesabekayo lweNkosi; futhi uyakuphendulela izinhliziyo zawoyise kubantwana, nezinhliziyo zabantwana koyise, funa ngifike ngilishaye izwe ngesiqalekiso. Malaki 4:4–5.

The Elijah that comes in advance of “the great and dreadful day of the Lord,” is an individual messenger, and also the movement associated with the message the messenger proclaims. The Elijah that is sent is therefore the one hundred and forty-four thousand who do not taste death, just as Enoch and Elijah represent. They are those who are lifted up as an ensign at the soon-coming Sunday law.

Elia yang datang mendahului “hari TUHAN yang besar dan dahsyat” ialah seorang utusan perseorangan, dan juga gerakan yang berkaitan dengan pekabaran yang diberitakan oleh utusan itu. Oleh itu, Elia yang diutus ialah seratus empat puluh empat ribu yang tidak merasai kematian, sebagaimana yang dilambangkan oleh Henokh dan Elia. Merekalah orang-orang yang diangkat sebagai panji pada undang-undang Ahad yang akan segera datang.

The last day Elijah was also represented by John the Baptist, but John did not represent the one hundred and forty-four thousand. He represented those who join the movement and accept the message of the last day messenger, who are then murdered by the papacy in the hour of the Sunday law crisis that begins at the soon coming Sunday law and ends when Michael stands up and the papacy comes to its end with none to help.

ꯃꯇꯝ ꯃꯇꯨꯡ ꯑꯁꯤꯒꯤ ꯏꯂꯥꯏꯖꯥꯗꯨ ꯖꯣꯟ ꯗ ꯕꯦꯞꯇꯤꯁ꯭ꯇꯅꯥ ꯑꯁꯨꯝ ꯑꯣꯏꯅꯥ ꯃꯁꯥꯛ ꯄꯤꯔꯛꯈꯤ; ꯑꯗꯨꯕꯨ ꯖꯣꯟꯅꯥ ꯆꯥꯔꯤ ꯃꯔꯤ ꯃꯔꯤ ꯂꯤꯁꯤꯡ ꯃꯇꯥꯝꯁꯤꯡꯗꯨ ꯃꯁꯥꯛ ꯄꯤꯗ꯭ꯔꯤ। ꯃꯍꯥꯛꯅꯥ ꯃꯍꯥꯛꯇꯒꯤ ꯂꯥꯛꯄ ꯃꯇꯝ ꯃꯇꯨꯡꯒꯤ ꯄꯥꯎꯈꯨꯝ ꯄꯨꯕꯥ ꯏꯔꯥꯡ ꯃꯤꯁꯥꯛꯄꯅꯤ, ꯑꯗꯨꯒ ꯃꯇꯝ ꯃꯇꯨꯡꯒꯤ ꯄꯥꯎꯈꯨꯝ ꯄꯨꯕꯥ ꯄꯥꯎꯈꯨꯝ ꯑꯁꯤ ꯌꯥꯕꯥ ꯃꯤꯁꯥꯛꯄꯁꯤꯡꯗꯨ ꯃꯁꯥꯛ ꯄꯤꯔꯤ; ꯃꯗꯨꯗ ꯄꯥꯄꯦꯁꯤꯅꯥ ꯑꯍꯥꯟꯕꯥ ꯅꯣꯡꯃꯥꯏꯖꯤꯡ ꯂꯣꯏꯁꯤꯡꯒꯤ ꯃꯇꯝ ꯑꯗꯨꯒꯤ ꯀ꯭ꯔꯥꯏꯁꯤꯁꯀꯤ ꯄꯨꯡꯗꯩꯗ ꯃꯍꯥꯛꯁꯤꯡꯕꯨ ꯍꯥꯠꯂꯤ, ꯃꯁꯤ ꯃꯇꯝ ꯁꯣꯟꯅ ꯂꯥꯛꯀꯗꯧꯔꯤꯕꯥ ꯅꯣꯡꯃꯥꯏꯖꯤꯡ ꯂꯣꯏꯁꯤꯡꯗꯒꯤ ꯍꯧꯗꯣꯛꯄꯥꯗꯒꯤ ꯃꯥꯏꯈꯦꯜ ꯂꯦꯞꯄꯥ ꯃꯇꯝꯗ ꯂꯣꯏꯁꯤꯟꯕꯥ, ꯑꯗꯨꯒ ꯄꯥꯄꯦꯁꯤ ꯃꯇꯝ ꯃꯄꯥꯟꯗ ꯃꯃꯤꯡ ꯑꯃꯇꯅ ꯃꯇꯥꯡ ꯄꯤꯗꯕꯥ ꯃꯇꯝꯗ ꯃꯍꯥꯛꯇꯒꯤ ꯑꯔꯣꯏꯕ ꯄꯥꯡꯊꯣꯛꯄꯥꯗꯒꯤ ꯂꯣꯏꯁꯤꯟꯕꯥꯅꯤ។

