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# The Book of Daniel - Number One-Hundred and Fifty-Three

Buku ni Daniel - Tiga Ratus Lima Puluh Tiga

The Spiritual Symbolism of the Northern and Southern Kingdoms: A Journey Through Biblical Temples and Human Nature

Simbolisme Rohani Kerajaan Utara dan Selatan: Suatu Perjalanan Melalui Bait-bait Suci Alkitab dan Sifat Manusia

Author

Jeff Pippenger

Published

March 23, 2024

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The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.

Kerajaan utara melambangkan tabiat yang lebih rendah dalam bait umat manusia; ia melambangkan tubuh dalam bait gereja; ia melambangkan daging manusia dalam bait Kristus. Kristus membangun setiap bait, dan Dialah yang meletakkan setiap dasar, dan batu pertama dalam bait Millerit ialah doktrin “tujuh kali”, yang dilambangkan oleh dua tongkat Yehezkiel. Dalam pemberontakan tahun 1863, Adventisme Laodikia menolak “batu penjuru” nubuatan mereka, sebagaimana hal itu juga terjadi dalam pembangunan bait duniawi. Batu yang ditolak itu telah ditetapkan untuk dipilih pada penutup pendirian bait itu, meskipun sepanjang seluruh masa pembangunan ia telah menjadi batu sandungan. Namun demikian, Firman nubuatan menyatakan bahawa batu sandungan yang ditolak itu pada akhirnya akan menjadi kepala penjuru.

The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.

ఏడు కాలముల “కర్ర,” దక్షిణ రాజ్యముచే సూచింపబడినది, ఉత్తర రాజ్యముతో సంబంధములో “తల” అయి యున్నది. అది “తల” యై యున్నది; ఎందుకనగా దేవుడు యెరూషలేమును తన పట్టణముగా, తన పరిశుద్ధ మందిరమును మరియు తన నామమును ఉంచిన స్థలముగా, దక్షిణ రాజ్యములోనే గుర్తింపబడునట్లు ఎంచుకొనెను. 1798 నుండి 1844 వరకు ఆ రెండు కర్రలు ఏకముగా కలుపబడినదాకా, “తల” క్రిందనున్న దక్షిణ రాజ్యమే అయి యుండెను. 1844లో యోహానుకు ఉత్తర రాజ్యమును విడిచిపెట్టుమని చెప్పబడిన తరువాత, అది అన్యజనులకు అప్పగింపబడినందున, దక్షిణ రాజ్యము ఒక్క జాతిగా ఒంటరిగా నిలిచిన ఒక ధ్వజముగా మిగిలెను, లేక కనీసము అదే యోచన అయి యుండెను. ఆ యోచన 1863 తిరుగుబాటుచేతను, ఆధునిక ఇశ్రాయేలు యొక్క మొదటి “కాదేషులో తిరుగుబాటు” చేతను అడ్డగింపబడెను.

On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.

Pada 11 September 2001, Tuhan telah membawa gereja-Nya, Laodikea, kembali kepada tahun 1863, kembali kepada tahun 1888, kembali kepada tahun 1919, dan kembali kepada tahun 1957, kepada “pemberontakan di Kadesh” yang kedua. Tetapi pada pemberontakan itu janji bahawa batu yang telah ditolak akan menjadi batu penjuru kini sedang digenapi. Janji itu digenapi dalam diri mereka yang dilambangkan sebagai seratus empat puluh empat ribu, di dalam kalangan mereka Kristus menyempurnakan perpaduan Keilahian dan kemanusiaan untuk selama-lamanya.

Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.

Paulus ngenalke sipat sing luwih asor kuwi minangka daging, lan sipat sing luwih luhur minangka pikiran. Dhèwèké ngenalke badan (sipat sing luwih asor) minangka pati.

> For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.

