The last representation of the kingdoms of Bible prophecy is found in Revelation chapter seventeen. In that chapter, in verse three, John is carried into the “wilderness”, so that the angel can show John the judgment of the “great whore” of prophecy, who sits upon “many waters” and who committed “fornication” with the “kings of the earth.”
Gambaran pungkasan bab karajan-karajan ing wangsit Kitab Suci kapanggih ing Wahyu pasal pitulas. Ing pasal iku, ing ayat katelu, Yohanes digawa menyang “pasamunan”, supaya malaékat bisa nuduhaké marang Yohanes pangadilan marang “sundel gedhé” ing wangsit, kang lenggah ana ing sadhuwuring “banyu akèh” lan kang wis nindakaké “laku jina” karo “para ratu ing bumi.”
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:1–3.
Banjur ana siji saka pitu malaékat kang nyekel pitu bokor iku, banjur ngandika marang aku, mangkéné: Mrenea mréné; aku bakal nuduhaké marang kowé paukumaning sundel gedhé kang lungguh ana ing sadhuwuring banyu akèh: kang dadi pasundelané para ratu ing bumi, lan para kang manggon ana ing bumi wis padha diélokaké déning anggur pasundelané. Banjur aku digawa déning roh menyang ara-ara samun; lan aku weruh ana wong wadon lungguh ana ing sadhuwuring kéwan galak warna abang kirmizi, kebak jeneng-jeneng pitenah, duwé sirah pitu lan sungu sepuluh. Wahyu 17:1–3.
By John’s own words the “wilderness” represents the twelve hundred and sixty years of papal rule from the year 538, unto the time of the end in 1798.
Miturut tembungé Yohanes piyambak, “ara-ara samun” iku nglambangaké sèwu rong atus suwidak taun pamaréntahan kapausan wiwit taun 538 nganti tekan wekasaning jaman ing taun 1798.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. … And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.
Lan wong wadon iku mlayu menyang ara-ara samun, ing kono ana sawijining papan kang wus disadhiyakaké déning Allah kanggo dhèwèké, supaya ana kang ngopeni dhèwèké ing kono sajroning sèwu rong atus sawidak dina. … Lan marang wong wadon iku kaparingaké loro swiwiing manuk garudha gedhé, supaya dhèwèké bisa mabur menyang ara-ara samun, menyang panggonané dhéwé, ing kono dhèwèké dipiara sajroning samangsa, lan pirang-pirang mangsa, lan satengahing mangsa, adoh saka ing ngarsané ula. Wahyu 12:6, 14.
In the spirit, John was transported into the twelve hundred and sixty years of papal rule. Those years had been typified by the three and a half years of drought during the history of Jezebel, Ahab and Elijah. Those years were to continue until the papacy received its deadly wound in 1798, for that had been “determined” to occur at the end of the first indignation, which was the end of the war brought upon the sanctuary and host through the two desolating powers of paganism and papalism. All of these facts have been set forth in recent articles.
Ing roh, Yokanan dipindhah mlebu ing rolas atus sawidak taun pamaréntahan kapapaan. Taun-taun iku wus dilambangaké déning telung setengah taun paceklik sajroning sajarah Izebel, Akhab lan Élia. Taun-taun iku kudu terus lumaku nganti kapapaan nampa tatu patiné ing taun 1798, awit prakara iku wus “katemtokaké” bakal kelakon ing pungkasaning pependhan kang kapisan, yaiku pungkasaning perang kang ditibakaké marang pasucèn lan wadya lumantar loro kakuwatan kang ngrusak, yaiku paganisme lan kapapaan. Kabèh kasunyatan iki wus kaandharaké ana ing artikel-artikel pungkasan.
The “great whore,” is Isaiah’s whore of Tyre, who was to be forgotten for seventy symbolic years, which were the “days of one king.” The history of the United States, is the history of the symbolic seventy years, which had been typified by the seventy years of captivity during the reign of Babylon, the first kingdom of Bible prophecy. During that history the great whore of Tyre was to be forgotten. At the end of that history she was to be remembered and once again to go forth and sing her songs, thus committing fornication with the kings of the earth. John was spiritually conveyed into the history of papal rule in order to see the judgment of the papal power. The judgment of a daughter of a priest who committed fornication was that she was to be burnt with fire.
