The “seal” of God that can be seen, is impressed at the Sunday law decree.
“Segel” Allah anu bisa katempo, dipasrahkeun dina waktu ditetepkeunana dekrit hukum Minggu.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
“Moal saurang ogé ti antara urang anu bakal narima meterai Allah salila watak urang masih aya hiji cacad atawa noda. Ditinggalkeun ka urang pikeun ngalereskeun kakurangan dina watak urang, pikeun nyucikeun bait jiwa tina unggal najis. Mangka hujan ahir bakal turun ka urang sakumaha hujan ti heula turun ka para murid dina Poé Pentakosta....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Naon anu keur maranéh pigawé, dulur-dulur, dina karya agung persiapan ieu? Jalma-jalma anu ngahijikeun diri jeung dunya keur narima wangun dunya sarta nyiapkeun diri pikeun tanda sato galak. Ari jalma-jalma anu henteu ngandelkeun diri sorangan, anu ngahinakeun diri di payuneun Allah sarta nyucikeun jiwana ku taat kana bebeneran, maranéhna keur narima wangun sawarga sarta nyiapkeun diri pikeun segel Allah dina tarangna. Nalika parentah éta dikaluarkeun sarta cap éta ditetepkeun, tabiat maranéhna bakal tetep murni jeung tanpa cacad salalanggengna.” Testimonies, jilid 5, 214, 216.
Daniel receives the seal that can be seen, when he is thrown into the lion’s den, so the chapter is representing the Sunday law decree.
Daniél nampi meterai anu katingali, nalika anjeunna dialungkeun ka guha singa, ku kituna ieu pasal ngagambarkeun dekrit hukum Minggu.
Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:15–17.
Tuluy jalma-jalma éta ngariung ka raja, tuluy maranéhna nyarios ka raja, “Sing uninga, nun raja, yén hukum urang Media jeung Persia téh kieu: yén euweuh parentah atawa katetepan anu geus ditetepkeun ku raja anu meunang dirobah.” Tuluy raja maréntah, sarta maranéhna mawa Daniél, tuluy ngalungkeun anjeunna ka jero guha singa. Ari raja nyarios sarta saur ka Daniél, “Allah anjeun anu terus-terusan ku anjeun dilayanan, Anjeunna bakal nyalametkeun anjeun.” Tuluy hiji batu dibawa sarta diteundeun dina lawang guha éta; jeung raja nyégél éta ku cingcin capna sorangan, jeung ku cingcin cap para pangagungna; supaya maksud ngeunaan Daniél henteu robah. Daniél 6:15–17.
The story does not end there, but it does end where it starts. The line of Daniel chapter six illustrates the confederacy that was primarily led by the one hundred and twenty princes, and the two lesser presidents, but included the counselors, captains and governors. The five-fold alliance was formed to deceive the king into persecuting Daniel. The story ends with their judgment, for they are illustrating a special judgment that occurs at the Sunday law; a judgment that is not directed at those representing Daniel or the king, but at those who deceived the king.
Caritana teu mungkas di dinya, nanging memang mungkas di tempat asalna. Galur dina Daniel pasal genep ngagambarkeun hiji konfederasi anu utamana dipingpin ku saratus dua puluh pangeran, jeung dua présidén anu leuwih handap, tapi ogé ngawengku para panaséhat, para kapten, jeung para gubernur. Pasatujuan lima rupa éta diwangun pikeun nipu raja sangkan nganiaya Daniel. Caritana ditungtungan ku hukuman maranéhna, sabab maranéhna ngagambarkeun hiji pangadilan husus anu kajadian dina hukum Minggu; hiji pangadilan anu henteu ditujukeun ka jalma-jalma anu ngawakilan Daniel atawa raja, tapi ka jalma-jalma anu nipu raja.
And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.
Tuluy éta raja maréntahkeun, tuluy maranéhna mawa jalma-jalma anu geus nuduh Daniél; sarta maranéhna dialungkeun kana liang singa, maranéhna, anak-anakna, jeung pamajikan-pamajikanana; sarta singa-singa éta ngungkulan maranéhna, jeung ngaremukkeun sakabéh tulang-tulangna saméméh maranéhna nepi ka dasar liang éta. Daniel 6:24.
In the prophetic scenario it is always the church that deceives the state, and chapter six is identifying the deception carried out against the king. After Ahab had witnessed the mighty manifestation of God’s power on Mount Carmel, Elijah led him through the rain back to Jezebel. Ahab had no reason to think that Jezebel would not be impressed with the powerful testimony of God’s power, but Ahab had been deceived concerning Jezebel’s deep-seated hatred of Elijah. The story of Elijah in confrontation with Ahab and Jezebel is again repeated in the story of John the Baptist (who was Elijah), and Herod and Herodias.
