The collapse of the Democratic party in the United States is a specific subject of biblical prophecy. It is one of the prophetic characteristics associated with the eighth and last president of the United States. It is associated with the prophetic dynamics of making the eighth president, who is of the seven, the head of the image of the beast. The image of the beast in the world is twofold, yet threefold. It is twofold in that it represents a combination of Church and State, but its threefold, for it is made up of ten kings (statecraft), that is directed by the premier king (churchcraft). That beast is ridden upon and reigned over by one head, that is the eighth head, that is of the seven.
Ambruké partéy Demokrat ing Amérika Sarékat iku minangka sawijining pokok tartamtu saka wangsit Kitab Suci. Iku minangka salah siji saka ciri-ciri kenabian sing ana gandhengané karo présidhèn kaping wolu lan kang pungkasan ing Amérika Sarékat. Iku ana sesambungané karo dinamika kenabian ing gawe présidhèn kaping wolu, kang asalé saka pitu, dadi sirahé gambaring kéwan galak. Gambaré kéwan galak ing donya iku kaping pindho, nanging uga kaping telu. Iku kaping pindho amarga nggambaraké gabungan antarane Pasamuwan lan Nagara, nanging uga kaping telu, amarga kabangun saka sepuluh ratu (tatanegara), kang diarahaké déning ratu utama (tatapasamuwan). Kéwan galak iku ditumpaki lan dipréntah déning siji sirah, yaiku sirah kaping wolu, yaiku kang asalé saka pitu.
The image of the beast in the United States is twofold, yet threefold. It is twofold in that it represents a combination of church and state, but its threefold, for it is made up with an apostate Republican horn (statecraft), that is directed by an apostate Protestant horn (churchcraft). That beast is ridden upon and reigned over by one head, that is the eighth head, which is of the seven.
Patung kéwan galak ing Amérika Sarékat iku kaping pindho, nanging uga kaping telu. Kaping pindho awit iku makili gabungan gréja lan nagara, nanging kaping telu awit iku kabangun saka sungu Republik kang murtad (tatanegara), kang diarahaké déning sungu Protestan kang murtad (tatagereja). Kéwan galak iku ditunggangi lan dipréntah déning siji sirah, yaiku sirah kaping wolu, kang asalé saka pitu.
The head, in either case, is a full-blown dictator. The environment where his dictatorship is clearly illustrated is the line of the history when the earth beast speaks as a dragon, for “speaking” is the primary characteristic of the earth beast. It spoke in 1776, 1789, 1798, 1863, 2001, 2021 and it is about to speak again when the image is fully formed at the soon-coming Sunday law.
Sirah, ing salah siji kasus punika, minangka diktator sajangkepipun. Lingkungan ing pundi kadiktatoranipun kagambar kanthi cetha yaiku garis sajarah nalika kewan bumi ngandika kados naga, awit “ngandika” punika sipat utami saking kewan bumi. Kewan punika ngandika ing taun 1776, 1789, 1798, 1863, 2001, 2021 lan badhé ngandika malih nalika gambar punika sampun kawangun kanthi jangkep ing hukum Minggu ingkang badhé enggal rawuh.
In the days of Paul, the mystery of iniquity, which was the papal power, was already at work, but it was being restrained by the dragon of pagan Rome. In 1798 and 1799, the dragon removed the man of sin from power, but in 1989, the pope of Rome defeated the dragon of the Soviet Union. The entire prophetic history, all the way to the end, portrays the papacy as in a warfare with the dragon. The pope of Rome is the despot who is to be lifted up as the head of the evil confederacy of the threefold union of the dragon, the beast and the false prophet in the last days. Sister White said “under one head, the papal power,” and the Psalmist also identifies the ten kings lifting up the eighth head, that is of the seven.
Ing jamané Paulus, pasamuwaning duraka, yaiku kakuwasan kapapal, wus wiwit makarya, nanging isih ditahan déning naga Romawi pagan. Ing taun 1798 lan 1799, naga iku nyingkiraké wong duraka saka kakuwasané, nanging ing taun 1989, paus Roma ngalahaké naga Uni Soviet. Sajarah kenabian kabèh, nganti tekan pungkasané, nggambaraké kapapalan minangka pihak sing lagi perang nglawan naga. Paus Roma iku sawijining despot kang bakal diangkat dadi sirahing konfederasi ala saka pasatuan telu rangkep antara naga, kéwan galak, lan nabi palsu ing dina-dina pungkasan. Sadulur White ngandika, “under one head, the papal power,” lan juru mazmur uga mratélakaké sepuluh ratu ngangkat sirah kaping wolu, yaiku kang asalé saka pitu.
