The collapse of the Democratic party in the United States is a specific subject of biblical prophecy. It is one of the prophetic characteristics associated with the eighth and last president of the United States. It is associated with the prophetic dynamics of making the eighth president, who is of the seven, the head of the image of the beast. The image of the beast in the world is twofold, yet threefold. It is twofold in that it represents a combination of Church and State, but its threefold, for it is made up of ten kings (statecraft), that is directed by the premier king (churchcraft). That beast is ridden upon and reigned over by one head, that is the eighth head, that is of the seven.
Runtuhna partéy Démokrat di Amérika Sarikat téh mangrupa hiji perkara husus dina nubuat Alkitab. Ieu téh salah sahiji ciri nubuat anu pakait jeung présidén ka dalapan sarta nu pamungkas di Amérika Sarikat. Ieu pakait jeung dinamika nubuat dina ngajadikeun présidén ka dalapan, anu asalna tina anu tujuh, jadi kapala tina gambar sato galak. Gambar sato galak di dunya téh dua rupa, nanging tilu rupa. Ieu dua rupa lantaran ngagambarkeun gabungan Garéja jeung Nagara, tapi ogé tilu rupa, sabab diwangun ku sapuluh raja (kakawasaan nagara), anu diarahan ku raja pangutamana (kakawasaan garéja). Sato galak éta ditunggangi sarta diparéntah ku hiji kapala, nyaéta kapala ka dalapan, anu asalna tina anu tujuh.
The image of the beast in the United States is twofold, yet threefold. It is twofold in that it represents a combination of church and state, but its threefold, for it is made up with an apostate Republican horn (statecraft), that is directed by an apostate Protestant horn (churchcraft). That beast is ridden upon and reigned over by one head, that is the eighth head, which is of the seven.
Gambar sato galak di Amérika Sarikat téh dua rupa, nanging ogé tilu rupa. Disebut dua rupa sabab éta ngawakilan hiji gabungan antara garéja jeung nagara, nanging disebut tilu rupa sabab éta diwangun ku tanduk Républikan anu murtad (kapamimpinan nagara), anu diarahkeun ku tanduk Protestan anu murtad (kapamimpinan garéja). Sato galak éta ditumpakan sarta diparéntah ku hiji sirah, nyaéta sirah anu ka dalapan, anu asalna tina anu tujuh.
The head, in either case, is a full-blown dictator. The environment where his dictatorship is clearly illustrated is the line of the history when the earth beast speaks as a dragon, for “speaking” is the primary characteristic of the earth beast. It spoke in 1776, 1789, 1798, 1863, 2001, 2021 and it is about to speak again when the image is fully formed at the soon-coming Sunday law.
Sirah, dina boh kasus, nyaéta saurang diktator nu geus sampurna wangunna. Lingkungan tempat kadiktatoranana digambarkeun kalayan écés nyaéta dina jalur sajarah nalika sato galak bumi nyarita saperti naga, sabab “nyarita” téh mangrupa ciri utama sato galak bumi. Eta nyarita dina taun 1776, 1789, 1798, 1863, 2001, 2021, sarta bakal geura nyarita deui nalika gambarna geus kabentuk sapinuhna dina hukum Minggu nu baris enggal sumping.
In the days of Paul, the mystery of iniquity, which was the papal power, was already at work, but it was being restrained by the dragon of pagan Rome. In 1798 and 1799, the dragon removed the man of sin from power, but in 1989, the pope of Rome defeated the dragon of the Soviet Union. The entire prophetic history, all the way to the end, portrays the papacy as in a warfare with the dragon. The pope of Rome is the despot who is to be lifted up as the head of the evil confederacy of the threefold union of the dragon, the beast and the false prophet in the last days. Sister White said “under one head, the papal power,” and the Psalmist also identifies the ten kings lifting up the eighth head, that is of the seven.
Dina mangsa Paulus, rasiah kajahatan, nyaéta kakawasaan kapausan, geus mimiti digawé, tapi keur ditahan ku naga Roma kapir. Dina taun 1798 jeung 1799, naga éta nyabut manusa dosa tina kakawasaan, tapi dina taun 1989, paus Roma ngéléhkeun naga Uni Soviét. Sakabéh sajarah nubuat, nepi ka ahirna, ngagambarkeun kapausan minangka nu keur perang jeung naga. Paus Roma téh lalim anu baris diangkat jadi kapala pakumpulan jahat dina persatuan tilu-lapis antara naga, sato galak, jeung nabi palsu dina poé-poé panungtungan. Sister White nyarios, “under one head, the papal power,” sarta nu nulis Jabur ogé nandakeun yén sapuluh raja ngangkat sirah ka dalapan, nyaéta anu asalna tina tujuh.
