Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Ayat opat puluh tina Daniel sabelas mangrupikeun salah sahiji ayat anu pangjerona dina Firman Allah, sakumaha ogé Daniel dalapan ayat opat welas. Ayat opat puluh dilambangkeun ku Walungan Hiddekel, sarta Walungan Ulai ngalambangkeun Daniel dalapan ayat opat welas.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Ayat opat puluh dimimitian ku kecap-kecap, “jeung dina waktu ahir,” ku kituna sacara husus netelakeun yén mimiti ayat éta téh nyaéta taun 1798. Lima puluh hiji kecap dina éta ayat dibuka segelna dina taun 1989, waktu éta dipikawanoh minangka nu nandakeun ragragna Uni Soviét dina mangsa éta. Lima puluh hiji kecap dina éta ayat ngawakilan boh waktu ahir dina taun 1798, lajeng hiji deui waktu ahir dina taun 1989. Alfa jeung Omega nempatkeun tandatangan-Na dina éta ayat pikeun sakumna anu daék ningali jeung ngadangu. Waktu ahir pikeun gerakan boh malaikat kahiji boh malaikat katilu diwakilan dina éta hiji ayat.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

Ayat di handap nangtukeun iraha kapausan, anu digambarkeun minangka raja kalér, nalukkeun Amérika Sarikat, anu digambarkeun minangka tanah anu mulya, dina hukum Minggu anu baris geura datang di Amérika Sarikat. Ku sabab kitu, sanajan kecap-kecap dina ayat opat puluh nangtukeun waktos ahir dina taun 1798, minangka awalna, jeung waktos ahir dina taun 1989, minangka tungtungna, kanyataanna nyaéta yén sajarah nubuat anu digambarkeun dina ayat opat puluh henteu réngsé nepi ka ayat opat puluh hiji, nalika raja kalér nalukkeun tanah anu mulya. Ieu hartina yén sajarah ti runtuhna Uni Soviét dina taun 1989, nepi ka hukum Minggu anu baris geura datang dina ayat opat puluh hiji, ngagambarkeun sajarah Amérika Sarikat ti Présidén Ronald Reagan nepi ka hukum Minggu anu baris geura datang. Sajarah éta ngawengku 11 Séptémber 2001 jeung saterusna nepi ka jam lini gedé dina Wahyu pasal sabelas.

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

Nalika éta ayat mimiti dibuka meteraina, timbul hiji bantahan ngalawan bebeneran yén “pamadegan Pippenger, yén éta ayat ngagambarkeun sajarah ti taun 1798 nepi ka hukum Minggu, mangrupa pamadegan anu pikaseurieun, sabab ayat-ayat dina Alkitab henteu kungsi ngagambarkeun mangsa sajarah anu panjang kitu.” Kami can kungsi mikirkeun ngeunaan konsép naha aya wates pikeun hiji rentang waktu anu bisa ditempatkeun dina hiji ayat, tapi kami geuwat emut yén Wahyu pasal tilu welas, ayat sabelas, ngidentipikasi sajarah anu sarua pisan, sarta ngalakukeun éta dina hiji ayat. Sajarah sato galak bumi dimimitian dina taun 1798, sarta ucapan sato galak bumi sapertos naga téh kajurung dina hukum Minggu anu bakal geura datang.