“sundel gedhé” iku sundelé Tirus miturut Yesaya, kang mesthiné dilalèkaké sajroning pitung puluh taun simbolis, yaiku “dina-dinané siji ratu.” Sajarah Amerika Sarékat iku sajarahé pitung puluh taun simbolis, kang wis dilambangaké déning pitung puluh taun panangkaran ing mangsa pamaréntahan Babil, karajan kapisan ing ramalan Kitab Suci. Sajroning sajarah iku sundel gedhé saka Tirus mesthiné dilalèkaké. Ing pungkasaning sajarah iku, dhèwèké mesthiné kaèling manèh lan sapisan manèh metu ngidungaké lagu-laguné, mangkono nindakaké jina karo para ratu ing bumi. Yohanes kasukman kapindhahaké menyang sajarah pamaréntahan kapausan supaya ndeleng paukumaning kakuwasan kapausan. Paukuman tumrap putriné sawijining imam kang nindakaké jina yaiku yèn dhèwèké kudu diobong nganggo geni.
And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.
Lan anak wadon saka sapa bae imam, manawa dheweke najisake awake dhewe kanthi tumindak cabul kaya sundel, dheweke najisake bapake; dheweke kudu diobong nganggo geni. Leviticus 21:9.
In the vision of the judgment of the great whore that was given to John by one of the angels who poured out one of the seven last plagues was that she was burnt with fire.
Ing sesanti bab paukuman marang sundel gedhé, kang diparingaké marang Yohanes déning salah siji malaékat sing nyirnakaké salah siji saka pitu pageblug pungkasan, katuduh yèn dhèwèké diobong nganggo geni.
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. Revelation 17:16.
Lan sepuluh sungu kang sira deleng ana ing kéwan iku, mau bakal sengit marang sundel iku, lan bakal ndadèkaké dheweke sepi lan wuda, lan bakal mangan dagingé, sarta ngobong dheweke nganggo geni. Wahyu 17:16.
The waters that the great whore is sitting upon are the people of the world, who will be brought under her authority when the United States deceives the entire world to worship the beast, who is also the great whore. The United States then becomes the premier king of the ten kings who are represented in the prophecy of Revelation seventeen, and in this illustration the United States represents the first king to commit fornication with the whore, though she will accomplish that act with all the kings thereafter.
Banyu-banyu kang didhudhuki déning sundel agung iku yaiku bangsa-bangsa ing donya, kang bakal digawa mlebu ing sangisoring wewenangé nalika Amerika Sarékat ngapusi sakabèhé donya supaya nyembah kéwan galak, kang uga yaiku sundel agung iku. Amerika Sarékat banjur dadi ratu utama saka sapuluh ratu kang kaweca ing pamedhar wangsit Wahyu pitulas, lan ing pepindhan iki Amerika Sarékat nggambarake ratu kapisan kang laku jina karo sundel iku, sanadyan sawisé iku dheweke bakal nindakaké tumindak mau bebarengan karo kabèh para ratu.
The first king of many kings is represented by Ahab, who was married to the great whore, who is represented as Jezebel in the church of Thyatira. The judgment of Jezebel (the great whore), is accomplished by the ten kings, who will be forced into a church and state alliance by the power of the United States. Those kings will agree to allow the papacy to rule the world (sit upon the waters), in spite of their hatred for the whore.
Raja sing kapisan saka akèh raja dilambangaké déning Ahab, sing omah-omah karo sundel gedhé, sing dilambangaké minangka Izebel ing pasamuwan Tiatira. Pangadilan marang Izebel (sundel gedhé) katindakaké déning sapuluh raja, sing bakal kapeksa mlebu ing aliansi antaraning pasamuwan lan nagara déning kakuwataning Amerika Serikat. Raja-raja mau bakal sarujuk ngidinaké kapausan mrentah donya kabèh (lenggah ing sadhuwuring banyu-banyu), sanajan ana ing tengahing sengité marang sundel mau.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. 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 17:12–18.
Lan sungu sapuluh kang wus kokdeleng iku yaiku sapuluh ratu, kang durung nampani karajan; nanging bakal nampani panguwasa minangka para ratu sajroning sajam bebarengan karo kéwan iku. Wong-wong iku saiyeg saeka praya, lan bakal masrahaké panguwasa lan kakuwatané marang kéwan iku. Wong-wong iku bakal perang nglawan Sang Cempé, lan Sang Cempé bakal ngalahaké wong-wong iku; amarga Panjenengané iku Gustining para gusti, lan Ratuning para ratu; lan wong-wong kang ana bebarengan karo Panjenengané iku wong-wong kang katimbalan, kapilih, lan setya. Lan panjenengané ngandika marang aku: Banyu kang wus kokdeleng, ing ngendi sundel iku lenggah, iku para bangsa, lan wong akèh, lan para bangsa, lan basa-basa. Lan sungu sapuluh kang wus kokdeleng ana ing kéwan iku, wong-wong iku bakal sengit marang sundel iku, lan bakal ndadèkaké dhèwèké sunyi lan wuda, lan bakal mangan dagingé, lan ngobong dhèwèké nganggo geni. Awit Gusti Allah wus ngetokaké ing sajroning atiné supaya nindakake karsané, lan supaya saiyeg, lan masrahaké karajané marang kéwan iku, nganti pangandikané Gusti Allah kalakon. Lan wong wadon kang wus kokdeleng iku yaiku kutha gedhé iku, kang mrentah para ratu ing bumi. Wahyu 17:12–18.