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalms 83:2–4.
Amarga, lah, para satrumu padha gawé geger; lan wong-wong kang sengit marang Paduka padha ngunggahaké sirah. Wong-wong mau padha ngatur piwales kang licik nglawan umat Paduka, lan padha rembugan nglawan para kasimpenan Paduka. Wong-wong mau padha ngandika, Ayo, padha kita sirnakaké supaya aja dadi bangsa manèh; supaya jeneng Israel aja ana manèh ing pangéling-éling. Jabur 83:2–4.
When the United States forms an image of the beast, it will be threefold in nature, and also twofold. It will be a twofold combination of churchcraft and statecraft, but that political system will be reigned over by one head. The eighth president will reign over and ride the image of the beast. The eighth president, who is of the seven previous presidents, is the last president of “the sixth” kingdom of Bible prophecy, and he received his deadly wound as “the sixth” president.
Nalika Amérika Sarékat mbentuk gambaring kéwan galak mau, sipaté bakal telung pérangan, lan uga loro pérangan. Iku bakal dadi gabungan loro pérangan antarané kakuwasan gréja lan kakuwasan nagara, nanging sistem pulitik iku bakal dipréntah déning siji sirah. Présidhèn kaping wolu bakal mréntah lan nunggang gambaré kéwan galak mau. Présidhèn kaping wolu, sing asalé saka pitu présidhèn sadurungé, iku présidhèn pungkasan saka karajan “kang kaping nem” ing wangsit Alkitab, lan dhèwèké nampa tatu sing matèni iku nalika dadi présidhèn “kang kaping nem”.
The prophetic man of sin has been in a war with the dragon for his entire history. Donald Trump is the rich king that stirred up the dragon of globalism, and he has been in a political, social and philosophical war with the dragon powers ever since he first announced his intent to run for president on June 16, 2015, at the Trump Tower in New York City, the very city where the Twin Towers came down on September 11, 2001, and the city where the Freedom Tower, that replaced the Twin Towers was dedicated on November 3, 2014.
Wong dosa sing sipaté kenabian iku sajroning sakabèhé sajarahé wis ana ing perang karo naga. Donald Trump iku ratu sugih sing ngojok-ojoki naga globalisme, lan wiwit dhèwèké pisanan ngumumaké niyaté kanggo maju dadi présidhèn tanggal 16 Juni 2015, ing Trump Tower, New York City, kutha sing padha ing ngendi Menara Kembar ambruk tanggal 11 September 2001, lan kutha ing ngendi Freedom Tower, sing nggantèni Menara Kembar, diresmèkaké tanggal 3 November 2014, dhèwèké tansah ana ing perang politik, sosial, lan filosofis karo kakuwatan-kakuwatan naga.
At the soon coming Sunday law, the marriage between Christ and the one hundred and forty-four thousand is consummated, and the fornication between the whore of Rome and the kings of the earth is consummated in a counterfeit marriage. At that Sunday law the twins from the garden of Eden are both lifted up, and also simultaneously attacked by a counterfeit. Those twin institutions are marriage and the seventh-day Sabbath.
Nalika angger-angger Minggu kang bakal enggal dumadi iku tekan, palakrama antarané Kristus lan wong satus patang puluh papat èwu kasampurnakaké, lan jina antarané sundelé Roma lan para ratu ing bumi kasampurnakaké ana ing sajroning palakrama palsu. Ing angger-angger Minggu iku, anak kembar saka taman Éden padha kaluhuraké loro-loroné, lan ing wektu kang padha uga diserang déning tandhingan palsu. Loro pranatan kembar iku yaiku palakrama lan Sabat dina kapitu.
“When the Pharisees afterward questioned Him concerning the lawfulness of divorce, Jesus pointed His hearers back to the marriage institution as ordained at creation. ‘Because of the hardness of your hearts,’ He said, Moses ‘suffered you to put away your wives: but from the beginning it was not so.’ Matthew 19:8. He referred them to the blessed days of Eden, when God pronounced all things ‘very good.’ Then marriage and the Sabbath had their origin, twin institutions for the glory of God in the benefit of humanity. Then, as the Creator joined the hands of the holy pair in wedlock, saying, A man shall ‘leave his father and his mother, and shall cleave unto his wife: and they shall be one’ (Genesis 2:24), He enunciated the law of marriage for all the children of Adam to the close of time. That which the Eternal Father Himself had pronounced good was the law of highest blessing and development for man.” Thoughts From the Mount of Blessings, 63.
