We are currently looking very closely at the prophetic characteristics of the history where the papacy returns to the throne of the earth as the eighth head, that is of the seven heads. We are doing so, in order to carefully identify the prophetic characteristics of the history when the eighth president, that is of the seven presidents, fulfills the formation of the image of the papal beast. We have begun our considerations of these truths with Mount Carmel and Herod’s birthday. Both sacred illustrations represent the soon-coming Sunday law in the United States, which is also represented in verse forty-one of Daniel chapter eleven.
Urang ayeuna keur nalungtik kalayan taliti pisan sipat-sipat nubuat tina sajarah nalika kapausan balik deui kana tahta bumi minangka sirah ka dalapan, nyaéta ti antara tujuh sirah éta. Urang ngalakukeun kitu supaya bisa ngaidentipikasi kalayan taliti sipat-sipat nubuat tina sajarah nalika présidén ka dalapan, nyaéta ti antara tujuh présidén éta, ngalaksanakeun kabentukna gambar tina sato galak kapausan. Urang geus ngamimitian pertimbangan urang ngeunaan kabeneran-kabeneran ieu ku Gunung Karmel jeung poé kalahiran Herodes. Duanana ilustrasi suci éta ngalambangkeun hukum Minggu anu baris geura datang di Amérika Sarikat, anu ogé dilambangkeun dina ayat ka opat puluh hiji tina Daniel pasal sabelas.
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. Daniel 11:41.
Manehna gé bakal asup ka tanah anu mulya, jeung loba nagara bakal digulingkeun; tapi ieu bakal lolos tina pananganana, nya éta Edom, jeung Moab, jeung para pangagungna ti bani Amon. Daniel 11:41.
The counterfeit king of the north enters the glorious land in the verse. The glorious land in the history of ancient Israel was the land of Judah, and it was represented as a land flowing with milk and honey, and for this reason, among others, it was glorious. It was glorious because Christ chose its capital city Jerusalem, as the place of His temple, and the city where he chose to place His name.
Raja palsu ti kalér asup ka tanah anu mulya dina éta ayat. Tanah anu mulya dina sajarah Israél baheula nya éta tanah Yuda, sarta éta dilambangkeun minangka tanah anu ngocor ku susu jeung madu, sarta ku sabab ieu, di antara alesan-alasan séjénna, éta mulya. Éta mulya lantaran Kristus milih kota ibukotana, Yerusalém, minangka tempat Bait-Na, jeung kota tempat Anjeunna milih nempatkeun jenengan-Na.
Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel: But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. 2 Chronicles 6:5, 6.
Ti dina Kami ngaluarkeun umat Kami ti tanah Mesir, Kami henteu milih hiji kota ogé ti antara sakabéh kaom Israil pikeun ngadegkeun hiji bait di dinya, supaya ngaran Kami aya di dinya; sarta Kami ogé henteu milih saurang lalaki ogé pikeun jadi pamingpin umat Kami Israil. Tapi Kami geus milih Yerusalem, supaya ngaran Kami aya di dinya; sarta geus milih Daud pikeun maréntah umat Kami Israil. 2 Tawarikh 6:5, 6.
The literal land of Judah was the glorious land for literal ancient Israel, and the United States is the spiritual land of Judah, the glorious land for spiritual modern Israel.
Tanah Yuda anu sajati nyaéta tanah kamulyaan pikeun Israil baheula anu sajati, jeung Amérika Sarikat nyaéta tanah Yuda rohani, tanah kamulyaan pikeun Israil modéren anu rohani.
“When the land which the Lord provided as an asylum for His people, that they might worship Him according to the dictates of their own consciences, the land over which for long years the shield of Omnipotence has been spread, the land which God has favored by making it the depository of the pure religion of Christ,—when that land shall, through its legislators, abjure the principles of Protestantism, and give countenance to Romish apostasy in tampering with God’s law,—it is then that the final work of the man of sin will be revealed.” Signs of the Times, June 12, 1893.
“Lamun tanah anu ku Gusti disadiakeun minangka pangungsian pikeun umat-Na, sangkan maranéhna bisa nyembah ka Anjeunna nurutkeun pituduh nurani sorangan, tanah anu mangtaun-taun lilana geus dipayungan ku taméng Nu Maha Kawasa, tanah anu ku Allah geus dipaparin rahmat ku dijadikeun tempat neundeun agama Kristus anu murni,—lamun éta tanah, ngaliwatan para panggawé undang-undangna, mungkir kana asas-asas Protestanisme, sarta méré pangrojong ka kamurtadan Romawi ku cara ngotéktak hukum Allah,—mangka dina mangsa éta karyana ahir ti jelema dosa bakal dinyatakeun.” Signs of the Times, June 12, 1893.