Elijah is represented on Mount Carmel and John is represented in Herod’s banquet hall. Those two historical witnesses identify the two groups of God’s last day people represented in Revelation chapter seven. The one hundred and forty-four thousand and the great multitude align with Mount Carmel and Herod’s birthday party. Those two prophetic lines provide a sound point of reference to carefully identify the elements of the eighth head, that is of the seven heads in Revelation seventeen, with enough prophetic detail to clarify how and why the last president, which is the eighth president that is of the seven, becomes the great dictator of the United States in the last movements of the sixth kingdom of Bible prophecy.

Elijah te chuak Karmel tlangah a entîr a ni a, John te chu Heroda ruai ṭan hall-ah a entîr thung. Chû hun atâna hriatṭute pahnih chuan Pathian ni hnuhnung mite pahnih, Thupuan bung sarih-a an entîrte chu an hriatfiah tir. Mi sang za li leh sawmli pali leh mipui tam tak chuan Karmel Tlang leh Heroda piancham ni ruai ṭan an inhmeh. Chû hrilhlâwkna thilthlang pahnih chuan, Thupuan bung sawm sarih-a lu pasarih zînga pakhat, chumi chu lu riatna, thil telte chu fimkhur taka hriatfiah theih nân hmun ṭha tak min pe a; chutiang hrilhlâwkna kimchang tâwk loh loh pawh ni lovin, Bible hrilhlâwkna ramuk parukna hnuhnung chetnaah, President hnuhnung ber, lu pasarih zînga mi a nih avângin president riatna a ni chu, engtin nge leh engvângin United States-a thuneitu ropui tak dictator a lo nih ta tih a tihfiah thei bawk.

At the Sunday law the threefold union is accomplished.

Pada masa undang-undang hari Ahad, kesatuan tiga serangkai itu terlaksana.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Ka mi hmangin Pathian dan kalh a, Pope-na dinhmun a ti nghetna thupek avangin, kan ram hian felna lakah a inthen famkim ang. Protestantism chuan kutdung inkar hnar liam piah lamah a kut a phar a, Roman thuneihna kut a man ang a; chumi bakah khuaruahhar hnar hnuai piah lamah a ban chhuah a, Spiritualism nen kut an inman ang a; he inzawmna pathum nei hnuai hian, kan ram hian a Constitution-a a nihna Protestant leh republican sawrkar anga thupui zawng zawng a hnawl dâwn a, papal thupelna leh bumna tihdarhna atan a buatsaih ang; chutiang hunah chuan Satan thilmak taka a thawh hun a lo thleng tawh tih kan hre thei ang a, tawpna a hnaih tawh tih pawh kan hre ang.” Testimonies, volume 5, 451.

Yet in this illustration there is a sequence, and that sequence is a subject of the inspired word. It is an event that happens at the decree, which in one sense is a singular event, but it is actually a very careful sequence of events. At the “decree” the United States ceases to be the sixth kingdom of Bible prophecy, which means that it is there that the seventh kingdom begins, but the seventh kingdom agrees to give their kingdom unto the beast. When the false prophet is defeated, the dragon takes its position, and immediately gives half its kingdom to the beast.

Malah dalam gambaran ini terdapat suatu urutan, dan urutan itu ialah suatu pokok dalam firman yang diilhamkan. Hal itu merupakan suatu peristiwa yang terjadi pada waktu dekri itu, yang dalam satu pengertian adalah suatu peristiwa tunggal, tetapi sebenarnya merupakan suatu rangkaian peristiwa yang sangat teratur. Pada waktu “dekri” itu, Amerika Syarikat tidak lagi menjadi kerajaan keenam dalam nubuatan Alkitab, yang bererti bahawa di situlah kerajaan ketujuh bermula, tetapi kerajaan ketujuh itu bersetuju untuk menyerahkan kerajaan mereka kepada binatang itu. Apabila nabi palsu dikalahkan, naga itu mengambil kedudukannya, lalu serta-merta memberikan separuh kerajaannya kepada binatang itu.

