In the book of Ezekiel, the ‘siege’ of Jerusalem is the ‘sign’ that is the test by which our eternal destiny will be decided, for it marks the formation of the image of the beast.
Ing kitab Yèzkiel, ‘pangepungan’ Yerusalem iku minangka ‘pratandha’ kang dadi ujian, kang lumantar iku nasib langgeng kita bakal katemtokaké, awit pratandha iku nandhani kawujudané gambaring kéwan galak.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. …
“Pangeran wis nedahaké marang aku kanthi cetha yèn gambaré kéwan iku bakal kawangun sadurungé wektu pangayomané sih-rahmat ditutup; awit prakara iku bakal dadi ujian gedhé tumrap umaté Allah, kang lumantar iku nasib langgengé bakal diputusaké. …
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Iki minangka panggawéné pangadilan sing kudu dialami dening umaté Gusti Allah sadurungé padha dipatèni nganggo segel. Kabèh wong sing mbuktèkaké kasetyané marang Gusti Allah kanthi netepi angger-anggeré, lan nampik nampa sabat palsu, bakal kaétung ana ing sangisoré panji-panji Sang Pangéran Allah Yéhuwah, lan bakal nampani segelé Allah sing gesang. Nanging wong-wong sing nyerahaké kayektèn sing asalé saka swarga lan nampa sabat Minggu, bakal nampani tandhané kéwan galak iku.” Manuscript Releases, volume 15, 15.
The Christians that fled Jerusalem at the ‘sign’ of Cestius, did so because they had been forewarned and recognized the ‘sign’ when it arrived. Recognizing the formation of the image of the beast is to recognize the “events,” “preparations” and “movements” that lead to the Sunday law. The prophetic elements that make up the ‘sign’ must be understood in advance of the sign. When Cestius began the siege it was too late to learn what the sign was.
Para wong Kristen sing mlayu saka Yérusalèm nalika ana ‘tandha’ saka Cestius, nindakaké mangkono amarga wong-wong mau wis diprayogi sadurungé lan ngenali ‘tandha’ iku nalika tekan. Ngenali kabentuké gambar kéwan iku ateges ngenali “kadadéan,” “panyiyapan,” lan “gerakan” sing nuntun marang angger-angger dina Minggu. Unsur-unsur kenabian sing nyusun ‘tandha’ iku kudu dimangertèni luwih dhisik sadurungé tandha iku dumadi. Nalika Cestius miwiti pangepungan, wis kasep kanggo sinau apa sejatining tandha iku.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.
“Persiapan wis lumaku maju, lan obahe-obahe uga wis lumaku, kang bakal nuwuhake digawene reca tumrap kewan iku. Prastawa-prastawa bakal kadadèkaké ing sajarahing bumi, kang bakal ngebaki apa kang wis dipratelakake déning ramalan kanggo dina-dina wekasan iki.” Review and Herald, 23 April 1889.
Preparations, Movements and Events
Panyawisan, Gerakan, lan Kadadéan
The “preparations,” “movements” and “events” must be recognized in advance of the test.
“Panyawisan,” “obah-obahan,” lan “prastawa-prastawa” iku kudu diweruhi sadurunge tekaning pacoban.
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
“Kabeh sing Gusti Allah wis netepake ing sajarah ramalan supaya kalakon ing jaman biyen, iku wis kalakon; lan kabeh kang isih bakal kelakon miturut runtutane, mesthi bakal kalakon. Daniel, nabi kagungané Allah, ngadeg ana ing papané. Yokanan ngadeg ana ing papané. Ing Wahyu, Sanga saka taler Yehuda wus mbukak marang para pamaos ramalan kitab Daniel, mula Daniel iku ngadeg ana ing papané. Panjenengané nekseni paseksènipun, yaiku apa kang Gusti wis nyatakaké marang dhèwèké lumantar wahyu ngenani prastawa-prastawa gedhé lan nggegirisi kang kudu kita mangertèni nalika kita ngadeg ing ambang banget saka kalakoné.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.
“Ing sajarah lan panguwulan, Sabdaning Allah nggambarake pasulayan dawa sing terus lumaku antarane kayekten lan kasalahan. Pasulayan iku isih lumaku nganti saprene. Prekara-prekara kang wis tau kelakon, bakal kaulang maneh.” Selected Messages, buku 2, 109.
We “must know” “the great and solemn events as we stand on the very threshold of their fulfillment.” The threshold identifies our need to understand the events in advance of their fulfilment.
Kita “kudu mangertèni” “prastawa-prastawa agung lan suci nalika kita ngadeg ana ing ambang banget tumindaké kasampurnané.” Ambang iku nedahaké kabutuhan kita kanggo mangertèni prastawa-prastawa mau sadurungé kasampurnané kelakon.
“But the stern tracings of the prophetic pencil reveal a change in this peaceful scene. The beast with lamb-like horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ The spirit of persecution manifested by paganism and the papacy is again to be revealed. Prophecy declares that this power will say ‘to them that dwell on the earth, that they should make an image to the beast.’ [Revelation 13:14.] The image is made to the first or leopard-like beast, which is the one brought to view in the third angel’s message. By this first beast is represented the Roman Church, an ecclesiastical body clothed with civil power, having authority to punish all dissenters. The image to the beast represents another religious body clothed with similar power. The formation of this image is the work of that beast whose peaceful rise and mild professions render it so striking a symbol of the United States. Here is to be found an image of the papacy. When the churches of our land, uniting upon such points of faith as are held by them in common, shall influence the State to enforce their decrees and sustain their institutions, then will Protestant America have formed an image of the Roman hierarchy. Then the true church will be assailed by persecution, as were God’s ancient people. Almost every century furnishes examples of what bigotry and malice can do under a plea of serving God by protecting the rights of Church and State. Protestant churches that have followed in the steps of Rome by forming alliance with worldly powers have manifested a similar desire to restrict liberty of conscience. In the seventeenth century thousands of non-conformist ministers suffered under the rule of the Church of England. Persecution always follows religious favoritism on the part of secular governments.” Spirit of Prophecy, volume 4, 277.