After the counterfeit king of the north conquered the king of the south (the former Soviet Union), in verse forty, in 1989, it then conquers the glorious land (the United States). In verse forty-one the word “countries” is a supplied word, and is not fully accurate, for at the Sunday law, the “many” who are overthrown are a class of people who knew the distinction between the seventh-day Sabbath and the day of the sun, before the Sunday law arrived.
Sanggeus raja kalér palsu nalukkeun raja kidul (tilas Uni Soviét), dina ayat kaopat puluh, dina taun 1989, saterusna éta nalukkeun tanah anu mulya (Amérika Sarikat). Dina ayat kaopat puluh hiji, kecap “countries” téh mangrupa kecap tambahan, sarta henteu sapinuhna merenah, sabab dina mangsa undang-undang Minggu, “anu réa” anu diruntuhkeun téh lain nagara-nagara, tapi golongan jalma anu saméméh datangna undang-undang Minggu geus nyaho bédana antara Sabat poé katujuh jeung poé panonpoé.
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Parobahan poé Sabat téh mangrupikeun tanda atawa cap kakawasaan garéja Roma. Jalma-jalma anu, ku ngartos kana tuntutan parentah kaopat, milih miéling Sabat palsu gaganti Sabat sajati, ku kituna maranéhna keur méré panghormatan ka kakawasaan anu ngan ku éta baé hal éta diparéntahkeun. Cap sato galak téh nyaéta Sabat kapapaan, anu geus ditarima ku dunya gaganti poé anu geus ditangtukeun ku Allah.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Tapi can waktuna pikeun narima tanda sato galak, sakumaha geus ditangtukeun dina nubuat, can kénéh sumping. Mangsa pangudina can kénéh datang. Aya urang Kristen sajati di unggal garéja, kaasup ogé dina persekutuan Katolik Roma. Teu aya saurang ogé anu dihukum saméméh maranéhna narima caang éta sarta ningali kawajiban parentah kaopat. Tapi lamun eta dekret dikaluarkeun pikeun maksa poe Sabat palsu, sarta nalika sora tarik malaikat katilu ngingetkeun manusa ulah nyembah ka sato galak jeung gambarna, garis pamisah antara anu palsu jeung anu sajati bakal katingali écés. Mangka jalma-jalma anu masih kénéh neruskeun palanggaran bakal narima tanda sato galak dina tarangna atawa dina leungeunna.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Ku léngkah anu gancang urang keur ngadeukeutan mangsa ieu. Nalika garéja-garéja Protestan ngahiji jeung kakawasaan sipil pikeun ngadukung hiji agama palsu, anu ku sabab nentangna karuhun maranéhna kungsi nandangan panganiayaan anu pangkejemna, mangka Sabat kapausan bakal dipaksakeun ku kakawasaan gabungan garéja jeung nagara. Bakal aya murtad nasional, anu tungtungna moal lian ti karuksakan nasional.” Bible Training School, 2 Pébruari 1913.
The class of “many” who are overthrown at the soon-coming Sunday law, are those who will be held accountable to the light of the Sabbath, which is the light that is given for that time, which is a turning point, and a crisis in the history of both the church and the nations. That class is the church of Laodicean Adventism that has reached their conclusion of wandering in the wilderness of rebellion. It is there that they are spewed out of the mouth of the Lord for eternity. Laodicean Adventism are those who were called unto the light of the third angel, either at the first Kadesh in the history of 1844, unto 1863, or at the second Kadesh in the history of 2001, unto the Sunday law.
Golongan “anu loba” anu diruntuhkeun dina hukum Minggu anu enggal datang téh nya éta jalma-jalma anu bakal dipertanggungjawabkeun kana caang Sabat, nyaéta caang anu dipaparinkeun pikeun mangsa éta, anu mangrupakeun hiji titik balik, jeung hiji krisis dina sajarah boh gareja boh bangsa-bangsa. Golongan éta nyaéta gareja Adventisme Laodikea anu geus nepi ka tungtung pangumbaraan maranéhna di padang gurun pambrontakan. Di dinya maranéhna dimuntahkeun kaluar tina sungut Gusti pikeun salalanggengna. Adventisme Laodikea nyaéta jalma-jalma anu kungsi disaur kana caang malaikat katilu, boh dina Kadesh kahiji dina sajarah taun 1844 nepi ka 1863, boh dina Kadesh kadua dina sajarah taun 2001 nepi ka hukum Minggu.
And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.
Sarta anjeunna ngandika ka anjeunna, “Sobat, kumaha anjeun bisa asup ka dieu teu make pakean panganten?” Jeung anjeunna cicing teu bisa ngajawab. Tuluy raja ngandika ka para palayan, “Beungkeut leungeun jeung sukuna, bawa anjeunna kaluar, sarta alungkeun kana gelap pangluarna; di dinya bakal aya ceurik jeung kertak huntu.” Sabab loba anu dipanggil, tapi saeutik anu dipilih. Mateus 22:12–14.