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalms 83:2–4.
Sabab, lah, musuh-musuh Anjeun ngadamel kaributan; jelema-jelema anu hate ka Anjeun geus ngangkat sirah. Maranéhna geus ngayakeun pasamoan licik ngalawan umat Anjeun, sarta ngarundaykeun rarancang ngalawan jalma-jalma panyumputan Anjeun. Maranéhna geus nyarita, Hayu, urang pegatkeun maranéhna sangkan ulah jadi hiji bangsa deui; supaya ngaran Israél henteu aya deui dina pangéling-ngéling. Jabur 83:2–4.
When the United States forms an image of the beast, it will be threefold in nature, and also twofold. It will be a twofold combination of churchcraft and statecraft, but that political system will be reigned over by one head. The eighth president will reign over and ride the image of the beast. The eighth president, who is of the seven previous presidents, is the last president of “the sixth” kingdom of Bible prophecy, and he received his deadly wound as “the sixth” president.
Nalika Amérika Sarikat ngawangun hiji gambar sato galak éta, sifatna bakal tilu rupa, sarta ogé dua rupa. Eta bakal mangrupa hiji gabungan dua rupa tina kakawasaan garéja jeung kakawasaan nagara, tapi sistem pulitik éta bakal diparéntah ku hiji sirah. Présidén ka dalapan bakal maréntah sarta nunggang kana gambar sato galak éta. Présidén ka dalapan, anu asalna tina tujuh présidén saméméhna, nya éta présidén panungtung tina karajaan “kagenep” dina nubuat Alkitab, sarta anjeunna nampi tatu maotna nalika janten présidén “kagenep”.
The prophetic man of sin has been in a war with the dragon for his entire history. Donald Trump is the rich king that stirred up the dragon of globalism, and he has been in a political, social and philosophical war with the dragon powers ever since he first announced his intent to run for president on June 16, 2015, at the Trump Tower in New York City, the very city where the Twin Towers came down on September 11, 2001, and the city where the Freedom Tower, that replaced the Twin Towers was dedicated on November 3, 2014.
Jalma dosa anu sipatna nubuat geus perang ngalawan naga sapanjang sakabéh sajarahna. Donald Trump téh raja beunghar anu ngagerakkeun naga globalisme, sarta ti saprak anjeunna mimiti ngumumkeun niatna pikeun nyalonkeun diri jadi présidén dina 16 Juni 2015, di Trump Tower, di Kota New York, nyaéta kota pisan tempat Menara Kembar rubuh dina 11 Séptémber 2001, jeung kota tempat Freedom Tower, anu ngagantikeun Menara Kembar, diresmikeun dina 3 Nopémber 2014, anjeunna geus terus aya dina perang pulitik, sosial, jeung filsafati ngalawan kakawasaan naga.
At the soon coming Sunday law, the marriage between Christ and the one hundred and forty-four thousand is consummated, and the fornication between the whore of Rome and the kings of the earth is consummated in a counterfeit marriage. At that Sunday law the twins from the garden of Eden are both lifted up, and also simultaneously attacked by a counterfeit. Those twin institutions are marriage and the seventh-day Sabbath.
Dina hukum Minggu anu geura datang, perkawinan antara Kristus jeung saratus opat puluh opat rebu disampurnakeun, sarta percabulan antara palacur Roma jeung raja-raja di bumi disampurnakeun dina hiji perkawinan palsu. Dina hukum Minggu éta, dua lembaga kembar ti taman Éden duanana diangkat luhur, sarta dina waktu anu sarua ogé diserang ku hiji palsu. Dua lembaga kembar éta nyaéta perkawinan jeung Sabat poé katujuh.
“When the Pharisees afterward questioned Him concerning the lawfulness of divorce, Jesus pointed His hearers back to the marriage institution as ordained at creation. ‘Because of the hardness of your hearts,’ He said, Moses ‘suffered you to put away your wives: but from the beginning it was not so.’ Matthew 19:8. He referred them to the blessed days of Eden, when God pronounced all things ‘very good.’ Then marriage and the Sabbath had their origin, twin institutions for the glory of God in the benefit of humanity. Then, as the Creator joined the hands of the holy pair in wedlock, saying, A man shall ‘leave his father and his mother, and shall cleave unto his wife: and they shall be one’ (Genesis 2:24), He enunciated the law of marriage for all the children of Adam to the close of time. That which the Eternal Father Himself had pronounced good was the law of highest blessing and development for man.” Thoughts From the Mount of Blessings, 63.