At Mount Carmel, there were four hundred and fifty prophets of Baal, and there four hundred prophets of the grove who were in Samaria eating at Jezebel’s table.

Di Gunung Karmel, terdapat empat ratus lima puluh nabi Baal, dan di sana juga empat ratus nabi belukar yang berada di Samaria, makan di meja Izebel.

> Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:19.

> Kepha bjala, gomme o kgoboketše go nna Baisiraele ka moka thabeng ya Karamele, le baporofeta ba Baale ba makgolo a mane le masome a mahlano, le baporofeta ba dithokgwa ba makgolo a mane, bao ba jago tafoleng ya Isebele. 1 Dikgoši 18:19.

Elijah identifies the confrontation at Mount Carmel as a controversy, not only the question of who was the true God, but also that it was a controversy over who was the true prophet.

Elijah menekankan bahawa pertembungan di Gunung Karmel itu merupakan suatu pertikaian, bukan sahaja mengenai siapakah Allah yang benar, tetapi juga bahawa itu merupakan suatu pertikaian tentang siapakah nabi yang benar.

> Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:22.

> Lalu berkatalah Elia kepada bangsa itu: “Hanya aku, aku seorang dirilah yang masih tinggal sebagai nabi TUHAN, tetapi nabi-nabi Baal ada empat ratus lima puluh orang.” 1 Raja-Raja 18:22.

When Elijah’s offering was consumed by the fire that came down out of heaven, he then slew the four hundred and fifty prophets of Baal with his own hands.

Bila persembahan Elia dihanguskan oleh api yang turun dari langit, maka ia pun membunuh keempat ratus lima puluh nabi Baal dengan tangannya sendiri.

> And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.

> Kɔlɛ Eliya yelɛ wɔn sɛ, “Mona mfa Baal adiyifoɔ no; mommma wɔn mu baako mpo nnnya dwane.” Na wɔkyeree wɔn; na Eliya de wɔn sianee Kison asubɔnten no ho, na okum wɔn wɔ hɔ. 1 Ahemfo 18:40.

Baal was a false masculine deity, and the four hundred prophets of the grove, who were still with Jezebel, eating at her table in the city of Samaria were the prophets of the female deity, Ashtaroth. The female deity survived Elijah’s slaughter of the prophets of Mount Carmel.

Baal ialah dewa lelaki palsu, dan empat ratus nabi hutan keramat, yang masih bersama Izebel, makan di mejanya di kota Samaria, ialah nabi-nabi dewi perempuan, Asytarot. Dewi perempuan itu terselamat daripada penyembelihan para nabi di Gunung Karmel oleh Elia.

> “The people upon the mountain prostrate themselves in terror and awe before the unseen God. They cannot look upon the bright, consuming fire sent from Heaven. They fear that they will be consumed in their apostasy and sins. They cry out with one voice, which resounds over the mountain, and echoes to the plains below them with terrible distinctness, ‘The Lord, he is the God; the Lord, he is the God.’ Israel is at last aroused and undeceived. They see their sin and how greatly they have dishonored God. Their anger is aroused against the prophets of Baal. With fearful terror, Ahab and Baal’s priests witnessed the wonderful exhibition of Jehovah’s power. Again is heard, in startling words of command, the voice of Elijah to the people, ‘Take the prophets of Baal; let not one of them escape.’ And the people were ready to obey the word of Elijah. They seized the false prophets who had deluded them, and brought them to the brook Kishon, and there Elijah, with his own hand, slew these idolatrous priests.” Review and Herald, October 7, 1873.

> “Orang-orang di atas gunung itu sujud meniarap dalam ketakutan dan kekaguman di hadapan Allah yang tidak kelihatan itu. Mereka tidak dapat memandang api yang terang dan menghanguskan yang dikirim dari Surga. Mereka takut bahwa mereka akan dibinasakan karena kemurtadan dan dosa-dosa mereka. Mereka berseru dengan satu suara, yang bergema di seluruh gunung, dan memantul ke dataran di bawah mereka dengan kejelasan yang mengerikan, ‘TUHAN, Dialah Allah; TUHAN, Dialah Allah.’ Israel akhirnya dibangunkan dan disadarkan dari tipu daya. Mereka melihat dosa mereka dan betapa besarnya mereka telah menghina Allah. Kemarahan mereka bangkit terhadap nabi-nabi Baal. Dengan kengerian yang dahsyat, Ahab dan imam-imam Baal menyaksikan pernyataan kuasa Yehovah yang ajaib itu. Sekali lagi terdengarlah, dalam kata-kata perintah yang mengejutkan, suara Elia kepada bangsa itu, ‘Tangkaplah nabi-nabi Baal; jangan biarkan seorang pun dari mereka luput.’ Dan bangsa itu siap menaati perkataan Elia. Mereka menangkap nabi-nabi palsu yang telah menyesatkan mereka, dan membawa mereka ke sungai Kison, dan di sana Elia, dengan tangannya sendiri, membunuh imam-imam penyembah berhala itu.” Review and Herald, 7 Oktober 1873.