> Kerana kita tahu bahawa hukum itu adalah rohani; tetapi aku bersifat duniawi, terjual di bawah dosa. Kerana apa yang aku lakukan, aku sendiri tidak mengertinya; kerana apa yang aku kehendaki, itu tidak aku lakukan; tetapi apa yang aku benci, itulah yang aku lakukan. Jika demikian, apabila aku melakukan apa yang tidak aku kehendaki, aku mengakui bahawa hukum itu adalah baik. Maka sekarang bukan lagi aku yang melakukannya, melainkan dosa yang diam di dalam aku. Kerana aku tahu bahawa di dalam aku, iaitu di dalam dagingku, tidak diam sesuatu pun yang baik; kerana kemahuan memang ada padaku, tetapi untuk melaksanakan apa yang baik itu tidak aku dapati. Kerana kebaikan yang aku kehendaki, tidak aku lakukan; tetapi kejahatan yang tidak aku kehendaki, itulah yang aku lakukan. Jika aku melakukan apa yang tidak aku kehendaki, maka bukan lagi aku yang melakukannya, melainkan dosa yang diam di dalam aku. Oleh itu aku mendapati suatu hukum: apabila aku hendak melakukan yang baik, yang jahat hadir padaku. Kerana pada batiniahku aku bersukacita dalam hukum Allah; tetapi aku melihat hukum lain dalam anggota-anggotaku, yang berperang melawan hukum akal budiku, dan menawan aku kepada hukum dosa yang ada dalam anggota-anggotaku. Alangkah malangnya aku, manusia ini! Siapakah yang akan melepaskan aku daripada tubuh maut ini? Roma 7:14–24.

Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.

Paul se itse gore mo “nameng” ya gagwe go ne go sa nne “selo sepe se se molemo.” Ditlwaelo tsotlhe, tsotlhe tse a di ruileng ka boswa le tse a di godisitseng, tse di neng di le mo nameng ya gagwe (mmele wa gagwe), di ne di dira fela go mo gogela mo sebeng. Ditlwaelo tseo di ne di emela molao wa boleo, mme Paulo o ne a eletsa go boloka molao wa Modimo, e seng molao wa boleo. Molao wa Modimo Paulo o ne a o kaya e le “molao wa mogopolo wa gagwe” (tlhago ya gagwe e e kwa godimo). Sello sa gagwe e ne e le gore, “Ke mang yo o tla mpholosang mo mmeleng ono wa loso?” Ee ruri, Paulo o ne a itse gore ke bomodimo jo bo neng bo tla tlisa kgololo, mme gape o ne a itse gore tiro ya kgololo e ne e batla go nna le kabelo ya gagwe.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.

> Oleh itu, hai orang-orang yang kukasihi, sebagaimana kamu sentiasa taat, bukan sahaja pada waktu aku hadir, tetapi sekarang terlebih lagi pada waktu aku tidak hadir, kerjakanlah keselamatanmu sendiri dengan takut dan gentar. Kerana Allahlah yang mengerjakan di dalam kamu baik kemahuan mahupun perbuatan menurut kerelaan-Nya yang baik. Filipi 2:12, 13.

The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.

Njiulujilo ku muviri wa lufu kwapilikene ku mashili a Bulesa, ayo yapatene ne mashili a bumuntu, kabiji ibyo byobya kyajinga kyakumwenako Yesu kyaapele bantu. Nangwa byonkabyo ne mizhilo ya mambo yajinga ikwete kukwata mumusango wa panshi wa mu mubiji, Yesu wakaleche musango wakwe wa panshi mu kwitabila ku mizhilo ya Bulesa kupichila mu kuleka kukeba kwakwe ku kukeba kwa Wishi wakwe. Paulo wakonsha kupeta njiulujilo inge walekele kukeba kwakwe ku kukeba kwa Bulesa. Mu kwikala byobyo, wajinga ukulinga bulongo lupulukilo lwakwe mwine, kabiji ibyo ebibyo Sister White byo alumbulula apo aamba pa mulimo wa kufumyapo mambo mu bumi bwetu.

> “Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.

> “Setiap jiwa yang enggan menyerahkan dirinya kepada Allah berada di bawah kendali kuasa yang lain. Ia bukan miliknya sendiri. Ia boleh bercakap tentang kebebasan, tetapi sesungguhnya ia berada dalam perhambaan yang paling hina. Ia tidak diizinkan melihat keindahan kebenaran, kerana fikirannya berada di bawah kendali Iblis. Sementara ia membujuk dirinya bahawa ia sedang mengikuti tuntutan pertimbangannya sendiri, ia sebenarnya menuruti kehendak penghulu kegelapan. Kristus datang untuk mematahkan belenggu perhambaan dosa daripada jiwa. ‘Sebab itu, jikalau Anak itu memerdekakan kamu, kamu benar-benar merdeka.’ ‘Hukum Roh yang memberi hidup dalam Kristus Yesus’ membebaskan kita ‘daripada hukum dosa dan maut.’ Roma 8:2.”