“Waktu urang Parisi satuluyna nanya ka Anjeunna ngeunaan hal sah atawa henteuna talak, Isa ngabalikeun para pangdéngéna ka lembaga perkawinan sakumaha geus ditetepkeun dina waktu ciptaan. ‘Ku karasa haté maranéh,’ saur-Na, Musa ‘ngidinan maranéh miceun pamajikan maranéh; tapi ti mimiti mah henteu kitu.’ Mateus 19:8. Anjeunna ngarahkeun maranéhna kana poé-poé Eden anu pinuh berkah, waktu Allah ngucapkeun yén sagala hal téh ‘alus kacida.’ Dina mangsa éta, perkawinan jeung Sabat miboga asal-usulna, dua lembaga kembar pikeun kamulyaan Allah jeung karaharjaan umat manusa. Dina mangsa éta ogé, waktu Sang Khalik ngahijikeun leungeun pasangan suci dina ikatan nikah, bari ngandika, saurang lalaki bakal ‘ninggalkeun bapana jeung indungna, sarta ngahiji jeung pamajikanana; sarta maranéhna bakal jadi hiji’ (Kajadian 2:24), Anjeunna ngucapkeun hukum perkawinan pikeun sakabéh anak Adam nepi ka panutupan jaman. Naon anu ku Rama Nu Langgeng sorangan geus dinyatakeun alus téh nya éta hukum anu mawa berkah pangluhurna jeung kamekaran pikeun manusa.” Thoughts From the Mount of Blessings, 63.
The threefold union where apostate Protestantism, spiritualism and Catholicism join hands at the Sunday law is a counterfeit of the marriage in Eden where “the Creator joined the hands of the holy pair in wedlock.” At the Sunday law the twin institutions of Marriage and the Sabbath, are lifted up, and simultaneously desecrated. The history of the sealing began when the Twin Towers came down, and that history ends when the twin institutions of Marriage and the Sabbath are lifted up. In the midst of that history the Freedom Tower was dedicated in 2014, and Trump’s stirring up of globalism began at the Trump Tower in 2015.
Pasatuan tilu rupa, nalika Protestantisme nu murtad, spiritualisme, jeung Katolik silih jabat leungeun dina hukum Minggu, mangrupakeun pamalsuan tina perkawinan di Eden nalika “Sang Panyipta ngahijikeun leungeun pasangan suci dina beungkeutan nikah.” Dina hukum Minggu, dua lembaga kembar, nya éta Perkawinan jeung Sabat, diangkat luhur, sarta dina waktu nu sarua dinajiskeun. Sajarah panyegelan dimimitian nalika Menara Kembar rubuh, jeung sajarah éta réngsé nalika dua lembaga kembar, Perkawinan jeung Sabat, diangkat luhur. Di tengah-tengah sajarah éta Menara Kabébasan didédikasikeun dina taun 2014, sarta panghasutan Trump kana globalisme dimimitian di Menara Trump dina taun 2015.
The Twin Towers were brought down as a rebuke of the globalists’ love of money, and the Freedom Tower is a representation of Nimrod’s rebellion against the God of Heaven and the judgment He had brought with the flood, just as the Freedom Tower is a symbol against God’s judgment of September 11, 2001.
Munara Kembar diruntuhkeun minangka hiji teguran kana kanyaah para globalis ka harta banda, jeung Munara Kabébasan mangrupa hiji gambaran ngeunaan pemberontakan Nimrod ngalawan Allah Nu di Sawarga sarta hukuman anu ku Anjeunna geus didatangkan ngaliwatan caah, sakumaha ogé Munara Kabébasan téh jadi lambang ngalawan hukuman Allah tanggal 11 Séptémber 2001.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Dina hiji mangsa, nalika aya di Kota New York, dina waktu peuting kuring disaur pikeun ningali gedong-gedong anu nangtung ngangkat tingkat demi tingkat ka langit. Gedong-gedong ieu dijamin tahan seuneu, sarta diadegkeun pikeun ngamulyakeun nu boga jeung nu ngawangunna. Beuki luhur jeung beuki luhur deui gedong-gedong ieu naék, sarta di jerona dipaké bahan-bahan anu pangmahalna. Jalma-jalma anu jadi nu boga gedong-gedong ieu henteu nanya ka dirina sorangan: ‘Kumaha urang bisa pangsaéna ngamulyakeun Allah?’ 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 ngadawuh dina hate: ‘Mugia maranéhna anu kitu ngainvestasikeun pakaya maranéhna tiasa ningali lampahna sakumaha Allah ningalina! Maranéhna keur numpuk gedong-gedong anu megah, tapi kacida bodo dina paningal Panguasa jagat raya éta rarancang jeung reka-daya maranéhna. Maranéhna henteu nalungtik ku sakabéh kakuatan hate jeung pikiran kumaha carana maranéhna tiasa ngamulyakeun Allah. Maranéhna geus leungiteun ieu, nyaéta kawajiban anu pangheulana 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.” Testimonies, volume 9, 12.