The voice of the third angel, either in 1844, or 2001, was a call unto the wedding. The “many” that are overthrown at the Sunday law, are the “many” who rejected the wedding garment of Christ’s righteousness, and instead become part of the marriage party of the ten kings unto the whore of Rome. For that marriage, a person can keep their own garments, for all they need to take away their reproach is to be called by the surname of the whore that reigns over the ten kings.
Sora malaikat katilu, boh dina taun 1844, boh dina taun 2001, nya éta panggero kana pangantenan. “Loba” anu diruntuhkeun dina hukum Minggu, nya éta “loba” anu nampik jubah panganten tina kabeneran Kristus, sarta sabalikna jadi bagian tina rombongan pangantenan sapuluh raja ka palacuran Roma. Pikeun pangantenan éta, jalma bisa nahan pakéanana sorangan, sabab anu maranéhna perlukeun pikeun ngaleungitkeun aibna téh ngan saukur disebut ku ngaran kulawarga si palacur anu maréntah luhur sapuluh raja.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. Isaiah 4:1.
Jeung dina poe eta tujuh awewe bakal nyekel ka hiji lalaki, bari nyebut, Urang bakal dahar roti urang sorangan, jeung make pakean urang sorangan: ngan mugi urang disebut ku ngaran maneh, pikeun ngaleungitkeun aib urang. Yesaya 4:1.
They failed the first dietary test, for they chose to eat their own bread, instead of the bread of heaven. They failed the second test where they were to glorify God by manifesting His character, but they chose instead to wear their own garments. They failed the third litmus test, for they manifested the name (character) of the beast, for they chose to reject the name (character) of Christ. The purpose that Nimrod built a city (state), and a tower (church), in the first mention of Babylon, was that he might make himself a name.
Aranjeunna gagal dina ujian kadaharan anu kahiji, sabab maranéhna milih ngadahar roti sorangan, lain roti ti sawarga. Aranjeunna gagal dina ujian anu kadua, nalika maranéhna kudu ngamulyakeun Allah ku nembongkeun tabiat-Na, tapi sabalikna maranéhna milih maké papakéan sorangan. Aranjeunna gagal dina ujian lakmus anu katilu, sabab maranéhna nembongkeun ngaran (tabiat) sato galak, ku sabab maranéhna milih nolak ngaran (tabiat) Kristus. Tujuan Nimrod ngadegkeun hiji kota (nagara), jeung hiji munara (garéja), dina panyebutan Babilon anu kahiji, nya éta sangkan manéhna bisa nyieun ngaran pikeun dirina sorangan.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
Sarta maranéhna ngomong, Hayu atuh urang ngadegkeun keur urang hiji kota jeung hiji munara, anu pucukna bisa nepi ka langit; sarta hayu urang nyieun keur urang hiji ngaran, supaya urang ulah paburencay ka sakuliah beungeut bumi. Kajadian 11:4.
Name is a symbol of character, and the prophetic character of the eighth beast, that is of the seven, is the twofold nature of the combination of Church (tower) and State (city). In the crisis of the last days men will separate into two classes.
Ngaran téh lambang tina watak, sarta watak profétis tina sato galak anu ka dalapan, anu asalna tina anu tujuh, nyaéta sipat rangkep dua tina gabungan Garéja (munara) jeung Nagara (kota). Dina krisis poé-poé panungtungan, manusa baris misah jadi dua golongan.
“There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan’s black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory.” Review and Herald, January 30, 1900.
“Ngan aya ngan dua golongan. Unggal pihak ditandaan kalawan écés, boh ku segel Allah anu hirup, boh ku tanda sato galak atawa gambarna. Unggal putra jeung putri Adam milih boh Kristus boh Barabas jadi pamingpinana. Jeung sakumna anu nempatkeun dirina di pihak anu teu satia keur nangtung di handapeun panji hideung Iblis, sarta dituduh nolak Kristus jeung ngagunakeun Anjeunna kalawan hina. Maranéhna dituduh kalawan dihaja nyalibkeun Gusti anu boga kahirupan jeung kamulyaan.” Review and Herald, 30 Januari 1900.
One class will represent the image of the beast, and the other class will represent the image of Christ. One will be wearing Christ’s wedding garment, and the other class will be wearing “their own apparel.” One class will be eating the heavenly diet, and the other will be eating their “own bread.” The class that eats their own bread, and retains their own apparel, represent the “many” who were called by the voice of the third angel, and they are the “many” who are overthrown at the soon-coming Sunday law. Their attempt to redeem their lost condition when their characters are manifested at the crisis of the Sunday law is the false hope that if they can accept the name of the whore of Rome, that doing so will take away their “reproach.”