> “In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.

> “Redemption khihna-ah hian tu mah chu tihnghehna a awm lo. Pawnlam thiltihtheihna engmah hman a ni lo. Pathian Thlarau thununna hnuaiah mihring chu a rawngbâwl tûr chu a duh zâwka thlang tûrin zalên taka kalsan a ni. Thlarauvin Krista hnêna a inhlan avânga thlakna lo thlengah chuan zalênna rilru sang ber chu a awm. Sual hnawtchhuah hi thlarau ngei thil tih a ni. Dik takin, Satana thununna atangin kanmahni lehkha chhuak tûrin thiltihtheihna kan nei lo; mahse sual atanga chhuah zalên kan duh a, kan mamawh nasa tak avângin kanmahni piah lam leh kanmahni chung lam thiltihtheihna hnêna au kan chhuah chuan, thlarau thiltihtheihna te chu Thlarau Thianghlim Pathian thiltihtheihna-in a khat a, chu chuan Pathian duhthlan tihhlawhtlin nân duhthlanna thupêk an zâwm a ni.

> “The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.

> “Манушъя тухайн эрх чөлөөндөө хүрэх цорын ганц нөхцөл нь Христтэй нэг болох явдал мөн. ‘Үнэн та нарыг чөлөөлнө;’ харин Христ бол үнэн юм. Нүгэл нь зөвхөн оюун ухааныг сулруулж, сэтгэлийн эрх чөлөөг устгаснаар л ялж чадна. Бурханд захирагдах нь өөрийн жинхэнэ байдалдаа эргэн сэргэх явдал бөгөөд,—манушийн жинхэнэ алдар хүнд, нэр төрд сэргээгдэнэ гэсэн үг. Бидний захирагдуулдаг тэнгэрлэг хууль бол ‘эрх чөлөөний хууль’ юм. Иаков 2:12.” Хүсэл Тэмүүллийн Эрин Үе, 466.

Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”

Paulus berseru, “Aduhai, alangkah celakanya aku ini! Siapakah yang akan melepaskan aku dari tubuh maut ini?” Sister White menyatakan, “apabila kita rindu untuk dibebaskan daripada dosa, dan dalam keperluan kita yang besar berseru memohon suatu kuasa dari luar dan yang lebih tinggi daripada diri kita sendiri, kuasa-kuasa jiwa dipenuhi dengan tenaga ilahi Roh Kudus, lalu semuanya menurut perintah kehendak dalam melaksanakan kehendak Tuhan.” Dengan melibatkan diri dalam gabungan kemanusiaan kita dengan keilahian Kristus, melalui pelaksanaan kehendak kita, kita melaksanakan “tindakan” menyingkirkan dosa daripada “jiwa” kita sendiri.

But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”

Tetapi apa yang “perlu kita pahami ialah kuasa sejati dari kehendak.” Kehendak ialah “kuasa yang mengendalikan dalam tabiat manusia, kuasa untuk membuat keputusan, atau memilih. Segala-galanya bergantung pada tindakan kehendak yang benar. Kuasa untuk memilih telah diberikan Allah kepada manusia; kuasa itu milik mereka untuk digunakan. Kamu tidak dapat mengubah hatimu, kamu tidak dapat dengan dirimu sendiri menyerahkan kasih sayangnya kepada Allah; tetapi kamu dapat memilih untuk melayani Dia. Kamu dapat menyerahkan kehendakmu kepada-Nya; lalu Ia akan bekerja di dalam dirimu, baik kemauan mahupun perbuatan, menurut kerelaan-Nya yang baik. Dengan demikian seluruh tabiatmu akan dibawa di bawah penguasaan Roh Kristus; kasih sayangmu akan dipusatkan kepada-Nya, fikiranmu akan selaras dengan Dia.”

Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.

Paulus mengetahui kebenaran-kebenaran ini, dan ia tahu bahwa natur bawahnya perlu ditaklukkan oleh natur yang lebih tingginya, melalui pelaksanaan kehendaknya. Itulah sebabnya Paulus mati setiap hari.

> I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.

> Ke ipelaetsa ka thabo ea lona eo ke nang le eona ho Kreste Jesu Morena oa rōna; ke shoa letsatsi le letsatsi. 1 Bakorinthe 15:31.

Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.