“Waktu wangunan-wangunan jangkung ieu diadegkeun, nu bogana marulang kalayan kareueus nu pinuh ku ambisi yén maranéhna miboga duit pikeun dipaké nyugemakeun diri sorangan jeung ngagerakkeun sirik tatangga-tatangga maranéhna. Loba tina duit anu ku maranéhna dipelakkeun ku jalan kitu geus diala ku pamaksaan, ku neken jeung ngagencet jalma-jalma miskin. Maranéhna mopohokeun yén di sawarga aya catetan ngeunaan unggal urusan dagang anu dijaga; unggal pasatujuan anu teu adil, unggal lampah panipuan, kacatet di dinya. Waktuna bakal datang nalika dina panipuan jeung kasombonganana manusa bakal ngahontal hiji wates anu ku Gusti moal diidinan pikeun diliwatan ku maranéhna, sarta maranéhna bakal nyaho yén aya wates kana kasabaran Yéhuwa.” Testimonies, jilid 9, 12.
The rebellion represented by Nimrod’s tower was against God’s recent judgment of the Flood, and it typified the rebellion of the globalist bankers against the recent judgment of God. Freedom as defined in the globalist dictionary is quite contrary to biblical freedom. Freedom in the dictionary of the dragon is licentiousness, symbolized by the immorality of the French Revolution.
Pemberontakan anu dilambangkeun ku munara Nimrod téh ngalawan kana panghukuman Allah anu kakara tumiba dina Banjir, sarta éta jadi gambaran tina pemberontakan para bankir globalis ngalawan panghukuman Allah anu anyar kénéh. Kabébasan sakumaha dihartikeun dina kamus globalis téh kacida sabalikna jeung kabébasan nurutkeun Alkitab. Kabébasan dina kamus naga téh kabébasan anu liar tanpa kendali moral, anu dilambangkeun ku cabulna Révolusi Perancis.
“‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.
“‘Kota gedé’ nu di jalan-jalanna para saksi dipaéhan, jeung tempat mayit-maranehna ngagolér, téh sacara ‘rohani’ nyaéta Mesir. Tina sakabéh bangsa anu dipidangkeun dina sajarah Alkitab, Mesir pangwani-wanina mungkir ayana Allah anu hirup sarta ngalawan parentah-parentah-Na. Teu aya saurang raja ogé anu kantos nekat ngalakukeun pangberontakan anu leuwih écés jeung sombong ngalawan kakawasaan Sawarga tibatan raja Mesir. Nalika amanat dibawa ka anjeunna ku Musa, dina ngaran PANGERAN, Firaun ngajawab kalawan reueus: ‘Saha ari Yéhuwa, nepi ka kuring kudu ngadéngékeun sora-Na pikeun ngaleupaskeun Israil? Kuring henteu wanoh ka Yéhuwa, jeung komo deui kuring moal ngaleupaskeun Israil.’ Exodus 5:2, A.R.V. Ieu téh ateisme, sarta bangsa anu dilambangkeun ku Mesir bakal ngedalkeun panolakan anu sarupa kana hak pangersa Allah anu hirup sarta bakal némbongkeun sumanget anu sarua dina hal teu percaya jeung ngalawan. ‘Kota gedé’ éta ogé dibandingkeun, sacara ‘rohani,’ jeung Sodom. Karuksakan akhlak Sodom dina ngalanggar hukum Allah kacida katingalina dina kalakuan cabul. Jeung dosa ieu ogé bakal jadi ciri anu pangnonjolna tina bangsa anu bakal nyumponan pamaréntahan ieu Kitab Suci.”
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.
“Numutkeun kana pangandika nabi, jadi, saeutik saméméh taun 1798, hiji kakawasaan anu asal-usulna jeung watakna satanis bakal mucunghul pikeun nyatakeun perang ngalawan Alkitab. Jeung di nagri tempat kasaksian dua saksi Allah ku kituna didiamkeun, bakal nembongan ateisme Firaun jeung kalakuan cabul Sodom.
