The last representation of the kingdoms of Bible prophecy is found in Revelation chapter seventeen. In that chapter, in verse three, John is carried into the “wilderness”, so that the angel can show John the judgment of the “great whore” of prophecy, who sits upon “many waters” and who committed “fornication” with the “kings of the earth.”
Gambaran pamungkas ngeunaan karajaan-karajaan dina nubuat Kitab Suci kapanggih dina Wahyu pasal tujuh belas. Dina eta pasal, dina ayat tilu, Yohanes dibawa ka “gurun keusik”, supaya malaikat bisa nembongkeun ka Yohanes pangadilan ka “awéwé palacur agung” dina nubuat, anu linggih dina “loba cai” sarta anu geus ngalakukeun “jinah” jeung “raja-raja bumi.”
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:1–3.
Geus sumping salah sahiji ti tujuh malaikat anu nyekel tujuh bokor éta, tuluy nyarita ka kuring, pokna: “Ka dieu; ku Kami rek dipintonkeun ka maneh hukuman pikeun sundal agung anu calik di luhur loba cai; anu ku dirina raja-raja di bumi geus migawe cabul, sarta pangeusi bumi geus dipabok ku anggur tina cabulna.” Tuluy ku anjeunna kuring dibawa dina Roh ka hiji gurun; sarta kuring ningali hiji awéwé calik dina hiji sato galak beureum ngora, pinuh ku ngaran-ngaran pitenah ka Allah, anu boga tujuh sirah jeung sapuluh tanduk. Wahyu 17:1–3.
By John’s own words the “wilderness” represents the twelve hundred and sixty years of papal rule from the year 538, unto the time of the end in 1798.
Numutkeun kecap Yohanes sorangan, “padang gurun” ngalambangkeun sarébu dua ratus genep puluh taun kakawasaan kapapaan ti taun 538 nepi ka mangsa ahir dina taun 1798.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. … And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.
Jeung éta awéwé ngungsi ka padang gurun, di dinya manéhna boga hiji tempat anu geus disadiakeun ku Allah, supaya di dinya manéhna dipaparin pangupa jiwa salila sarébu dua ratus genep puluh poé. … Jeung ka éta awéwé dipasrahkeun dua jangjang manuk garuda anu gedé, supaya manéhna bisa hiber ka padang gurun, ka tempatna, tempat manéhna dipiara salila satunggal mangsa, dua mangsa, jeung satengah mangsa, jauh tina payuneun oray éta. Wahyu 12:6, 14.
In the spirit, John was transported into the twelve hundred and sixty years of papal rule. Those years had been typified by the three and a half years of drought during the history of Jezebel, Ahab and Elijah. Those years were to continue until the papacy received its deadly wound in 1798, for that had been “determined” to occur at the end of the first indignation, which was the end of the war brought upon the sanctuary and host through the two desolating powers of paganism and papalism. All of these facts have been set forth in recent articles.
Dina Roh, Yahya dipindahkeun kana sarébu dua ratus genep puluh taun kakawasaan kapausan. Taun-taun éta geus dilambangkeun ku tilu satengah taun halodo dina sajarah Izébel, Ahab, jeung Élia. Taun-taun éta kudu lumangsung nepi ka kapausan narima tatu maéhna dina taun 1798, sabab éta geus “ditangtukeun” bakal kajadian dina ahir kahariwang anu kahiji, nya éta ahir perang anu didatangkan ka tempat suci jeung ka balad ku jalan dua kakawasaan anu nyababkeun karuksakan, nyaéta paganisme jeung papalisme. Sakabéh kanyataan ieu geus dipedar dina tulisan-tulisan anyar kénéh.
The “great whore,” is Isaiah’s whore of Tyre, who was to be forgotten for seventy symbolic years, which were the “days of one king.” The history of the United States, is the history of the symbolic seventy years, which had been typified by the seventy years of captivity during the reign of Babylon, the first kingdom of Bible prophecy. During that history the great whore of Tyre was to be forgotten. At the end of that history she was to be remembered and once again to go forth and sing her songs, thus committing fornication with the kings of the earth. John was spiritually conveyed into the history of papal rule in order to see the judgment of the papal power. The judgment of a daughter of a priest who committed fornication was that she was to be burnt with fire.
“Palacur nu ageng,” nyaéta palacurna Tirus dina kitab Yesaya, anu kudu dipopohokeun salila tujuh puluh taun simbolis, anu mangrupakeun “poé-poé hiji raja.” Sajarah Amérika Sarikat nyaéta sajarah tujuh puluh taun simbolis éta, anu geus dilambangkeun ku tujuh puluh taun panangkaran salila pamaréntahan Babul, karajaan kahiji dina nubuat Alkitab. Salila sajarah éta, palacur ageng Tirus kudu dipopohokeun. Dina ahir sajarah éta manéhna kudu diémutan deui sarta sakali deui maju bari ngahariringkeun lagu-laguna, ku kituna ngalakukeun cabul jeung raja-raja di bumi. Yohanes sacara rohani dipindahkeun kana sajarah pamaréntahan kapapaan sangkan ningali pangadilan kana kakawasaan kapapaan. Hukuman pikeun putri saurang imam anu ngalakukeun cabul nyaéta yén manéhna kudu diduruk ku seuneu.