“Nanging garis-garis teges saka potlot kenabian iku nuduhake ana owah-owahan ing pemandhangan kang tentrem iki. Kéwan galak kang nduwèni sungu kaya wedhus cilik iku ngandika nganggo swaraning naga, lan ‘nglakokaké kabèh kakuwasané kéwan galak kang kapisan ana ing sangarepé.’ Roh panganiaya kang kawedhar déning paganisme lan kapausan bakal kawedharaké manèh. Ramalan nyatakaké yèn kakuwasan iki bakal ngandika ‘marang wong-wong kang manggon ana ing bumi, supaya padha gawé reca kanggo kéwan galak iku.’ [Wahyu 13:14.] Reca iku digawé kanggo kéwan galak kang kapisan utawa kang kaya macan tutul, yaiku kang katuduhaké ana ing piwelingé malaékat katelu. Lumantar kéwan galak kang kapisan iki, Gréja Roma digambaraké, sawijining badan gréjawi kang kasandhangan kakuwasan sipil, nduwèni wewenang kanggo ngukum kabèh wong kang béda panemu. Reca kanggo kéwan galak iku nggambaraké badan agama liyané kang kasandhangan kakuwasan kang sarupa. Kawujudané reca iki iku pakaryané kéwan galak kang tuwuhé tentrem lan pangakuningé alus ndadèkaké dadi pralambang kang cetha banget tumrap Amérika Sarékat. Ing kéné kapanggih ana reca kapausan. Nalika gréja-gréja ing tanah kita, kanthi manunggal ing titik-titik kapitadosan kang padha dicekel bebarengan déning wong-wong mau, banjur bakal mangaribawani Nagara supaya ngetrapaké pranatan-pranatané lan nyengkuyung pranatan-pranatané, nalika semana Amérika Protestan bakal wus mbentuk reca saka hirarki Roma. Banjur gréja kang sejati bakal diserang déning panganiaya, kaya déné umat Allah ing jaman kuna. Meh saben abad maringi tuladha bab apa kang bisa ditindakaké déning kefanatikan lan rasa sengit kanthi alesan ngladèni Allah liwat nglindhungi hak-haké Gréja lan Nagara. Gréja-gréja Protestan kang wis lumaku ngetutaké lacak-lacak Roma kanthi mbentuk paséwakan karo kakuwasan donya wis nuduhaké pepénginan kang padha kanggo mbatesi kamardikaning ati nurani. Ing abad kaping pitulas, éwonan pelayan nonkonformis nandhang sangsara ana ing sangisoré pamaréntahan Gréja Inggris. Panganiaya tansah mèlu sawisé ana pambibitan marang agama tartamtu saka pihak pamaréntah sekuler.” Spirit of Prophecy, volume 4, 277.
The formation of the image of the beast is accomplished first in the United States, and thereafter in the world.
Pambentukaning gambaré kéwan buas iku kalakon dhisik ana ing Amérika Sarékat, lan sawisé iku ing donya.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Bangsa-bangsa manca bakal ndherek tuladha Amerika Serikat. Sanadyan negara iku mimpin luwih dhisik, nanging krisis sing padha bakal nekani umat kita ing saindenging péranganing donya.” Testimonies, volume 6, 395.
The Edict of Milan in 313 represents the starting of the formation, and also identifies the closed door for Seventh-day Adventists. Constantine of the west and Licinius of the east attached a treaty marriage to the Edict, when Constantine gave his half-sister Constantia to Licinius in the fourth treaty marriage represented in a prophetic line of the six treaty marriages within the prophetic history of Daniel eleven. The first two were associated with wars between the north and south, the next two were civil wars between east and west and the last two are symbolic marriages of the papal church power and state power.
Pranatan Milan ing taun 313 makili wiwitan pambentukan, lan uga netepake lawang sing katutup tumrap para Advent Hari Kaping Pitu. Konstantinus saka kulon lan Licinius saka wetan nggandhengake sawijining perkawinan prajanjèn karo Pranatan iku, nalika Konstantinus maringake adhine satengah, Constantia, marang Licinius ing perkawinan prajanjèn kaping papat sing kaunèkaké ing sawijining garis kenabian saka enem perkawinan prajanjèn sajroning sajarah kenabian Daniel sewelas. Loro kang kapisan magepokan karo perang antarané lor lan kidul, loro sabanjuré yaiku perang sipil antarané wetan lan kulon, lan loro kang pungkasan yaiku perkawinan simbolis antarane kakuwatan gréja kepausan lan kakuwatan nagara.
Antiochus II Theos set aside his wife Laodice I to marry the Ptolemaic princess Berenice (daughter of Ptolemy II) around 252 BC. The treaty marriages of the Seleucid Empire were accomplished between the king of the north and the king of the south, whereas; the treaty marriage of 313 was between the emperor of the east and the emperor of the west.
Antiochus II Theos nyingkiraké garwané, Laodice I, supaya bisa omah-omah karo putri Ptolemaik, Berenice (putriné Ptolemy II), watara taun 252 SM. Pawiwahan-prasetyan Prajanjèn Kakaisaran Seleukia katindakaké ing antarané ratu ing sisih lor lan ratu ing sisih kidul, déné; pawiwahan-prasetyan taun 313 katindakaké ing antarané kaisar ing sisih wétan lan kaisar ing sisih kulon.