Hiji golongan bakal ngawakilan gambaran sato galak, ari golongan nu séjén bakal ngawakilan gambaran Kristus. Hiji bakal ngagem pakean panganten Kristus, ari golongan nu séjén bakal ngagem “pakéan maranéhna sorangan.” Hiji golongan bakal ngadahar kadaharan sawarga, ari nu séjén bakal ngadahar “roti maranéhna sorangan.” Golongan anu ngadahar roti maranéhna sorangan, sarta tetep nyekel pakéan maranéhna sorangan, ngawakilan “loba” anu geus dipanggil ku sora malaikat katilu, sarta maranéhna téh “loba” anu bakal diruntuhkeun ku hukum Minggu anu enggal datang. Tarékah maranéhna pikeun nebus kaayaan maranéhna anu leungit nalika tabiatna dipidangkeun dina krisis hukum Minggu téh nyaéta harepan palsu yén lamun maranéhna bisa narima ngaran palacuran Roma, ku kitu “kahinaan” maranéhna bakal dileungitkeun.
At that time, the few who are chosen are lifted up as the ensign of the one hundred and forty-four thousand, and there is then another group in verse forty-one who then “escape” the hand of the counterfeit king of the north. The Hebrew word translated as “escape,” in verse forty-one, means to escape as if by slipperiness, and the definition conveys the idea of holding a bar of soap in the water, and due to the slipperiness of the soap, it slips out of your hand. The primary element of the definition of the word, when it is employed in the Hebrew language is that whatever it is that escapes, is something that had, prior to the escape, been under the control of whatever it escapes from.
Dina waktu éta, jalma-jalma saeutik anu dipilih diangkat jadi panji pikeun saratus opat puluh opat rébu, sarta tuluy aya deui golongan séjén dina ayat opat puluh hiji anu tuluy “luput” tina panangan raja kalér palsu éta. Kecap Ibrani anu ditarjamahkeun jadi “luput,” dina ayat opat puluh hiji, ngandung harti luput saolah-olah ku licinna, sarta harti éta ngagambarkeun pamanggih ngeunaan nyekel sabatang sabun di jero cai, tuluy ku sabab licinna sabun éta, éta sabun lesot tina panangan anjeun. Unsur utama tina harti kecap éta, nalika dipaké dina basa Ibrani, nyaéta yén naon waé anu luput téh mangrupa hal anu, saméméh luput, kungsi aya dina kakawasaan naon waé anu ti dinya manéhna luput.
In verse forty-one, the threefold union of the dragon, the beast and false prophet is accomplished.
Dina ayat opat puluh hiji, kasatuan tilu rupa antara naga, sato galak, jeung nabi palsu téh kalaksanakeun.
“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 Sarikat bakal jadi nu pangpayunna ngalegaan leungeunna meuntasan jurang pikeun nyekel leungeun Spiritualisme; maranéhna bakal ngulurkeun leungeun ngaliwatan tebing jero pikeun silih salaman jeung kakawasaan Roma; sarta dina pangaruh ieu pakumpulan tilu rupa, nagara ieu bakal nuturkeun tapak-léngkah Roma dina nginjeum-injeum hak-hak nurani.” The Great Controversy, 588.
When the United States joins hands with the United Nations, and the papacy at the Sunday law, there is a group of people who have previously been in the hand of the papacy, who then “escape” from the counterfeit king of the north’s hand. Those people were previously held in the grasp of the papal power. Those people are represented at Herod’s birthday party by John the Baptist, who was then in the captivity of the Roman dungeons, awaiting death or deliverance. The class of people who escape the captivity of the papacy at the Sunday law, are represented by three tribes, and thus symbolize the threefold makeup of modern Babylon.
Nalika Amérika Sarikat ngajabat leungeun jeung Perserikatan Bangsa-Bangsa, sarta kapausan dina hukum poé Minggu, aya sakelompok jalma anu saméméhna geus aya dina panangan kapausan, anu tuluy “luput” tina panangan raja kalér palsu. Jalma-jalma éta saméméhna kungkung dicekel dina cengkeraman kakawasaan kapausan. Jalma-jalma éta dipagambarkeun dina pesta ulang taun Hérodes ku Yohanes Pembaptis, anu dina waktu éta keur aya dina tawanan panjara-panjarana Romawi, nungguan pati atawa kabébasan. Golongan jalma anu luput tina panawanan kapausan dina hukum poé Minggu dipagambarkeun ku tilu kaom, ku kituna ngalambangkeun wangun tilu rupa Babul modéren.
At that very time, the second voice of Revelation chapter eighteen, calls those people to flee out of Babylon, that they not partake of her judgments that are then to begin. That second voice, is the voice of Christ, but it represents the voice of the one hundred and forty-four thousand who are then proclaiming the third angels’ message with a loud voice. When those who escape the hand (a symbol of submission), they escape the hand of the counterfeit king of the north, and they then find the hand of the true king of the north.