“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

“Jeung nalika Kakapaan, sanggeus dirampas kakuatanana, kapaksa ngeureunkeun panganiayaan, Yohanes ningali hiji kakawasaan anyar mucunghul pikeun ngagorowokkeun sora naga, sarta neraskeun pagawean anu sarua kejemna jeung ngahujatna. Ieu kakawasaan, anu pangahirna anu baris merangan gareja jeung hukum Allah, dilambangkeun ku hiji sato galak anu tandukna siga domba.” Signs of the Times, November 1, 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Lamun hiji jalma peryogi jadi téknis, ayat opat puluh nyakup sajarah taun 1798, nepi ka ayat opat puluh hiji, sarta dina ayat opat puluh hiji hukum Minggu diidéntifikasi, ku kituna, béda jeung hiji ayat tunggal dina Wahyu pasal tilu welas, ayat opat puluh sabenerna rada leuwih pondok sabab hukum Minggu aya dina ayat saterusna, sedengkeun dina Wahyu pasal tilu welas, ti 1798 nepi ka hukum Minggu aya dina hiji ayat. Sadérék White ngawartoskeun ka urang yén “garis nubuat anu sarua” anu aya dina kitab Daniel téh diteruskeun dina kitab Wahyu, sarta Wahyu pasal tilu welas, ayat sabelas, kalayan gampang langsung ngalangkungan luhureun ayat opat puluh, lamun anjeun milih nerapkeun prinsip line upon line.

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

Nalika anjeun enya-enya nerapkeun prinsip garis kana garis, anjeun manggihan yén gambaran dina ayat kaopat puluh ngeunaan sato bumi dina Wahyu tilu welas (Amérika Sarikat), anu dina ayat kaopat puluh digambarkeun ku “karéta perang, kapal-kapal, jeung pasukan berkuda,” robah tina sato anu siga anak domba kalayan dua tanduk dina taun 1798 jadi sato anu nyarita kawas naga dina hukum Minggu anu geura datang, sarta ogé yén sato anu siga anak domba téh miboga dua tanduk.

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

Ayat ka opat puluh ogé ngagambarkeun tujuh puluh taun lambang nalika sundal Tirus dipopohokeun, sabab tujuh puluh taun lambang téh sarua jeung poé-poé hiji raja, jeung raja téh hiji karajaan. Dumasar kana ayat ka opat puluh, jeung runtuyan Wahyu pasal tilu welas, karajaan dina nubuat Alkitab anu maréntah salila tujuh puluh taun lambang dina Yesaya pasal dua puluh tilu téh nyaéta sato galak bumi, anu ngabogaan dua tanduk kakawasaan. Sato galak bumi téh mimiti miboga dua tanduk kakawasaan anu ngalambangkeun Republicanism jeung Protestantism, tapi nalika sajarah ayat ka opat puluh ngadeukeutan kana pangujudanana dina ayat ka opat puluh hiji, dua kakawasaan nubuatna tuluy diidéntifikasi minangka “kapal-kapal” (kakawasaan ékonomi), jeung “karéta perang jeung pasukan nu nunggang kuda” (kakuatan militér).

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

Salila tujuh puluh taun lambang dina Yesaya pasal dua puluh tilu, palacur Tirus, anu dina ayat opat puluh nyaéta raja kalér, dilalaworakeun. Tapi saterusna, dina ahir tujuh puluh taun lambang éta, manehna bakal deuih migawe cabul jeung raja-raja bumi, sakumaha anu kajadian dina sajarah nu ngarah kana rubuhna Uni Soviét, nalika sakabéh ahli sajarah mastikeun yén Présidén Reagan ngawangun pakaitna rusiah jeung antikristus tina nubuat Kitab Suci pikeun tujuan ngaruntuhkeun Uni Soviét. Dina mangsa nu ngarah ka taun 1989, Reagan geus mimiti hubungan rusiah anu haram jeung manusa dosa, ku kituna para pamaén musik Nebukadnesar mimiti ngalatih lagu anu keur mimiti ditembangkeun ku palacur anu kungsi dipopohokeun éta. Palayanan sadunya Yohanes Paulus II anu teu aya tandinganana, dina sajarah éta pisan, mangrupa awal tina “lagu jeung tari” anu nyababkeun “sakuliah dunya” “heran nuturkeun sato galak”.