“This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. . ..
“Nubuat ieu geus narima kacumponan anu pangéncérna jeung pangmatak ngageunjleung dina sajarah Perancis. Dina mangsa Révolusi, dina taun 1793, ‘dunya pikeun kahiji kalina ngadéngé hiji pasamoan jalma-jalma, anu dilahirkeun jeung dididik dina peradaban, sarta ngaku boga hak pikeun maréntah salah sahiji bangsa anu pangmulya di Éropa, ngangkat sora maranéhna anu ngahiji pikeun mungkir kana bebeneran anu pangsakralna anu ditarima ku jiwa manusa, sarta sakaligus ngantunkeun kapercayaan jeung ibadah ka hiji Déwa.’—Sir Walter Scott, Life of Napoleon, jil. 1, bab 17....”
“France presented also the characteristics which especially distinguished Sodom. During the Revolution there was manifest a state of moral debasement and corruption similar to that which brought destruction upon the cities of the plain. And the historian presents together the atheism and the licentiousness of France, as given in the prophecy: ‘Intimately connected with these laws affecting religion, was that which reduced the union of marriage—the most sacred engagement which human beings can form, and the permanence of which leads most strongly to the consolidation of society—to the state of a mere civil contract of a transitory character, which any two persons might engage in and cast loose at pleasure…. If fiends had set themselves to work to discover a mode of most effectually destroying whatever is venerable, graceful, or permanent in domestic life, and of obtaining at the same time an assurance that the mischief which it was their object to create should be perpetuated from one generation to another, they could not have invented a more effectual plan that the degradation of marriage…. Sophie Arnoult, an actress famous for the witty things she said, described the republican marriage as ‘the sacrament of adultery.’”—Scott, vol. 1, ch. 17.” The Great Controversy, 269, 270.
“Perancis nembongkeun ogé ciri-ciri anu husus ngabédakeun Sodom. Dina mangsa Revolusi, kaciri kaayaan karuksakan moral jeung kabobrokan anu sarupa jeung anu mawa karuksakan ka kota-kota di tanah datar éta. Jeung ahli sajarah ngébréhkeun babarengan ateisme jeung kalacuran Perancis, sakumaha anu dipidangkeun dina nubuat: ‘Raket pisan patalina jeung hukum-hukum ieu anu mangaruhan kana agama, nyaéta éta anu nurunkeun beungkeutan perkawinan—iketan anu pangsucina anu bisa diwangun ku manusa, sarta anu kalanggenganna paling kuat nungtun kana pangukuhan masarakat—jadi ngan saukur hiji perjangjian sipil anu sifatna samentara, anu bisa diasupan ku saha waé dua jalma tuluy dileupaskeun deui sakahayangna…. Lamun roh-roh jahat geus ngalakonan pagawéan pikeun manggihan hiji cara anu pangmujarabna pikeun ngancurkeun sagala anu mulya, éndah, atawa langgeng dina kahirupan rumah tangga, sarta dina waktu anu sarua meunang kapastian yén karuksakan anu jadi tujuan maranéhna pikeun dijieun téh bakal dilanggengkeun ti hiji turunan ka turunan séjén, maranéhna moal bisa nyiptakeun rarancang anu leuwih mujarab ti batan ngarendahkeun perkawinan…. Sophie Arnoult, saurang aktris anu kawentar ku ucapan-ucapanna anu cerdas, ngajelaskeun perkawinan républikan minangka “sakramén panjinahan.”’”—Scott, jil. 1, bab 17.” The Great Controversy, 269, 270.
The Freedom Tower in New York City that was dedicated in 2014, represents not only the rebellion of Nimrod’s tower, but it is also the symbol of the globalists definition of freedom, as manifested in the promotion of the licentious LGBTQ+ movement, that represents rebellion against God’s law. True freedom is just the opposite of what that tower represents, but a classic work of deception employed by the followers of the dragon, is to redefine words and phrases to produce incorrect conclusions. The dragon is the classic attorney, and he is the word-smith that twists language to produce wicked outcomes. But the true meaning of the word “freedom”, is not the freedom that is represented by the anarchy of Antifa, or the licentiousness symbolized by the revolution in France.