And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.
Jeung anak awéwé imam mana waé, lamun manehna ngahinakeun dirina ku milampah palacuran, manehna ngahinakeun bapana; manehna kudu diduruk ku seuneu. Imamat 21:9.
In the vision of the judgment of the great whore that was given to John by one of the angels who poured out one of the seven last plagues was that she was burnt with fire.
Dina éta titingalian ngeunaan pangadilan ka palacur agung anu dipasihkeun ka Yohanes ku salah saurang malaikat anu ngocorkeun salah sahiji tina tujuh bala panungtungan, nya éta yén manéhna diduruk ku seuneu.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.
Jeung sapuluh tanduk anu ku anjeun katingali dina éta sato galak, ieu baris ngéwa ka éta palacuran, sarta baris ngajadikeun dirina taya nanaon jeung taranjang, sarta baris ngadahar dagingna, jeung ngaduruk dirina ku seuneu. Wahyu 17:16.
The waters that the great whore is sitting upon are the people of the world, who will be brought under her authority when the United States deceives the entire world to worship the beast, who is also the great whore. The United States then becomes the premier king of the ten kings who are represented in the prophecy of Revelation seventeen, and in this illustration the United States represents the first king to commit fornication with the whore, though she will accomplish that act with all the kings thereafter.
Cai-cai anu didiukan ku palacur agung téh nyaéta bangsa-bangsa di dunya, anu bakal dibawa kana kakawasaanana nalika Amérika Sarikat nipu sakuliah dunya sangkan nyembah ka sato galak, anu ogé nyaéta palacur agung éta. Satuluyna Amérika Sarikat jadi raja pangutamana tina sapuluh raja anu dilambangkeun dina nubuat Wahyu tujuh belas, jeung dina ieu gambaran Amérika Sarikat ngawakilan raja kahiji anu ngalakukeun cabul jeung palacur éta, sanajan engkéna manéhna bakal ngalaksanakeun kalakuan éta jeung sakabéh raja sanggeusna.
The first king of many kings is represented by Ahab, who was married to the great whore, who is represented as Jezebel in the church of Thyatira. The judgment of Jezebel (the great whore), is accomplished by the ten kings, who will be forced into a church and state alliance by the power of the United States. Those kings will agree to allow the papacy to rule the world (sit upon the waters), in spite of their hatred for the whore.
Raja anu kahiji tina loba raja dipidangkeun ku Ahab, anu nikah jeung palacur anu gedé, anu dilambangkeun minangka Isebel dina garéja Tiatira. Panghukuman ka Isebel (palacur anu gedé) dilaksanakeun ku sapuluh raja, anu bakal dipaksa asup kana hiji pakaitna garéja jeung nagara ku kakawasaan Amérika Sarikat. Eta raja-raja bakal satuju pikeun ngidinan kapausan maréntah dunya (calik di luhur cai-cai), sanajan maranéhna ngabogaan kabencian ka eta palacur.
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. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.
Jeung sapuluh tanduk anu ku maneh ditingali téh sapuluh raja, anu can narima karajaan nepi ka ayeuna; tapi maranéhna narima kakawasaan sabagé raja salila sajam bareng jeung sato galak éta. Maranéhna sapikiran, sarta bakal masrahkeun kakawasaan jeung kakuatan maranéhna ka sato galak éta. Maranéhna bakal marangi Anak Domba, tapi Anak Domba bakal ngéléhkeun maranéhna, sabab Anjeunna téh Gusti luhur ti sakabéh gusti, jeung Raja luhur ti sakabéh raja; sarta jalma-jalma anu bareng jeung Anjeunna téh jalma-jalma anu dipiwarang, dipilih, jeung satia. Jeung manéhna nyarios ka kaula, Cai-cai anu ku maneh ditingali, tempat awéwé lacur éta linggih, nyaéta bangsa-bangsa, balaréa, umat-umat, jeung basa-basa. Jeung sapuluh tanduk anu ku maneh ditingali dina sato galak éta, maranéhna bakal ngabencian awéwé lacur éta, sarta bakal ngajadikeun dirina taya naon-naon jeung taranjang, sarta bakal ngahakan dagingna, jeung ngabakar dirina ku seuneu. Sabab Allah geus nempatkeun kana haté maranéhna pikeun ngalaksanakeun pangersa-Na, pikeun sapuk, jeung masrahkeun karajaan maranéhna ka sato galak éta, nepi ka pangandika-pangandika Allah kacumponan. Jeung awéwé anu ku maneh ditingali téh nyaéta kota gedé éta, anu maréntah ka raja-raja di bumi. Wahyu 17:12–18.
