All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.
Sakabéh nabi nyarioskeun tungtung dunya, sarta sakabéh nubuat patepung jeung mungkas dina kitab Wahyu. Dina kitab Wahyu, garis anu sarua diteruskeun saperti dina kitab Daniel, sabab duanana téh kitab anu sarua. Sakabéh prinsip kenabian ieu parantos kacatet kalayan pageuh dina artikel-artikel saméméhna. Dina kitab Wahyu, urang dipaparin nyaho yén pas saméméh mangsa kasempetan anugerah ditutup aya hiji nubuat anu geus disegel anu dibuka segelna. Artikel-artikel ieu parantos ngajentrekeun unsur-unsur kenabian anu patali jeung amanat dina kitab Wahyu anu ayeuna keur dibuka segelna. Amanat éta lain hiji bebeneran kenabian anu tunggal, sarta unggal unsur tina amanat anu keur dibuka segelna kaasup kana golongan Wahyu Yesus Kristus.
The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.
Pesen téh dibuka segelna pas saméméh panutupan mangsa kasempetan, nalika “waktuna geus deukeut.” Kitab Daniel jeung Wahyu, babarengan jeung panjelasan tina tulisan Roh Nubuat, kacida hususna dina nerangkeun prosés anu patali jeung dibukana segel hiji pesen nubuat. Anu ngalaksanakeun pambukaan segel éta nyaéta Singa ti kaom Yuda, sarta nalika Anjeunna ngalakukeunana, Anjeunna ngagunakeun padika anu tersusun pikeun nepikeun éta pesen. Anjeunna narima éta pesen ti Rama, anu digambarkeun nyekel Alkitab sakumaha éta disegel ku tujuh segel. Singa ti kaom Yuda, anu ogé mangrupakeun akar Daud jeung Anak Domba anu geus dipaehan, nyokot kitab éta ti Rama tuluy miceun segel-segelna.
Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.
Saterusna Yesus masrahkeun éta amanat ka Jibril, anu babarengan jeung malaikat-malaikat séjén nepikeun éta amanat ka saurang nabi anu nyerat éta amanat tuluy ngirimkeunana ka jamaah-jamaah. Nalika waktuna pikeun muka segel amanat nubuat geus caket, dibukana éta amanat nubuat ngahasilkeun hiji prosés pangajian tilu léngkah, anu nguji jalma-jalma di jero jamaah-jamaah anu jadi sasaran pamiarsa tina tulisan nabi éta; sarta dumasar kana réspon pribadi para anggota jamaah éta, maranéhna nangtukeun naha maranéhna kaasup kana salah sahiji tina dua golongan. Jalma-jalma anu narima paningkatan pangaweruh anu dihasilkeun ku amanat anu geus dibuka segelna, dipikawanoh minangka “nu wijaksana,” sedengkeun anu henteu narima dipikawanoh ku Daniel minangka “nu jahat,” sarta ku Mateus minangka “nu bodo”.
All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.
Sakabéh faktor ieu anu patali jeung dibukana rusiah panungtungan nubuat téh dibahas jeung ditekenkeun dina ayat salapan tina Wahyu tujuh welas, sabab éta ngaidéntifikasi hiji unsur tina Wahyu Yesus Kristus anu bakal nguji dua golongan panyembah. Hal éta dipigawé ku cara ngaidéntifikasi yén anu bakal ngartos kana amanat anu nuturkeun panji peringatan dina ayat éta téh nya éta jalma-jalma “wijaksana”.
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. Revelation 17:9–11.
Jeung ieu lah pikiran anu miboga hikmah. Tujuh sirah téh tujuh gunung, anu di luhurna eta awewe linggih. Jeung aya tujuh raja: lima geus rubuh, jeung hiji aya, jeung anu saurang deui can datang acan; sarta lamun manéhna datang, manéhna kudu tetep ngan sakeudeung wungkul. Jeung sato galak anu kungsi aya, tapi ayeuna euweuh, nya éta manéhna anu kadalapan, sarta asalna ti anu tujuh, jeung manéhna indit kana kabinasaan. Wahyu 17:9–11.