The “ten kings” (the United Nations), actually hate the papacy, but are forced by circumstances to turn their short-lived kingdom over to the papal power in a vain hope to save the world from its increasing calamities. When they realize her deception, they become the instrument to burn her with fire in fulfillment of the law in Leviticus.
“Raja-raja sepuluh” (Perserikatan Bangsa-Bangsa), satemene sengit marang kapausan, nanging kapeksa déning kahanan supaya nyerahaké karajané kang mung sedhéla marang kakuwasan kapausan, kanthi pangarep-arep kang muspra kanggo nylametaké jagad saka bilai-bilai sing saya tambah. Nalika padha nyumurupi pangapusané, wong-wong mau dadi piranti kanggo ngobong dheweke nganggo geni minangka panggenepané angger-angger ing Imamat.
The “ten kings” “make war with the Lamb” through the persecution they bring upon God’s last day people.
“Raja-raja sapuluh” “perang nglawan Sang Cempé” lumantar panganiaya kang padha tindakaké marang umaté Allah ing dina-dina wekasan.
Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Psalms 2:1–5.
Yagéné para bangsa padha gumrégah, lan para umat ngimang-imang prakara kang tanpa guna? Para ratu ing bumi padha ngadegaké awaké dhéwé, lan para panguwasa padha rembugan bebarengan nglawan Pangéran lan nglawan Kang Panjenengané jebadi, pangucapé, “Ayo padha kita pedhot talining pangiketé, lan kita buwang tali-taliningé adoh saka awaké dhéwé.” Panjenengané kang lenggah ana ing swarga bakal ngguyu; Pangéran bakal ngina marang wong-wong mau. Banjur Panjenengané bakal ngandika marang wong-wong mau sajroning bebenduné, lan ngrepoti wong-wong mau sajroning duka Panjenengané kang nggegirisi. Jabur 2:1–5.
The persecution that is accomplished for the papacy by the kings of the earth, was also done against Christ at the cross.
Panganiaya kang ditindakake déning para ratu ing bumi kanggo kapausan, iya uga wis ditindakake marang Kristus ana ing salib.
Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. Acts 4:25–28.
Panjenengan, lumantar cangkemipun abdi Paduka Dawud, sampun ngandika: Yagene para bangsa duka nesu, lan bangsa-bangsa ngangen-angeni prakara-prakara kang sia-sia? Para ratu ing bumi jumeneng, lan para panguwasa sami nglumpuk bebarengan nglawan Sang Gusti, lan nglawan Sang Kristusipun. Awit satemene tumrap Anak Paduka ingkang suci, yaiku Gusti Yesus, ingkang sampun Paduka jebadi, Herodes lan Pontius Pilatus, bebarengan kaliyan para bangsa sanès lan umat Israèl, sami nglumpuk, Kanggo nindakaken samubarang punapa kemawon ingkang tangan Paduka lan pepesthen Paduka sampun netepaken rumiyin badhé kalampahan. Para Rasul 4:25–28.
The “kings of the earth” that stood up against Christ at his crucifixion represents the “ten kings” of Revelation seventeen that make war with the Lamb again by persecuting his people. At the cross, those kings were the “assembly of the wicked” who “compassed” Christ, and who do so again with his last day people.
“Raja-raja ing bumi” sing nglawan Kristus nalika Panjenengané kasalib nggambarake “sepuluh raja” ing Wahyu pitulas sing maneh nglawan Sang Cempé kanthi nganiaya umat-Né. Ing kayu salib, para raja iku yaiku “pakumpulané wong duraka” sing “ngepung” Kristus, lan mengkono uga marang umat-Né ing dina-dina wekasan.
For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.
Awit asu-asu wis ngubengi aku; pasamuwan wong-wong duraka wis ngepung aku; padha nusuk tangan lan sikilku. Aku bisa ngetung sakèhé balungku; wong-wong padha nyawang lan mreleng marang aku. Sandhanganku padha dipérang ana ing antarané dhéwé, lan padha mbuwang undhi tumrap jubahku. Jabur 22:16–18.
The ten kings, who bring judgment upon the great whore burn her with fire, for she is a whore that professes to be a priest’s daughter. Those kings are also represented as “dogs,” and the ten kings will not only burn the great whore with fire, but will “eat her flesh.” The death of Jezebel was brought about when she was thrown from the wall and splattered on the ground, and then the dogs came and ate her flesh.