The treaty marriage of Antiochus II Theos in 252 BC, represented the beginning of the Seleucid Empire that reached its conclusion as an empire in the history represented in verses ten through sixteen of Daniel eleven. In the final history of the Seleucid empire another treaty marriage was accomplished by Antiochus III the Great, when he gave his daughter Cleopatra I Syra, (the very first Cleopatra of prophetic history) to Ptolemy V in 193 BC. At the time Ptolemy V was about 16 and Cleopatra I Syra about 10 years old. Their marriage was a diplomatic settlement after the fifth Syrian war. The alpha treaty marriage between the king of the north and south in Daniel eleven had marked the end of the second Syrian war.
Palakrama prajanjèn antarané Antiokhus II Theos ing taun 252 SM makili wiwitaning Kakaisaran Seleukia, kang tekan pungkasané minangka sawijining kakaisaran sajroning sajarah kang katuduhaké ing ayat sapuluh nganti nembelas saka Daniel sewelas. Ing sajarah pungkasaning kakaisaran Seleukia, ana manèh sawijining palakrama prajanjèn kang kalaksanakké déning Antiokhus III Agung, nalika piyambakipun maringaké putrinipun, Kleopatra I Syra, (Kleopatra pisanan piyambak ing sajarah kenabian) dhateng Ptolemaios V ing taun 193 SM. Ing wekdal punika Ptolemaios V kirang langkung yuswa 16 taun lan Kleopatra I Syra kirang langkung yuswa 10 taun. Palakramanipun punika dados panyawisan diplomatik sasampunipun perang Siria kaping gangsal. Palakrama prajanjèn alfa antawisipun raja lor lan kidul ing Daniel sewelas sampun nandhani pungkasaning perang Siria kaping kalih.
The last Cleopatra of prophetic history interacted with both Julius Caesar and thereafter with Mark Antony. After the assassination of Julius Caesar in 44 BC the second Triumvirate was formed in 43 BC. Three men made up the triumvirate and after one of those three, Marcus Lepidus was forced out of the threefold union by Octavian, a power struggle between Mark Antony of the east and Octavian of the west ensued. At Brundisium, in 40 BC a treaty between the two eastern and western rivals was made. The treaty included the marriage between Octavian’s sister Octavia and Mark Antony. The treaty and accompanying marriage did not hold, and after Mark Antony became involved with Cleopatra, he divorced Octavia in 32 BC. At the battle of Actium in 31 BC, the empires of east and west were consolidated into one power, and Octavian thereafter became Augustus Caesar, the symbol of the height of Roman glory and power.
Cleopatra pungkasan ing sajarah profetik sesambungan karo Julius Caesar lan sawisé iku karo Mark Antony. Sawisé Julius Caesar dipatèni ing taun 44 SM, Triumvirat kapindho kabentuk ing taun 43 SM. Telung wong mbentuk triumvirat mau, lan sawisé salah siji saka telu mau, yaiku Marcus Lepidus, dipaksa metu saka persatuan telu iku déning Octavian, banjur pecah perjuwangan rebutan kakuwasan antarane Mark Antony saka wetan lan Octavian saka kulon. Ing Brundisium, ing taun 40 SM, digawé sawijining prajanjèn antarane loro saingan, yaiku pihak wetan lan kulon. Prajanjèn iku kalebu pawiwahan antarane Octavia, adhine Octavian, lan Mark Antony. Nanging prajanjèn lan pawiwahan sing ndhèrèkaké iku ora lestari, lan sawisé Mark Antony melu sesambungan karo Cleopatra, dhèwèké pegatan karo Octavia ing taun 32 SM. Ing paprangan Actium ing taun 31 SM, karajan-karajan wetan lan kulon dipunsawijèkaké dadi siji kakuwatan, lan sawisé iku Octavian dadi Augustus Caesar, pralambang pucuking kamulyan lan kakuwatan Romawi.
Prophetically the first treaty marriage of Daniel eleven was between the kings of the north and south in an attempt to end hostilities between the two combatants who were struggling to re-establish the empire of Alexander the Great. That first treaty marriage between the Seleucids and the Ptolemy’s of Egypt was the alpha treaty marriage of the Seleucid and Ptolemaic kingdoms, which typified the omega treaty marriage between the same two powers. In the last or omega treaty marriage, the very first or alpha Cleopatra of Egyptian history became the prophetic link to the last, or omega Cleopatra; whose relationship with Mark Antony became the point of reference for the divorce of Octavia and Mark Antony. The divorce marked the renewed hostilities between Mark Antony of the east and Octavian of the west which ended at the battle of Actium in 31 BC.
Miturut pralambang kenabian, palakraman prajanjèn ingkang kapisan wonten ing Daniel sewelas kadadosan antawisipun raja-raja saking lor lan kidul, dados satunggaling upaya kanggé mungkasi pasulayan antawisipun kalih pihak perang ingkang sami berjuang kanggé mapanaken malih kakaisaranipun Aleksander Agung. Palakraman prajanjèn kapisan antawisipun wangsa Seleukid lan wangsa Ptolemaios saking Mesir punika dados palakraman prajanjèn alfa saking karajan Seleukid lan Ptolemaik, ingkang dados pralambang tumrap palakraman prajanjèn omega antawisipun kakalih kakuwatan ingkang sami. Ing palakraman prajanjèn pungkasan utawi omega punika, Kleopatra ingkang kapisan piyambak utawi alfa wonten ing sajarah Mesir dados pranala kenabian dhateng Kleopatra ingkang pungkasan, utawi omega; ingkang sesambetanipun kaliyan Markus Antonius dados titik acuan tumrap pegatan antawisipun Oktavia lan Markus Antonius. Pegatan punika nandhani kawiwitan malihing pasulayan antawisipun Markus Antonius saking wetan lan Oktavianus saking kulon, ingkang pungkasanipun rampung wonten ing perang Actium ing taun 31 SM.