Mount Carmel typifies the soon-coming Sunday law in the United States. It is then that the ensign of the one hundred and forty-four thousand (typified by Elijah), is lifted up. It is there that the genuine Protestant horn is distinctly manifested in contrast with the counterfeit Protestant horn, who is in Samaria, eating Jezebel’s diet. It is there that the Republican horn that had become the horn of both church and state leading up to Mount Carmel comes to its end as the sixth kingdom of Bible prophecy. What remains then is Ahab, and his tenfold nation, and Jezebel, who has been hiding in Samaria, while she dines with apostate Protestants. The sixth kingdom is finished, and the rain then comes without measure.

Gunung Karmel melambangkan undang-undang hari Minggu yang akan segera datang di Amerika Serikat. Pada saat itulah panji seratus empat puluh empat ribu orang (yang dilambangkan oleh Elia) diangkat. Di sanalah tanduk Protestan yang sejati dinyatakan dengan jelas, berlawanan dengan tanduk Protestan palsu, yang berada di Samaria, memakan makanan Izebel. Di sanalah tanduk Republik yang telah menjadi tanduk baik gereja maupun negara menjelang Gunung Karmel mencapai akhirnya sebagai kerajaan keenam dari nubuatan Alkitab. Maka yang tersisa ialah Ahab, beserta bangsanya yang berlipat sepuluh, dan Izebel, yang telah bersembunyi di Samaria, sementara ia bersantap bersama orang-orang Protestan yang murtad. Kerajaan keenam telah berakhir, dan hujan pun kemudian turun tanpa ukuran.

At Herod’s birthday party, Elijah, represented by John the Baptist is in the Roman prison awaiting deliverance or death. There are no prophets of Baal to accomplish the dance of deception, just Salome, Jezebel’s daughter. Herod and his royal friends are drunk with the wine of Babylon, for his birthday also represents the Sunday law, and all nations began to drink the wine of Babylon on September 11, 2001, well before the soon coming Sunday law.

Di pesta ulang tahun Herodes, Elia, yang diwakili oleh Yohanes Pembaptis, berada di penjara Romawi menantikan pembebasan atau kematian. Tidak ada nabi-nabi Baal untuk melaksanakan tarian penyesatan, hanya Salome, anak perempuan Izebel. Herodes dan sahabat-sahabat kerajaannya mabuk oleh anggur Babel, sebab hari ulang tahunnya itu juga melambangkan undang-undang hari Minggu, dan segala bangsa mulai meminum anggur Babel pada 11 September 2001, jauh sebelum undang-undang hari Minggu yang segera akan datang.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Na sesisa ndzi vona mun’wana ntsumi yi xika hi le tilweni, yi ri ni matimba lamakulu; kutani misava yi voningisiwe hi ku vangama ka yona. Kutani yi huwelela hi matimba hi rito lerikulu, yi ku: Babilona lowukulu u wile, u wile, naswona u hundzuke vuhlayiselo bya mademona, ni khotso ya moya wun’wana ni wun’wana lowu nyamaka, ni khotso ya tinyanyana hinkwato leti nga basangiki ni leti vengiwaka. Hikuva matiko hinkwawo ma nwire vhinyo ya vukarhi bya vugangu bya yena, naswona tihosi ta misava ti endle vugangu na yena, kutani vaxavisi va misava va fumile hi ku tala ka vuhumelerisi bya vutomi bya yena byo tiphina. Nhlavutelo 18:1–3.

These three verses were fulfilled when the great buildings of New York, the twin towers were thrown down by a touch of God.

Litemana tse tharo tsena li ile tsa phethahatsoa ha meaho e meholo ea New York, e leng litora tse peli tsa mafahla, e ne e liheloa fatše ka ho ama ha Molimo.

> “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.