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Ayat opat puluh ogé ngawakilan sajarah Adventisme Laodikea, anu mimiti dina taun 1798 salaku Sardis; tuluy jalma-jalma anu aya di Sardis narima cahaya anu geus dibuka segelna, sarta saterusna gerakan Filadelfia kaluar ti Sardis. Nalika gerakan Filadelfia nampik cahaya taun 1856, maranéhna tuluy ngalih ti hiji gerakan jadi garéja Laodikea dina taun 1863. Ku kituna garéja éta geus ditangtukeun pikeun dimuntahkeun kaluar tina sungut Gusti dina ayat opat puluh hiji, nyaéta undang-undang Minggu anu baris geura datang. Ayat opat puluh ngawakilan lain ngan ukur sajarah Amérika Serikat, tapi ogé sajarah Adventisme Laodikea.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

Adventisme Laodikea dipaparin cahya ilahi tina Firman Allah minangka titik panglambatan jeung kakuatanana, sarta pamaréntahan Amérika Sarikat dipaparin cahya ilahi tina Konstitusi Amérika Sarikat minangka titik panglambatan jeung kakuatanana. Duanana mimiti sacara nubuat minangka tanduk dina taun 1798, sarta dina ahir tujuh puluh taun simbolis éta, tanduk Républikan anu murtad jeung tanduk Protestan anu murtad bakal ngahiji jadi hiji tanduk sarta bakal nyarita kawas naga.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

Dua tanduk dina ayat kaopat puluh téh nyaéta pamaréntahan jeung gareja pilihan, anu ngalambangkeun dua garis ramalan anu ngajalankeun babarengan, sabab maranéhna digambarkeun minangka dua tanduk dina hiji sato galak. Ka mana waé sato galak éta indit, dua tandukna ogé milu indit, sarta éta kajadian dina sajarah ramalan anu sarua. Tanduk Protestantisme miboga sipat ramalan anu dua rupa, dilambangkeun ku Laodicea jeung Philadelphia. Tanduk Republicanism ogé miboga sipat ramalan anu dua rupa, dilambangkeun ku partéy pulitik Republican jeung Democratic. Nu kadua tina unggal sipat dua rupa tina éta tanduk, mucunghul pangpandeurina sarta mucunghul leuwih luhur, nurutkeun Daniel pasal dalapan.

Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

Tuluy kuring neuteup ka luhur, sarta ningali; jeung, behold, aya hiji domba jalu nangtung di hareupeun walungan, anu boga dua tanduk; sarta dua tanduk éta jangkung; tapi anu sahiji leuwih jangkung ti anu séjén, jeung anu leuwih jangkung éta tumuwuh pangahirna. Daniel 8:3.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

Ciri-ciri duaan tina unggal tanduk digambarkeun dina garis Kristus ku golongan Saduki jeung Parisi, anu dina tanduk Républikan sarua jeung liberalisme (pro-perbudakan, démokrasi, woke-isme jeung globalisme), sarta konservatisme (anti-perbudakan, républik Konstitusional, tradisionalis, MAGA). Ciri-ciri duaan tina tanduk Protestan sarua jeung Filadelfia jeung Laodikia. Henteu aya kasaluyuan anu sampurna antara pembagian dua tanduk kana lambang duaan, sabab boh liberalisme progresif boh MAGA-isme konservatif henteu aya anu kaluar dina pihak anu bener dina perkara hukum Minggu, sabab golongan Parisi jeung Saduki ngahiji babarengan di salib; tapi dina hukum Minggu anu baris geura datang, anu ditipologikeun ku salib, Laodikia dimuntahkeun kaluar tina sungut Gusti, sarta tanduk Filadelfia tuluy diangkat minangka panji. Sanajan kitu, sipat duaan tina duanana tanduk diwakilan ku pasualan téologis antara golongan Parisi jeung Saduki, jeung utusan ka bangsa-bangsa sanés (Paulus), dina sajarah Kristus, baheulana kungsi jadi hiji Parisi tina para Parisi.