The treaty marriage of Brundisium in 40 BC was the alpha treaty marriage of the struggle between east and west, just as the treaty marriage of Laodice and Antiochus II Theo was the alpha of the struggle between north and south. The treaty marriage of 313 was the omega to the alpha treaty marriage of Mark Antony and Octavia, just as the treaty marriage between Ptolemy V and Cleopatra I Syra was the omega treaty marriage of the northern and southern kingdoms. The three treaty marriages that led to the omega treaty marriage of 313 all align, and provide three witnesses to the prophetic characteristics associated with the Edict of Milan. Together the four literal treaty marriages of east, west, north and south align with the two symbolic treaty marriages of the papacy.
Palakrama prajanjènan Brundisium ing taun 40 SM iku dadi palakrama prajanjèn alfa ing pasulayan antarané wétan lan kulon, padha kaya déné palakrama prajanjèné Laodice lan Antiochus II Theo dadi alfa saka pasulayan antarané lor lan kidul. Palakrama prajanjèn taun 313 iku dadi omega tumrap palakrama prajanjèn alfa antarané Mark Antony lan Octavia, padha kaya déné palakrama prajanjèn antarané Ptolemy V lan Cleopatra I Syra dadi palakrama prajanjèn omega saka karajan lor lan kidul. Telung palakrama prajanjèn sing nuntun marang palakrama prajanjèn omega taun 313 kabèh padha selaras, lan maringi telung paseksi marang ciri-ciri kenabian sing magepokan karo Edict of Milan. Kabeh bebarengan, papat palakrama prajanjèn harfiah saka wétan, kulon, lor, lan kidul padha selaras karo loro palakrama prajanjèn simbolis saka kepausan.
In 496, Clovis the king of the Franks was married to Clotilda. Clotilda was a Burgundian princess, the daughter of King Chilperic II of Burgundy. After her father and mother were murdered in a family power struggle, she lived under the protection of her uncle before being given in marriage to Clovis I, king of the Franks, in 493. She was a Catholic, that is, she held the Nicene/orthodox faith of the Roman Church. This set her apart from many other Germanic royal families of the time, who were Arian Christians. Her mother Caretena had been Catholic, and Clotilda was raised in that faith. She is remembered for persistently urging Clovis to abandon paganism and accept Catholic baptism, and thereafter his conversion in 496 is one of the most important events in the early history of France and of Western so-called Christianity.
Ing taun 496, Clovis, raja bangsa Franks, sampun krama kaliyan Clotilda. Clotilda punika putri Burgundy, putrinipun Raja Chilperic II saking Burgundy. Sasampunipun rama saha biyangipun dipunpejahi wonten ing perjuwangan kakuwasan kulawarga, piyambakipun gesang wonten ing pangayoman pakdenipun sadèrèngipun kaparingan dados garwa Clovis I, raja bangsa Franks, ing taun 493. Piyambakipun punika sawijining Katulik, tegesipun nganut pracaya Nicene/ortodoksipun Gréja Roma. Pramila punika ndadosaken piyambakipun béda kaliyan kathah kulawarga karajan Jermanik sanès ing jaman punika, ingkang dados Kristen Arian. Biyangipun, Caretena, ugi Katulik, lan Clotilda dipunwulang tuwuh wonten ing pracaya punika. Piyambakipun dipunèngeti amargi kanthi ajeg ndhesek Clovis supados nilar paganisme lan nampi baptis Katulik, lan sasampunipun punika pangowahan imanipun ing taun 496 dados salah satunggaling prastawa ingkang paling wigati wonten ing sajarah wiwitan Prancis lan Kristen Kulon ingkang sinebat makaten.
Clovis vowed that if he won the battle of Tolbiac he would convert to Clotilda’s Catholic faith and be baptized. The Alemanni king was killed, their army broke, and the Franks won. After the victory Clotilda arranged for Bishop Remigius of Reims to instruct Clovis, and he was baptized (traditionally on Christmas Day 496), along with several thousand of his warriors.
Clovis nadzar bilih bilih manawa manawa menang ing perang Tolbiac, dheweke bakal mratobat marang iman Katuliké Clotilda lan bakal dipunbaptis. Raja Alemanni kapatèni, bala tentarane buyar, lan bangsa Franks menang. Sawisé kamenangan iku, Clotilda ngatur supaya Uskup Remigius saka Reims maringi piwulang marang Clovis, lan dheweke dipunbaptis (miturut tradhisi ing Dina Natal taun 496), bebarengan karo pirang-pirang ewu para prajurité.
Clovis was the king of the Franks, which in modern terms is the king of France. He became the first of the kings of Europe who would ultimately surrender their pagan religion and turn to Catholicism. For this reason, Clovis is considered the “eldest son of the Catholic church,” and France is called, “the eldest daughter of the Catholic church.” In 1980, when pope John Paul II visited France he asked, “France, eldest daughter of the Church, are you faithful to your baptism?”
Clovis iku ratuing bangsa Franka, kang miturut pangerten jaman saiki tegesé ratuing Prancis. Panjenengané dadi kang kapisan saka para ratu Éropah sing ing wekasané bakal nilar agamané kang pagan lan banjur mratobat marang Katulik. Awit saka iku, Clovis dianggep minangka “putra pambarep saka gréja Katulik,” lan Prancis sinebut, “putri pambarep saka gréja Katulik.” Ing taun 1980, nalika Paus Yohanes Paulus II ngunjungi Prancis, piyambakipun takon, “Prancis, putri pambarep saka Gréja, apa sira setya marang baptisanmu?”