“Nalika wong-wong Farisi banjur nyuwun pitakon marang Panjenengané bab sah utawa oraé pegatan miturut angger-anggering Toret, Gusti Yesus ngarahaké para pamirengé bali marang pranatan bebrayan kaya sing wus katetepaké nalika tumitah. ‘Awit saka atosé atimu,’ pangandikané, Musa ‘nglilani kowé megatakaké garwanému; nanging wiwit wiwitan ora mangkono.’ Matius 19:8. Panjenengané nunjukaké marang dina-dina Eden kang kebak kabegjan, nalika Gusti Allah mratélakaké samubarang kabèh ‘becik banget.’ Nalika iku bebrayan lan dina Sabat asalé, loro pranatan kembar kanggo kamulyaning Allah lan kanggo paédahing manungsa. Nalika iku, kaya Sang Juru Nitah nggabungaké tangané pasangan suci mau ing bebrayan, kanthi ngandika, Wong lanang bakal ‘ninggal bapakné lan biyungné, lan bakal nglekat marang bojoné: lan wong loro mau bakal dadi daging siji’ (Purwaning Dumadi 2:24), Panjenengané ngumumaké angger-anggering bebrayan tumrap sakehing anaké Adam nganti tekan pungkasaning jaman. Kang wus dipratélakaké becik déning Sang Rama Langgeng piyambak iku dadi angger-anggering berkah kang paling luhur lan pangrembakan tumrap manungsa.” Thoughts From the Mount of Blessings, 63.
The threefold union where apostate Protestantism, spiritualism and Catholicism join hands at the Sunday law is a counterfeit of the marriage in Eden where “the Creator joined the hands of the holy pair in wedlock.” At the Sunday law the twin institutions of Marriage and the Sabbath, are lifted up, and simultaneously desecrated. The history of the sealing began when the Twin Towers came down, and that history ends when the twin institutions of Marriage and the Sabbath are lifted up. In the midst of that history the Freedom Tower was dedicated in 2014, and Trump’s stirring up of globalism began at the Trump Tower in 2015.
Pasamuwan telu-lapis nalika Protestantisme murtad, spiritualisme, lan Katulik silih gandhèng tangan ana ing hukum Minggu iku minangka palsuning palakrama ing Éden, ing ngendi “Sang Pencipta nggabungaké tangan pasangan suci mau ing paseduluran palakrama.” Ing hukum Minggu, loro pranatan kembar, yaiku Palakrama lan Sabat, diangkat luhur, lan ing wektu kang padha dinajisaké. Sajarah panyegelan diwiwiti nalika Menara Kembar ambruk, lan sajarah iku rampung nalika loro pranatan kembar, yaiku Palakrama lan Sabat, diangkat luhur. Ing satengahing sajarah iku, Menara Freedom diresmikakaké ing taun 2014, lan pancingané Trump tumrap globalisme wiwit ana ing Menara Trump ing taun 2015.
The Twin Towers were brought down as a rebuke of the globalists’ love of money, and the Freedom Tower is a representation of Nimrod’s rebellion against the God of Heaven and the judgment He had brought with the flood, just as the Freedom Tower is a symbol against God’s judgment of September 11, 2001.
Menara Kembar dirubuhake minangka sawijining paukuman tumrap katresnan para globalis marang dhuwit, lan Menara Freedom minangka sawijining pralambang pambrontakané Nimrod nglawan Gusti Allahing Swarga lan paukuman sing wus Panjenengané tindakaké lumantar banjir gedhé, padha kaya Menara Freedom iku uga dadi pralambang kang nentang paukumané Gusti Allah tanggal 11 September 2001.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Ing sawijining wektu, nalika ana ing Kutha New York, ing mangsa wengi aku kapundhut kanggo nyumurupi gedhong-gedhong kang ngadeg munggah, tingkat demi tingkat, tumuju langit. Gedhong-gedhong iki dijamin tahan geni, lan iku diadegaké kanggo ngluhuraké para sing nduwèni lan para sing mbangun. Luwih dhuwur lan saya dhuwur manèh gedhong-gedhong iki munggah, lan ing njeroné digunakaké bahan-bahan kang paling aji. Wong-wong kang dadi kagungané gedhong-gedhong iki padha ora takon marang awaké dhéwé: ‘Kadospundi kita saged ngluhuraké Gusti Allah kanthi cara ingkang paling sae?’ Pangéran ora ana ing sajroning pikirané.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Aku mikir: ‘Dhuh, saupama wong-wong kang mangkono kuwi ngginakaké bandhané bisa ndeleng lakuné kaya déné Gusti Allah mirsani! Wong-wong iku numpuk gedhong-gedhong kang megah, nanging ing paningaling Panguwasa jagad raya, sayah bodhoné rancangan lan reka-dayané. Wong-wong iku ora ngudi kanthi sakabèhé daya ati lan pikiran kepriyé anggoné padha ngluhuraké Gusti Allah. Wong-wong iku wis kelangan pandeleng marang prakara iki, yaiku kuwajiban kang pisan tumraping manungsa.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.” Testimonies, volume 9, 12.