> “Adakah kini tersebar perkataan bahawa saya telah menyatakan bahawa New York akan disapu lenyap oleh gelombang pasang? Hal ini tidak pernah saya katakan. Saya telah berkata, ketika saya memandang bangunan-bangunan besar yang sedang didirikan di sana, tingkat demi tingkat, ‘Betapa dahsyatnya pemandangan yang akan terjadi apabila Tuhan bangkit untuk menggoncangkan bumi dengan amat dahsyat! Maka genaplah kata-kata Wahyu 18:1–3.’ Seluruh fasal kelapan belas kitab Wahyu ialah suatu amaran tentang apa yang akan menimpa bumi. Tetapi saya tidak mempunyai terang yang khusus berkenaan dengan apa yang akan menimpa New York, kecuali bahawa saya tahu bahawa pada suatu hari bangunan-bangunan besar di sana akan dirobohkan oleh putaran dan pembalikan kuasa Tuhan. Daripada terang yang telah diberikan kepada saya, saya tahu bahawa kebinasaan ada di dalam dunia. Satu firman daripada Tuhan, satu sentuhan kuasa-Nya yang perkasa, maka binaan-binaan yang besar ini akan roboh. Pemandangan-pemandangan akan terjadi yang kedahsyatannya tidak dapat kita bayangkan.” Review and Herald, July 5, 1906.

The soon coming Sunday law is represented by the second voice of Revelation chapter eighteen, and it represents Ahab’s Mount Carmel, and Herod’s birthday party. Herodias, who is also Jezebel, is not present at Herod’s drunken party, just as Jezebel was absent from Mount Carmel. Until the Sunday law, she has been forgotten during the seventy symbolic years of the reign of the earth beast, the sixth kingdom of Bible prophecy. When Jezebel received her deadly wound in 1798 and 1799, the sixth kingdom (the United States) began its term as the sixth kingdom of Bible prophecy. When the sixth kingdom ends, she then returns and begins to sing her songs and commits fornication with all the nations on earth.

Undang-Undang Hari Ahad yang akan segera datang dilambangkan oleh suara kedua dalam Wahyu pasal delapan belas, dan ia melambangkan Gunung Karmel milik Ahab, serta pesta ulang tahun Herodes. Herodias, yang juga ialah Izebel, tidak hadir pada pesta mabuk Herodes, sebagaimana Izebel tidak hadir di Gunung Karmel. Sehingga kepada Undang-Undang Hari Ahad, dia telah dilupakan sepanjang tujuh puluh tahun simbolik pemerintahan binatang bumi itu, iaitu kerajaan keenam dalam nubuatan Alkitab. Apabila Izebel menerima luka mautnya pada tahun 1798 dan 1799, kerajaan keenam (Amerika Syarikat) memulakan tempohnya sebagai kerajaan keenam dalam nubuatan Alkitab. Apabila kerajaan keenam berakhir, maka dia kembali lalu mula menyanyikan nyanyiannya dan melakukan percabulan dengan semua bangsa di bumi.

Her songs of fornication and wine was prophetically initiated on September 11, 2001, but that was simply the period of preparation, as had been represented by the thirty years from 508, unto 538, the first time she took the throne. Up until the Sunday law, when the sixth kingdom is slain by the hands of Elijah, she has been hidden in Samaria. At that point John the Baptist is being held in her prison, awaiting either deliverance or death.

Dingaka tsa gagwe tša bootswa le tša beine di ile tša thongwa ka tsela ya boporofeta ka la 11 Septemba 2001, eupša seo e be e le feela lebaka la go itokišetša, bjalo ka ge go be go emetšwe ke mengwaga ye masome a mararo go tloga ka 508 go ya go 538, nakong ya mathomo ge a tšere sedulo sa bogoši. Go fihla molaong wa Sontaga, ge mmušo wa botshelela o bolawa ke diatla tša Eliya, o be a utilwe Samaria. Ka nako yeo Johane Mokolobetši o swereletšwe kgolegong ya gagwe, a letetše mohlomongwe topollo goba lehu.

Herod and his noble friends were drunk with the wine of Babylon, when Salome, the daughter of Herodias (Jezebel), performed her highly seductive dance, and Herod manifests his lustful and incestual desires. He is fully captivated by his step-daughters’ sexual overtures, and offers her up to half his kingdom.