Clovis' conversion to Nicene Catholicism identifies the start of a symbolic marriage procession that would lead to the symbolic treaty marriage of 538. The symbolic treaty marriage between Clovis and the whore who commits fornication with the kings of the earth was typified by the four previous treaty marriages in Daniel eleven. Clovis was the first European king to provide military and economic support for the Roman church and Clovis is therefore represented within the history in Daniel eleven.
Pangowahané Clovis marang Katulik Nikéa nandhai wiwitané sawijining iring-iringan palakrama simbolis kang bakal nuntun marang palakrama prajanjian simbolis taun 538. Palakrama prajanjian simbolis antarané Clovis lan sundel kang nindakaké laku jina karo para ratu ing bumi iku dipratandhani déning patang palakrama prajanjian sadurungé ing Daniel pasal sewelas. Clovis iku ratu Éropah pisanan kang maringi panyengkuyung militèr lan ékonomi marang gréja Roma, mula Clovis iku kapacak ing sajroning sajarah ing Daniel pasal sewelas.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Lan lengen-lengening perang bakal ngadeg ing sisihé, lan bakal najisaké pasucèning kakuwatan, lan bakal nyingkiraké kurban padinan, lan bakal masang pameleh kang njalari karusakan sepi. Daniel 11:31.
Clovis in 496 marks the beginning of the European political structures to “stand up” to aid the papacy as it rose to power. It marks the beginning of a symbolic marriage procession. The “arms” of the verse would also pollute the “sanctuary of strength,” which for both pagan and papal Rome is the city of Rome.
Clovis ing taun 496 nandhani wiwitaning struktur-struktur pulitik Éropah kang “jumeneng” kanggo mbiyantu kapausan nalika iku munggah marang kakuwasan. Iki nandhani wiwitaning sawijining arak-arakan panganten simbolis. “Lengen-lengen” ing ayat iku uga bakal najisake “pasucèn kakuwatan,” kang tumrap Roma kapir lan Roma paus padha-padha iku kutha Roma.
Two Sanctuary's
Loro Papan Suci
There are two different Hebrew words in the book of Daniel that are translated as “sanctuary.” The Hebrew words ‘miqdash’ and ‘qodesh’ are both translated as “sanctuary,” but qodesh can only represent a holy entity, whereas miqdash can represent either a holy or unholy sanctuary—as determined by context.
Ana rong tembung Ibrani kang béda ing kitab Daniel sing diterjemahaké dadi “papan suci.” Tembung Ibrani ‘miqdash’ lan ‘qodesh’ padha-padha diterjemahaké dadi “papan suci,” nanging qodesh mung bisa makili sawijining wewaton suci, déné miqdash bisa makili papan suci utawa papan kang ora suci—kaya kang ditemtokaké déning konteks.
The “sanctuary of strength” in verse thirty-one is ‘miqdash’ and represents the sanctuary of Rome’s strength, which for both pagan and papal Rome was the city of Rome. From the battle of Actium, when Octavian united the empire, pagan Rome was invincible for three hundred and sixty years (a time) in fulfilment of verse twenty-four of Daniel eleven.
“pasamuwaning kakuwatan” ing ayat kaping telung puluh siji punika ‘miqdash’ lan nggambaraken pasamuwaning kakuwatanipun Roma, ingkang tumrap Roma kapir saha Roma kapausan kalihipun punika kutha Roma. Wiwit saking paprangan Actium, nalika Octavian ngempalaken karajanipun, Roma kapir boten saged kasoran ngantos tigang atus sewidak taun (satunggal wekdal) minangka kasampurnaning ayat kaping kalih dasa sekawan saking Daniel sewelas.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Panjenengané bakal lumebet kanthi tentrem malah menyang panggonan-panggonan kang paling subur ing wewengkon iku; lan Panjenengané bakal nindakaké apa kang durung tau ditindakaké déning para leluhuré, utawa déning leluhur para leluhuré; Panjenengané bakal nyebaraké ing antarané wong-wong mau barang rampasan, lan jarahan, lan kasugihan: iya, Panjenengané bakal ngrancang siasaté nglawan benteng-benteng kang kukuh, nganti sawatara mangsa. Daniel 11:24.
When pagan Rome ruled from the city of Rome it was invincible, but when Constantine moved the capital to Constantinople in 330, the “time” of verse twenty-four was fulfilled. When the last of the three horns (the Goths) of Daniel seven were driven out of the city, papal Rome prophetically took the throne as the fifth kingdom of Bible prophecy in 538. The Goths had besieged Rome, but ultimately retreated as Belsarius, general for Justinian secured the city. The Roman church then ruled supremely for twelve hundred and sixty years until Napoleon had the pope removed and put in exile in 1798.
Nalika Roma pagan mrentah saka kutha Roma, pamaréntahané ora kena dikalahaké; nanging nalika Konstantinus mindhah ibukutha menyang Konstantinopel ing taun 330, “wektu” ing ayat rong puluh papat kasampurnakaké. Nalika sing pungkasan saka telung sungu (yaiku bangsa Goth) ing Daniel pitu diusir saka kutha iku, Roma kapapaan kanthi profètis njupuk dhampar minangka karajan kalima ing ramalan Kitab Suci ing taun 538. Bangsa Goth naté ngepung Roma, nanging ing wekasané mundur nalika Belisarius, panglima kanggo Yustinianus, ngamanaké kutha iku. Sawisé kuwi gréja Roma mrentah kanthi pinunjul sajrone sèwu rong atus sawidak taun nganti Napoleon ndadèkaké paus iku dicopot lan dibuwang menyang pangasingan ing taun 1798.