Dina waktu éta pisan, sora kadua dina Wahyu pasal dalapan welas nyaur jalma-jalma éta supaya maranéhna ngungsi kaluar ti Babul, sangkan maranéhna ulah milu kana hukuman-hukumanana anu harita rek dimimitian. Sora kadua éta nyaéta sora Kristus, tapi éta ngawakilan sora saratus opat puluh opat rébu anu harita keur ngumumkeun pekabaran malaikat katilu kalawan sora tarik. Nalika jalma-jalma anu luput tina leungeun (lambang tina pasrah), maranéhna luput tina leungeun raja kalér palsu, tuluy maranéhna manggihan leungeun raja kalér anu sajati.
At Mount Carmel the prophets of Baal were slain, and as the masculine false deity they represent the State, and the prophets of Ashtaroth represent the Church. Elijah slew the prophets of Baal, thus identifying the end of the sixth kingdom, though the religion of apostate Protestantism as represented by Salome, was still represented. Salome, Apostate Protestantism, as Salome, seduces Herod, and the ten kings agree to enter into a Church and State alliance with the eighth head, that was of the seven heads. Salome is the one who the incestuous Herod lusts after in his heart.
Di Gunung Karmel para nabi Baal dipaéhan, sarta minangka déwa palsu nu sipatna lalaki, maranéhna ngalambangkeun Nagara, sedengkeun para nabi Asytarot ngalambangkeun Garéja. Élia maéhan para nabi Baal, ku kituna nandaan ahir karajaan kagenep, sanajan agama Protestanisme murtad sakumaha dilambangkeun ku Salome, masih kénéh diwakilan. Salome, Protestanisme Murtad, minangka Salome, ngagoda Hérodés, sarta sapuluh raja satuju pikeun asup kana hiji pasatuan Garéja jeung Nagara jeung sirah kadalapan, nu asalna tina tujuh sirah. Salome nyaéta anu dipikahayang ku Hérodés nu zinah getih ku nafsu dina haténa.
But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 5:28.
Tapi Kami ngadawuh ka aranjeun, yén sing saha anu neuteup ka hiji awéwé kalawan kahayang birahi ka dirina, geus migawe jinah jeung manéhna dina jero haténa. Mateus 5:28.
Herod’s incestuous lust in his heart, joined their flesh together in his heart, and he therefore became one with Salome.
Hawa napsu sumbang Herodes dina haténa, ngahijikeun daging maranéhna duaan dina haténa, ku sabab éta manéhna tuluy jadi hiji jeung Salome.
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.
Ku sabab éta lalaki baris ninggalkeun bapana jeung indungna, sarta ngahiji raket jeung pamajikanana; jeung maranéhna duaan bakal jadi hiji daging. Kajadian 2:24.
At Herod’s birthday party, Herod and Salome became united, and Herod, who was typified by Ahab, is the head of the ten kings of the northern kingdom. At the soon coming Sunday law, the sixth kingdom of the earth beast ends when the horns that had become one horn representing the combination of the horns of Church and State (the image of the beast), is slain by Elijah. Salome then seduces Herod, becomes one with him, and convinces him to give half his kingdom (the world-wide State) to her mother (the world-wide Church). Salome has then taken control of Ahab and his ten tribes, for the ten kings all agree with each other.
Dina pésta ulang taun Hérodés, Hérodés jeung Salomé ngahiji, sarta Hérodés, anu dilambangkeun ku Ahab, nyaéta kapala tina sapuluh raja karajaan kalér. Dina hukum Minggu anu baris geura datang, karajaan kagenep tina sato galak bumi réngsé nalika tanduk-tanduk anu geus jadi hiji tanduk, anu ngalambangkeun gabungan tanduk Garéja jeung Nagara (gambar sato galak), dipaéhan ku Élia. Salomé tuluy ngarayu Hérodés, jadi hiji jeung manéhna, sarta ngayakinkeun anjeunna pikeun mikeun satengah karajaanna (Nagara saalam dunya) ka indungna (Garéja saalam dunya). Ku kituna Salomé geus nyokot kadali kana Ahab jeung sapuluh kaomna, sabab sapuluh raja éta sakabéhna satuju saurang jeung nu lian.
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. Revelation 17:12, 13.
Jeung sapuluh tanduk anu ku maneh ditingali téh sapuluh raja, anu can narima karajaan acan; tapi maranéhna bakal narima kakawasaan minangka raja salila sajam babarengan jeung éta sato galak. Maranéhna sapamadegan, sarta bakal masrahkeun kakawasaan jeung kakuatan maranéhna ka éta sato galak. Wahyu 17:12, 13.