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

Métodologi hujan ahir, sabab mangrupa garis demi garis, ngahasilkeun cahaya anu ageng dina ayat opat puluh nalika éta dilarapkeun. Wahyu pasal dua nepi ka dalapan welas, sadayana sajajar jeung ayat opat puluh. Kasaksian Yesaya pasal dua puluh tilu ngeunaan palacur Tirus sajajar jeung éta ayat. Tangtu waé, aya sababaraha petikan séjén anu kudu ditumpangkeun kana ayat opat puluh, tapi meureun larapna anu pangpentingna tina garis demi garis kana ayat opat puluh téh nyaéta ayat opat puluh éta sorangan.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

Dina ayat opat puluh, waktu ahir dina taun 1798 jeung waktu ahir dina taun 1989, duanana ditepikeun. Ieu nungtun saurang murid nubuat supaya nempatkeun waktu ahir taun 1798 di luhureun waktu ahir taun 1989. Lamun éta dilakukeun, sajarah ayat opat puluh ngahasilkeun dua garis anu masing-masing dimimitian dina taun 1798, sarta neraskeun nepi ka hukum Minggu anu baris geura datang dina ayat opat puluh hiji. Garis anu dimimitian dina taun 1798 ngaidéntifikasi pesen internal umat Allah dina poé-poé panungtungan, sedengkeun garis anu dimimitian dina taun 1989 ngaidéntifikasi pesen éksternal umat Allah dina poé-poé panungtungan salila sajarah anu sarua pisan. Ku kituna, ayat opat puluh ngandung dina dirina sorangan perlambangan anu diwakilan ku hubungan nubuat internal jeung éksternal anu sarua tina tujuh garéja jeung tujuh meterai dina kitab Wahyu. Jeung fénoména nubuat ieu diwakilan dina hiji ayat, anu diwangun ku lima puluh hiji kecap!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

Kaum Millerite ngakuan pesen internal-éksternal tina tujuh jamaah jeung tujuh segel, tapi maranéhna ogé ngakuan yén tujuh tarompet ogé ngawakilan garis katilu tina bebeneran anu mangrupa hiji unsur tina sajarah anu diwakilan ku tujuh jamaah jeung tujuh segel. Tarompet-tarompet éta téh, sakumaha anu ditegeskeun ku Miller, “hukuman-hukuman husus” anu ditimpakeun ka Roma. Kaum Millerite ngartos yén hukuman-hukuman Allah anu diwakilan ku tujuh tarompet téh aya patalina jeung sajarah tujuh jamaah sarta sajarah paralel tina tujuh segel.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

Ayat opat puluh ngawengku sajarah 11 Séptémber 2001, sarta dina ayat opat puluh éta garis nubuat tina tujuh tarompét ku kituna ogé disaluyukeun. Malaikat kahiji sumping dina taun 1798, pikeun ngumumkeun dibukana pangadilan dina taun 1844. Pangadilan éta kabagi jadi pangadilan panalungtikan jeung pangadilan éksékutif. Sajarah ayat opat puluh nyaéta sajarah pangadilan panalungtikan, sarta sajarah ayat opat puluh hiji saterusna nepi ka Mikhail nangtung sarta tujuh bala panungtungan dicurahkeun nyaéta sajarah pangadilan éksékutif.

The executive judgment begins when the United States speaks as a dragon.

Panghukuman eksekutif dimimitian nalika Amérika Serikat nyarita siga naga.