“Nalika gedhong-gedhong sing megah iki padha diadegaké, para sing nduwèni padha bungah kanthi gumunggung sing kebak ambisi, awit padha nduwèni dhuwit kanggo dipigunakaké maremaké awaké dhéwé lan nuwuhaké rasa meri saka para tanggané. Akèh saka dhuwit sing mangkono ditanduraké déning wong-wong mau dipikoleh lumantar paménta paksa, lumantar ngremuk wong-wong miskin. Wong-wong mau lali yèn ing swarga ana cathetan tumrap saben transaksi dagang kang disimpen; saben pasetujon sing ora adil, saben tumindak cidra, kacathet ana ing kana. Wektuné bakal teka nalika ing panyaradan lan kasombongané, manungsa bakal tekan ing sawijining titik sing ora bakal diparengaké déning Pangéran kanggo diliwati, lan bakal sinau yèn ana wates tumrap kasabarané Yéhuwah.” Testimonies, jilid 9, 12.
The rebellion represented by Nimrod’s tower was against God’s recent judgment of the Flood, and it typified the rebellion of the globalist bankers against the recent judgment of God. Freedom as defined in the globalist dictionary is quite contrary to biblical freedom. Freedom in the dictionary of the dragon is licentiousness, symbolized by the immorality of the French Revolution.
Pambrontakan sing dipralambangaké déning menarané Nimrod iku nglawan paukumané Allah sing nembe kalakon lumantar Banjir, lan iku dadi pralambang pambrontakané para bankir globalis marang paukumané Allah sing nembe kalakon. Kamardikan miturut tegesé ing kamus globalis iku temenan banget nalisir karo kamardikan miturut Alkitab. Kamardikan ing kamusé naga iku kebebasan tanpa kendhating tata susila, kang dipralambangaké déning tumindak cabul Revolusi Prancis.
“‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.
“‘Kutha gedhé’ kang ing lurung-lurungé para seksi iku dipatèni, lan ing kono layon-layoné padha kapapar, iku kanthi ‘kasukman’ yaiku Mesir. Saka kabèh bangsa kang kawejangaké ing sajarah Kitab Suci, Mesir iku sing paling kendel nyélaki anané Allah kang gesang lan nglawan dhawuh-dhawuhé. Ora ana ratu siji waé kang tau nindakaké pambrontakan marang panguwasa Swarga kanthi luwih kabuka lan luwih sewenang-wenang kajaba ratu Mesir. Nalika pawarta iku digawa marang dhèwèké déning Musa, atas asmaning Pangéran, Firaun kanthi gumunggung mangsuli: ‘Sapa Yéhuwah iku, nganti aku kudu ngrungokaké swarané supaya nglilani Israel lunga? Aku ora wanuh marang Yéhuwah, lan malahan aku ora bakal nglilani Israel lunga.’ Exodus 5:2, A.R.V. Iki ateisme, lan bangsa kang dilambangaké déning Mesir bakal nyuarakaké panyélakan kang padha tumrap tuntutan Allah kang gesang lan bakal ngetokaké roh kang padha, yaiku roh ora pracaya lan pambrontakan. ‘Kutha gedhé’ iku uga dipadhakaké, kanthi ‘kasukman,’ karo Sodom. Karusakan akhlaké Sodom sajroning nerak angger-anggering Allah utamané kacethakaké ana ing cabulé. Lan dosa iki uga bakal dadi sipat kang banget pinunjul saka bangsa kang bakal netepi tetenger-tetengering nas iki.”
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.
“Miturut pangandikaning nabi, mula, sawatara sadurungé taun 1798 bakal muncul sawijining kakuwatan kang asal-usul lan wataké sipat satanis kanggo nganakaké perang nglawan Alkitab. Lan ing nagara panggonan paseksèné loro saksi Allah mangkono iku dibisukaké, ana ing kono bakal katuduhaké atheisme Firaun lan kebejatan Sodom.”