The beast they give their power and strength unto is the beast that the whore rides upon. The beast represents the character of the image, which is the combination of Church and State, with the woman (Church) in control of the relationship, for it is a Latin marriage, where the surname is the name of the wife, and where the woman rules over the man, in rebellion against the true marriage relationship.
Sato anu ku maranéhna dipasrahkeun kakawasaan jeung kakuatanana téh nyaéta sato anu ditumpakan ku éta awéwé palacuran. Éta sato ngagambarkeun watak tina éta gambar, nyaéta gabungan Garéja jeung Nagara, kalayan awéwé éta (Garéja) ngawasa dina éta hubungan, sabab éta téh hiji perkawinan Latin, anu ngaran kulawargana maké ngaran pamajikan, sarta anu dina éta awéwé ngawasa salakina, minangka pambangkangan ngalawan hubungan perkawinan anu sajati.
Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Genesis 3:16.
Ka awéwé Anjeunna ngandika, “Kami bakal ngalipatgandakeun pisan kasedihan anjeun jeung kakandungan anjeun; ku kasedihan anjeun bakal ngalahirkeun anak; jeung kahayang anjeun bakal ka salaki anjeun, sarta anjeunna bakal maréntah ka anjeun.” Kajadian 3:16.
The ten kings are of one mind, and one heart.
Sapuluh raja téh sajero pikiran, jeung sajero hate.
“Revelation 17:13–14 quoted. ‘These have one mind.’ There will be a universal bond of union, one great harmony, a confederacy of Satan’s forces. ‘And shall give their power and strength unto the beast.’ Thus is manifested the same arbitrary, oppressive power against religious liberty, freedom to worship God according to the dictates of conscience, as was manifested by the papacy, when in the past it persecuted those who dared to refuse to conform with the religious rites and ceremonies of Romanism.
“Wahyu 17:13–14 dikutip. ‘Maranehna sajiwa.’ Bakal aya hiji ikatan kasatuan anu universal, hiji kasaluyuan anu agung, hiji pakumpulan pasukan Iblis. ‘Jeung maranehna bakal masrahkeun kakawasaan jeung kakuatan maranehna ka sato galak éta.’ Ku kituna katingalina kakawasaan anu sarua sawenang-wenangna, nindes, ngalawan kamerdikaan agama, kabébasan pikeun nyembah Allah nurutkeun pituduh haté nurani, sakumaha anu geus ditembongkeun ku kapapaan, waktu baheula éta nganiaya jalma-jalma anu wani nolak pikeun nyaluyukeun diri kana upacara-upacara jeung seremoni-seremoni kaagamaan Romanisme.”
“In the warfare to be waged in the last days there will be united, in opposition to God’s people, all the corrupt powers that have apostatized from allegiance to the law of Jehovah. In this warfare the Sabbath of the fourth commandment will be the great point at issue; for in the Sabbath commandment the great Law-giver identifies Himself as the Creator of the heavens and the earth.” The Seventh-day Adventist Bible Commentary, 983.
“Dina peperangan anu bakal lumangsung dina poé-poé panungtungan, sakumna kakawasaan anu ruksak anu geus murtad tina kasatiaan ka hukum Yéhuwa bakal ngahiji pikeun ngalawan umat Allah. Dina peperangan ieu Sabat tina parentah kaopat bakal jadi perkara utama anu dipasualkeun; sabab dina parentah Sabat éta, Sang Pamasrah Hukum anu Agung nganyatakeun diri-Na minangka Nu Nyipta langit jeung bumi.” The Seventh-day Adventist Bible Commentary, 983.
The ten kings, whose leader is Ahab, or Herod, have been seduced by Salome, the daughter of Herodias. The United Nations, who at the Sunday law is seduced by Salome, the false religion of apostate Protestantism, and who was formerly the sixth kingdom of Bible prophecy, takes control of the kingdom of ten kings, who all agree to give half their kingdom unto the religion of Catholicism. They make this unanimous decision, for all the kings were seduced by Salome’s seductive dance. They agree to place their united strength into the work of killing those represented by John the Baptist.
Sapuluh raja, anu pamingpinna nyaéta Ahab, atawa Herodes, geus kabita ku Salome, putri Herodias. Perserikatan Bangsa-Bangsa, anu dina hukum Minggu kabita ku Salome, nyaéta agama palsu tina Protestanisme nu murtad, sarta anu baheulana mangrupa karajaan kagenep dina nubuat Alkitab, nyekel kadali kana karajaan sapuluh raja, anu sakabéhna sapamadegan pikeun masrahkeun satengah karajaanna ka agama Katolik. Maranéhna nyieun kaputusan anu sapuk bulat ieu, sabab sakabéh raja geus kabita ku tari panggoda Salome. Maranéhna sapuk pikeun nempatkeun kakuatan maranéhna nu ngahiji kana pagawean maéhan jalma-jalma anu dilambangkeun ku Yohanes Pembaptis.