Paulus mengetahui bahwa ia perlu menyalibkan sifat kodratnya yang lebih rendah setiap hari dengan menggunakan kehendaknya untuk menaklukkan sifat kodratnya yang lebih rendah itu. Oleh karena itu, ia menyalibkan dagingnya.

> And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.

> Фараҳәнд зә армла кевирсәндәри оғыны нӯнкә ма йорсаниң пылайа, со кунылам билә тан осанду. Галатиянликләр 5:24.

Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.

Paul o ne a tseba hore nama ea hae ea boetsalibe e tla tsoela pele ho ba teng bothoeng ho fihlela ho Tla ha Bobeli ha Kreste, mohla ba tšepahalang, ka ho panya ha leihlo, ba tla amohela ’mele o mocha o tlotlisitsoeng. Ke ka lebaka lena 1798 e supang motheo oa lilemo tse mashome a mane a metso e tšeletseng tseo ka tsona tempele ea Ba-Millerite e ileng ea hahuoa, hobane Kreste, e le motheo o le mong feela, e ne e le Konyana e hlabiloeng ho tloha motheong. ’Muso oa leboea e ne e le ’mele, oo ka sebe o neng o nkile bophahamo holim’a botho, ’me oa iphahamisa hore e be ’muso oa leboea oa bohata. Ka 1844, Johanne o ile a bolelloa hore a “siee ka ntle” lebala la ka ntle, hoo ka Segerike ho bolelang ho hana tlhaho e tlaase, e neng e nkile bophahamo holim’a tlhaho e phahameng moo Molimo a neng a khethile ho beha lebitso la Hae teng, ’me ka 1798, nama (tlhaho e tlaase) hammoho le “litakatso le meharo” e ne e lokela ho khokhotheloa sefapanong.

At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.

Құрылған негізде Мәсіхтің тәні айқышқа шегеленуде өлді, өйткені Ол тірілер арасынан кесіліп тасталды. Сонда оңтүстік патшалық бір халық, бір патшасы бар, Құдаймен келісімде тұрған, әрі Құдайдың киелі үйі өз ортасында болатын халық болуы тиіс еді. Жол үстіне жол болып, «жеті уақыт» енді «бұрыштың басы» болып отыр, өйткені 2001 жылғы 11 қыркүйектен бері Құдай Өзінің «солтүстік әскерін» ту ретінде көтеріп келеді. Сол әскер бір халық болуы тиіс, ал сол халық тек Оның бейнесін ғана көрсететін болады, әрі бұл дәл сол кезде жүзеге асады, қашан Шайтан аңның бейнесі болып табылатын өзінің «мүйізін» көтеріп жатқанда. Езекиел кітабының отыз жетінші тарауында төрт жел туралы хабар кейінгі жаңбыр хабарын сол әскер ретінде сонда тік тұрғандардың үстіне үрлейді. Төрт жел туралы хабар — Құдайдың құпиясы аяқталатын Жетінші Кернейдің хабары.

The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.

Mosebetsi oa ho qetela oa ho tiisa o qalile ka la 7 Mphalane, 2023. Nako ea ho tiisoa ha ba likete tse lekholo le mashome a mane a metso e mene e phethahatsoa nakong ea ho letsoa ha Terompeta ea Bosupa, ’me terompeta eo e lla ka makhetlo a mararo nakong ea tšebetso ea ho tiisa. Kamehla e tšoaea tlhaselo ea Boislamo khahlanong le Naha e Khanyang. “Naha e khanyang” ea mehleng ea kajeno ea semoea e ile ea otloa ka la 11 Loetse, 2001, ’me naha ea khale ea sebele e khanyang ea otloa ka la 7 Mphalane, 2023, e leng ona selemo seo lipaki tse peli tse neng li bolailoe li ileng tsa boela tsa phela. Tlhaselo ea boraro e tla ba molaong oa Sontaha o haufi ho tla United States.

From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.

태양력 2023년 10월 7일부터, 땅의 짐승의 공화주의적 뿔과 참된 개신교적 뿔은, 곧 닥쳐올 일요일 법에 이르러, 용처럼 말하거나 혹은 어린양처럼 말하는 뿔로의 마지막 전이를 성취하고 있다. 땅의 역사의 종결 사건들 동안 전개되는 대쟁투에서 내적 및 외적 적대자들의 두 가지 현현은, 둘 다 다니엘서 11장 40절로 표상되는 역사 속에 위치해 있다. 그 두 뿔의 두 최종적 전개는 제칠 나팔이 울리는 동안 성취된다. 제칠 나팔은 세 화의 나팔 가운데 셋째이다.