The “ten kings” (the United Nations), actually hate the papacy, but are forced by circumstances to turn their short-lived kingdom over to the papal power in a vain hope to save the world from its increasing calamities. When they realize her deception, they become the instrument to burn her with fire in fulfillment of the law in Leviticus.
“sapuluh raja” (Perserikatan Bangsa-Bangsa), sabenerna ngabenci kapausan, tapi ku kaayaan dipaksa pikeun nyerahkeun karajaan maranéhna anu pondok umurna ka kakawasaan kapausan dina harepan anu sia-sia pikeun nyalametkeun dunya tina musibah-musibahna anu beuki ngaronjat. Nalika maranéhna sadar kana tipu dayana, maranéhna jadi pakakas pikeun ngaduruk anjeunna ku seuneu dina minuhan hukum dina Imamat.
The “ten kings” “make war with the Lamb” through the persecution they bring upon God’s last day people.
“Sapuluh raja” éta “merangan Anak Domba” ngaliwatan panganiaya anu maranéhna timpakeun ka umat Allah dina poé-poé panungtungan.
Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Psalms 2:1–5.
Naha bangsa-bangsa kafir marah, jeung jalma-jalma ngarancang perkara anu sia? Raja-raja di bumi nangtung ngalawan, jeung para pangawasa babarengan marigelkeun piwuruk, ngalawan ka PANGERAN, jeung ngalawan ka Anjeunna anu diurapi ku Mantenna, saur maranéhna, Hayu urang putuskeun beungkeutan maranéhna, sarta urang piceun tali-tali maranéhna ti urang. Anjeunna anu linggih di sawarga bakal seuri: Gusti bakal ngéjék maranéhna. Tuluy Anjeunna bakal nyarita ka maranéhna dina murka-Na, sarta nyieun maranéhna kageunjleung ku amarah-Na anu pohara. Jabur 2:1–5.
The persecution that is accomplished for the papacy by the kings of the earth, was also done against Christ at the cross.
Panganiayaan anu dilaksanakeun pikeun kapausan ku raja-raja saalam dunya, ogé geus dilakukeun ngalawan Kristus dina salib.
Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. Acts 4:25–28.
Anjeun anu ku cariosan dina sungut hamba-Mu Daud parantos ngandika, Naha bangsa-bangsa kapir ngamuk, jeung umat-umat ngararancang hal-hal anu sia-sia? Raja-raja di bumi ngadeg, sarta para pamingpin ngariung babarengan ngalawan ka Gusti, jeung ngalawan ka Al-Masih-Na. Sabab satemenna ngalawan ka Yesus, Putra suci-Mu, anu parantos ku Anjeun diurapi, boh Herodes, boh Pontius Pilatus, jeung bangsa-bangsa kapir, sarta umat Israil, parantos karumpul babarengan, Pikeun ngalakukeun sagala anu panangan-Mu jeung pangersa-Mu parantos netepkeun ti heula supaya kajadian. Rasul-rasul 4:25–28.
The “kings of the earth” that stood up against Christ at his crucifixion represents the “ten kings” of Revelation seventeen that make war with the Lamb again by persecuting his people. At the cross, those kings were the “assembly of the wicked” who “compassed” Christ, and who do so again with his last day people.
“Raja-raja di bumi” anu nangtung ngalawan Kristus dina panyaliban-Na ngagambarkeun “sapuluh raja” dina Wahyu tujuh belas anu deui-deui merangan Anak Domba ku cara nganiaya umat-Na. Dina salib, raja-raja éta téh “pakumpulan jalma-jalma jahat” anu “ngurilingan” Kristus, sarta maranéhna ngalakukeun deui hal éta ka umat-Na dina poé panungtungan.
For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.
Sabab anjing-anjing geus ngurilingan ka Kami; balaréa jalma-jalma durhaka geus ngepung ka Kami; maranéhna geus nusuk leungeun Kami jeung suku Kami. Kami bisa ngitung sakabéh tulang Kami; maranéhna neuteup jeung melong ka Kami. Maranéhna ngabagi-bagi pakean Kami di antara maranéhna, sarta ngalungkeun undi pikeun jubah Kami. Jabur 22:16–18.
The ten kings, who bring judgment upon the great whore burn her with fire, for she is a whore that professes to be a priest’s daughter. Those kings are also represented as “dogs,” and the ten kings will not only burn the great whore with fire, but will “eat her flesh.” The death of Jezebel was brought about when she was thrown from the wall and splattered on the ground, and then the dogs came and ate her flesh.