The beast (the United Nations) is governed by a premier king (the daughter of Jezebel). Jezebel had directed her daughter to initiate the adulterous and incestuous relationship with Herod and the other kings, for she is the mother of harlots. She is the pimp of her own daughter. Herod, Ahab and the United Nations were seduced by the false prophet, who is the United States. The United States, ceases to be the sixth kingdom when the prophets of Baal were slain, and the prophets of Ashtaroth (Salome) immediately become the governing power of the seventh kingdom, as it duplicates in the world, what it just accomplished in the United States.
Sato galak (Perserikatan Bangsa-Bangsa) diparéntah ku hiji raja utama (putri Isebel). Isebel geus ngarahkeun putrina supaya ngamimitian hubungan cabul jeung sumbang antara anjeunna jeung Herodes katut raja-raja séjén, sabab anjeunna teh indung para palacur. Anjeunna teh mucikari pikeun putrina sorangan. Herodes, Ahab, jeung Perserikatan Bangsa-Bangsa geus kagoda ku nabi palsu, nya éta Amérika Sarikat. Amérika Sarikat eureun jadi karajaan kagenep nalika para nabi Baal dipaéhan, sarta para nabi Asytarot (Salome) langsung jadi kakawasaan pamaréntahan tina karajaan katujuh, sakumaha éta ngagandakeun di dunya naon anu kakara dihontalna di Amérika Sarikat.
The beast is the kings who are in a relationship with the whore’s daughter, and the whore is the woman that rules over the beast. Jesus illustrates the end of a thing, with the beginning of a thing. Just as Revelation chapter seventeen’s illustration of eight kingdoms unsealed the eight kingdoms of Daniel chapter two, the beast and the woman that rides upon the beast unseals another prophetic truth, that is based upon the first representing the last.
Sato galak teh nya eta para raja anu aya dina hiji hubungan jeung anak ti awewe palacuran, sarta awewe palacuran teh nya eta awewe anu marentah ka luhur sato galak. Isa ngagambarkeun ahir hiji hal ku awal hiji hal. Sakumaha gambaran dina Wahyu pasal tujuh belas ngeunaan dalapan karajaan ngabuka meterai dalapan karajaan dina Daniel pasal dua, kitu deui sato galak jeung awewe anu numpak kana luhur sato galak eta ngabuka hiji bebeneran nubuat nu sejen, nya eta nu dumasar kana anu kahiji ngawakilan anu panungtung.
Revelation chapter seventeen is the last reference to the kingdoms of Bible prophecy, and therefore demands that Daniel chapter two, which is the first reference to the kingdoms of Bible prophecy, of prophetic necessity must also represent eight kingdoms, of which the eighth kingdom was of the seven. So too, the judgment of the woman and the beast she rides upon in chapter seventeen, must be represented in the first judgment of the whore in 1798.
Wahyu pasal tujuh belas mangrupikeun rujukan panungtung kana karajaan-karajaan dina nubuat Alkitab, ku sabab éta nungtut supaya Daniel pasal dua, anu mangrupikeun rujukan kahiji kana karajaan-karajaan dina nubuat Alkitab, ku kaperluan nubuat ogé kudu ngawakilan dalapan karajaan, anu karajaan kadalapanna asalna ti antara tujuh éta. Kitu deui, panghukuman ka éta awéwé jeung ka sato galak anu ditumpakan ku anjeunna dina pasal tujuh belas, kudu diwakilan dina panghukuman kahiji ka éta palacur dina taun 1798.
The angel informed John at the opening of chapter seventeen, that he was going to show the judgment of the great whore and of the beast she rides upon. The first time the whore was judged has been correctly understood as 1798 when the papacy received its deadly wound, and the time of the end arrived. Yet when a “time of the end” is represented in prophetic history there are always two waymarks symbolized by people. The birth of Aaron and his brother Moses was the time of the end in that history. Those two waymarks typified the birth of John the Baptist, and sixth months later his cousin Jesus, thus marking the time of the end for that history. At the end of the seventy-year captivity, which typifies the time of the end in 1798, Darius and his nephew Cyrus are the two waymarks of the time of the end. Together, they typify Reagan and Bush the first, in the time of the end of 1989.
Malaikat éta ngabéjaan ka Yohanes dina bubuka pasal tujuh welas, yén manéhna rék némbongkeun panghukuman ka palacuran gedé jeung ka sato galak anu ditungganganana. Kahiji kalina palacuran éta dihukum geus kaharti kalayan bener minangka taun 1798 nalika kapausan nampa tatu na anu paéh, sarta mangsa ahir téh sumping. Sanajan kitu, nalika hiji “mangsa ahir” digambarkeun dina sajarah nubuat, salawasna aya dua tanda patokan anu dilambangkeun ku jalma-jalma. Kalahiran Harun jeung lanceukna Musa éta mangsa ahir dina sajarah éta. Dua tanda patokan éta ngalambangkeun kalahiran Yohanes Pambaptis, sarta genep bulan sanggeusna dulurna, Yesus, ku kituna nandaan mangsa ahir pikeun sajarah éta. Dina ahir pangbuangan tujuh puluh taun, anu ngalambangkeun mangsa ahir dina 1798, Darius jeung kemenakanna Koresy téh dua tanda patokan tina mangsa ahir. Maranéhna duaan ngalambangkeun Reagan jeung Bush nu kahiji, dina mangsa ahir taun 1989.