Para raja sepuluh, kang ndhatengaké paukuman marang sundhal agung iku, bakal ngobong dhèwèké nganggo geni, awit dhèwèké iku sundhal kang ngakoni awaké minangka putriné imam. Para raja iku uga dilambangaké minangka “asu-asu,” lan para raja sepuluh iku ora mung bakal ngobong sundhal agung mau nganggo geni, nanging uga bakal “mangan dagingé.” Pati Izebel kelakon nalika dhèwèké dicemplungaké saka tembok lan awaké buyar kecemplung ing lemah, banjur asu-asu padha teka lan mangan dagingé.
And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter. And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel. 2 Kings 9:30–37.
Bareng Yéhu tekan ing Yizreèl, Yézèbèl krungu bab iku; banjur dhèwèké nglèlèti rainé, nata rambute, lan nglirik metu saka jendhéla. Nalika Yéhu mlebu ing gapura, Yézèbèl ngandika, “Apa Zimri kang matèni bendarané olèh tentrem?” Yéhu banjur ngangkat rainé marang jendhéla iku lan ngandika, “Sapa ana ing pihakku? Sapa?” Banjur ana loro utawa telu sida-sida sing nyawang metu marang dhèwèké. Yéhu banjur ngandika, “Uncalna dhèwèké mudhun.” Mulané banjur diuncalaké mudhun; lan sapérangan getihé kecipratan ing témbok lan ing jaran-jaran; lan dhèwèké ngidak-idak Yézèbèl. Bareng Yéhu wis mlebu, dhèwèké mangan lan ngombé, banjur ngandika, “Saiki, lungaa, delengen wong wadon kang kena ipat iki, lan kuburna dhèwèké; awit dhèwèké iku putriné ratu.” Banjur wong-wong mau padha lunga arep ngubur dhèwèké; nanging ora nemu apa-apa manèh kejaba bathuké, sikilé, lan tlapakané tangané. Mulané padha bali manèh lan ngaturaké marang Yéhu. Yéhu banjur ngandika, “Iki pangandikané Pangéran, kang wis dipangandikakaké lumantar abdiné, Élia, wong Tisbi, mangkéné: Ing wewengkon Yizreèl asu-asu bakal mangan dagingé Yézèbèl; lan mayité Yézèbèl bakal kaya tai ing lumahing pategalan ing wewengkon Yizreèl; satemah wong-wong ora bakal bisa kandha, ‘Iki Yézèbèl.’” 2 Para Raja 9:30–37.
The ten kings, who are the United Nations, whose premier king is the United States, will bring judgment upon the papacy by burning her with fire and eating her flesh. That judgment is what the angel came to show to John, and in order to do so he carried John into the history of the wilderness, but not simply a random point in the history of the wilderness, but to the very end of the period. It is evident that John was placed at the end of the twelve hundred and sixty years, for when he sees the woman she was already drunk with the blood of persecution and already identified as the mother of harlots.
Para ratu sepuluh, yaiku Perserikatan Bangsa-Bangsa, kang ratu utamané yaiku Amerika Serikat, bakal nggawa paukuman marang kapapaan kanthi ngobong dheweke nganggo geni lan mangan dagingé. Paukuman iku kang malaékat teka kanggo nduduhaké marang Yohanes, lan supaya bisa nindakaké mangkono, dhèwèké nggawa Yohanes mlebu ing sajarah ara-ara samun, nanging dudu mung menyang sawijiné titik acak ing sajarah ara-ara samun, nanging tekan ing pungkasaning mangsa iku. Cetha yèn Yohanes dipasang ana ing pungkasaning rolas atus sawidak taun, amarga nalika dhèwèké weruh wong wadon iku, wong wadon mau wis mendem déning getih panganiaya lan wis kawiwitan minangka biyungé para wanita laku jina.
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.
Mulané aku digawa déning Roh menyang ara-ara samun; lan aku weruh ana wong wadon lungguh ana ing sadhuwuré kewan galak kang werna abang semu, kebak jeneng-jeneng pitenah, nduwèni pitung sirah lan sepuluh sungut. Lan wong wadon iku kaprabon kain wungu lan abang semu, sarta kapaès emas, watu-watu aji, lan mutiara, nyekel tuwung emas ana ing tangané kang kebak pangawijining nistha lan regeding laku jinaé. Lan ing bathuké ana jeneng katulis: RAHASYA, BABÉL KANG AGUNG, IBUNÉ PARA WANITA LINAKON JINA LAN SAKABÈHÉ KANISHTAANING BUMI. Lan aku weruh wong wadon iku mendem déning getihé para suci lan déning getihé para martiré Gusti Yésus; lan nalika aku weruh dhèwèké, aku kaéraman banget. Wahyu 17:3–6.
The whore of Tyre, who is also the “great whore” that is represented in Revelation seventeen, was to be forgotten until the time when she would once again sing her songs and commit fornication with the kings of the earth.