Menara Freedom di Kota New York anu diresmikeun dina taun 2014 lain ngan ukur ngagambarkeun pangrebélan munara Nimrod, tapi ogé jadi lambang harti kabébasan nurutkeun kaum globalis, sakumaha katémbong dina ngamajukeun gerakan LGBTQ+ anu cabul, anu ngagambarkeun pangrebélan ngalawan hukum Allah. Kabébasan sajati sabalikna pisan ti naon anu dilambangkeun ku éta munara, tapi hiji cara tipu daya anu geus ilahar dipaké ku para panganut naga, nya éta ngartikeun deui kecap-kecap jeung ungkara-ungkara sangkan ngahasilkeun kacindekan anu salah. Naga téh ahli hukum anu has, sarta manéhna téh tukang ngolah kecap anu ngabéngkokkeun basa sangkan ngahasilkeun akibat-akibat anu jahat. Tapi harti sajati tina kecap “kabébasan” lainlah kabébasan anu digambarkeun ku anarki Antifa, atawa ku kalacuran anu dilambangkeun ku révolusi di Perancis.
“Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.
“Saban jiwa anu nolak masrahkeun dirina ka Allah aya dina kakawasaan hiji kakuatan séjén. Anjeunna lain kagungan dirina sorangan. Anjeunna bisa waé nyarita ngeunaan kabébasan, padahal anjeunna aya dina pangperangan anu panghina-hinana. Anjeunna henteu diidinan ningali kaéndahan bebeneran, sabab pikiranana aya dina kakawasaan Iblis. Bari anjeunna ngagumbirakeun dirina sorangan yén anjeunna keur nuturkeun pituduh tina pertimbanganana sorangan, sabenerna anjeunna nurut kana kahayang pangéran poék. Kristus sumping pikeun ngarempag pasung-pasung pangbudakan dosa tina jiwa. ‘Ku sabab kitu, lamun Putra ngajadikeun aranjeun bébas, aranjeun bakal enya-enya bébas.’ ‘Hukum Roh kahirupan dina Kristus Yesus’ ngabébaskeun urang ‘tinang hukum dosa jeung pati.’ Rum 8:2.
“In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” The Desire of Ages, 466.
“Dina karya panebusan teu aya paksaan. Teu dipaké kakuatan lahiriah nanaon. Dina pangaruh Roh Allah, manusa dipasihan kabébasan pikeun milih saha anu rek dilayananana. Dina parobahan anu kajadian nalika jiwa nyerah ka Kristus, aya rasa kabébasan anu pangluhurna. Pangusiran dosa téh mangrupa kalakuan jiwa éta sorangan. Memang, urang teu boga kakawasaan pikeun ngabébaskeun diri tina kakawasaan Sétan; tapi nalika urang hayang dibébaskeun tina dosa, sarta dina kabutuhan urang anu kacida gedéna urang sasambat ménta kakuatan anu asalna ti luar jeung leuwih luhur batan diri urang sorangan, kakuatan-kakuatan jiwa dipinuhan ku tanaga ilahi ti Roh Suci, sarta éta nurut kana parentah kahayang dina ngalaksanakeun pangersa Allah.” The Desire of Ages, 466.
The freedom represented by the Freedom Tower, was the licentiousness of the French Revolution and the rebellion of Nimrod. The very next year at the Trump Tower, the richest president since 1989 announced his candidacy that would stir up the globalists. That same year gay marriage was approved at the federal level in the United States, as it had been in the revolution in France when they changed marriage into “a mere civil contract of a transitory character.”
Kabébasan anu diwakilan ku Freedom Tower téh nyaéta kalalaworaan Révolusi Perancis jeung pambrontakan Nimrod. Dina taun saterusna pisan, di Trump Tower, présidén pangbeungharna saprak 1989 ngumumkeun pencalonanana, anu bakal ngagejolakkeun kaum globalis. Dina taun anu sarua, perkawinan sasama jinis disahkeun dina tingkat fédéral di Amérika Sarikat, sakumaha kungsi kajadian dina révolusi di Perancis nalika maranéhna ngarobah perkawinan jadi “saukur kontrak sipil anu sipatna samentara.”
The war between the dragon, and the richest president was initiated. The destruction of the Twin Towers by the touch of God’s power marked the beginning of the sealing time and the arrival of the bottomless pit beast of Islam. At the dedication of the Freedom Towers in the midst of that prophetic history, the arrival of the bottomless pit beast of Atheism is marked. Now, the fall of the twin institutions of Sabbath and marriage, that were set in place in the Garden of Eden, mark the conclusion of the sealing time and the arrival of the third, Catholic beast from the bottomless pit.