Dina skénario nubuat, salawasna garéja anu nipu nagara, jeung pasal genep keur ngaidéntifikasi panipuan anu dilaksanakeun ka raja. Sanggeus Ahab nyaksian pintonan anu agung tina kakawasaan Allah di Gunung Karmel, Élias mingpin anjeunna ngaliwatan hujan balik ka Isebel. Ahab teu boga alesan pikeun nganggap yén Isebel moal kagum ku kasaksian anu kuat ngeunaan kakawasaan Allah, tapi Ahab geus katipu ngeunaan kabencian Isebel anu ngakar jero ka Élias. Carita Élias dina papasangan jeung Ahab jeung Isebel deui diulang dina carita Yohanes Pembaptis (anu téh Élias), jeung Herodes jeung Herodias.
When on his birthday, the drunken Herod promised half his kingdom to Salome, (Herodias’ daughter), he did not expect that Herodias would demand the head of John. The kings, whether it be Ahab, Herod or Darius are deceived by the impure woman through the dance of Jezebel’s false prophets, or the dance of Herodias’ daughter, or the five-fold confederacy in the story of Daniel. Pilate was also deceived by a corrupt priesthood, which represented the Jewish “church”, and a church symbolizes a woman.
Nalika dina poé kalahiranana, Herodes anu keur mabok jangji ka Salome, (putri Herodias), satengah karajaanana, anjeunna teu nyangka yén Herodias bakal nungtut sirah Yohanes. Para raja, boh Ahab, Herodes, atawa Darius, kataripu ku awéwé nu najis ngaliwatan tarian para nabi palsu Yézébél, atawa tarian putri Herodias, atawa pakumpulna paséa lima pihak dina carita Daniel. Pilatus ogé kataripu ku kalungguhan imam anu korup, anu ngawakilan “garéja” Yahudi, sarta garéja ngalambangkeun hiji awéwé.
The deception is a characteristic of the prophetic scenario, and Islam of the third Woe is the lie that is employed to deceive the United Nations in the last days through fear. Both the “deception” and the “lie” that produces the deception, are identified in God’s prophetic Word. The role of Islam, and the papacy becoming the eighth head of the seven heads, have already been identified as part of the message that is unsealed in the last days, which is the Revelation of Jesus Christ. Therefore, exposing the deception of Darius in Daniel chapter six is part of the message that makes up the message of the Midnight Cry. The deception is the element that fully heals the deadly wound, thus resurrecting the papacy as the eighth and final kingdom. In the deception of Darius, the two apostate presidents and the one hundred and twenty princes are the representatives of the confederacy of deception who are contrasted with Daniel.
Panyesatan téh mangrupa hiji ciri tina skénario nubuat, jeung Islam dina Kasusah anu katilu téh nyaéta kabohongan anu dipaké pikeun nipu Perserikatan Bangsa-Bangsa dina poé-poé panungtungan ku jalan rasa sieun. Boh “panyesatan” boh “kabohongan” anu ngahasilkeun éta panyesatan, geus diidéntifikasi dina Firman nubuat Allah. Peran Islam, jeung kapausan anu jadi sirah kadalapan tina tujuh sirah, geus diidéntifikasi minangka bagian tina amanat anu dibuka segelna dina poé-poé panungtungan, nyaéta Wahyu Yesus Kristus. Ku sabab éta, nyingkabkeun panyesatan Darius dina Daniel pasal genep mangrupa bagian tina amanat anu nyusun amanat Panyaur Tengah Peuting. Panyesatan téh unsur anu nyageurkeun sapinuhna tatu maut éta, ku kituna ngahudangkeun deui kapausan minangka karajaan anu kadalapan jeung panungtungan. Dina panyesatan Darius, dua présidén anu murtad jeung saratus dua puluh pangeran téh mangrupa wakil-wakil tina pakumpulan panyesatan anu dipatalikeun sabalikna jeung Daniel.
One hundred and twenty is a symbol of God’s disciples at Pentecost.
Saratus dua puluh mangrupikeun lambang murid-murid Allah dina Pentakosta.
And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty.) Acts 1:15.
Jeung dina mangsa éta Petrus nangtung di tengah-tengah para murid, tuluy nyarios, (jumlah ngaran anu ngariung babarengan kira-kira saratus dua puluh.) Rasul-rasul 1:15.
Pentecost typifies the Sunday law when the seal is impressed, and the one hundred and twenty princes who deceived Darius, are a symbol of false priesthood at the Sunday law. Two categories of those who deceive the king are presented by the two apostate presidents and the one hundred and twenty apostate princes. The two presidents are classed with Daniel, who is the prophet. The two classes that deceive Darius represent a group of false prophets and a group of corrupted priests.