Sundhalipun Tirus, ingkang ugi dados “sundhal ageng” ingkang kagambaraken wonten ing Wahyu pitulas, badhé kapuntilar ngantos dumugi wekdal nalika piyambakipun sepisan malih ngidungaken lagu-lagunipun lan laku jina kaliyan para ratu ing bumi.
Any reputable dictionary that was published before 1950 identifies that the woman arrayed in scarlet in Revelation seventeen is a symbol of the Roman Catholic church, but today the world thinks the Catholic church is a Christian church. The world has forgotten who she really is.
Saben kamus kang pinercaya lan dipunwedharaké sadurungé taun 1950 netepaké bilih wanita kang kasandhangan wungu kirmizi ing Wahyu pitulas punika minangka pralambang Gréja Katulik Roma, nanging ing jaman samenika donya nganggep bilih Gréja Katulik punika gréja Kristen. Donya sampun lali sinten satemenipun piyambakipun.
When John saw her the persecution of the Dark Ages was at its end, for she was already drunk with the blood of the saints. The natural illustrates the spiritual, and a person gets drunk after they drink, not before.
Nalika Yohanes ndeleng wong wadon mau, panganiaya ing Jaman Peteng wis meh tekan pungkasané, amarga dhèwèké wis mendem déning getihé para suci. Ing bab kadonyan iku nggambaraké bab kasukman, lan wong dadi mendem sawisé ngombé, dudu sadurungé.
The Protestants that broke from Catholicism centuries before 1798, had already begun their journey back to the Catholic communion by 1798, for she was identified as the “MOTHER OF HARLOTS.” When John saw her and wondered, the churches that had formerly separated from her fellowship had already returned. Thus John was carried to 1798, when the great whore already had murdered millions of Christians, and who had already seduced the former Protestant churches to accept her presumptuous claim that she was the head of the churches, as Justinian had identified her in the year 533.
Para Protestan sing misah saka Katulik atusan taun sadurunge 1798, wus wiwit lumaku bali menyang pasamuwan Katulik ing taun 1798, awit dhèwèké wis diidentifikasi minangka “IBUNÉ PARA SUNDHAL.” Nalika Yokanan ndeleng dhèwèké lan gumun, gréja-gréja sing biyèn wus misah saka pasamuwané wis padha bali. Mulané Yokanan kagawa menyang taun 1798, nalika sundhal agung iku wus matèni yuta-yuta wong Kristen, lan uga wus nggodha gréja-gréja Protestan sing biyèn supaya nampani panjaluké sing kebacut gumedhé, yaiku yèn dhèwèké iku sirahé para gréja, kaya déné Justinian wis netepaké bab iku ing taun 533.
From the prophetic vantage point of 1798, the angel then presented John with the last representation of the kingdoms of Bible prophecy.
Saka sudut pandang kenabian taun 1798, malaékat banjur nyuguhaké marang Yohanes gambaran pungkasan bab kraton-kraton ing ramalan Kitab Suci.
And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:7–12.
Lan malaékat mau ngandika marang aku, “Kok sira gumun? Aku bakal nyaritakake marang sira wewadi saka wong wadon iku, lan saka kéwan galak kang ngusung dhèwèké, kang nduwèni pitu sirah lan sepuluh sungu. Kéwan galak kang sira deleng iku biyèn ana, lan saiki ora ana; lan bakal munggah saka telaga tanpa dhasar, banjur lumebu ing karusakan. Lan para kang manggon ing bumi bakal padha gumun, yaiku wong-wong kang jenengé ora katulis ing kitab kauripan wiwit dhasaring jagad, nalika padha ndeleng kéwan galak kang biyèn ana, lan saiki ora ana, nanging isih ana. Lan ing kéné ana pikiran kang nduwèni kawicaksanan. Pitu sirah iku pitu gunung, kang dadi papan lenggahé wong wadon iku. Lan ana pitu raja: lima wis tiba, siji isih ana, lan sijiné manèh durung teka; lan nalika panjenengané teka, panjenengané kudu tetep ana mung sawatara mangsa. Lan kéwan galak kang biyèn ana, lan saiki ora ana, ya iku dhèwèké dhéwé kang kaping wolu, lan kalebu saka pitu iku, lan lumebu ing karusakan. Lan sepuluh sungu kang sira deleng iku sepuluh raja, kang durung nampa karajan; nanging padha nampa panguwasa minangka para raja sajroning sak jam bebarengan karo kéwan galak iku. Wahyu 17:7–12.
A beast is a kingdom in Bible prophecy as easily identified in chapters seven and eight of Daniel, and the mystery that the angel is presenting to John is the mystery of the beast and the woman that rides upon the beast. The woman on the beast is the great whore who commits fornication with the kings of the earth. She is Jezebel and her husband is Ahab.