““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

“Tanduk-tandukna anu kawas anak domba jeung sora naga tina éta lambang nuduhkeun aya pasalia anu kacida nyolokna antara pangakuan jeung prak-prakan bangsa anu ku dinya dilambangkeun. ‘Nyarios’-na éta bangsa téh nyaéta kalakuan para panguasa législatif jeung yudisialna. Ku kalakuan anu saperti kitu éta bangsa bakal ngabohongkeun prinsip-prinsip liberal jeung damai anu geus diucapkeunana minangka dasar kawijakanana. Ramalan yén éta bangsa bakal nyarita ‘kawas naga’ jeung ngalaksanakeun ‘sagala kakawasaan sato galak anu kahiji’ kalayan écés ngaramalkeun mekarkeunana sumanget kateu-toléranan jeung panganiayaan anu kungsi dipintonkeun ku bangsa-bangsa anu dilambangkeun ku naga jeung sato galak anu kawas macan tutul. Jeung pernyataan yén sato galak anu miboga dua tanduk téh ‘ngajadikeun bumi jeung sakumna nu maratuh di dinya nyembah ka sato galak anu kahiji’ nuduhkeun yén kakawasaan bangsa ieu bakal dipaké pikeun maksa palaksanaan hiji prak observansi anu baris jadi hiji kalakuan panghormatan ka kapausan.” The Great Controversy, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

Nalika Amérika Sarikat “nyarita,” sarta ngalaksanakeun hukum Minggu anu geura datang, “sora kadua” dina Wahyu pasal dalapan welas “nyarita,” ku nyauran lalaki jeung awéwé kaluar ti Babul.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

Tuluy kuring ngadéngé sora séjén ti sawarga, pokna, Kaluarlah ti manéhna, eh umat Kami, supaya maranéh ulah milu kana dosa-dosana, jeung supaya maranéh ulah katarima kana balahi-balahina. Sabab dosa-dosana geus ngahontal ka sawarga, sarta Allah geus émut kana kajahatan-kajahatanana. Bales ka manéhna sakumaha manéhna geus ngabales ka maranéh, sarta gandakeun ka manéhna dua kali lipet nurutkeun kalakuan-kalakuanana; dina cangkir anu geus dieusian ku manéhna, eusikeun ka manéhna dua kali lipet. Wahyu 18:4–6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

Dina ayat ka opat puluh hiji, nalika Amérika Sarikat nyarita, jalma-jalma anu masih aya dina lingkungan tilu-rupa Babul modéren dipanggero kaluar nalika “sora kadua” dina Wahyu pasal dalapan welas nyarita. Maranéhna anu harita dipanggero kaluar dilambangkeun dina ayat ka opat puluh hiji minangka “Édom, Moab, jeung para pamingpin urang Amon.” Dina éta ayat, maranéhna anu dilambangkeun dina simbol tilu-rupa Babul modéren luput tina panangan raja ti kalér (kapapaan). Kecap Ibrani pikeun “luput” hartina luput ku lantaran kalicin, sarta harti anu napel dina éta kecap nyaéta yén kaluputan éta kahontal tina hiji hal anu saméméh éta geus nahan jalma-jalma anu luput téa dina pangawulaan.

He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

Anjeunna ogé bakal asup ka tanah anu mulya, jeung loba nagara bakal ditumbangkeun; tapi ieu bakal luput tina panangana, nya éta Edom, jeung Moab, jeung para pamingpin urang Amon. Anjeunna ogé bakal ngulurkeun leungeunna kana nagara-nagara; jeung tanah Mesir moal bisa luput. Daniel 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

Dina ayat opat puluh dua, kapausan (raja ti kalér) ngéléhkeun halangan géografisna anu katilu nalika anjeunna nyekel Mesir, anu mangrupa lambang Perserikatan Bangsa-Bangsa, sakumaha dipitandakeun ku ulang taun Herodes, nalika anjeunna tunduk kana tari tipu daya Salome (Amérika Sarikat), putri Herodias (kapausan). Ieu nandakeun iraha Perserikatan Bangsa-Bangsa (“sapuluh raja” dina Wahyu tujuh belas), sapuk pikeun masrahkeun karajaan maranéhna ka sato galak salila sajam. Eta hiji jam téh nyaéta jam tina “gempa anu gedé” dina Wahyu sabelas, jeung “jam” nalika palacur Babul dihakiman. Dina ayat opat puluh dua, Mesir (Perserikatan Bangsa-Bangsa), “moal luput.”