Sapuluh raja, anu mawa panghukuman ka palacur agung, bakal ngabakar manehna ku seuneu, sabab manehna téh palacur anu ngaku dirina putri imam. Raja-raja éta ogé digambarkeun minangka “anjing,” sarta sapuluh raja éta moal ngan ukur ngabakar palacur agung ku seuneu, tapi ogé bakal “ngadahar dagingna.” Pupusna Izebel kajadian nalika manehna dialungkeun ti témbok nepi ka awakna ngabeledug nimpah kana taneuh, tuluy anjing-anjing datang sarta ngadahar dagingna.
And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter. And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel. 2 Kings 9:30–37.
Jeung nalika Yehu geus sumping ka Yizreel, Izebel ngadéngé éta; tuluy manéhna ngaréngsékeun rarayna ku papulas, ngararapihan buuk sirahna, sarta neuteup ti jandéla. Jeung waktu Yehu asup ngaliwatan gapura, manéhna ngadawuh, “Naha Zimri, anu maéhan dununganana, meunang karapihan?” Tuluy anjeunna ngangkat beungeutna ka jandéla, sarta ngadawuh, “Saha anu aya di pihak Kami? Saha?” Mangka aya dua atawa tilu sida-sida neuteup ka anjeunna. Jeung anjeunna ngadawuh, “Piceun manéhna ka handap.” Tuluy maranéhna miceun manéhna ka handap; sarta sabagian getihna muncrat kana témbok jeung kana kuda-kuda; sarta anjeunna nginjak-injak manéhna ku suku. Jeung sanggeus anjeunna asup, anjeunna dahar jeung nginum, tuluy ngadawuh, “Geura tingali awéwé anu katulah ieu, sarta kuburkeun manéhna; sabab manéhna téh putri raja.” Tuluy maranéhna indit rék ngubur manéhna, tapi maranéhna teu manggihan deui naon-naon tina dirina iwal ti tangkorakna, suku-sukuna, jeung dampal leungeunna. Ku sabab éta maranéhna datang deui sarta ngawartosan ka anjeunna. Jeung anjeunna ngadawuh, “Ieu téh pangandika PANGERAN, anu geus diucapkeun-Na ku abdi-Na Elia urang Tisbi, dawuh-Na, ‘Di tanah milik Yizreel anjing-anjing bakal ngahakan daging Izebel; sarta bangké Izebel bakal jadi kawas tai dina beungeut kebon di tanah milik Yizreel, nepi ka jalma-jalma moal bisa nyebut, “Ieu Izebel.”’” 2 Raja-raja 9:30–37.
The ten kings, who are the United Nations, whose premier king is the United States, will bring judgment upon the papacy by burning her with fire and eating her flesh. That judgment is what the angel came to show to John, and in order to do so he carried John into the history of the wilderness, but not simply a random point in the history of the wilderness, but to the very end of the period. It is evident that John was placed at the end of the twelve hundred and sixty years, for when he sees the woman she was already drunk with the blood of persecution and already identified as the mother of harlots.
Raja-raja sapuluh, nyaéta Perserikatan Bangsa-Bangsa, anu raja pangutamana nyaéta Amérika Sarikat, baris mawa pangadilan ka kapausan ku cara ngaduruk manéhna ku seuneu jeung ngahakan dagingna. Pangadilan éta pisan anu ku malaikat dipintonkeun ka Yohanes, jeung pikeun ngalakukeun éta anjeunna mawa Yohanes kana sajarah padang gurun, tapi lain ngan saukur ka hiji titik acak dina sajarah padang gurun, meleng ka tungtung pisan tina mangsa éta. Jelas yén Yohanes ditempatkeun dina tungtung sarébu dua ratus genep puluh taun éta, sabab nalika anjeunna ningali éta awéwé, manéhna geus mabok ku getih panganiayaan jeung geus dipikawanoh minangka indung para sundal.
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.
Tuluy anjeunna mawa kuring ku Roh ka hiji gurun keusik; sarta kuring nempo hiji awewe linggih dina hiji sato galak beureum ngagedur, pinuh ku ngaran-ngaran hujat, anu boga tujuh sirah jeung sapuluh tanduk. Ari eta awewe make papakean wungu jeung beureum ngagedur, dihias ku emas, batu-batu mulya, jeung mutiara, bari nyekel dina leungeunna hiji cangkir emas anu pinuh ku kalakuan-kalakuan jijik jeung najisna cabulna. Jeung dina tarangna aya ngaran anu ditulis: RAHASIA, BABEL ANU AGUNG, INDUNGNA PARA PALACUR JEUNG KALAKUAN-KALAKUAN JIJIK DI BUMI. Jeung kuring nempo eta awewe mabok ku getihna jalma-jalma suci, jeung ku getihna para syuhada Yesus; sarta waktu kuring nempo manehna, kuring kacida hélokna. Wahyu 17:3–6.