Kéwan iku sawijining karajan ana ing ramalan Kitab Suci, kaya dene cetha kapacak ing Daniel pasal pitu lan wolu, lan wewadi kang dipratelakaké déning malaékat marang Yokanan iku yaiku wewadi bab kéwan mau lan wong wadon kang nunggang ing dhuwuré kéwan iku. Wong wadon kang ana ing dhuwuré kéwan iku yaiku sundel gedhé sing nindakaké jina karo para ratu ing bumi. Dhèwèké iku Izébel lan bojoné yaiku Akhab.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.
Mulane wong lanang bakal ninggal bapak lan biyunge, lan bakal manunggal karo garwané; lan wong loro iku bakal dadi satunggal daging. Purwaning Dumadi 2:24.
A man is a man and a woman is a woman, but together they are one flesh. The mystery of the beast is that it is a combination of church and state, the combination of woman (church) and beast (kings) that are one kingdom, which consists of two parts. Statecraft and churchcraft combined, with the woman in control of the relationship, is the “image of the beast.” John is shown the woman being carried by the beast, for she is the one in control of the relationship.
Lanang iku lanang lan wadon iku wadon, nanging bebarengan padha dadi satunggal daging. Misteri bab kéwan iku yaiku manawa iku minangka gabungan pasamuwan lan nagara, gabungané wadon (pasamuwan) lan kéwan (para raja) kang dadi satunggal karajan, kang dumadi saka rong pérangan. Kaprigelan pamaréntahan lan kaprigelan pasamuwan sing digabung, kanthi wadon iku nguwasani sesambungan mau, iku “gambaré kéwan.” Yohanes diparingi pirsaning wadon iku digendhong déning kéwan mau, awit wadon iku kang nguwasani sesambungan mau.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Lan wong wadon kang kokdeleng iku yaiku kutha gedhé iku, kang mrentah ngungkuli para ratu ing bumi. Wahyu 17:18.
Together the beast and the woman represent one kingdom (one flesh), but the angel is emphasizing the relationship of the great whore with the kings of the earth. “The beast that” “was, and is not”, which “shall ascend out of the bottomless pit, and go into perdition,” that “they that dwell on the earth shall wonder” after is the papacy when the great whore’s deadly wound is healed. She “was” the fifth kingdom of Bible prophecy, but it was “determined” that she would receive a deadly wound in 1798.
Bebarengan, kéwan buas lan wong wadon iku makili siji karajan (dadi siji daging), nanging malaékat iku lagi nekanaké sesambungané sundel gedhé mau karo para ratu ing bumi. “Kéwan buas sing” “wis ana, lan saiki ora ana”, sing “bakal munggah saka jurang tanpa dhasar, lan lumebu ing karusakan,” lan sing ndadèkaké “wong-wong sing manggon ing bumi bakal kaéram” iku yaiku kapausan nalika tatu patiné sundel gedhé mau wis waras. Dhèwèké “wis ana” minangka karajan kaping lima ing ramalan Kitab Suci, nanging wis “katetepaké” yèn dhèwèké bakal nampa tatu pati ing taun 1798.
When John was spiritually transported to 1798, she was “not” a beast, and “yet” when her deadly wound is healed at the end of the seventy symbolic years that conclude at the soon-coming Sunday law, she “is” again alive, singing her songs, committing fornication and murdering Christians.
Nalika Yohanes kanthi rohani dipunangkut menyang taun 1798, dheweke “dudu” kéwan galak, nanging “nanging” nalika tatu patiné waras ing pungkasaning pitung puluh taun simbolis kang rampung ing ukum Minggu kang enggal rawuh, dheweke “ana” urip maneh, ngidungaké lagu-laguné, tumindak jina, lan matèni wong-wong Kristen.
Chapter seventeen is the last presentation of the kingdoms of Bible prophecy, and as such it must agree with the first mention of the kingdoms of Bible prophecy. The first mention of those kingdoms is found in Daniel chapter two, which is represented upon both of the charts that were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables.
Bab pitulas punika minangka paparan pungkasan ngenani karajan-karajan wonten ing wangsit Kitab Suci, mila bab punika kedah selaras kaliyan panyebatan kapisan tumrap karajan-karajan wonten ing wangsit Kitab Suci. Panyebatan kapisan tumrap karajan-karajan punika kapanggih wonten ing Daniel bab kalih, ingkang diprayogakaken wonten ing kalih bagan ingkang dados panggeneping dhawuhipun Habakuk supados nyerat wahyu lan ndadosaken cetha wonten ing papan-papan.
The Millerites were correct in their understanding of Daniel’s kingdoms of Bible prophecy as represented in chapters two, seven and eight, but their understanding was incomplete. Miller’s jewels of Daniel chapter two, shines ten times brighter in the last days, for it is recognized as identifying the first reference, not only of the kingdoms of Bible prophecy, but also of the first reference of the revelation that the eighth is of the seven. Jesus always illustrates the end of a thing with the beginning of a thing.