“This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. . ..
“Ramalan iki wis nampa kawujudan sing paling trep lan nggumunake ing sajarah Prancis. Sajeroning Revolusi, ing taun 1793, ‘kanggo kaping pisanan donya krungu sawijining pasamuwan wong-wong, kang lair lan dididik ana ing peradaban, lan kang nganggep awake duwe hak kanggo mrentah salah siji bangsa Éropah kang paling unggul, ngangkat swara bebarengan kanggo nyélaki kayektèn sing paling suci kang ditampa déning nyawané manungsa, lan kanthi sarujuk bebarengan nyélaki pracaya lan pangibadah marang sawijining Kaallahan.’—Sir Walter Scott, Life of Napoleon, jil. 1, bab 17....”
“France presented also the characteristics which especially distinguished Sodom. During the Revolution there was manifest a state of moral debasement and corruption similar to that which brought destruction upon the cities of the plain. And the historian presents together the atheism and the licentiousness of France, as given in the prophecy: ‘Intimately connected with these laws affecting religion, was that which reduced the union of marriage—the most sacred engagement which human beings can form, and the permanence of which leads most strongly to the consolidation of society—to the state of a mere civil contract of a transitory character, which any two persons might engage in and cast loose at pleasure…. If fiends had set themselves to work to discover a mode of most effectually destroying whatever is venerable, graceful, or permanent in domestic life, and of obtaining at the same time an assurance that the mischief which it was their object to create should be perpetuated from one generation to another, they could not have invented a more effectual plan that the degradation of marriage…. Sophie Arnoult, an actress famous for the witty things she said, described the republican marriage as ‘the sacrament of adultery.’”—Scott, vol. 1, ch. 17.” The Great Controversy, 269, 270.
“Prancis uga ngetokaké ciri-ciri sing mligi nandhani Sodom. Sajeroning Révolusi, katon cetha sawijining kaanan kadadosan moral sing asor lan rusak, padha karo sing ndadèkaké karusakan tumrap kutha-kutha ing tanah dhataran. Lan sang sejarawan nampilaké bebarengan ateisme lan kabejatan Prancis, kaya sing kaparingaké ana ing ramalan: ‘Rak raket gegandhèngané karo undhang-undhang iki sing nyentuh agama, ana uga undhang-undhang sing ngudhunaké sesambungan bebrayan—ikatan sing paling suci sing bisa kawangun déning manungsa, lan sing kalanggengané paling kuwat nuntun marang pangukuhan masyarakat—dadi mung sawijining kontrak sipil waé sing sipaté sawatara wektu, sing bisa dileboni lan dibubaraké manèh sakarepé déning wong loro…. Saupama para dhemit padha ngupaya nemokaké sawijining cara sing paling manjur kanggo ngrusak samubarang sing kinurmatan, endah, utawa langgeng ana ing urip omah-omah, lan ing wektu sing padha olèh jaminan yèn piala sing dadi ancasé kuwi bakal dilestarèkaké saka generasi siji menyang generasi sabanjuré, mesthi padha ora bisa ngripta rancangan sing luwih manjur tinimbang ngina bebrayan…. Sophie Arnoult, sawijining aktris kang misuwur amarga ucapan-ucapané sing landhep lan lucu, njlèntrèhaké bebrayan républik minangka ‘sakramèning laku jina.’”—Scott, jil. 1, ps. 17.” The Great Controversy, 269, 270.
The Freedom Tower in New York City that was dedicated in 2014, represents not only the rebellion of Nimrod’s tower, but it is also the symbol of the globalists definition of freedom, as manifested in the promotion of the licentious LGBTQ+ movement, that represents rebellion against God’s law. True freedom is just the opposite of what that tower represents, but a classic work of deception employed by the followers of the dragon, is to redefine words and phrases to produce incorrect conclusions. The dragon is the classic attorney, and he is the word-smith that twists language to produce wicked outcomes. But the true meaning of the word “freedom”, is not the freedom that is represented by the anarchy of Antifa, or the licentiousness symbolized by the revolution in France.