Rome, “the sanctuary of strength” was “polluted,” (polluted, meaning ‘wounded or dissolved’), through the “arms” from the ongoing warfare against the city, represented primarily by the first four trumpets of Revelation chapter eight.
Roma, “papan suciing kakuwatan” iku “kacemaran,” (kacemaran, tegesé ‘ka tatu utawa kabubar’), lumantar “lengen-lengen” saka perang kang lumaku terus nglawan kutha mau, kang utamané dilambangaké déning papat kalasangka pisanan ing Wahyu pasal wolu.
The history that ensued from 496 onward would see the city of Rome polluted as it changed from the power and glory of the Roman empire unto the power and glory of the Roman Catholic empire. Those arms would take away the religion of paganism, represented by the word “daily” in the passage, as they accepted the religion of Nicene Catholicism.
Sajarah kang banjur lumaku wiwit taun 496 lan sabanjuré bakal nyeksèni kutha Roma kacemaran nalika kutha iku ngalih saka kakuwatan lan kamulyaning karajan Romawi menyang kakuwatan lan kamulyaning karajan Katulik Roma. Lengen-lengen iku bakal nyingkiraké agama kapir, kang dilambangaké déning tembung “daily” ing pérangan kasebut, nalika padha nampani agama Katulik Nikéa.
At the battle of Vouillé, Clovis defeated the Arian Visigoths under Alaric II and took Aquitaine. In the aftermath of the victory, in 508, the Eastern emperor Anastasius I (in Constantinople) honored Clovis for his victory over the Visigoths. Gregory of Tours says that Anastasius sent Clovis' official papers making him consul. At Tours, in Saint Martin’s church, Clovis put on a purple tunic and cloak, set a diadem on his head, rode out, and scattered gold and silver to the crowd. Gregory says that from that day he was hailed as consul and recognized by the Roman emperor that Clovis was a legitimate Christian king in the west. He was rewarded for breaking the Arian Visigoths, whom Constantinople also opposed. 508 is the year the emperor in the East publicly honored the Catholic Frankish king—church, victory, and Roman legitimacy in one scene. 508 is the year the Frankish Catholic kingdom stood as the dominant Catholic power in Gaul after breaking Arian Visigoth’s rule. Clovis is the first major barbarian king to fight for Nicene Catholicism against Arian kingdoms, and thus the prototype of the French role as “eldest daughter of the Church.” Clovis represents the period of 496 unto 508 and is the alpha symbol of the symbolic marriage treaty. The thirty years from 508 unto 538 are represented by Justinian who is the omega symbol of the procession.
Ing paprangan Vouillé, Clovis ngalahaké wong Visigoth Arian ing sangisoré Alaric II lan ngrebut Aquitaine. Sawisé kamenangan iku, ing taun 508, kaisar Wétan Anastasius I (ing Konstantinopel) maringi pakurmatan marang Clovis awit saka kamenangané nglawan wong Visigoth. Gregory saka Tours ngandika yèn Anastasius ngirim layang-layang resmi Clovis kang ndadèkaké dhèwèké konsul. Ing Tours, ing gréja Santo Martinus, Clovis ngagem tunik lan jubah wungu, masang diadema ing sirahé, medal nunggang, lan nyawuraké emas lan salaka marang wong akèh. Gregory ngandika yèn wiwit dina iku dhèwèké dipunsebut konsul lan dipunakoni déning kaisar Romawi yèn Clovis iku ratu Kristen kang sah ing kulon. Dhèwèké kaparingan ganjaran amarga wis ngremuk wong Visigoth Arian, kang uga dipunlawan déning Konstantinopel. Taun 508 iku taun nalika kaisar ing Wétan kanthi umum maringi pakurmatan marang ratu Franka Katulik—gréja, kamenangan, lan kasahihan Romawi ing sak adegan. Taun 508 iku taun nalika karajan Franka Katulik ngadeg minangka kakuwatan Katulik kang utama ing Galia sawisé ngremuk pamaréntahan Visigoth Arian. Clovis iku ratu barbar utama pisanan kang perang mbéla Katulik Nicea nglawan karajan-karajan Arian, mula dadi purwarupa kalungguhan Prancis minangka “putri pambajenging Gréja.” Clovis nggambaraké mangsa saka 496 nganti 508 lan dadi lambang alfa saka prajanjèn bebrayan simbolis. Telung puluh taun saka 508 nganti 538 dipungambarake déning Justinianus kang dadi lambang omega saka prosesi.
In 538, the “arms” placed the papal power on the throne of the earth for 1260 years. It was then that the symbolic treaty marriage was consummated at the conclusion of the marriage procession that had begun in 496. In 1798, the treaty marriage that had begun between the pope of Rome and Clovis of France, was disannulled when Napoleon of France divorced the papal power by having his general take the pope captive.
Ing taun 538, “lengen-lengen” iku ngasta panguwasa kapapaan menyang dhamparing bumi sajrone 1260 taun. Nalika iku, bebrayan prajanjèn kang pralambangé wis kasampurnakaké ing pungkasaning prosesi bebrayan kang wis diwiwiti ing taun 496. Ing taun 1798, bebrayan prajanjèn kang wis kawiwitan antarané paus Roma lan Clovis saka Prancis iku dibatalaké nalika Napoleon saka Prancis megat panguwasa kapapaan kanthi ndhawuhake jendralé supaya nyekel paus minangka tawanan.
The alpha symbolic papal treaty marriage, which had begun its marriage procession in 496, was consummated at the Sunday law in 538, and it was thereafter disannulled in 1798, just as was every other treaty marriage of Daniel eleven. Revelation adds to the papal marital relationship between the kings of Europe and popes of Catholicism, for the dragon of Revelation twelve is both Satan and pagan Rome’s kings.