Pentakosta ngalambangkeun hukum Minggu nalika segel ditekenkeun, sarta saratus dua puluh pangeran anu nipu Darius téh mangrupa simbol kapamimpinan imam palsu dina mangsa hukum Minggu. Dua golongan jalma anu nipu raja dipidangkeun ku dua présidén murtad jeung saratus dua puluh pangeran murtad. Dua présidén éta digolongkeun babarengan jeung Daniel, anu mangrupakeun nabi. Dua golongan anu nipu Darius ngawakilan sakelompok nabi palsu jeung sakelompok imam anu geus ruksak.
Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Jeremiah 23:1–12.
Cilaka para pastor-pastor anu ngarusak jeung ngabubarkeun domba-domba pangangonan Kami! saur PANGERAN. Ku sabab eta, kieu timbalan PANGERAN, Allah Israil, ngalawan para pastor anu ngamangnaan umat Kami; maraneh geus ngabubarkeun kawanan Kami, geus ngusir maranehna, sarta henteu ngawas maranehna: behold, Kami baris ngadatangan ka maraneh kajahatan tina kalakuan maraneh, saur PANGERAN. Jeung Kami baris ngumpulkeun sesa kawanan Kami ti sagala nagara ka mana maranehna geus ku Kami diusir, sarta baris mulangkeun maranehna deui ka kandang-kandangna; jeung maranehna baris buahan sarta beuki loba. Jeung Kami baris ngadegkeun pangangon-pangangon di luhur maranehna anu bakal ngamangnaan maranehna: sarta maranehna moal sieun deui, moal gimir, jeung moal kakurangan, saur PANGERAN. Behold, bakal datang poé-poé, saur PANGERAN, yen Kami baris ngangkat pikeun Daud hiji Cabang anu adil, sarta hiji Raja bakal marentah jeung hasil, sarta bakal ngalaksanakeun pangadilan jeung kaadilan di bumi. Dina mangsa-Na Yuda bakal disalametkeun, jeung Israil bakal cicing kalawan aman: jeung ieu ngaranna anu ku eta Anjeunna bakal disaur, PANGERAN KAADILAN URANG. Ku sabab eta, behold, bakal datang poé-poé, saur PANGERAN, maranehna moal deui nyebut, PANGERAN hirup, anu ngaluarkeun urang Israil ti tanah Mesir; Tapi, PANGERAN hirup, anu ngaluarkeun jeung anu nungtun turunan kulawarga Israil ti nagara kalér, jeung ti sakabeh nagara ka mana maranehna geus ku Kami diusir; sarta maranehna bakal cicing di tanahna sorangan. Haté Kami di jero Kami remuk ku sabab para nabi; sakabéh tulang Kami ngageter; Kami lir jelema mabok, jeung lir jelema anu kakeueum ku anggur, ku sabab PANGERAN, jeung ku sabab kecap-kecap kasucian-Na. Sabab tanah pinuh ku para zinah; sabab ku lantaran sumpah tanah milu berkabung; tempat-tempat anu merenah di padang gurun geus garing, jeung lalampahan maranehna jahat, sarta kakawasaan maranehna henteu bener. Sabab boh nabi boh imam najis; enya, di jero imah Kami geus kapanggih kajahatan maranehna, saur PANGERAN. Ku kituna jalan maranehna bakal jadi keur maranehna saperti jalan licin dina poek: maranehna bakal didorong terus, sarta murag di dinya: sabab Kami baris nimpakeun kajahatan ka maranehna, nya eta taun pangdatangan maranehna, saur PANGERAN. Yermia 23:1–12.
Jeremiah’s “year of visitation” is the judgment of the conspirators that deceived Darius. The judgment of the false prophets and priests is a subject of the prophetic Word. And just as a corrupt priesthood led out and deceived the Roman authorities against Christ, the conspiracy in Daniel six is addressing that very prophetic truth.
“Taun pamariksaan” dina kitab Yeremia téh nyaéta hukuman pikeun para pangawasa nu ngararancang tipu daya ka Darius. Hukuman pikeun nabi-nabi palsu jeung imam-imam téh mangrupa jejer dina Pangandika nubuatan. Jeung sakumaha kapendetaan nu geus ruksak mingpin sarta nipu para pangawasa Romawi ngalawan Kristus, konspirasi dina Daniel genep nyangkem éta bebeneran nubuatan anu sarua.
The prophetic lines of chapter five of Daniel, set forth the executive judgment carried out upon the Republican horn and the nation of the United States at the Sunday law. That judgment is accomplished by Islam of the third Woe, that has snuck into the kingdom through the unguarded southern wall. The line of the Sunday law in chapter three of Daniel, identifies God’s people being lifted up as an ensign to the entire world at that very time. Chapter six is focusing upon the judgment carried out upon the false prophets in that very same history.