Menara Freedom ing Kutha New York sing dipunresmikakaken ing taun 2014, nggambaraken boten namung pambrontakan Menaranipun Nimrod, nanging ugi dados pralambang tegesipun kamardikan miturut para globalis, kados ingkang katuduhaken lumantar promosi gerakan LGBTQ+ ingkang kebacut tanpa kendhali, ingkang nggambaraken pambrontakan dhateng angger-anggeripun Gusti Allah. Kamardikan ingkang satemenipun punika malah kosok balen kaliyan menapa ingkang dipunlambangaken déning menara punika, nanging salah satunggaling cara pangapusan klasik ingkang dipunginakaken déning para pandherekipun naga punika inggih redefinisi tembung lan ukara supados ngasilaken panyimpulan ingkang klentu. Naga punika minangka juru-bela klasik, lan piyambakipun punika pandhè tembung ingkang mbelokaken basa supados ngasilaken akibat-akibat ingkang awon. Nanging teges satemenipun saking tembung “kamardikan” punika, boten kamardikan ingkang dipunlambangaken déning anarki Antifa, utawi kabebasan tanpa kendhali ingkang dipunsimbolaken déning revolusi ing Prancis.
“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.
“Saben jiwa sing nampik masrahake awake marang Gusti Allah ana ing sangisoring pangwasaning kakuwatan liya. Panjenengane dudu kagungane dhewe. Bisa wae panjenengane ngucap bab kamardikan, nanging satemene panjenengane ana ing pangawulan sing paling asor. Panjenengane ora diparengake mirsani kaendahaning kayekten, amarga pikirane ana ing sangisoring pangwasaning Iblis. Nalika panjenengane ngapusi awake dhewe yèn lagi ngetutake tuntunaning pangadilan pikirane dhewe, satemene panjenengane manut marang kersaning pangeran pepeteng. Kristus rawuh kanggo mecahaken ranté pangawulaning dosa saka jiwa. ‘Mulané manawa Sang Putra maringi kamardikan marang kowé, kowé temen-temen bakal mardika.’ ‘Angger-anggering Rohing urip ana ing Sang Kristus Yesus’ maringake kita ‘mardika saka angger-anggering dosa lan pati.’ Rum 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.” The Desire of Ages, 466.
“Ing pakaryan panebusan ora ana peksan. Ora ana daya saka njaba sing digunakaké. Ing sangisoré pangaribawané Roh Allah, manungsa diparingi kabébasan milih sapa sing bakal diladèni. Ing owah-owahan kang dumadi nalika jiwa nyerah marang Kristus, ana pangertèn kabébasan kang paling luhur. Pambuwanganing dosa iku tumindak saka jiwa iku dhéwé. Pancen, kita ora duwé kakuwatan kanggo mbébasaké awak kita dhéwé saka pangwasané Iblis; nanging nalika kita kepéngin dibébasaké saka dosa, lan ing kabutuhan kita kang gedhé kita sesambat nyuwun pitulungan marang kakuwatan kang ana ing njaban lan ngluwihi awak kita dhéwé, kakuwatan-kakuwataning jiwa kapenuhan déning energi ilahi saka Roh Suci, lan iku padha manut marang pepakoning karsa ing nindakaké karsané Allah.” The Desire of Ages, 466.
The freedom represented by the Freedom Tower, was the licentiousness of the French Revolution and the rebellion of Nimrod. The very next year at the Trump Tower, the richest president since 1989 announced his candidacy that would stir up the globalists. That same year gay marriage was approved at the federal level in the United States, as it had been in the revolution in France when they changed marriage into “a mere civil contract of a transitory character.”
Kabébasan kang dipralambangaké déning Freedom Tower iku sejatiné yaiku kalêlênan tanpa kendhali saka Révolusi Prancis lan pambrontakané Nimrod. Ing taun candhaké, ing Trump Tower, présidhèn paling sugih wiwit taun 1989 ngumumaké pencalonané, kang bakal ngugah golongan globalis. Ing taun sing padha, palakrama sesama jinis disahaké ing tingkat fédheral ing Amérika Sarékat, kaya déné kang kelakon nalika révolusi ing Prancis nalika padha ngowahi palakrama dadi “mung sawijining kontrak sipil waé kang sipaté sauntara.”
The war between the dragon, and the richest president was initiated. The destruction of the Twin Towers by the touch of God’s power marked the beginning of the sealing time and the arrival of the bottomless pit beast of Islam. At the dedication of the Freedom Towers in the midst of that prophetic history, the arrival of the bottomless pit beast of Atheism is marked. Now, the fall of the twin institutions of Sabbath and marriage, that were set in place in the Garden of Eden, mark the conclusion of the sealing time and the arrival of the third, Catholic beast from the bottomless pit.