Prajanjèn simbolis papal alpa adhedhasar prajanjian, kang miwiti prosesi palakrama ing taun 496, katetepaké kanthi sampurna nalika ukum Minggu ing taun 538, lan sawisé iku dibatalaké ing taun 1798, kaya dene saben palakrama adhedhasar prajanjian liyané ing Daniel sewelas. Wahyu nambahaké marang sesambetan palakrama papal antarané para raja Éropah lan para paus Katulik, amarga naga ing Wahyu rolas iku loro-loroné, yaiku Iblis lan para raja Roma kapir.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Mangkono déné naga iku, ingkang utaminipun nglambangaké Sétan, ugi, ing pangertosan kaping kalih, dados pralambangipun Rum kafir.” The Great Controversy, 439.
In Revelation John informs us of three things the kings (the dragon) gave to the sea beast of Catholicism.
Ing Wahyu, Yohanes maringi katrangan marang kita bab telung prekawis sing diparingake para ratu (naga) marang kewan segara, yaiku Katulik.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Lan kéwan galak kang dakdeleng iku kaya macan tutul, lan sikilé kaya sikil bruwang, lan cangkemé kaya cangkem singa; lan naga mau maringaké marang dhèwèké kakuwatané, lan dhamparé, lan pangwasa kang gedhé. Wahyu 13:2.
In 496, the kings of Europe began providing the papal beast their “power” as represented by their military might and economic support. They had moved the capital of their empire to Constantinople in 330, leaving the city of Rome as the “seat” of the papal authority. The “arms” thereafter identified the papal church as the head of all churches in 533 with the decree of Justinian. The decree included the use of their military might to persecute those who the papacy identified as heretics, thus placing their civil “authority” into the hands of the popes.
Ing taun 496, para raja Éropah wiwit maringaké marang kéwan paus kakuwatané, yaiku “kuwasa”-né, kaya kang kaambaraké déning kekuwatan militèr lan panyengkuyung ékonominé. Ing taun 330, wong-wong mau wus mindhah ibukutha karajané menyang Konstantinopel, saéngga kutha Roma katinggal dadi “dhampar” panguwasa kapausan. Sabanjuré, “lengen-lengen” iku nandhai greja paus minangka sirahing sakèhé greja ing taun 533 lumantar dekret Yustinianus. Dekret iku kalebu panganggoné kakuwatan militèré kanggo nganiaya wong-wong kang déning kapausan dianggep sesat, mula nglestaraké “wewenang” sipilé ana ing astané para paus.
The alpha treaty marriage between the papacy and the kings of Europe began with Clovis in 496. By 508, paganism, the legal religion of the realm was set aside for the religion of Nicene Catholicism. In 533, Justinian identified the papacy as the head of all churches, and surrendered the legal authority of their respective thrones unto the papal power.
Prajanjian palakrama alpa antarané kapausan lan para ratu Éropah diwiwiti karo Clovis ing taun 496. Ing taun 508, paganisme, yaiku agama sahing nagara, disisihaké kanggo agama Katulik Nisen. Ing taun 533, Justinian netepaké kapausan minangka sesirahing sakèhé gréja, lan masrahaké panguwasa hukum saka dhamparé masing-masing marang kakuwatan kapausan.
The Alpha and Omega Seat
Dhampar Alfa lan Omega
In 330, the city of Rome was left in the hands of the Roman church where she would be seated until she is destroyed in the lake of fire at Christ’s second coming. In 538, she was officially seated again upon the papal throne, thus identifying the history of 330 unto 538 as a prophetic period that begins with an alpha seat and ends with an omega seat. The period represents the ending of the fourth kingdom of Bible prophecy (Pergamos) as a progressive demise beginning in 330 and ending in 538 with the arrival of Thyatira. Both western and eastern Rome continued the slow dissolution beyond 538, but the period began with giving the seat, representing the city of Rome to the papacy in 330, until the seat became not simply a throne over the city, but over the kingdom represented by the city in 538.
Ing taun 330, kutha Roma dipasrahaké menyang tangan gréja Roma, ing kono dhèwèké bakal lenggah nganti dirusak ana ing tlaga geni nalika rawuhé Kristus kaping pindho. Ing taun 538, dhèwèké kanthi resmi lenggah manèh ing dhampar kapausan, mula nandhai sajarah saka taun 330 nganti 538 minangka sawijining mangsa kenabian sing diwiwiti déning kursi alfa lan dipungkasi déning kursi omega. Mangsa iku nggambaraké pungkasaning karajan kaping papat ing wangsit Kitab Suci (Pergamos) minangka karuntuhan sing lumaku saya maju, diwiwiti ing taun 330 lan dipungkasi ing taun 538 kanthi tekane Tiatira. Roma kulon lan Roma wétan padha nerusaké bubaré sing alon sawisé taun 538, nanging mangsa iku diwiwiti kanthi diparingaké kursi, kang nglambangaké kutha Roma marang kapausan ing taun 330, nganti kursi iku dadi ora mung dhampar nguwasani kutha, nanging uga nguwasani karajan kang dilambangaké déning kutha mau ing taun 538.
330 to 538 is a specific prophetic period that defines the ‘eight’ waymarks of the papacy’s empowerment. Those eight steps are repeated in the healing of the papacy’s deadly wound at the soon-coming Sunday law.
330 nganti 538 iku sawijining periode ramalan kang mligi netepake wolung pathokan tumrap panguwasane kepausan. Wolung langkah iku kaulang maneh ana ing marihe tatu pati kepausan nalika hukum Minggu kang enggal rawuh.