Para pandhèrék Miller leres ing pangertosanipun bab karajan-karajanipun Daniel ing ramalan Kitab Suci kados ingkang dipunlambangaken wonten ing pasal kalih, pitu, lan wolu, nanging pangertosanipun dereng jangkep. Permata-permatanipun Miller ing Daniel pasal kalih sumorot kaping sedasa langkung padhang ing dinten-dinten wekasan, amargi punika dipunkenali minangka nedahaken rujukan kapisan, boten namung tumrap karajan-karajanipun ramalan Kitab Suci, nanging ugi tumrap rujukan kapisan saking wahyu bilih ingkang kaping wolu punika saking pitu. Gusti Yesus tansah nggambaraken wekasanipun satunggaling perkawis kanthi wiwitanipun satunggaling perkawis.
All the prophets are speaking of the last days, and John, in Revelation seventeen is identifying the last earthly kingdom when he presents “the beast that” “was, and is not; and shall ascend out of the bottomless pit, and go into perdition.” The beast ascends out of “the bottomless pit,” which is a symbol of a “new manifestation of satanic power.”
Kabeh para nabi padha ngandika bab dina-dina wekasan, lan Yohanes, ing Wahyu pitulas, lagi ngenali karajan bumi pungkasan nalika dheweke nyarujuki “kewan galak kang” “biyèn ana, lan saiki ora ana; lan bakal munggah saka jurang tanpa dhasar, lan bakal tumuju ing karusakan.” Kewan galak iku munggah saka “jurang tanpa dhasar,” kang minangka pralambang saka “pawujudan anyar saka kakuwatan Iblis.”
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Nalika padha wus ngrampungake [lagi ngrampungake] paseksiné.’ Mangsa nalika saksi loro iku kudu medhar wangsit mawi kaprakot ing kain kabung wus rampung ing taun 1798. Nalika padha lagi nyedhaki pungkasaning pakaryané ing kasamaran, perang bakal katindakake marang wong-wong mau déning kakuwatan kang digambarake minangka ‘kewan galak kang munggah saka telenging jurang tanpa dhasar.’ Ing akèh bangsa ing Éropah, kakuwatan-kakuwatan kang mrentah ing Greja lan Nagara wis pirang-pirang abad dikendhalèkaké déning Sétan lumantar papataning paus. Nanging ing kéné katuduhaké sawijining perangan anyar saka pamedhar kakuwatan Satanis.” The Great Controversy, 268.
Some of the theologians will argue that because the “beast that ascendeth out of the bottomless pit” in Revelation eleven, is identified in the passage as the atheism of the French Revolution, that the expression “bottomless pit” is a symbol of atheism. But Islam ascended out of the “bottomless pit” in Revelation nine, and Islam is not atheism. The bottomless pit represents a satanic manifestation.
Sawenèh para teolog bakal mbantah manawa amarga “sato galak kang munggah saka jugangan tanpa dhasar” ing Wahyu sewelas, ing perangan iku diidhèntifikasi minangka ateisme Revolusi Prancis, mula ungkapan “jugangan tanpa dhasar” iku minangka lambang ateisme. Nanging Islam munggah saka “jugangan tanpa dhasar” ing Wahyu sanga, lan Islam dudu ateisme. Jugangan tanpa dhasar iku nglambangaké sawijining manifestasi satanis.
“I told him that the Lord had shown me in vision that mesmerism was from the Devil, from the bottomless pit, and that it would soon go there, with those who continued to use it.” Review and Herald, July 21, 1851.
“Aku wis ngandhani dheweke manawa Gusti wis nedahake marang aku sajroning wahyu yèn mesmerisme iku asalé saka Iblis, saka jurang tanpa dhasar, lan yèn enggal bakal bali menyang kana, bebarengan karo wong-wong sing tetep nggunakaké iku.” Review and Herald, 21 Juli 1851.
Something from “the Devil,” is something from “the bottomless pit.” In Revelation seventeen the beast that ascends out of the bottomless pit is the power that goes into perdition and those whose names are not written in the book shall wonder after. “Perdition” means eternal damnation and is represented in Revelation as the “lake of fire,” which is where the beast is cast into.