The whore of Tyre, who is also the “great whore” that is represented in Revelation seventeen, was to be forgotten until the time when she would once again sing her songs and commit fornication with the kings of the earth.
Sundal Tirus, anu oge mangrupa “palacur agung” anu digambarkeun dina Wahyu tujuh welas, bakal dipopohokeun nepi ka mangsana manehna sakali deui ngawihkeun lagu-laguna sarta ngalakonan cabul jeung raja-raja di bumi.
Any reputable dictionary that was published before 1950 identifies that the woman arrayed in scarlet in Revelation seventeen is a symbol of the Roman Catholic church, but today the world thinks the Catholic church is a Christian church. The world has forgotten who she really is.
Sakur kamus anu kawentar anu dipedalkeun saméméh taun 1950 nétélakeun yén awéwé anu dipaparin ku warna beureum kermes dina Wahyu tujuh welas téh lambang Garéja Katolik Roma, tapi ayeuna dunya nganggap yén Garéja Katolik téh garéja Kristen. Dunya geus poho kana saha dirina sabenerna.
When John saw her the persecution of the Dark Ages was at its end, for she was already drunk with the blood of the saints. The natural illustrates the spiritual, and a person gets drunk after they drink, not before.
Waktu Yohanes ningali manéhna, panganiayaan dina Jaman Poék geus nepi ka ahirna, sabab manéhna geus mabok ku getih para wali. Nu alamiah ngagambarkeun nu rohani, jeung hiji jalma jadi mabok sanggeus manéhna nginum, lain saméméhna.
The Protestants that broke from Catholicism centuries before 1798, had already begun their journey back to the Catholic communion by 1798, for she was identified as the “MOTHER OF HARLOTS.” When John saw her and wondered, the churches that had formerly separated from her fellowship had already returned. Thus John was carried to 1798, when the great whore already had murdered millions of Christians, and who had already seduced the former Protestant churches to accept her presumptuous claim that she was the head of the churches, as Justinian had identified her in the year 533.
Kaum Protestan anu misah ti Katolik sababaraha abad saméméh 1798, ku taun 1798 geus mimiti lalampahan maranéhna balik deui kana pasamuan Katolik, sabab manéhna diidéntifikasi minangka “INDUNGNA PARA PALACUR.” Nalika Yohanes ningali manéhna sarta ngarasa héran, garéja-garéja anu baheulana geus misah tina paguyubanana geus balik deui. Ku kituna Yohanes dibawa ka taun 1798, nalika si palacur agung geus maéhan jutaan urang Kristen, sarta geus ngagoda garéja-garéja Protestan baheula supaya narima pangakuanana anu sombong yén manéhna téh kapala garéja-garéja, sakumaha Yustinianus geus ngidéntifikasi manéhna dina taun 533.
From the prophetic vantage point of 1798, the angel then presented John with the last representation of the kingdoms of Bible prophecy.
Tina sudut pandang profétik taun 1798, malaikat éta tuluy nembongkeun ka Yohanes gambaran panungtungan ngeunaan karajaan-karajaan dina nubuat Alkitab.
And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. 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. Revelation 17:7–12.
Malaikat téa nimbalan ka kaula, “Ku naon maneh héran? Kaula rék nétélakeun ka maneh rahasia awéwé éta, jeung sato galak anu ngagotong dirina, anu ngabogaan tujuh hulu jeung sapuluh tanduk. Sato galak anu ku maneh katingali téh baheula aya, ayeuna teu aya; sarta bakal naék ti jurang anu taya dasarna, tuluy asup kana kabinasaan. Jeung jalma-jalma anu maratuh di bumi bakal ngarasa héran, nyaéta maranéhna anu ngaranna henteu ditulis dina kitab kahirupan ti saprak ngadegna dunya, nalika maranéhna nenjo sato galak anu baheula aya, ayeuna teu aya, tapi can kénéh aya. Jeung di dieu aya akal anu ngabogaan hikmat. Tujuh hulu téh tujuh gunung, tempat awéwé éta linggih. Jeung aya tujuh raja: lima geus rubuh, hiji keur aya, jeung nu saurang deui can datang; sarta lamun anjeunna datang, anjeunna kudu tetep sakeudeung waé. Jeung sato galak anu baheula aya, ayeuna teu aya, nya éta anjeunna anu ka dalapan, sarta asalna ti antara anu tujuh, tuluy asup kana kabinasaan. Jeung sapuluh tanduk anu ku maneh katingali téh sapuluh raja, anu can narima karajaan; tapi narima kakawasaan minangka raja salila sajam bareng jeung sato galak. Wahyu 17:7–12.
A beast is a kingdom in Bible prophecy as easily identified in chapters seven and eight of Daniel, and the mystery that the angel is presenting to John is the mystery of the beast and the woman that rides upon the beast. The woman on the beast is the great whore who commits fornication with the kings of the earth. She is Jezebel and her husband is Ahab.