Perang antara naga jeung présidén pangbeungharna geus dimimitian. Karuksakan Menara Kembar ku sentuhan kakawasaan Allah nandaan awal mangsa panyegelan jeung kadatangan sato galak tina jurang anu taya dasarna, nyaéta Islam. Dina pangdedikasian Menara Kabébasan di tengah-tengah sajarah nubuat éta, kadatangan sato galak tina jurang anu taya dasarna, nyaéta Atheisme, ditandaan. Ayeuna, ragragna dua lembaga, nyaéta Sabat jeung perkawinan, anu geus ditetepkeun di Taman Éden, nandaan kacindekan mangsa panyegelan jeung kadatangan sato galak katilu, nyaéta Katolik, tina jurang anu taya dasarna.
On November 3, 2020 Trump received a deadly political wound as the papacy received a deadly wound in 1798. The wound was delivered by literal France in 1798, and by spiritual France in 2020.
Dina tanggal 3 Nopémber 2020, Trump nampi tatu pulitik nu maotna, sakumaha kapapaan nampi tatu nu maotna dina taun 1798. Tatu éta dipaparinkeun ku Perancis lahiriah dina taun 1798, jeung ku Perancis rohani dina taun 2020.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.
Jeung lamun maranéhna geus ngaréngsékeun kasaksian maranéhna, sato galak anu naék ti jurang nu taya dasarna bakal ngayakeun perang ngalawan maranéhna, sarta bakal ngéléhkeun maranéhna, jeung maéhan maranéhna. Jeung layon maranéhna bakal ngagoler di jalan kota gedé éta, anu sacara rohani disebut Sodom jeung Mesir, tempat ogé Gusti urang disalibkeun. Wahyu 11:7, 8.
In The Great Controversy, Sister White identifies France as “the great city where our Lord was crucified”.
Dina The Great Controversy, Sadérék White nétélakeun Perancis minangka “kota gedé tempat Gusti urang disalibkeun”.
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.” The Great Controversy, 270.
“Nurutkeun pangandika nabi, ku kituna, sawatara lila saméméh taun 1798 bakal timbul hiji kakawasaan anu asalna jeung sipatna satanis pikeun ngalawan Alkitab. Jeung di nagri tempat kasaksian dua saksi Allah ku cara kitu dibungkem, bakal nembongan ateisme Firaun jeung kalakuan cabul Sodom.” The Great Controversy, 270.
At the soon coming Sunday law in the United States the image of the beast will be fully formed, and those who have fully formed the image of Christ will be lifted up as God’s ensign. As an ensign they will uphold the seventh-day Sabbath, and represent Christ’s righteousness to the world. Christ’s righteousness is only accomplished by the combination of Divinity with humanity, and within this great truth, which is defined as a mystery, the institution of marriage is lifted up. The ensign represents the Sabbath and its twin institution of marriage.
Dina hukum Minggu anu baris geura datang di Amérika Sarikat, patung sato galak éta bakal kabentuk sapinuhna, sarta jalma-jalma anu geus sapinuhna ngabentuk citra Kristus bakal diangkat jadi panji Allah. Salaku hiji panji, maranéhna bakal ngajaga Sabat poé katujuh, sarta ngawakilan kabeneran Kristus ka dunya. Kabeneran Kristus ngan kahontal ku ngahijina Kaallahan jeung kamanusaan, sarta dina ieu bebeneran anu agung, anu ditegeskeun minangka hiji rahasia, lembaga perkawinan diangkat luhur. Éta panji ngagambarkeun Sabat jeung lembaga kembarna, nya éta perkawinan.
For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:23–32.
Sabab salaki teh kapala pamajikan, sakumaha Kristus oge Kapala garéja; jeung Anjeunna teh Jurusalamet tina awak. Ku sabab kitu, sakumaha garéja tunduk ka Kristus, kitu deui pamajikan kudu tunduk ka salakina sorangan dina sagala hal. He para salaki, pikanyaah ka pamajikan maraneh, sakumaha Kristus oge mikanyaah ka garéja, sarta masrahkeun diri-Na pikeun eta; supaya Anjeunna nyucikeun jeung ngabersihan eta ku pangumbahan ku cai ngaliwatan pangandika, supaya Anjeunna tiasa nampilkeun eta ka diri-Na sorangan minangka garéja anu mulya, anu teu boga kokotor, atawa karutut, atawa hal naon bae anu sarupa kitu; tapi supaya eta jadi suci jeung teu aya cacadna. Kitu deui lalaki kudu mikanyaah ka pamajikanana sakumaha ka awakna sorangan. Anu mikanyaah ka pamajikanana, mikanyaah ka dirina sorangan. Sabab can kungsi aya jalma anu ngabenci kana dagingna sorangan; sabalikna, manehna ngariksa jeung miara eta, sakumaha Gusti ka garéja; sabab urang teh anggota-anggota awak-Na, tina daging-Na, jeung tina tulang-Na. Ku sabab ieu lalaki bakal ninggalkeun bapa jeung indungna, sarta bakal ngahiji jeung pamajikanana, jeung maranehna duaan bakal jadi hiji daging. Ieu teh hiji rusiah anu agung; tapi anu ku sim kuring dipedar teh ngeunaan Kristus jeung garéja. Epesus 5:23–32.