Sakwernaning prakara kang asalé saka “Iblis,” iku prakara kang asalé saka “telenging jurang tanpa dhasar.” Ing Wahyu pitulas, kéwan galak kang munggah saka telenging jurang tanpa dhasar iku yaiku kakuwatan kang tumuju marang karusakan langgeng, lan para wong kang jenengé ora katulis ana ing kitab iku bakal gumun marang iku. “Karusakan langgeng” tegesé paukuman langgeng, lan ing Wahyu dipralambangaké minangka “tlaga geni,” yaiku papan ing ngendi kéwan galak iku dicemplungaké.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
Lan kéwan iku kasil dicekel, lan bebarengan karo dheweke nabi palsu sing nindakaké mukjijat ana ing ngarsané, kang lumantar iku dhèwèké nasaraké wong-wong sing wis nampa tandha kéwan iku lan wong-wong sing nyembah reca wujude. Kekaroné iku kabuwang isih urip menyang tlaga geni sing murub nganggo belerang. Wahyu 19:20.
In chapter thirteen the first beast that comes from the sea, which Sister White directly identifies as the papacy is identified. In that passage the world wonders after the papal beast.
Ing pasal telulas, kéwan pisanan sing metu saka segara, kang kanthi langsung diidhentifikasi déning Sister White minangka kepausan, diidhentifikasi. Ing pérangan iku, jagad gumun ngetutaké kéwan kepausan mau.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:13.
Lan aku weruh salah siji saka sirah-sirahe kaya dene tatu nganti pati; lan tatune kang ndadèkaké pati iku waras manèh; lan saindenging jagad padha kaéraman ngetutaké kéwan iku. Wahyu 13:13.
The beast of Revelation seventeen that “they that dwell on the earth shall wonder” after is the final manifestation of satanic power that occurs when the deadly wound of the papacy is healed at the soon-coming Sunday law. Every prophetic characteristic of the woman and the beast she rides upon in chapter seventeen, identifies the church of Rome, just as the dictionaries published before 1950 identified.
Kéwan ing Wahyu pitulas, kang “wong-wong kang manggon ing bumi bakal kaéraman” marang iku, yaiku manifestasi pungkasan saka kakuwasan Iblis kang dumadi nalika tatu pati saka kapapaan diwarasaké ana ing undhang-undhang Minggu kang enggal bakal teka. Saben sipat profetis saka wanita lan kéwan kang ditumpaki déning dheweke ing pasal pitulas, nindakaké pangenalan marang gréja Roma, padha kaya kang wis diidentifikasi déning kamus-kamus kang diterbitaké sadurungé taun 1950.
The beast of Revelation seventeen, is a symbol of the combination of church and state, which is the image of the beast. The beast with seven heads and ten horns is the kingdom that is composed of the ten kings (the United Nations), which the woman rides upon and rules over. The woman is the papacy, who is identified as Babylon the great, the mother of harlots. After the symbols are identified we can return to 1798; the point in history where John was carried to in order to receive the last representation of the kingdoms of Bible prophecy.
Kéwan galak ing Wahyu pitulas iku minangka pralambang gabungan gréja lan nagara, yaiku gambaré kéwan galak. Kéwan galak kang nduwèni pitu endhas lan sepuluh sungu iku yaiku karajan kang kawangun saka para ratu sepuluh (Perserikatan Bangsa-Bangsa), kang ditumpaki lan dipréntah déning wong wadon mau. Wong wadon iku kapapaan, kang diidentifikasi minangka Babil Agung, biyungé para wanita tuna susila. Sawisé pralambang-pralambang iku diidentifikasi, kita bisa bali marang taun 1798; titik ing sajarah nalika Yohanes digawa mrana supaya nampa gambaran pungkasan bab karajan-karajan ing ramalan Kitab Suci.
We shall address those kingdoms, and their representation in Daniel chapter two, in the next article.
Kita badhé ngrembag karajan-karajan punika, sarta pralambangé ing Daniel pasal kalih, wonten ing artikel salajengipun.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another.
“Saben bangsa sing wis metu ing panggung tumindak wis kaparengaké ngenggoni papané ana ing bumi, supaya katon apa bangsa iku bakal netepi ancasé ‘Sang Pengawas lan Kang Mahasuci.’ Pamedhar wangsit wis ngetutaké munggah lan rubuhé karajan-karajan gedhé donya—Babil, Medio-Pèrsia, Yunani, lan Roma. Ing saben karajan iku, padha kaya bangsa-bangsa sing dayané luwih cilik, sajarah mbalèni awaké dhéwé. Saben-saben nduwèni mangsa pangujiané, saben-saben gagal, kaluhurané luntur, kakuwatané sirna, lan papané banjur dikuwasani déning liyané.”
“While the nations rejected God’s principles, and in this rejection wrought their own ruin, it was still manifest that the divine, overruling purpose was working through all their movements.” Education, 177.
“Nalika bangsa-bangsa padha nampik prinsip-prinsipé Allah, lan lumantar panampikan iki ndadèkaké karusakané dhéwé, isih cetha katon yèn ancas ilahi kang nguwasani samubarang lagi makarya lumantar kabèh lakuné.” Education, 177.