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

Kecap Ibrani anu ditarjamahkeun jadi “lolos” dina ayat opat puluh dua béda jeung kecap Ibrani dina ayat opat puluh hiji. Dina ayat opat puluh dua, kecap “lolos” hartina “teu manggihan pangluputan”, ari ayat opat puluh hiji nujul kana waktu jalma-jalma saméméh hukum Minggu nu enggal datang geus gandéng leungeun jeung kapausan, tuluy lolos saolah-olah ku licinna. Saméméh jam krisis hukum Minggu, jalma-jalma dina paguyuban Babul modéren geus narima pamanggih satanis yén poé Minggu téh poé ibadah Allah. Nalika tanda sato galak ditegakeun, jalma bisa waé narimana ku alesan naon baé, atawa saéstuna percaya yén éta téh enya kitu. Percaya kana éta hartina narima tanda éta dina tarang, sedengkeun ngan saukur narima éta hartina narima tanda éta dina leungeun.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Maranéhanana anu luput tina panangan kapapaan dina mangsa hukum Minggu, nolak pamanggih satanis yén poé ibadah Allah téh poé panonpoé, pas dina waktu Amérika Sarikat jeung Perserikatan Bangsa-Bangsa ngahijikeun leungeun jeung sundal Roma, kakawasaan papal, raja ti kalér.

“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

“Kaum Protestan di Amérika Serikat bakal pangpayunna ngalegaan leungeunna nyabrang jurang pikeun ngagenggem leungeun Spiritualisme; maranéhna bakal nyorang ngaliwatan geger jurang pikeun silihcekel leungeun jeung kakawasaan Roma; sarta dina pangaruh ieu pasatuan tilu rupa, nagara ieu bakal nuturkeun léngkah-léngkah Roma dina ngalalaworakeun hak-hak nurani.” The Great Controversy, 588.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Penting pikeun nyéépkeun waktu guna netelakeun struktur genep ayat panungtungan tina Daniel sabelas nalika urang neraskeun tinimbangan urang ngeunaan ayat opat puluh. Raja ti kalér, nyaéta Roma Modéren, nalukkeun tilu halangan géografis sangkan diteguhkeun dina tahta bumi. Roma kapir nalukkeun tilu halangan géografis, kitu deui Roma kapausan; ku kituna Roma Modéren nalukkeun raja ti kidul (baheulana Uni Soviét) dina ayat opat puluh, tuluy nalukkeun nagri anu mulya (Amérika Sarikat) dina ayat opat puluh hiji, sarta saterusna Mesir (Perserikatan Bangsa-Bangsa) dina ayat opat puluh dua jeung opat puluh tilu.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Tapi sakumaha nu dicirian ku cutatan Sister White saméméhna, Amérika Sarikat dina waktu anu sarua ngahijikeun leungeun jeung kapapaan sarta Perserikatan Bangsa-Bangsa. Kasatuan tilu rupa antara naga, sato galak, jeung nabi palsu kalaksanakeun dina hukum Minggu anu geura datang, sanajan Daniel pasal sabelas ayat opat puluh hiji nepi ka opat puluh tilu nangtukeun panaklukan anu lumangsung babarengan éta sacara runtuyan. Runtuyan anu digambarkeun téh ngawakilan alur kajadian, tapi éta kabéh kalaksanakeun dina hukum Minggu anu geura datang.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

Dina waktos éta “sora kadua” tina Wahyu dalapan welas “ngucap,” pas di tempat Amérika Sarikat “ngucap.” Allah ngucap di tempat jeung dina waktos Iblis ngucap. Dina ayat opat puluh opat, béja ti wetan jeung ti kalér ngaganggu raja ti kalér, sarta pambantaian getih kapausan anu pamungkas dimimitian. Ayat opat puluh opat, sarupa jeung ayat opat puluh dua jeung opat puluh tilu, dimimitian dina ayat opat puluh hiji, nalika malaikat anu kawasa dina Wahyu dalapan welas ngamimitian panggerona supaya domba-Na anu séjén kaluar ti Babulon.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