Gurat-gurat nubuat dina pasal lima Kitab Daniel ngajelaskeun pangadilan eksekutif anu dilaksanakeun ka tanduk Republican jeung ka bangsa Amérika Sarikat dina mangsa hukum Minggu. Pangadilan éta diréngsékeun ku Islam tina Woe katilu, anu geus nyelundup asup ka karajaan ngaliwatan témbok kidul anu teu dijaga. Garis hukum Minggu dina pasal tilu Kitab Daniel nandakeun umat Allah keur diangkat jadi panji pikeun sakuliah dunya dina mangsa éta pisan. Pasal genep museur kana pangadilan anu dilaksanakeun ka nabi-nabi palsu dina sajarah anu sarua éta.
At the Sunday law in the United States the apostate Protestant horn is made up of two classes, one that upholds Sunday as the day of worship, and the other that vainly professes to uphold Sabbath as the day of worship. Their counterparts within the Republican horn are the Democrat and Republican parties. Each of the two apostate horns were typified by the Sadducees and Pharisees in the time of Christ. The two apostate presidents and one hundred and twenty priests in the deception of Darius also represent the two categories of the apostate horn of Protestantism. Though they were actually political figures in the time when the story took place, the prophetic context identifies that it is the apostate religious power that deceives the state.
Dina hukum Minggu di Amérika Sarikat, tanduk Protestan nu murtad téh diwangun ku dua golongan: hiji nu ngajaga Minggu sabagé poé ibadah, jeung hiji deui nu kalawan sia-sia ngaku ngajaga Sabat sabagé poé ibadah. Pasanganna dina jero tanduk Républik nyaéta partéy Démokrat jeung Républik. Masing-masing tina dua tanduk nu murtad éta geus dilambangkeun ku urang Saduki jeung urang Parisi dina jaman Kristus. Dua présidén nu murtad jeung saratus dua puluh imam dina panipuan Darius ogé ngagambarkeun dua golongan tina tanduk Protestanisme nu murtad. Sanajan sabenerna maranéhna téh tokoh pulitik dina mangsa kajadian éta lumangsung, kontéks nubuat nétélakeun yén kakawasaan agama nu murtad itulah nu nipu nagara.
The story, as illustrated at Mount Carmel, identifies two classes of false prophets; the prophets of Baal and the prophets of the grove (Ashtaroth). Together they typify the combination of church and state, for Baal is a male deity and Ashtaroth is a female deity. Elijah ultimately executed the false prophets of Mount Carmel, just as the confederacy of Daniel chapter six were thrown into the lion’s den.
Carita, sakumaha digambarkeun di Gunung Karmel, nembongkeun dua golongan nabi palsu: nabi-nabi Baal jeung nabi-nabi rungkun suci (Ashtarot). Duanana babarengan ngalambangkeun gabungan garéja jeung nagara, sabab Baal téh déwa jalu jeung Ashtarot téh déwi bikang. Ahirna Élia maehan nabi-nabi palsu di Gunung Karmel, sakumaha ogé paséa rahayat dina Daniel pasal genep dialungkeun ka jero guha singa.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.
Sarta Elia ka maranéhna, “Tangkep nabi-nabi Baal; ulah aya saurang ogé ti antarana anu lolos.” Geus kitu maranéhna nangkep éta nabi-nabi; tuluy ku Elia dibawa ka handap ka walungan Kison, sarta dipaéhan di dinya. 1 Raja-raja 18:40.
In the same Mount Carmel story, represented by John the Baptist, the power that deceives is the daughter. Both stories identify the deceivers as dancing, whether around their offering on Mount Carmel, or at Herod’s drunken birthday party, where Salome did her dance of deception. Together the two lines identify the combination of church and state that is fully formed at the Sunday law, and that the apostate churches of the United States are the daughters of Herodias, who is Jezebel, who both represent Catholicism. Herod’s birthday marks the end of the sixth kingdom of the earth beast, but simultaneously marks the birthday of the seventh kingdom of Bible prophecy (the United Nations).
Dina carita Gunung Karmel anu sarua, anu diwakilan ku Yohanes Pembaptis, kakawasaan anu nipu téh nyaéta anak awéwé. Duanana carita nangtukeun yén para panipu téh nari, boh ngurilingan kurban maranéhna di Gunung Karmel, boh dina pésta ulang taun Herodes anu mabok, tempat Salome ngalakukeun tari tipuna. Kalawan babarengan, dua garis éta nangtukeun gabungan garéja jeung nagara anu kabentuk sampurna dina hukum Minggu, sarta yén garéja-garéja murtad di Amérika Sarikat téh anak-anak awéwé Herodias, anu nyaéta Izébel, anu duanana ngawakilan Katolik. Ulang taun Herodes nandaan ahir karajaan kagenep tina sato bumi, tapi dina waktu anu sarua nandaan kalahiran karajaan katujuh tina nubuat Alkitab (Perserikatan Bangsa-Bangsa).