Peperangan antarané naga lan présidhèn kang paling sugih wis diwiwiti. Karusakan Menara Kembar déning jamahan kakuwasaning Allah nandhani wiwitaning mangsa panyegelan lan rawuhipun kéwan saka jugangan tanpa dhasar, yaiku Islam. Nalika pengetesan Menara Kamardikan ing satengahing sajarah profetik iku, rawuhipun kéwan saka jugangan tanpa dhasar, yaiku Ateisme, ditandhani. Saiki, rubuhipun loro lembaga kembar, yaiku Sabat lan bebrayan, kang wus katetepaké ing Taman Éden, nandhani panutuping mangsa panyegelan lan rawuhipun kéwan katelu saka jugangan tanpa dhasar, yaiku Katulik.
On November 3, 2020 Trump received a deadly political wound as the papacy received a deadly wound in 1798. The wound was delivered by literal France in 1798, and by spiritual France in 2020.
Ing tanggal 3 November 2020, Trump nampa tatu pulitik sing mematèkaké, kaya dene kepausan nampa tatu sing mematèkaké ing taun 1798. Tatu iku diparingaké déning Prancis harfiah ing taun 1798, lan déning Prancis rohani ing taun 2020.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.
Lan nalika padha wis rampung mènèhi paseksèné, kéwan galak kang munggah saka telenging jurang bakal nindakaké perang nglawan wong-wong mau, lan bakal ngalahaké wong-wong mau, sarta matèni wong-wong mau. Lan mayit-mayité bakal gumléthak ana ing dalan kutha gedhé, kang miturut teges kasukmané sinebut Sodom lan Mesir, ing panggonan Gusti kita uga kasalib. Wahyu 11:7, 8.
In The Great Controversy, Sister White identifies France as “the great city where our Lord was crucified”.
Ing The Great Controversy, Sister White netepaké Prancis minangka “kutha gedhé ing ngendi Gusti kita kasalib”.
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.” The Great Controversy, 270.
“Mangkono, miturut pangandikané nabi, sawatara wektu sadurungé taun 1798 bakal ana sawijining kakuwatan kang asal-usul lan wataké satani, kang bakal tangi kanggo nindakake perang nglawan Alkitab. Lan ing nagara panggonan paseksiné loro seksi Allah mangkono dipatèni swarané, ing kana bakal kawedhar ateismené Firaun lan cabul-é Sodom.” The Great Controversy, 270.
At the soon coming Sunday law in the United States the image of the beast will be fully formed, and those who have fully formed the image of Christ will be lifted up as God’s ensign. As an ensign they will uphold the seventh-day Sabbath, and represent Christ’s righteousness to the world. Christ’s righteousness is only accomplished by the combination of Divinity with humanity, and within this great truth, which is defined as a mystery, the institution of marriage is lifted up. The ensign represents the Sabbath and its twin institution of marriage.
Nalika hukum Minggu ing Amerika Sarékat enggal diberlakokaké, gambar kéwan galak iku bakal kabentuk kanthi sampurna, lan wong-wong sing wis mbentuk gambar Kristus kanthi sampurna bakal diangkat dadi panji-panji Allah. Minangka sawijining panji, wong-wong mau bakal njunjung Sabat dina kapitu, lan makili kabenerané Kristus marang jagad. Kabenerané Kristus mung kalaksanan lumantar pamanunggalé Keallahan lan kamanungsan, lan ana ing sajroning kayektèn agung iki, kang ditegesi minangka sawijining rahasia, pranatan palakrama diangkat munggah. Panji iku nggambaraké Sabat lan pranatan kembaré, yaiku palakrama.
For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:23–32.
Marga saka iku, bojo lanang iku sirahing bojo wadon, kaya dene Kristus iku Sirahing pasamuwan; lan Panjenengane iku Juru Slameté badan. Awit saka iku, kaya dene pasamuwan tumundhuk marang Kristus, mangkono uga para bojo wadon marang bojo lanangé dhéwé ing samubarang kabèh. Para bojo lanang, tresnanen bojo-bojomu, kaya dene Kristus uga nresnani pasamuwan lan masrahaké sarirané kanggo pasamuwan iku; supaya Panjenengane nyucekaké lan ngresiki pasamuwan iku lumantar pangumbahing banyu kanthi pangandika, supaya Panjenengane bisa ngaturaké pasamuwan iku marang sarirané piyambak minangka pasamuwan kang mulya, tanpa cacad, utawa kerut, utawa apa waé kang kaya mangkono iku; nanging supaya pasamuwan iku suci lan tanpa rereged. Mangkono uga para wong lanang wajib nresnani bojone kaya badané dhéwé. Sing sapa nresnani bojone, iku nresnani awaké dhéwé. Awit ora ana wong kang tau sengit marang dagingé dhéwé; nanging ngopèni lan ngrumat iku, kaya dene Gusti tumrap pasamuwan; awit kita iki padha dadi peranganing badané, saka dagingé, lan saka balungé. Marga saka iku, wong lanang bakal ninggal bapa lan ibuné, lan bakal nyawiji karo bojone, lan wong loro mau bakal dadi sa daging. Iki rahasia kang gedhé; nanging kang dakwicarakaké iku ngenani Kristus lan pasamuwan. Efesus 5:23–32.