1798, which was the time of the end when the book of Daniel was unsealed in Millerite history, identified the prophetic death of the political element of the beast of Catholicism. Napoleon’s general Berthier walked right into the Vatican, arrested the pope and ended the political authority of the beast of Catholicism. A year later, in 1799, the woman who had ridden that beast through the centuries, represented by the pope, died in captivity. The judgment of the whore, includes the judgment upon the beast she employed to govern the nations. Revelation chapter seventeen identifies both the judgment of the beast, and also the whore who rules over and rides upon the beast.
Taun 1798, anu jadi mangsa ahir nalika kitab Daniel dibuka segelna dina sajarah Millerite, nandaan pupusna nubuatiah unsur pulitik tina sato galak Katolikisme. Jenderal Napoleon, Berthier, asup langsung ka Vatikan, nangkep paus, sarta ngeureunkeun kakawasaan pulitik sato galak Katolikisme éta. Satutas sataun, dina 1799, awéwé anu salila mangabad-abad nunggang sato galak éta, anu dilambangkeun ku paus, maot dina kurungan. Pangadilan ka palacur éta ngawengku ogé pangadilan kana sato galak anu ku dirina dipaké pikeun maréntah bangsa-bangsa. Wahyu pasal tujuh belas ngaidentifikasi boh pangadilan kana sato galak éta, boh ogé palacur anu maréntah kana sarta nunggang kana éta sato galak.
“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.
“Dunya pinuh ku badai, perang, jeung paséa. Sanajan kitu, dina hiji kapamimpinan—nyaéta kakawasaan kapausan—jalma-jalma bakal ngahiji pikeun ngalawan Allah dina diri para saksi-Na.” Testimonies, jilid 7, 182.
The eighth head, that is of the seven, is the papal power that reigns over the beast that is made up of ten kings who are governed by the daughter of the whore who rides upon the beast. The elements of the eighth kingdom, that is of the seven must be seen in the eighth and last president, who is of the seven presidents, when the image of the beast is formed within the United States. The combination of the apostate horns of Republicanism and Protestantism must have a “head” that rules over the image of the beast, and that ruler will be a dictator extraordinaire.
Sirah anu ka dalapan, anu kaasup kana anu tujuh, nyaéta kakawasaan papal anu maréntah luhur sato galak anu diwangun ku sapuluh raja anu diparéntah ku putri ti palacuran anu naék kana tonggong sato galak éta. Unsur-unsur karajaan anu ka dalapan, anu kaasup kana anu tujuh, kudu katempo dina présidén anu ka dalapan jeung anu panungtungan, anu kaasup kana tujuh présidén, nalika gambar sato galak dibentuk di jero Amérika Sarikat. Gabungan tanduk-tanduk murtad tina Republikanisme jeung Protestanisme kudu boga hiji “sirah” anu maréntah luhur gambar sato galak, sarta pamingpin éta bakal jadi saurang diktator anu luar biasa.
We will continue this study in the next article.
Urang baris neruskeun ieu pangajaran dina artikel salajengna.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.
Pupujian atawa Jabur Asap. Mugi Gusti Allah ulah cicingeun; ulah nahan karapihan-Mantenna, sarta ulah cicing, nun Gusti Allah. Sabab, tingali, musuh-musuh-Mantenna nyieun kaributan; jeung jalma-jalma anu ngabenci ka Mantenna geus ngangkat sirah. Maranéhna geus ngararancang kalayan licik ngalawan umat-Mantenna, sarta geus musyawarah ngalawan jalma-jalma panangtayungan-Mantenna. Maranéhna geus ngucap, “Hayu, urang tumpes maranéhna tina jadi hiji bangsa; supaya ngaran Israil ulah aya deui nu nginget.” Sabab maranéhna geus sapamadegan dina musyawarah babarengan; maranéhna ngahiji jadi sakutu ngalawan ka Mantenna: kémah-kémah Edom, jeung urang Ismael; Moab, jeung urang Hagar; Gebal, jeung Amon, jeung Amalek; urang Pelisti jeung pangeusi Tirus; Asyur ogé geus ngahiji jeung maranéhna: maranéhna geus nulungan anak-anak Lot. Selah. Jabur 83:1–8.