In the very promise to Salome, Herod agrees to give half his kingdom to Salome, identifying the seventh kingdom represents a combination of one-half church and one-half state. The kingdom begins when John’s head is delivered to Herodias. For this reason, the seventh kingdom is represented in Revelation chapter seventeen, as continuing but a short space. It is at the Sunday law that the three-fold union is put in place, for there the ten kings agree to give their short-lived kingdom unto the beast for one “hour.” The one “hour,” is the “hour” of the Sunday law crisis, that begins in the United States and ends when Michael stands up.
Dina éta jangji ka Salomé, Herodes satuju pikeun méré satengah karajaanana ka Salomé, ku kituna nandakeun yén karajaan katujuh ngalambangkeun gabungan satengah garéja jeung satengah nagara. Karajaan éta dimimitian nalika sirah Yohanes dipasrahkeun ka Herodias. Ku sabab kitu, karajaan katujuh digambarkeun dina Wahyu pasal tujuh welas minangka nu terus lumangsung ngan sakeudeung wungkul. Dina mangsa hukum Minggu, persatuan tilu rupa éta ditegakkeun, sabab di dinya sapuluh raja sapuk pikeun masrahkeun karajaan maranéhna anu sakeudeung umurna ka sato galak salila sa “jam.” Éta hiji “jam” téh nya éta “jam” krisis hukum Minggu, anu dimimitian di Amérika Sarikat sarta réngsé nalika Mikail nangtung.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.
Jeung sapuluh tanduk anu ku maneh katingali téh sapuluh raja, anu can narima karajaan acan; tapi maranéhna narima kakawasaan minangka raja salila sajam babarengan jeung sato galak éta. Maranéhna sapamadegan, sarta bakal masrahkeun kakawasaan jeung kakuatan maranéhna ka sato galak éta. Maranéhna bakal perang ngalawan Anak Domba, jeung Anak Domba bakal ngéléhkeun maranéhna; sabab Anjeunna téh Gusti nu ngungkulan sakumna gusti, jeung Raja nu ngungkulan sakumna raja; jeung jalma-jalma anu marengan Anjeunna téh anu disaur, anu kapilih, jeung anu satia. Wahyu 17:12–14.
The ten kings, represented by Herod, agree at the birthday of the seventh kingdom to give half their kingdom unto the beast during the Sunday law crisis, which is represented as “one hour.” In that “hour,” the handwriting is written on Belshazzar’s wall. In that “hour,” Shadrach, Meshach and Abednego are cast into the furnace and are lifted up in a cloud as are the two witnesses of Revelation chapter eleven. The three-fold union is brought together by the deception carried out by the earth beast, who brings fire down out of heaven in sight of men.
Raja-raja sapuluh, anu dilambangkeun ku Herodes, sapuk dina poé ulang taun karajaan katujuh pikeun masrahkeun satengah karajaan maranéhna ka sato galak salila krisis hukum Minggu, anu dilambangkeun salaku “sajam.” Dina “sajam” éta, tulisan leungeun ditulis dina témbok Belsyazar. Dina “sajam” éta, Syadrah, Mésakh, jeung Abédnego dialungkeun kana tungku seuneu sarta diangkat dina hiji mega sakumaha dua saksi dina Wahyu pasal sabelas. Uni tilu rangkep dihijikeun ku panipuan anu dilaksanakeun ku sato galak bumi, anu nurunkeun seuneu ti langit di hareupeun manusa.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.
Saterusna kuring nenjo hiji sato galak deui naék ti jero bumi; tandukna dua, siga anak domba, tapi omongna kawas naga. Jeung manehna ngalaksanakeun sagala kakawasaan sato galak kahiji di payuneunana, sarta ngajadikeun bumi jeung sakur anu nyicingan éta nyembah ka sato galak kahiji, anu tatu maotna geus cageur. Jeung manehna ngalakukeun mujijat-mujijat anu gedé, nepi ka ngajadikeun seuneu turun ti langit ka bumi di hareupeun jalma-jalma, sarta nipu jalma-jalma anu nyicingan bumi ku jalan mujijat-mujijat anu dipibanda kakawasaan pikeun dilakukeunana di hareupeun sato galak éta; bari nyarita ka jalma-jalma anu nyicingan bumi, supaya maranéhna nyieun arca pikeun sato galak anu kungsi tatu ku pedang, tapi tetep hirup. Wahyu 13:11–14.
The world is deceived, not so much by the miracles, as it is by “the means of those miracles” which he had power to do. The expression “means of those miracles” is an added phrase, but it places the correct emphasis on the miracles, that should be carefully noted. The way in which the false message (fire from heaven), deceives the world is important to recognize, for we are now in the very history where the populations of planet earth are being hypnotized through an “information super-highway” that is controlled and manipulated by the globalist merchants of the earth. That subject we will leave off until later articles, but we are simply noting now that the deceit of the presidents and princes that was carried out upon Darius, is a specific prophetic subject, containing several connected elements that need to be recognized.