Pesen anu dipidangkeun ku Mantenna nyaéta pesen anu nangtukeun Islam tina cilaka katilu minangka pakakas panghukuman-Na, sarta hukuman ka palacuran Babul. Islam dilambangkeun minangka “warta ti wetan”, sedengkeun kapausan (raja kalér palsu) nyaéta “warta ti kalér”. Daniel sabelas ayat opat puluh nangtukeun pangadilan panalungtikan, sarta ayat opat puluh hiji nepi ka opat puluh lima nangtukeun pangadilan palaksanaan.

We will continue our consideration of verse forty of Daniel eleven in the next article.

Urang baris neraskeun pangtimbangan urang ngeunaan ayat ka opat puluh tina Daniel sabelas dina artikel salajengna.

“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.

“Dina hiji mangsa, nalika aya di Kota New York, dina wengi kuring disaur supaya nengetan gedong-gedong anu ngadeg, tingkat demi tingkat, nu naék ka langit. Gedong-gedong ieu dijamin tahan seuneu, sarta didirikeun pikeun ngamulyakeun nu bogana jeung nu ngawangunna. Beuki luhur, beuki luhur deui gedong-gedong ieu naék, sarta dina éta dipaké bahan anu pangmahalna. Maranéhna anu jadi nu boga gedong-gedong ieu henteu nanya ka dirina sorangan: ‘Kumaha carana urang tiasa ngamulyakeun Allah kalayan sahadé-hadéna?’ Gusti henteu aya dina pikiran maranéhna.”

“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.’

“Kuring mikir: ‘Aduh, muga-muga maranéhna anu kitu ngainvestasikeun harta bandana téh bisa ningali lampahna sakumaha Allah ningali éta! Maranéhna keur numpuk gedong-gedong anu megah, tapi sakitu bodo dina paningal Panguasa jagat raya sagala rarancang jeung rekayasana. Maranéhna henteu nalungtik kalawan sakabéh kakuatan hate jeung pikiran kumaha carana maranéhna bisa ngamulyakeun Allah. Maranéhna geus leungit tina paningal kana ieu, nyaéta kawajiban anu pangmimitina pikeun manusa.’”

“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.

“Sabada wangunan-wangunan anu luhung ieu diadegkeun, nu bogana marulang bingah ku kasombongan nu pinuh ku ambisi, sabab maranéhna boga artos pikeun dipaké nyugemakeun diri sorangan jeung ngabalukarkeun tatanggana sirik. Seueur tina artos anu ku maranéhna dipelak ku cara kitu téh dicangking tina pameresan, tina neken nu miskin kalayan bengis. Maranéhna poho yén di sawarga unggal urusan dagang dicatet; unggal pasatujuan anu teu adil, unggal lampah tipu daya, kacatet di dinya. Bakal datang waktuna nalika dina tipu daya jeung kasombonganana manusa bakal nepi ka hiji wates anu moal diidinan ku Gusti pikeun diliwatan, sarta maranéhna bakal nyaho yén aya watesna kana kasabaran Yéhuwa.”

“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

“Pamandangan anu salajengna ngaliwat di hareupeun kuring nya éta hiji kaayaan geumpeur ku seuneu. Jalma-jalma nenjo kana gedong-gedong jangkung anu disangka tahan seuneu tuluy nyebut: ‘Éta saéstuna aman sampurna.’ Tapi gedong-gedong éta béak dilalap siga dijieun tina tereh. Mobil-mobil pemadam seuneu teu sanggup nanaon pikeun nahan karuksakan éta. Para patugas pemadam seuneu henteu mampuh ngajalankeun pakakas-pakakasna.”