Dina nubuat Alkitab, hiji sato galak téh nyaéta hiji karajaan, sakumaha gampang kawanohna dina pasal tujuh jeung dalapan Kitab Daniel; sarta rasiah anu keur dipedalkeun ku malaikat ka Yohanes téh nyaéta rasiah ngeunaan sato galak jeung awéwé anu nunggang kana éta sato galak. Awéwé anu aya dina luhur sato galak téh nyaéta palacur agung anu ngalakukeun cabul jeung raja-raja bumi. Anjeunna nyaéta Izebel, sarta salakina nyaéta Ahab.
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 kitu lalaki bakal ninggalkeun bapana jeung indungna, sarta bakal ngahiji raket jeung pamajikanana; jeung maranéhna bakal jadi hiji daging. Kajadian 2:24.
A man is a man and a woman is a woman, but together they are one flesh. The mystery of the beast is that it is a combination of church and state, the combination of woman (church) and beast (kings) that are one kingdom, which consists of two parts. Statecraft and churchcraft combined, with the woman in control of the relationship, is the “image of the beast.” John is shown the woman being carried by the beast, for she is the one in control of the relationship.
Hiji lalaki téh lalaki jeung hiji awéwé téh awéwé, tapi babarengan maranéhna jadi hiji daging. Rusiah sato galak téh nya éta gabungan garéja jeung nagara, gabungan awéwé (garéja) jeung sato galak (raja-raja) anu jadi hiji karajaan, anu diwangun ku dua bagian. Kaparigelan nagara jeung kaparigelan garéja anu dihijikeun, kalayan awéwé anu ngawasaan éta patalina, nyaéta “gambar sato galak.” Yohanes dipintonkeun awéwé anu keur digendong ku sato galak, sabab manéhna téh anu ngawasaan éta patalina.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Jeung awéwé anu ku anjeun katénjo téh nya éta kota gedé éta, anu maréntah ka raja-raja di bumi. Wahyu 17:18.
Together the beast and the woman represent one kingdom (one flesh), but the angel is emphasizing the relationship of the great whore with the kings of the earth. “The beast that” “was, and is not”, which “shall ascend out of the bottomless pit, and go into perdition,” that “they that dwell on the earth shall wonder” after is the papacy when the great whore’s deadly wound is healed. She “was” the fifth kingdom of Bible prophecy, but it was “determined” that she would receive a deadly wound in 1798.
Sato galak jeung awéwé éta ngagambarkeun hiji karajaan (hiji daging), tapi malaikat téh keur nekenkeun patalina antara palacur gedé éta jeung para raja di bumi. “Galak anu” “kungsi aya, tuluy henteu aya”, anu “bakal naék ti jurang anu taya dasarna, sarta lebet kana kabinasa,” anu ku éta “maranéh nu cicing di bumi bakal héran” téh nyaéta kapapaan nalika tatu nu mawa pati ka palacur gedé éta geus cageur. Manéhna “kungsi” jadi karajaan kalima dina nubuat Alkitab, tapi geus “ditangtukeun” yén manéhna bakal nampa tatu nu mawa pati dina taun 1798.
When John was spiritually transported to 1798, she was “not” a beast, and “yet” when her deadly wound is healed at the end of the seventy symbolic years that conclude at the soon-coming Sunday law, she “is” again alive, singing her songs, committing fornication and murdering Christians.
Nalika Yohanes dibawa ku Roh ka taun 1798, anjeunna “teu” mangrupa hiji sato galak, jeung “sanajan kitu” nalika tatu paéhna cageur dina ahir tujuh puluh taun simbolis anu dipungkas ku hukum Minggu nu enggal datang, anjeunna “jadi” hirup deui, nyanyikeun lagu-laguna, ngalakukeun cabul, jeung maéhan urang Kristen.
Chapter seventeen is the last presentation of the kingdoms of Bible prophecy, and as such it must agree with the first mention of the kingdoms of Bible prophecy. The first mention of those kingdoms is found in Daniel chapter two, which is represented upon both of the charts that were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables.
Bab tujuh welas téh mangrupa panyajian panungtungan ngeunaan karajaan-karajaan dina nubuat Kitab Suci, ku kituna éta kudu saluyu jeung panyebutan anu pangheulana ngeunaan karajaan-karajaan dina nubuat Kitab Suci. Panyebutan anu pangheulana ngeunaan karajaan-karajaan éta kapanggih dina Daniel bab dua, anu kagambarkeun dina duanana bagan anu mangrupa panggenepan kana parentah Habakuk pikeun nulis éta tetempoan sarta ngajadikeunana écés dina papan-papan.