Dunya ieu katipu, lain ku mujijat-mujijatna pisan, tapi ku “cara-cara mujijat éta” anu dipiboga kakawasaan ku anjeunna pikeun ngalaksanakeunana. Ungkara “cara-cara mujijat éta” téh mangrupa frasa tambahan, tapi éta nempatkeun tekenan anu leres kana mujijat-mujijat éta, anu kudu diperhatikeun kalayan taliti. Cara pesen palsu éta (seuneu ti sawarga) nipu dunya téh penting pikeun dipikawanoh, sabab ayeuna urang aya dina sajarah anu sarua pisan nalika pangeusi planét bumi keur dihipnotis ngaliwatan hiji “jalan raya super informasi” anu dikawasa jeung dimanipulasi ku padagang-padagang globalis di bumi. Perkawis éta ku urang rék ditunda heula nepi ka tulisan-tulisan salajengna, tapi ayeuna urang ngan saukur nyatet yén tipu daya para présidén jeung para pangeran anu dilaksanakeun ka Daríus téh mangrupa hiji jejer nubuat anu husus, ngamuat sababaraha unsur anu silih pakait anu kudu dipikawanoh.
The three-fold union is brought together by the deception of Salome’s sensuous dance before the rulers at Herod’s birthday party. The deception that was forced upon Pilate, that was two-fold in nature, which was the accusation that Christ was causing and promoting sedition against the state power, and also that He was blaspheming against the religious power. In that history three antagonists came together. The Roman power (the state), Barabbas, a false Christ (the false prophet), and the apostate Jewish church (the beast). The apostate church deceived the Roman authority (the state), with the two-fold lie of sedition and blasphemy.
Pakaitan tilu rupa dihijikeun ku tipu daya tari ngagoda Salome di payuneun para pamingpin dina pesta ulang taun Herodes. Tipu daya anu dipaksakeun ka Pilatus, anu sifatna dua rupa, nyaéta tuduhan yén Kristus keur nimbulkeun jeung ngamajukeun panghasutan ngalawan kakawasaan nagara, sarta deuih yén Anjeunna ngahujat ngalawan kakawasaan agama. Dina sajarah éta tilu pihak anu silih nentang jadi ngahiji. Kakawasaan Romawi (nagara), Barabas, hiji Kristus palsu (nabi palsu), jeung garéja Yahudi anu murtad (sato galak). Garéja anu murtad éta nipu kakawasaan Romawi (nagara), ku kabohongan dua rupa, nyaéta panghasutan jeung pitenah.
When Darius is finally awakened to the motivation of his deceivers, he is forced to throw Daniel into the lion’s den. Daniel broke the law of the state by his obedience to the law of God. The lie presented to Darius, was accomplished by exalting Darius’ pride, thus preventing him from recognizing the motivation of his deceivers. The lie and the deception in the story of Daniel and the lion’s den, identifies obedience to God as blasphemy and sedition, which was the same two-fold deception of the cross, and the waymark of the cross aligns with the waymark of the Sunday law.
Nalika Darius ahirna disadarkeun kana motivasi para nu nipu anjeunna, anjeunna kapaksa ngalungkeun Daniel ka liang singa. Daniel ngalanggar hukum nagara ku lantaran taatna ka hukum Allah. Kabohongan anu ditepikeun ka Darius dilaksanakeun ku cara ngagedékeun kareueus Darius, ku kituna nyegah anjeunna pikeun nganyahokeun motivasi para nu nipu anjeunna. Kabohongan jeung panipuan dina carita Daniel jeung liang singa nandakeun yén kataatan ka Allah téh dianggap minangka pitenah jeung panghianatan, anu mangrupa panipuan dua rupa anu sarua saperti dina kayu salib, sarta pananda jalan tina kayu salib sajajar jeung pananda jalan tina hukum Minggu.
The punishment of the religious deceiving power is a subject of Bible prophecy, as is the fact that the religious power deceives the state power.
Hukuman pikeun kakawasaan agama anu nipu téh mangrupa hiji poko dina nubuat Alkitab, kitu deui kanyataan yén kakawasaan agama éta nipu kakawasaan nagara.
“The people see that they have been deluded. They accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. ‘We are lost!’ they cry, ‘and you are the cause of our ruin;’ and they turn upon the false shepherds. The very ones that once admired them most will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God’s people are now employed to destroy their enemies. Everywhere there is strife and bloodshed.” The Great Controversy, 655.