The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.

Bilou bitatu, bilembo triple application ya profesi, mpe na kosalaka bongo epesi litatoli ya makasi mpo na elembo ya nzela ya 7 Sanza ya Zomi, 2023. Na mawa ya liboso mpe na mawa ya mibale, bitumba ya Islam esalemaki mpo na kobundisa mampinga ya Roma, oyo na mikolo ya nsuka ezali États-Unis, lokola emonisami na kolonga Union soviétique oyo ememamaki na boyokani ya sekele kati na motɛmɛli-na-Klisto (Pápa Jean-Paul II), mpe mosakoli ya lokuta (Ronald Reagan) na 1989.

In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.

Bagaaii epa ka sura kiani okaweremisiwa mu Okusuurulwa esuura ya mwenda, waliwo obunnabbi obw’ebiro eby’emyezi etaano, kwe kugamba emyaka kikumi mu ataano. Mu bagaaii eya kabiri, waliwo obunnabbi obw’ebbanga ery’emyaka ebikumi bisatu mu kyenda mu gumu, n’ennaku kkumi na ttaano. Obunnabbi bwombi obw’ebiseera bukiikirira olutalo Islamu lwe yaleeta okulwanyisa Rooma mu byafaayo ebibiri ebikiikirira bagaaii esooka n’eya kabiri. Obunnabbi obwo bubiri bwalina ebivaamu bibiri eby’enjawulo eby’olutalo olwo. Mu myaka kikumi mu ataano egisooka, Islamu yali wa “kulumya” Rooma; era mu bunnabbi obw’emyaka ebikumi bisatu mu kyenda mu gumu, n’ennaku kkumi na ttaano, Islamu yali wa “kutta” Rooma. Obunnabbi obwo bubiri bwali bugattiddwa butereevu. Enkomerero y’emyaka kikumi mu ataano Islamu gye yali egenda okulumya Rooma ye yalaga entandikwa y’emyaka ebikumi bisatu mu kyenda mu gumu, n’ennaku kkumi na ttaano, Islamu gye yali egenda okutta Rooma. Bagaaii esooka n’eya kabiri byawulwamu enkomerero y’emyaka kikumi mu ataano, n’entandikwa y’emyaka ebikumi bisatu mu kyenda mu gumu, n’ennaku kkumi na ttaano.

The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.