The ensign is a symbol of the twin institutions of the Sabbath and Marriage, and the marriage represents the combination of Divinity with humanity. The mystery of that marriage represents His church, which is His temple.
Panji téh mangrupa lambang tina dua lembaga, nyaéta Sabat jeung Perkawinan, sarta perkawinan ngagambarkeun ngahijina Kaallahan jeung kamanusaan. Rusiah tina perkawinan éta ngagambarkeun gareja-Na, anu jadi Bait-Na.
“The tower was a symbol of the temple.” The Desire of Ages, 596.
“Munara éta mangrupakeun lambang Bait Allah.” The Desire of Ages, 596.
At the beginning of the sealing time the Twin Towers came down, in the middle of the sealing time, two “towers” representing the process of separating two classes (for both horns), were identified, and at the end of the sealing time, the Twin Towers of God’s temple and Sabbath will be lifted up as an ensign to the Gentiles.
Dina awal mangsa panyegelan, Menara Kembar rubuh; dina tengah mangsa panyegelan, dua “menara” anu ngagambarkeun prosés misahkeun dua golongan (pikeun duanana tanduk) diidéntifikasi; sarta dina ahir mangsa panyegelan, Menara Kembar bait Allah jeung Sabat bakal diangkat jadi panji pikeun bangsa-bangsa séjén.
We will continue this study in the next article.
Urang baris neraskeun ieu panalungtikan dina artikel salajengna.
For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low: And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, And upon all the high mountains, and upon all the hills that are lifted up, And upon every high tower, and upon every fenced wall, And upon all the ships of Tarshish, and upon all pleasant pictures. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day. And the idols he shall utterly abolish. And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; To go into the clefts of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of? Isaiah 2:12–22.
Sabab dina PANGERAN, Nu Maha Kawasa, bakal tumiba ka unggal anu sombong jeung luhur haté, ka unggal anu ngangkat dirina; sarta manehna bakal direndahkeun. Kitu deui ka sakumna kai aras di Libanon, anu jangkung tur ngadeg luhur, jeung ka sakumna kai taraje di Basan; jeung ka sakumna gunung anu luhur, jeung ka sakumna pasir anu ngadeg luhur; jeung ka unggal munara anu luhur, jeung ka unggal tembok anu kukuh dipager; jeung ka sakumna kapal Tarsis, jeung ka sagala rupa gambar anu endah. Jeung kaluhuran manusa bakal ditundukkeun, jeung kasombongan jalma bakal direndahkeun; sarta ngan PANGERAN nyalira anu bakal dimulyakeun dina poé éta. Jeung brahala-brahala bakal dipupus ku Mantenna nepi ka tumpur. Jeung maranéhna bakal asup kana liang-liang batu karang, jeung kana guha-guha bumi, ku sabab sieun ka PANGERAN, jeung ku kamulyaan kaagungan-Na, nalika Mantenna gugah pikeun ngagoncangkeun bumi kalayan dahsyat. Dina poé éta manusa bakal miceun brahala-brahala pérakna, jeung brahala-brahala emasna, anu ku masing-masing dijieun keur dirina sorangan pikeun disembah, ka beurit tanah jeung ka kalong; supaya maranéhna asup kana sela-sela batu cadas anu pepeg, ku sabab sieun ka PANGERAN, jeung ku kamulyaan kaagungan-Na, nalika Mantenna gugah pikeun ngagoncangkeun bumi kalayan dahsyat. Eureunkeun gumantung ka manusa, anu napasna aya dina liang irungna; sabab dina hal naon anjeunna pantes diperhitungkeun? Yesaya 2:12–22.
My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me. Psalms 144:2.
Kahadéan abdi, jeung benteng abdi; munara luhur abdi, jeung nu ngabébaskeun abdi; taméng abdi, jeung Anjeunna anu ku abdi dipercanten; anu nalukkeun umat abdi ka handapeun abdi. Jabur 144:2.