Jalma-jalma ningali yén maranéhna geus katipu. Maranéhna silih tuding yén geus silih pituduh kana karuksakan; tapi sakabéhna ngahiji dina numpukkeun hukuman anu pangpaitna ka para palayan. Gembala-gembala anu teu satia geus ngaramalkeun hal-hal anu mulus; maranéhna geus mingpin para pangdéngéna supaya ngabatalkeun hukum Allah sarta nganiaya jalma-jalma anu rek ngajaga éta hukum tetep suci. Ayeuna, dina kaputusasaan maranéhna, guru-guru ieu ngaku di hareupeun dunya ngeunaan karya panipuan maranéhna. Jalma réa pinuh ku amarah. “Urang leungit!” ceuk maranéhna bari ngajerit, “jeung maranéh anu jadi sabab karuksakan urang;” tuluy maranéhna malik nyerang para gembala palsu. Jalma-jalma anu baheula paling ngagumkeun maranéhna pisan bakal ngucapkeun kutuk anu pangpikasieuneunana ka maranéhna. Leungeun-leungeun anu baheula makékeun maranéhna makuta kameunangan bakal diangkat pikeun ngabinasakeun maranéhna. Pedang-pedang anu tadina pikeun meuncit umat Allah ayeuna dipaké pikeun ngancurkeun musuh-musuh maranéhna. Di mana-mana aya pasea jeung tumpahna getih.” The Great Controversy, 655.
The religious leaders are turned upon after probation closes, for their flocks recognize that they had been deceived by a lie propagated by the religious leaders. The presidents and princes, along with their families, all suffered the same retributive judgment for the lie they propagated. When Elijah slew the false prophets at Mount Carmel, that same retribution is represented at “the great earthquake” of Revelation chapter eleven, when “seven thousand” are overthrown.
Para pamingpin agama dibalikan seranganna sanggeus masa probation ditutup, sabab umat-umatna nyadar yén maranéhna geus katipu ku hiji bohong anu disebarkeun ku para pamingpin agama. Para présidén jeung para pangéran, babarengan jeung kulawargana, sadayana ngalaman pangadilan pambalesan anu sarua ku sabab bohong anu maranéhna sebarkeun. Waktu Élia meuncit para nabi palsu di Gunung Karmel, pambalesan anu sarua éta digambarkeun dina “gempa anu gedé” dina Wahyu pasal sabelas, waktu “tujuh rébu” ditumbangkeun.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Dina jam anu sarua kajadian lini anu gedé, sarta sapuluh bagian kota rubuh, jeung dina lini éta maot tujuh rébu jelema; ari anu kari kacida sieunna, tuluy ngamulyakeun ka Allah Nu Maha Kawasa di sawarga. Wahyu 11:13.
In the fulfillment of the great earthquake of the French Revolution the seven thousand that were slain represented the royalty of France. At the “hour” of the great earthquake that is the Sunday law, the seven thousand that are slain represent Seventh-day Adventists who bow to Rome, for only those that understand the accountability of the Seventh-day Sabbath receive the mark of the beast when the Sunday law arrives.
Dina kacumponan lini gedé Révolusi Perancis, tujuh rébu anu dipaéhan ngalambangkeun karajaan Perancis. Dina “jam” lini gedé éta, nyaéta hukum Minggu, tujuh rébu anu dipaéhan ngalambangkeun umat Advent Poé Katujuh anu sujud ka Roma, sabab ngan maranéhanana anu ngartos kana tanggung jawab ngeunaan Sabat poé katujuh anu narima tanda sato galak nalika hukum Minggu datang.
“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 mangrupa tanda atawa cap tina kakawasaan Garéja Roma. Jalma-jalma anu, sanggeus ngartos kana tuntutan parentah kaopat, milih ngajaga Sabat palsu pikeun ngagantikeun anu sajati, ku kituna keur méré panghormat ka éta kakawasaan anu ngan ku éta baé hal éta diparéntahkeun. Tanda sato galak téh nya éta Sabat papal, anu geus ditarima ku dunya pikeun ngagantikeun 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 waktu pikeun narima tanda sato galak, sakumaha geus ditangtukeun dina nubuat, can acan datang. Mangsa pangudian can acan datang. Aya urang Kristen sajati dina unggal garéja, teu iwal dina pasamuan Katolik Roma. Taya saurang ogé dihukum saméméh maranéhna nampa cahaya jeung ningali kawajiban parentah kaopat. Tapi lamun parentah éta engké medal pikeun maksa Sabat palsu, jeung nalika sora tarik malaikat katilu ngélingan manusa ngalawan nyembah ka sato galak jeung gambarna, garis pamisah bakal écés diguratkeun antara anu palsu jeung anu sajati. Harita jalma-jalma anu masih kénéh neruskeun palanggaran bakal narima tanda sato galak dina tarang maranéhna atawa dina leungeun maranéhna.
“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.
“Kalayan léngkah anu gancang urang keur ngadeukeutan mangsa ieu. Nalika gereja-gereja Protestan ngahiji jeung kakawasaan sipil pikeun ngadukung agama palsu, anu ku sabab ngalawanna karuhunna kungsi nandangan panganiayaan anu pangkejemna, mangka Sabat papal bakal dipaksakeun ku kakawasaan gabungan antara gereja jeung nagara. Bakal aya murtad nasional, anu tungtungna moal lain ngan karuksakan nasional.” Bible Training School, 2 Pébruari 1913.