Herod dan sahabat-sahabat bangsawannya mabuk oleh anggur Babel, ketika Salome, anak perempuan Herodias (Izebel), mempersembahkan tariannya yang sangat menggoda, dan Herod menampakkan hasratnya yang penuh hawa nafsu dan sumbang mahram. Ia sepenuhnya terpikat oleh rayuan seksual anak tirinya, dan menawarkannya sampai setengah dari kerajaannya.

> And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. Mark 6:21–28.

> Ari akhni khluh ni a lo thleng a, Herod-a’n a piancham ni ah a upate, sipai hotute, leh Galilee rama mi ropui berte hnenah zanriah a buatsaih a; tin, Herodias fanu chu a lo lut a, a lam a, Herod leh amah thutlunga awmte chu a lawm thin a, chutiangin lalpa chuan nungak chu a hrilh a, “I duh apiang min ngen rawh, ka pe ang che,” a ti. Tin, ani chuan amah hnênah a tiamngam a, “I ngen apiang che, ka ram chanve thlengin pawh ka pe ang che,” a ti. Tichuan ani chu a pawt a, a nu hnênah, “Eng nge ka ngen ang?” tiin a zâwt a. Chutah a nu chuan, “Baptistu Johana lu chu,” a ti. Tichuan ani chu nghawng takin lalpa hnênah a lût leh a, a ngen a, “Baptistu Johana lu hi tut lo chuan khumah min pe nghal rawh,” a ti. Tin, lalpa chu a lungngai hle mai; nimahsela, a tiam sâknâ avâng leh amah thutlunga awmte avângin, a ngenna chu a hnawl duh lo. Tichuan lalpa chuan nghawng takin executioner a tir a, a lu rawn ken tûrin thu a pe a; tin, ani chu a kal a, thawng inah a lu a tan a, a lu chu khumah a rawn keng a, nungak hnênah a pe a; tin, nungak chuan a nu hnênah a pe leh a. Marka 6:21–28.

The first voice of Revelation eighteen sounded on September 11, 2001, and the second voice sounds at the soon coming Sunday law. In the history represented in John chapter six, the first voice of 2001 was the voice of Christ informing His disciples that they must eat His flesh and drink His blood, for He was the true Bread of Heaven. That period began in Galilee and ended with a purging of His disciples who turned away from Him in John chapter SIX, verse SIXTY-SIX. That history began at Galilee with a dietary test, and ended at the enforcement of the mark of the beast, as typified by the number of the pope’s name, which is SIX, SIX, SIX. Galilee means “turning point,” and September 11, 2001 was a prophetic “turning point” (Galilee), and Herod’s birthday was with the leadership of Galilee. The beginning voice of Revelation chapter eighteen, and the ending voice of Revelation eighteen, are both represented by Galilee, which is a turning point.