The ensign is a symbol of the twin institutions of the Sabbath and Marriage, and the marriage represents the combination of Divinity with humanity. The mystery of that marriage represents His church, which is His temple.
Panji iku minangka pralambang saka kalih pranatan kembar, yaiku Sabat lan Palakrama, lan palakrama nggambarake panyawijining Kaallahan karo kamanungsan. Rahasia saka palakrama iku nggambarake pasamuwan Panjenengane, yaiku Padaleman Suciné.
“The tower was a symbol of the temple.” The Desire of Ages, 596.
“Menara iku minangka pralambang saka Padaleman Suci.” The Desire of Ages, 596.
At the beginning of the sealing time the Twin Towers came down, in the middle of the sealing time, two “towers” representing the process of separating two classes (for both horns), were identified, and at the end of the sealing time, the Twin Towers of God’s temple and Sabbath will be lifted up as an ensign to the Gentiles.
Ing wiwitaning wektu panyegelan, Menara Kembar ambruk; ing tengahing wektu panyegelan, loro “menara” kang nglambangaké proses misahaké rong golongan (kanggo kaloroné sungu) wis diidentifikasi; lan ing pungkasaning wektu panyegelan, Menara Kembar Padalemané Allah lan Sabat bakal diangkat minangka panji tumrap para bangsa liya.
We will continue this study in the next article.
Kita badhé nerusaké pasinaon punika wonten ing artikel salajengipun.
For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low: And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, And upon all the high mountains, and upon all the hills that are lifted up, And upon every high tower, and upon every fenced wall, And upon all the ships of Tarshish, and upon all pleasant pictures. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day. And the idols he shall utterly abolish. And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; To go into the clefts of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of? Isaiah 2:12–22.
Amarga dinane Pangeraning sarwa dumadi bakal tumiba marang saben wong kang gumedhé lan luhur ati, lan marang saben wong kang kaangkat munggah; lan wong iku bakal diasoraké: uga marang sakehing wit aras ing Libanon, kang dhuwur lan kaangkat munggah, lan marang sakehing wit jati ing Basan, lan marang sakehing gunung kang dhuwur, lan marang sakehing punthuk kang kaangkat munggah, lan marang saben menara kang dhuwur, lan marang saben témbok bètèng, lan marang sakehing kapal Tarsis, lan marang sakehing gambar kang endah. Lan kaluhuraning manungsa bakal dilengkungaké mudhun, lan gumunggunging para manungsa bakal diasoraké: lan mung Pangeran piyambak kang bakal kaluhuraké ing dina iku. Lan brahala-brahala bakal Sirna babar pisan. Lan wong-wong bakal lumebu ing bolongan-bolongan watu karang, lan ing guwa-guwaning bumi, marga wedi marang Pangeran, lan marga saka kamulyaning kaagungané, nalika Panjenengané jumeneng nggegirisi bumi kanthi nggegirisi banget. Ing dina iku manungsa bakal mbuwang brahala-brahala salakané lan brahala-brahala emasé, kang padha digawé déning saben wong kanggo disembahé dhéwé, marang tikus mondhok lan marang codhot; supaya lumebu ing rengat-rengating watu cadas kang curam, marga wedi marang Pangeran, lan marga saka kamulyaning kaagungané, nalika Panjenengané jumeneng nggegirisi bumi kanthi nggegirisi banget. Sira padha mandhega saka manungsa, kang ambegané ana ing bolongan irungé: awit ing bab apa ta wong iku pantes diétung? Yesaya 2:12–22.
My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me. Psalms 144:2.
Gusti, kasaenan-Ku lan bêntèng-Ku; menara-Ku kang inggil, lan juru slamet-Ku; tamèng-Ku, lan Panjenengané kang dadi pasandhéan pitados-Ku; Panjenengané kang nundhukaké umat-Ku ana ing sangisoré kawulaningSun. Mazmur 144:2.