The first of the eight steps was the giving of the city of Rome to the papal power, and the eighth step was the giving of the city as the throne of the fifth kingdom of Bible prophecy. This identifies 538 as the seat, and as ‘the eighth step, that is of the previous seven steps.’ The first step was the giving of the seat and the eighth step was the giving of the seat; thus, the first step in 330 is the alpha and 538 is the omega. Two seats, three horns removed, the daily taken away, Clovis’ conversion and Justinian’s decree equal eight total steps that identify the marriage procession, and ultimately the marriage.
Ingkang kapisan saking wolung langkah punika inggih menika panyukakipun kitha Roma dhateng kakuwasan kapausan, lan langkah ingkang kawolu punika panyukakipun kitha punika dados dhampar karajan kaping gangsal saking wangsit Kitab Suci. Punika netepaken 538 minangka papan dhampar, lan minangka ‘langkah kawolu, ingkang asalipun saking pitung langkah sadèrèngipun.’ Langkah kapisan punika panyukakipun dhampar lan langkah kawolu punika panyukakipun dhampar; makatên, langkah kapisan ing taun 330 punika alfa lan 538 punika omega. Kalih dhampar, tigang sungu ingkang dipun singkiraken, kurban sadinten-dinten dipun pendhet, pamratobatipun Clovis lan dhawuhipun Justinianus cacahipun sami kaliyan wolung langkah sadaya ingkang mratelakaken prosesi palakrama, lan ing pungkasanipun palakrama punika piyambak.
In 1798, France, the power who had represented the ten European kings, who placed the papacy on the throne in 538, removed the papacy from that very throne. The alpha treaty marriage represented in the history of 538 unto 1798 typifies the omega treaty marriage of the papal power with the ten kings of Revelation seventeen. The marriage procession from 496 unto 538 typifies eight steps that align with the last eight presidents of the United States. Clovis and France are symbols of the ten European kings. They represent the United States who will become the premier king of Revelation seventeen’s ten kings at the soon-coming Sunday law.
Ing taun 1798, Prancis, kakuwasan sing wis makili sepuluh ratu Éropah, sing nglênggahi kapapaan ing dhamparé ing taun 538, banjur nyopot kapapaan saka dhampar kang padha iku. Perkawinan prajanjèn alfa sing kagambar ing sajarah wiwit taun 538 nganti 1798 ngetipifikasi perkawinan prajanjèn omega saka kakuwasan kapapaan karo sepuluh ratu ing Wahyu pitulas. Prosesi perkawinan wiwit taun 496 nganti 538 ngetipifikasi wolung langkah sing selaras karo wolung présidhèn pungkasan ing Amérika Sarékat. Clovis lan Prancis iku pralambang saka sepuluh ratu Éropah. Iku makili Amérika Sarékat sing bakal dadi ratu utama saka sepuluh ratu ing Wahyu pitulas nalika undhang-undhang Minggu sing bakal enggal rawuh.
The five previous treaty marriages of Daniel eleven align with the sixth and final treaty marriage of the latter days. The alpha and omega treaty marriages of north and south identify the bride from the south as the alpha and the omega is a bride from the north. In the treaty marriages of pagan Rome, the alpha bride from the east was given to the west, and the omega of 313 was a bride from the west. Those four marriages are prophetically linked together by Cleopatra the first and Cleopatra the last. The symbolic treaty marriage of papal Rome represented the groom as the premier king of a prophetic confederacy of ten kings joining with their bride—the scarlet woman of Rome. The divorce was carried out by the premier king of the ten kings in 1798.
Lima perkawinan prajanjian sadurungé ing Daniel sewelas selaras karo perkawinan prajanjian kang kaping nem lan pungkasan ing dina-dina wekasan. Perkawinan-perkawinan prajanjian alfa lan omega saka lor lan kidul netepaké pangantèn wadon saka kidul minangka alfa, lan omega iku pangantèn wadon saka lor. Ing perkawinan-perkawinan prajanjian Roma kapir, pangantèn wadon alfa saka wetan dipasrahaké marang kulon, lan omega taun 313 iku pangantèn wadon saka kulon. Patang perkawinan mau kaiket bebarengan sacara kenabian déning Cleopatra kang kapisan lan Cleopatra kang pungkasan. Perkawinan prajanjian simbolis saka Roma kapausan nggambaraké pangantèn kakung minangka raja utama saka sawijining konfederasi kenabian kang dumadi saka sapuluh raja kang manunggal karo pangantèn wadoné—wanita abang kirmizi saka Roma. Pegatan mau ditindakaké déning raja utama saka sapuluh raja mau ing taun 1798.
The treaty marriage of 313 represents the final treaty marriage of the papal power with the United States—the premier king of Revelation seventeen’s ten kings; a two horned power that is typified by the two horned power of France. The history that began with Clovis in 496 and ultimately led to the decree of Justinian in 533 and the enthronement of the papacy in 538, represents the history of 1989 unto the Sunday law.
Pernikahan prajanjian taun 313 makili pernikahan prajanjian pungkasan saka kakuwatan kapapaan karo Amerika Serikat—raja utama saka sepuluh raja ing Wahyu pitulas; sawijining kakuwatan loro sungu kang ditipèkaké déning kakuwatan loro sungu saka Prancis. Sajarah kang diwiwiti karo Clovis ing taun 496 lan pungkasane nuntun marang dekret Yustinianus ing taun 533 lan penobatan kapapaan ing taun 538, makili sajarah wiwit taun 1989 nganti tekan angger-angger Minggu.
We will continue these things in the next article.
Kita bakal nerusaké prekara-prekara iki ing artikel sabanjuré.