The Millerites were correct in their understanding of Daniel’s kingdoms of Bible prophecy as represented in chapters two, seven and eight, but their understanding was incomplete. Miller’s jewels of Daniel chapter two, shines ten times brighter in the last days, for it is recognized as identifying the first reference, not only of the kingdoms of Bible prophecy, but also of the first reference of the revelation that the eighth is of the seven. Jesus always illustrates the end of a thing with the beginning of a thing.
Para Millerit leres dina pamahaman maranéhna ngeunaan karajaan-karajaan dina nubuat Alkitab sakumaha digambarkeun dina pasal dua, tujuh, jeung dalapan kitab Daniel, nanging pamahaman maranéhna can lengkep. Mutiara-mutiara Miller dina Daniel pasal dua ngagenclang sapuluh kali leuwih caang dina poé-poé pamungkas, sabab éta dipikawanoh minangka nu nandaan rujukan anu kahiji, lain ngan ukur ngeunaan karajaan-karajaan dina nubuat Alkitab, tapi ogé ngeunaan rujukan anu kahiji tina panyingkapan yén anu kadalapan téh asalna tina anu tujuh. Isa salawasna ngagambarkeun tungtung hiji hal ku mimiti hiji hal.
All the prophets are speaking of the last days, and John, in Revelation seventeen is identifying the last earthly kingdom when he presents “the beast that” “was, and is not; and shall ascend out of the bottomless pit, and go into perdition.” The beast ascends out of “the bottomless pit,” which is a symbol of a “new manifestation of satanic power.”
Sadaya nabi keur nyarita ngeunaan poé-poé panungtungan, jeung Yohanes, dina Wahyu tujuh welas, keur netepkeun karajaan bumi anu pamungkas nalika anjeunna ngadugikeun “sato galak anu” “kungsi aya, ayeuna teu aya; sarta bakal naék ti jurang anu taya dasarna, sarta bakal tumuju kana kabinasaan.” Eta sato galak naék ti “jurang anu taya dasarna,” anu mangrupa lambang tina “manifestasi anyar kakawasaan Iblis.”
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Nalika maranéhna geus ngaréngsékeun [keur ngaréngsékeun] kasaksian maranéhna.’ Mangsa nalika dua saksi éta kudu nubuat maké pakéan karung béak dina taun 1798. Nalika maranéhna geus deukeut kana ahir padamelan maranéhna dina kaayaan teu kaciri, perang kudu dijieun ngalawan maranéhna ku kakawasaan anu digambarkeun minangka ‘sato galak nu naék ti jero liang tanpa dasar.’ Di loba nagara Éropa, kakawasaan-kakawasaan anu maréntah dina Garéja jeung Nagara salila mangabad-abad geus dikawasa ku Iblis, ngaliwatan papasi. Tapi di dieu dipidangkeun hiji manifestasi anyar tina kakawasaan sétanis.” The Great Controversy, 268.
Some of the theologians will argue that because the “beast that ascendeth out of the bottomless pit” in Revelation eleven, is identified in the passage as the atheism of the French Revolution, that the expression “bottomless pit” is a symbol of atheism. But Islam ascended out of the “bottomless pit” in Revelation nine, and Islam is not atheism. The bottomless pit represents a satanic manifestation.
Sabagian ahli teologi bakal ngabantah yén ku lantaran “sato galak anu naék ti jurang nu taya dasarna” dina Wahyu sabelas diidéntifikasi dina éta petikan minangka ateisme Révolusi Perancis, mangka ungkara “jurang nu taya dasarna” téh mangrupa lambang ateisme. Tapi Islam naék ti “jurang nu taya dasarna” dina Wahyu salapan, sedengkeun Islam lain ateisme. Jurang nu taya dasarna ngawakilan hiji manifestasi satanis.
“I told him that the Lord had shown me in vision that mesmerism was from the Devil, from the bottomless pit, and that it would soon go there, with those who continued to use it.” Review and Herald, July 21, 1851.
“Kuring nyarios ka anjeunna yén Pangéran parantos nembongkeun ka kuring dina titingalian yén mesmerisme téh asalna ti Iblis, ti liang anu taya dasarna, sarta yén éta moal lami deui bakal balik ka dinya, babarengan jeung jalma-jalma anu terus ngagunakeun éta.” Review and Herald, 21 Juli 1851.
Something from “the Devil,” is something from “the bottomless pit.” In Revelation seventeen the beast that ascends out of the bottomless pit is the power that goes into perdition and those whose names are not written in the book shall wonder after. “Perdition” means eternal damnation and is represented in Revelation as the “lake of fire,” which is where the beast is cast into.