The “seven thousand” who are overthrown at the “hour” of the great earthquake, that is the Sunday law, are also paralleled by the “seven thousand” who refused to bow to Jezebel in the time of Elijah.
“tujuh rebu” anu dijungkirbalikeun dina “jam” lini gedé éta, nya éta hukum poé Minggu, ogé dipapadankeun jeung “tujuh rebu” anu nolak sujud ka Izébél dina mangsa Élia.
Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:18.
Tapi Kami geus nyésakeun keur Kami tujuh rebu urang di Israil, nyaéta sakur nu tuurna can sujud ka Baal, jeung unggal sungut anu can nyium anjeunna. 1 Raja-raja 19:18.
The first reference to seven thousand identifies a faithful group that refused to bow to Jezebel, and the last reference represents a remnant that do bow to Jezebel. When the papacy conquers the glorious land (the earth beast of Revelation thirteen), at the Sunday law, one class is “overthrown” and another class escapes the hand of Babylon’s control, for the message to come out of Babylon then begins.
Rujukan anu kahiji kana tujuh rébu nandakeun hiji golongan satia anu nampik sujud ka Izebel, sedengkeun rujukan anu panungtung ngalambangkeun hiji sésa anu memang sujud ka Izebel. Nalika kapausan nalukkeun tanah anu mulya (sato galak tina bumi dina Wahyu tilu welas), dina mangsa hukum Minggu, hiji golongan “ditumbangkeun” sedengkeun golongan séjén luput tina panangan pangawasa Babul, sabab dina waktu éta pesen pikeun kaluar ti Babul mimiti dibewarakeun.
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.
Anjeunna ogé bakal asup ka tanah anu mulya, sarta loba nagara bakal diruntuhkeun; tapi ieu bakal luput tina pananganana, nyaéta Édom, jeung Moab, jeung para pamingpin ti bani Amon. Daniel 11:41.
The word “countries” is an added word, for many countries are not “overthrown” at the Sunday law, but many individual Seventh-day Adventists are, for at that point they are the only ones held accountable to the light of the third angel. They are the “many,” for they were those called to be among those that received the seal of God, but they rejected that calling.
Kecap “countries” téh kecap tambahan, sabab loba nagara henteu “ditumbangkeun” dina hukum poé Minggu, tapi loba individu Advent Poé Katujuh anu kitu, sabab dina titik éta maranéhna waé anu dipihartikeun tanggung jawab kana caangna malaikat katilu. Maranéhna téh “loba” éta, sabab maranéhna nyaéta jalma-jalma anu kungsi dipanggero supaya kaasup di antara nu narima meterai Allah, tapi maranéhna nolak panggero éta.
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 saur-Na ka anjeunna, “Sobat, kumaha maneh bisa asup ka dieu bari teu maké pakean panganten?” Jeung anjeunna jadi teu walakaya. Tuluy saur raja ka para palayan, “Beungkeut leungeun jeung suku manehna, bawa anjeunna indit, sarta alungkeun anjeunna ka gelap nu pangluarna; di dinya bakal aya ceurik jeung kekerot huntu.” Sabab loba anu disebut, tapi saeutik anu kapilih. Mateus 22:12–14.
The deception of the princes and presidents in Daniel chapter six is identifying the punishment of the religious power that deceives the state power.
Panghianatan ku para pangeran jeung para présidén dina Daniel pasal genep téh ngagambarkeun hukuman pikeun kakawasaan agama anu nipu kakawasaan nagara.
And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.
Raja marentahkeun, tuluy maranéhna mawa jalma-jalma anu geus nuduh Daniel, sarta maranéhna dialungkeun ka jero liang singa, maranéhna, anak-anakna, jeung pamajikan-pamajikanana; sarta singa-singa éta ngéléhkeun maranéhna, jeung ngarempag sakabéh tulang-tulangna jadi lebur saméméh maranéhna nepi ka handapeun liang éta. Daniel 6:24.
We shall continue the book of Daniel in the next article.
Urang baris neruskeun kitab Daniel dina artikel salajengna.
And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Hebrews 11:32, 33.
Sareng naon deui anu kudu ku kami diucapkeun? Sabab waktu moal cekap keur nyaritakeun ngeunaan Gidion, jeung ngeunaan Barak, jeung ngeunaan Simson, jeung ngeunaan Yéfta; kitu deui ngeunaan Daud, jeung Samuel, jeung para nabi; anu ku iman geus nalukkeun karajaan-karajaan, ngalaksanakeun kabeneran, narima jangji-jangji, nyumpelkeun sungut singa-singa. Ibrani 11:32, 33.