ਅਮਰੀਕਾ ਜਲਦੀ ਆਉਣ ਵਾਲੇ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਦੇ ਸਮੇਂ ਬਾਈਬਲ ਦੀ ਭਵਿੱਖਬਾਣੀ ਦੇ ਛੇਵੇਂ ਰਾਜ ਵਜੋਂ ਰਹਿਣਾ ਬੰਦ ਕਰ ਦਿੰਦਾ ਹੈ, ਅਤੇ ਉਸੇ ਵੇਲੇ ਉਹ ਭਵਿੱਖਬਾਣੀਕ ਤੌਰ ’ਤੇ “ਮਾਰਿਆ” ਜਾਂਦਾ ਹੈ। ਪ੍ਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ ਅਧਿਆਇ ਗਿਆਰਾਂ ਵਿੱਚਲੇ “ਵੱਡੇ ਭੂਚਾਲ” ਦੀ ਘੜੀ ਜਲਦੀ ਆਉਣ ਵਾਲਾ ਐਤਵਾਰ ਦਾ ਕਾਨੂੰਨ ਹੈ, ਅਤੇ ਜਦੋਂ ਉਹ ਘੜੀ ਆਉਂਦੀ ਹੈ, ਤਦ ਇਸਲਾਮ ਦੀ ਸੱਤਵੀਂ ਤੁਰਹੀ ਵੀ ਆ ਜਾਂਦੀ ਹੈ। ਉਹ ਅੰਤ ਨੂੰ, ਜਾਂ ਛੇਵੇਂ ਰਾਜ ਦੀ ਮੌਤ ਨੂੰ, ਚਿੰਨ੍ਹਿਤ ਕਰਨ ਲਈ ਆਉਂਦੀ ਹੈ, ਜੋ ਆਖਰੀ ਦਿਨਾਂ ਵਿੱਚ ਰੋਮ ਦੀ ਫੌਜ ਹੈ। ਉਸ ਮੌਤ ਤੋਂ ਪਹਿਲਾਂ ਇਸਲਾਮ ਵੱਲੋਂ ਰੋਮ ਦੀਆਂ ਫੌਜਾਂ ਨੂੰ ਇੱਕ ਸੌ ਪੰਜਾਹ ਸਾਲ ਤੱਕ ਹਾਨੀ ਪਹੁੰਚਾਈ ਗਈ ਸੀ। ਮੁੱਖਧਾਰਾ ਮੀਡੀਆ ਦੇ ਅਨੁਸਾਰ, ਜੋ ਆਧੁਨਿਕ ਸੰਸਾਰ ਵਿੱਚ ਕਟੜਪੰਥੀ ਇਸਲਾਮ ਦੀਆਂ ਗਤੀਵਿਧੀਆਂ ਨੂੰ ਘੱਟ ਕਰਕੇ ਦਿਖਾਉਣ ਦੀ ਕੋਸ਼ਿਸ਼ ਕਰਦਾ ਹੈ, 7 ਅਕਤੂਬਰ 2023 ਤੋਂ ਲੈ ਕੇ ਇਸ ਲੇਖ ਦੇ 12 ਫ਼ਰਵਰੀ 2024 ਨੂੰ ਲਿਖੇ ਜਾਣ ਤੱਕ, ਇਸਲਾਮ ਨੇ ਦੁਨੀਆ ਭਰ ਵਿੱਚ ਅਮਰੀਕੀ ਹਿਤਾਂ ਉੱਤੇ ਇੱਕ ਸੌ ਪੈਂਸਠ ਹਮਲੇ ਕੀਤੇ ਹਨ।

The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.

Sala ehenkronom du nnumson Islamic beha asraafoɔ a ɛde kɔ Roma dɔm no kum a ɛwɔ amanehunu a edi kan ne nea ɛto so abien no mu no, wɔsan da no adi bio wɔ amanehunu a ɛto so abiɛsa no abakɔsɛm mu, efisɛ saa na nkɔmhyɛ no mmɔho abiɛsa mu dwumadi yɛ adwuma. Totorobɛnto a ɛto so Nson no hyɛn, a ɛno ne ɔha aduanan anan ne mpem anan no sɔretia ano, a ɛno ne bere a Onyameyɛ ne onipa su kɔka bom no, sɛnea wɔgyina hɔ ma no wɔ nnua mmienu no nkabom mu no, wɔwɔ mfirihyia anaa agyiraehyɛde abiɛsa. Nea edi kan ne honhom mu anuonyam asase no, na nea etwa to no nso ne honhom mu anuonyam asase no. Mfinimfini agyiraehyɛde no ne ankasa anuonyam asase no.

In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.

Dalam tahun 2023, tiupan kedua daripada Sangkakala amaran bagi celaka yang ketiga telah mengenal pasti peningkatan peperangan Islam apabila ia memasuki suatu tempoh di mana ia akan “menyakiti” binatang bumi itu. Pada tahun yang sama, kedua-dua saksi, iaitu tanduk Republikan dan tanduk Protestan yang sejati, hidup kembali dan memulakan peralihan bersama mereka kepada tanduk-tanduk simbolik terakhir mereka. Bagi tanduk Republikan, hal itu merupakan gabungan semua kuasa Protestan yang murtad, bersama semua kuasa Republikan yang murtad, untuk membentuk satu tanduk yang merupakan patung binatang itu. Bagi tanduk Protestan yang sejati, hal itu merupakan gabungan Keilahian dengan kemanusiaan ketika tanduk itu beralih daripada sifat Laodikia kepada sifat Filadelfia, supaya mencerminkan lawan bagi patung binatang itu. Tahun 2023 berlaku dua puluh dua tahun selepas 2001, dengan demikian melambangkan kaitan simbolik Keilahian yang digabungkan dengan kemanusiaan.

All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.