“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

“Kuring meunang parentah yén nalika waktuna Gusti geus sumping, upama teu aya robahan anu kajadian dina hate manusa anu sombong jeung pinuh ku ambisi, jalma-jalma bakal manggihan yén panangan anu kungsi kuat pikeun nyalametkeun bakal kuat ogé pikeun ngancurkeun. Teu aya kakawasaan dunya anu sanggup nahan panangan Allah. Teu aya bahan naon baé anu bisa dipaké dina ngadegkeun gedong-gedong anu bakal ngajaga eta tina karuksakan nalika waktos anu geus ditangtukeun ku Allah geus sumping pikeun ngirimkeun pangbales ka manusa lantaran maranéhna teu maliré kana hukum-Na sarta lantaran ambisi maranéhna anu egois.

“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

“Teu loba, malah di antara para pendidik jeung negarawan, anu ngartos kana sabab-sabab anu ngadasaran kaayaan masarakat kiwari. Jalma-jalma anu nyekel kendali pamaréntahan henteu sanggup ngaréngsékeun masalah karuksakan moral, kamiskinan, kapapaan, jeung kajahatan anu beuki nambahan. Maranéhna berjuang kalayan sia-sia pikeun nempatkeun urusan usaha dina dasar anu leuwih aman. Upama manusa leuwih merhatikeun ajaran Firman Allah, maranéhna bakal manggihan jalan kaluar pikeun rupa-rupa pasualan anu ngabingungkeun maranéhna.”

“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

Kitab Suci ngajelaskeun kaayaan dunya pas saméméh datangna Kristus anu kadua kalina. Ngeunaan jalma-jalma anu ku jalan ngarampog jeung meres keur ngumpulkeun kabeungharan anu gedé, kieu aya katuliskeun: “Aranjeun geus numpuk harta pikeun poé-poé panungtungan. Tingal, upah para pagawe anu geus ngarit di kebon-kebon maraneh, anu ku maraneh dipangnyepeng ku tipu daya, ngajerit; jeung jeritna jalma-jalma anu geus ngarit téh geus asup kana ceuli Gusti Sabaot. Aranjeun geus hirup dina kasenangan di bumi, jeung geus ngalampahkeun hawa nafsu; aranjeun geus ngagemukkeun hate sorangan, saperti dina poé meuncit. Aranjeun geus ngahukum jeung maehan jalma anu bener; sarta manéhna henteu ngalawan ka aranjeun.” Yakobus 5:3–6.

“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

“Tapi saha anu maca pangéling-pangéling anu dipaparinkeun ku tanda-tanda jaman anu gancang kacumponan? Pangaruh naon anu karasa ku jalma-jalma dunya? Parobahan naon anu katingali dina sikep maranéhna? Teu leuwih ti batan anu katingali dina sikep para pangeusi dunya jaman Nuh. Kacanduan ku urusan dunya jeung kasenangan, jalma-jalma saméméh caah ‘teu nyaho nepi ka caah datang, tuluy ngabasmi maranéhna kabéh.’ Mateus 24:39. Maranéhna geus narima pangéling-pangéling anu dikirim ti sawarga, tapi maranéhna nampik ngadéngékeunana. Jeung ayeuna, dunya, anu saréréa pisan teu maliré kana sora pangéling Allah, keur ngagebret maju ka karuksakan langgeng.”

“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”

“Dunya keur digelarkeun ku sumanget perang. Nubuat dina pasal ka sabelas kitab Daniel geus ampir ngahontal kasampurnaan minuhanana. Moal lila deui, kajadian-kajadian kasusah anu geus diomongkeun dina nubuat-nubuat bakal tumiba.”

Testimonies to the Church, volume NINE, page ELEVEN.

Kasaksian-ka Garéja, jilid SALAPAN, kaca SAWELAS.