Lentsoe la ntlha la Tshenolo kgaolo ya lesome le boferabobedi le ne la utlwala ka Lwetse 11, 2001, mme lentsoe la bobedi le utlwala ka molao wa Sontaha o tlang haufinyane. Historing e emetsweng ho Johanne kgaolo ya botshelela, lentsoe la ntlha la 2001 e ne e le lentsoe la Kreste a tsebisa barutuwa ba Hae hore ba tshwanetse ho ja nama ya Hae le ho nwa madi a Hae, hobane E ne e le Bohobe ba nnete ba Lehodimo. Nako eo e qadile Galelea mme ya fela ka ho hlwekiswa ha barutuwa ba Hae ba ileng ba Mo furalla ho Johanne kgaolo ya BOTSHELELA, temana ya MASHOME A TSHELETSA A TSHELETSA. Histori eo e qadile Galelea ka teko ya dijo, mme ya fela ka ho qobellwa ha letshwao la sebata, jwalo ka ha ho tshwantshwa ke palo ya lebitso la mopapa, e leng TSELELA, TSELELA, TSELELA. Galelea e bolela “phetoho ya ntlha,” mme Lwetse 11, 2001 e ne e le “phetoho ya ntlha” ya boprofeta (Galelea), mme letsatsi la tswalo la Heroda le ne le amana le boetapele ba Galelea. Lentsoe la qalo la Tshenolo kgaolo ya lesome le boferabobedi, le lentsoe la qetello la Tshenolo 18, ka bobedi di emetswe ke Galelea, e leng phetoho ya ntlha.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “A ni ngeihdan zir tûr zirlâi a awm a, hêngte hi ngaihtuah tûrin kohna siam a ni, mi zawng zawngin Pathian chu a thawk dân chu a hmasa lama a lo tih ang vekin tûnah pawh a tih reng tih an hriat theih nân. A kut chu A hnathawhah leh tûnah hnam hrang hrang zîngah pawh a lang reng a, chutiang bawkin Eden-a Adama hnêna chanchin ṭha hmasa ber puan a nih atang khân a lo lang tawh reng a ni.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “မျိုးနိုင်ငံများ၏ သမိုင်းနှင့် အသင်းတော်၏ သမိုင်း၌ အလှည့်အပြောင်းအမှတ်ဖြစ်သော ကာလများ ရှိသည်။ ဘုရားသခင်၏ အုပ်ချုပ်ပြင်ဆင်တော်မူခြင်းအောက်တွင် ထိုကဲ့သို့သော အကျပ်အတည်းအဆင့်များ ရောက်လာသောအခါ၊ ထိုအချိန်အတွက် အလင်းကို ပေးအပ်တော်မူသည်။ ထိုအလင်းကို လက်ခံလျှင် ဝိညာဉ်ရေးတိုးတက်မှု ရှိလာမည်။ ထိုအလင်းကို ငြင်းပယ်လျှင် ဝိညာဉ်ရေးကျဆင်းမှုနှင့် ပျက်စီးဆုံးရှုံးခြင်းတို့သည် ဆက်လက်ဖြစ်ပေါ်မည်။ အတိတ်က ဆောင်ရွက်ခဲ့ပြီးဖြစ်သကဲ့သို့၊ အနာဂတ်၌လည်း နောက်ဆုံးပိတ်ပွဲတိုက်ပွဲတိုင်အောင် ဆောင်ရွက်လိမ့်မည့် သတင်းကောင်း၏ တိုက်စစ်ဆင်ရေးလုပ်ငန်းကို သခင်ဘုရားသည် မိမိ၏ နှုတ်ကပတ်တော်၌ ဖွင့်ပြထားတော်မူသည်။ ထိုနောက်ဆုံးတိုက်ပွဲ၌ စာတန်၏ ကိုယ်စားလှယ်အင်အားများသည် မိမိတို့၏ နောက်ဆုံး အံ့ဖွယ်ကောင်းသော လှုပ်ရှားမှုကို ပြုလုပ်ကြလိမ့်မည်။” Bible Echo, August 26, 1895.

Galilee at 2001, and Galilee at the soon coming Sunday law, identify when the light of the latter rain is poured out. In 2001 it was a measured outpouring, but at the second voice it is poured out without measure, as represented by the tremendous outpouring after Elijah slew the prophets of Baal, which occurred at Herod’s birthday party. Herod’s birthday identifies the birth of the seventh kingdom of Bible prophecy, which immediately follows the death of the preceding kingdom. The United States began to reign in 1798, at the death of the fifth kingdom, and at the death of the prophets of Baal, the seventh kingdom’s birthday has arrived. That seventh kingdom is represented by Ahab’s tenfold kingdom of the north, and by Herod, a representative of the tenfold northern kingdom of pagan Rome.

Galilea pada 2001, dan Galilea pada undang-undang hari Minggu yang segera akan datang, menandai bilakah terang hujan akhir dicurahkan. Pada tahun 2001 itu adalah suatu pencurahan yang terukur, tetapi pada suara yang kedua ia dicurahkan tanpa ukuran, sebagaimana dilambangkan oleh pencurahan yang dahsyat setelah Elia membunuh nabi-nabi Baal, yang terjadi pada pesta ulang tahun Herodes. Ulang tahun Herodes menandai kelahiran kerajaan ketujuh dalam nubuatan Alkitab, yang segera menyusul kematian kerajaan yang mendahuluinya. Amerika Serikat mulai memerintah pada tahun 1798, pada kematian kerajaan kelima, dan pada kematian nabi-nabi Baal, ulang tahun kerajaan ketujuh telah tiba. Kerajaan ketujuh itu dilambangkan oleh kerajaan utara Ahab yang berlipat sepuluh, dan oleh Herodes, seorang wakil dari kerajaan utara pagan Roma yang berlipat sepuluh.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.