Sejarah semua ini berlaku dalam ayat empat puluh Daniel sebelas, iaitu ayat yang dimeteraibukakan dan menghasilkan pertambahan pengetahuan pada tahun 1989, yang dilambangkan oleh Sungai Hiddekel. Dalam sejarah nubuatan bagi ayat itu, pekerjaan terakhir di Tempat Mahakudus juga diselesaikan, iaitu terang yang dimeteraibukakan pada tahun 1798, dan hal itu dilambangkan oleh Sungai Ulai. Permulaan ayat empat puluh mengenal pasti masa kesudahan pada tahun 1798, dan pengakhiran ayat itu mengenal pasti masa kesudahan pada tahun 1989, dan kedua-dua sungai itu bergabung bersama dalam sejarah ayat empat puluh, sama seperti Tigris dan Efrat (Ulai dan Hiddekel) bergabung tepat sebelum sampai ke Teluk Parsi.

We will continue this study in the next article.

Re tla tswelela ka thuto eno mo setlhogong se se latelang.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.

> ராஜாதிராஜனாகிய கர்த்தருடைய ஆவி என்ன்மேல் இருக்கிறது; ஏனெனில் சாந்தருக்குச் சுபசெய்தியை அறிவிக்கும்படியாக கர்த்தர் என்னை அபிஷேகம் செய்திருக்கிறார்; இருதயத்தில் முறிந்தவர்களை கட்டிப்போடவும், சிறைக்கைதிகளுக்கு விடுதலையையும், கட்டுண்டிருப்போருக்குச் சிறைத் திறப்பையும் அறிவிக்கவும் அவர் என்னை அனுப்பியிருக்கிறார்; கர்த்தருடைய பிரியமான ஆண்டையும், நம்முடைய தேவனுடைய பழிவாங்கும் நாளையும் அறிவிக்கவும்; துக்கப்படுகிற அனைவரையும் ஆறுதல்படுத்தவும்; சீயோனில் துக்கப்படுகிறவர்களுக்கு சாம்பலுக்குப் பதிலாக அலங்காரத்தையும், புலம்பலுக்குப் பதிலாக ஆனந்தத் தைலத்தையும், மனச்சோர்வின் ஆவிக்குப் பதிலாக ஸ்தோத்திரத்தின் உடையையும் கொடுக்கவும்; அவர்கள் நீதியின் மரங்கள், கர்த்தர் மகிமைப்படும்படியாக அவர் நாட்டின நட்டு வளர்ப்பாக அழைக்கப்படும்படியாக.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

> “A ro tla aga marope a bogologolo, a tsose mafelo a pele a a senyegileng, a baakanye metse e e swafetseng, e leng mafelo a a swafetseng a meloko e mentsi. Mme baditšhaba ba tla ema ba disa mehlape ya lona, mme bomorwa mojaki e tla nna balemi ba lona le badiri ba dirapa tsa morara. Mme lona lo tla bidiwa Baperesiti ba Morena; batho ba tla lo bitsa Badiredi ba Modimo wa rona; lo tla ja dikhumo tsa Baditšhaba, mme mo kgalalelong ya bone lo tla ipelafatsa. Mo boemong jwa ditlhong tsa lona lo tla bona gabedi; mme mo boemong jwa tlhakatlhakano ba tla ipela mo kabelong ya bone; ka jalo mo lefatsheng la bone ba tla rua gabedi; boitumelo jo bo sa khutleng bo tla nna jwa bone.”

> For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> Sebab Aku, TUHAN, mencintai keadilan, Aku membenci perampasan dalam korban bakaran; dan Aku akan mengarahkan pekerjaan mereka dalam kebenaran, dan Aku akan mengikat perjanjian yang kekal dengan mereka. Keturunan mereka akan dikenal di antara bangsa-bangsa, dan anak cucu mereka di antara kaum-kaum: semua orang yang melihat mereka akan mengakui mereka, bahwa merekalah keturunan yang diberkati TUHAN. Aku akan sangat bersukacita di dalam TUHAN, jiwaku akan bergembira di dalam Allahku; sebab Ia telah mengenakan kepadaku pakaian keselamatan, Ia telah menyelubungi aku dengan jubah kebenaran, seperti seorang pengantin laki-laki menghiasi dirinya dengan perhiasan, dan seperti seorang pengantin perempuan berdandan dengan permata-permatanya. Sebab seperti bumi menumbuhkan tunasnya, dan seperti taman membuat apa yang ditaburkan di dalamnya bertumbuh; demikianlah Tuhan ALLAH akan menumbuhkan kebenaran dan puji-pujian di hadapan segala bangsa. Yesaya 61:1–11.

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