Hiji hal tina “Iblis” téh mangrupa hiji hal tina “jurang anu taya dasar.” Dina Wahyu tujuh welas, sato galak anu naék ti jurang anu taya dasar téh nya éta kakawasaan anu asup kana kabinasaan, sarta anu ngaranna teu kasurat dina kitab bakal ngabarandungan anjeunna. “Kabinasaan” hartina hukuman langgeng, sarta dina Wahyu dilambangkeun minangka “situ seuneu,” tempat sato galak éta dialungkeun.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
Jeung éta sato galak katangkep, sarta babarengan jeung manéhna nabi palsu anu ngadamel mujijat-mujijat di payuneun manéhna, anu ku éta anjeunna nipu jalma-jalma anu geus narima tanda sato galak téa, jeung jalma-jalma anu nyembah kana gambarna. Maranéhna duaan dialungkeun hirup-hirup kana situ seuneu anu hurung ku walirang. Wahyu 19:20.
In chapter thirteen the first beast that comes from the sea, which Sister White directly identifies as the papacy is identified. In that passage the world wonders after the papal beast.
Dina pasal tilu welas, sato galak kahiji anu kaluar ti laut, anu ku Sister White sacara langsung diidéntifikasi minangka kapausan, diidéntifikasi. Dina éta petikan dunya narutur kagum ka sato galak kapausan éta.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:13.
Jeung kuring ningali salah sahiji huluna saolah-olah tatu nepi ka maot; jeung tatuna anu matak pati téh cageur deui: sarta sakuliah dunya kagum tuluy nuturkeun ka éta sato galak. Wahyu 13:13.
The beast of Revelation seventeen that “they that dwell on the earth shall wonder” after is the final manifestation of satanic power that occurs when the deadly wound of the papacy is healed at the soon-coming Sunday law. Every prophetic characteristic of the woman and the beast she rides upon in chapter seventeen, identifies the church of Rome, just as the dictionaries published before 1950 identified.
Sato galak dina Wahyu tujuh belas anu “maranéhanana anu cicing di bumi bakal héran” nuturkeunana, nyaéta manifestasi pamungkas tina kakawasaan setanis anu kajadian nalika tatu maot kapausan téh cageur dina hukum Minggu anu baris geura datang. Unggal ciri nubuat ngeunaan éta awéwé jeung sato galak anu ditumpakanana dina pasal tujuh belas, ngaidentipikasi garéja Roma, sakumaha kamus-kamus anu dipedalkeun saméméh taun 1950 ogé ngaidentipikasi kitu.
The beast of Revelation seventeen, is a symbol of the combination of church and state, which is the image of the beast. The beast with seven heads and ten horns is the kingdom that is composed of the ten kings (the United Nations), which the woman rides upon and rules over. The woman is the papacy, who is identified as Babylon the great, the mother of harlots. After the symbols are identified we can return to 1798; the point in history where John was carried to in order to receive the last representation of the kingdoms of Bible prophecy.
Sato galak dina Wahyu tujuh welas téh mangrupa lambang gabungan garéja jeung nagara, anu nyaéta gambar sato galak. Sato galak anu boga tujuh hulu jeung sapuluh tanduk téh nyaéta karajaan anu diwangun ku sapuluh raja (Perserikatan Bangsa-Bangsa), anu ditumpakan ku éta awéwé sarta diparéntah ku dirina. Éta awéwé téh nyaéta kapausan, anu diidéntifikasi minangka Babul Nu Agung, indung para palacuran. Sanggeus lambang-lambang éta diidéntifikasi, urang bisa balik deui ka 1798; éta titik dina sajarah anu ka dinya Yohanes dibawa supaya narima gambaran panungtungan ngeunaan karajaan-karajaan dina nubuat Alkitab.
We shall address those kingdoms, and their representation in Daniel chapter two, in the next article.
Urang bakal ngaguar karajaan-karajaan éta, jeung gambaranana dina Daniel pasal dua, dina tulisan salajengna.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another.
“Saban bangsa anu parantos nembongan dina panggung kajadian parantos diidinan nempatan tempatna di bumi, sangkan katingali naha éta bangsa bakal ngalaksanakeun maksud ‘Nu Ngalalajoan jeung Nu Suci.’ Nubuatan parantos ngaguratkeun naékna jeung ragragna kakaisaran-kakaisaran agung dunya—Babul, Médo-Pérsia, Yunani, jeung Roma. Ka unggal éta kakaisaran, sakumaha ogé ka bangsa-bangsa anu kirang kawasa, sajarah ngulang dirina. Masing-masing miboga mangsa pangujian, masing-masing gagal, kamulyaanna luntur, kakawasana musna, sarta tempatna ditempatan ku nu séjén.
“While the nations rejected God’s principles, and in this rejection wrought their own ruin, it was still manifest that the divine, overruling purpose was working through all their movements.” Education, 177.
“Basa bangsa-bangsa nampik kana prinsip-prinsip Allah, sarta ku panampikan ieu maranéhna ngalantarankeun karuksakan dirina sorangan, kénéh écés katingali yén tujuan ilahi anu ngawasaan sagalana téh keur digawé ngalangkungan sagala gerak maranéhna.” Education, 177.