> لیکن جن دس سینگوں کو تُو نے اُس درندہ پر دیکھا، وہی اُس کسبی سے عداوت رکھیں گے، اور اُسے ویران اور برہنہ کر دیں گے، اور اُس کا گوشت کھا جائیں گے، اور اُسے آگ سے جلا دیں گے۔ کیونکہ خدا نے اُن کے دلوں میں یہ ڈال دیا ہے کہ اُس کی مرضی پوری کریں، اور ایک رائے ہو جائیں، اور اپنی بادشاہی درندہ کے سپرد کر دیں، جب تک کہ خدا کی باتیں پوری نہ ہو جائیں۔ اور وہ عورت جسے تُو نے دیکھا، وہی بڑا شہر ہے، جو زمین کے بادشاہوں پر حکومت کرتا ہے۔ مکاشفہ 17:16–18۔

Herod agrees to fulfill the oath he made to Salome, and give her the head of John, and his oath was represented as up to half his kingdom. The ten kings of the United Nations, in spite of hating the whore, agree to give their seventh kingdom unto the eighth head, that is of the seven previous heads. They agree to a kingdom that is premised upon the combination of the worldwide State, being combined with her worldwide Church. But the marriage is a Latin marriage, not an English marriage, for their marriage is represented by the “woman” reigning “over the kings.” In a Latin marriage the family retains the woman’s surname, not the mans’, and the name of this twofold marriage is an important element of the prophetic narrative.

Herod bersetuju untuk menunaikan sumpah yang telah dibuatnya kepada Salome, dan memberikan kepadanya kepala Yohanes, dan sumpahnya itu digambarkan sebagai sampai setengah dari kerajaannya. Sepuluh raja dari Perserikatan Bangsa-Bangsa, meskipun membenci perempuan sundal itu, bersetuju untuk menyerahkan kerajaan ketujuh mereka kepada kepala yang kedelapan, yang berasal dari tujuh kepala yang sebelumnya. Mereka bersetuju kepada suatu kerajaan yang didasarkan atas penggabungan Negara sedunia dengan Gerejanya yang sedunia. Tetapi perkahwinan itu ialah perkahwinan Latin, bukan perkahwinan Inggeris, kerana perkahwinan mereka digambarkan oleh “perempuan” yang memerintah “atas raja-raja.” Dalam perkahwinan Latin, keluarga mengekalkan nama keluarga perempuan itu, bukan nama lelaki, dan nama bagi perkahwinan yang dwirangkap ini merupakan unsur yang penting dalam naratif nubuat itu.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

> “Raja-raja dan para penguasa serta para gubernur telah mengenakan pada diri mereka sendiri tanda antikristus, dan mereka digambarkan sebagai naga yang pergi berperang melawan orang-orang kudus—yaitu mereka yang menuruti perintah-perintah Allah dan yang memiliki iman Yesus.” Testimonies to Ministers, 38.

We will continue this study in the next article.

Kita akan meneruskan kajian ini dalam artikel yang seterusnya.

> The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. . .. And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 2:1–3, 4:1–4.

> Hukom nga nakita ni Isaias nga anak ni Amoz mahitungod sa Juda ug Jerusalem. Ug mahitabo sa ulahing mga adlaw, nga ang bukid sa balay sa Ginoo pagatukoron sa kinatumyan sa mga bukid, ug pagabayawon labaw sa mga bungtod; ug ang tanang kanasoran managpangagiad ngadto niini. Ug daghang mga katawhan moadto ug magaingon, Umari kamo, ug manungas kita sa bukid sa Ginoo, ngadto sa balay sa Dios ni Jacob; ug siya magatudlo kanato sa iyang mga dalan, ug kita managlakaw sa iyang mga alagianan: kay gikan sa Sion mogula ang kasugoan, ug ang pulong sa Ginoo gikan sa Jerusalem.... Ug niadtong adlawa pito ka mga babaye mokupot sa usa ka lalaki, nga magaingon, Mokaon kami sa among kaugalingong tinapay, ug magsul-ob sa among kaugalingong bisti: apan itugot lamang nga pagatawgon kami sa imong ngalan, aron kuhaon ang among kaulawan. Niadtong adlawa ang sanga sa Ginoo mahimong matahum ug mahimayaon, ug ang bunga sa yuta mahimong labing maayo ug maanyag alang kanila nga nakaikyas sa Israel. Ug mahitabo, nga siya nga mahabilin sa Sion, ug siya nga magapabilin sa Jerusalem, pagatawgon nga balaan, bisan ang tagsatagsa nga nahisulat uban sa mga buhi sa Jerusalem: Sa diha nga ang Ginoo magahugas sa kahugawan sa mga anak nga babaye sa Sion, ug magahinlo sa dugo sa Jerusalem gikan sa taliwala niini pinaagi sa espiritu sa paghukom, ug pinaagi sa espiritu sa pagsunog. Isaias 2:1–3, 4:1–4.

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