The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.
“Pikiran anu miboga hikmah” téh nya éta pikiran jalma-jalma “wijaksana.” Jalma-jalma “wijaksana” ngartos kana paningkatan pangaweruh, sarta paningkatan pangaweruh anu langsung digambarkeun sanggeus pananda nubuat, anu nandakeun hiji kayaktian anu bakal kahartos ku jalma-jalma wijaksana jeung ditampik ku jalma-jalma jahat, nya éta kayaktian anu patalina jeung karajaan-karajaan dina nubuat Alkitab anu ditepikeun dina ayat-ayat satuluyna. Ayat-ayat éta ngagambarkeun ilustrasi panungtung ngeunaan karajaan-karajaan dina nubuat Alkitab, sarta anu dibuka dina poé-poé panungtungan téh nya éta yén dalapan karajaan éta geus ogé digambarkeun dina ilustrasi kahiji ngeunaan karajaan-karajaan dina nubuat Alkitab dina Daniel pasal dua.
The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.
Panyingkepan tina bebeneran éta ngadukung pamadegan anu kawates ngeunaan karajaan-karajaan dina nubuat Kitab Suci anu ngawangun salah sahiji permata Miller, tapi éta ngagurilap sapuluh kali leuwih caang, sabab éta ngamuat bebeneran anu jauh leuwih loba tibatan anu kahartos ku kaum Millerite tina titik sajarah maranéhna anu kawates, sarta éta ngawakilan hiji ujian sakumaha dilambangkeun ku angka “sapuluh,” jeung ku suar peringatan tina peringatan pambuka “ieu pikiran anu miboga hikmat,” anu sacara nubuatan ditafsirkeun kieu: bebeneran di handap ieu bakal nguji gareja-gareja anu dikirimkeun pesen anu dibuka segelna pas saméméh nutupna mangsa kasempetan.
In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.
Dina Wahyu tujuh welas, Yohanes dibawa ka padang gurun salila sarébu dua ratus genep puluh taun poékna kapapaan. Anjeunna ditempatkeun pas di tungtung pisan mangsa éta dina taun 1798, anu mangrupakeun sajarah anu sarua pisan jeung tempat anjeunna ditempatkeun dina Wahyu tilu welas.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.
Sarta kuring nangtung dina keusik basisir laut, tuluy ningali hiji sato galak naék ti laut, anu boga tujuh sirah jeung sapuluh tanduk, sarta dina tanduk-tandukna aya sapuluh makuta, jeung dina sirah-sirahna aya ngaran pitenah. Wahyu 13:1.
The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.
“Keusik laut” ngagambarkeun taun 1798, sabab éta ngagambarkeun sudut pandang sajarah tempat Yohanes dipidangkeun kapausan (sato galak ti laut) dina wangun waktu kaliwat, jeung Amérika Sarikat (sato galak ti bumi) keur naék, sarta ahirna nyarita saperti naga dina hukum Minggu anu baris geura datang. Satuluyna sato galak ti bumi maksa dunya narima “gambar sato galak,” anu bakal nyarita sarta ngalaksanakeun panerapan hukum Minggu ka sakuliah dunya.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“Dina waktu kapapaan, sanggeus dirampas kakawasaanana, kapaksa eureun tina panganiayaan, Yohanes ningali hiji kakawasaan anyar mucunghul pikeun ngaguar deui sora naga, sarta nuluykeun pagawean anu sarua kejem jeung pitenahna. Kakawasaan ieu, anu pamungkas nu baris ngalaksanakeun perang ngalawan gareja jeung hukum Allah, digambarkeun ku hiji sato galak anu miboga tanduk saperti domba. Sato-sato galak anu saméméhna geus naék tina laut; ari ieu mah naék tina bumi, ngalambangkeun tumuwuhna bangsa anu tentrem, anu dilambangkeun ku éta—Amérika Sarikat.” Signs of the Times, 8 Pébruari 1910.
John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.
Dina pasal tujuh belas, Yohanes dibawa ka titik paningal sajarah anu sarua pikeun narima pintonan panungtungan ngeunaan karajaan-karajaan dina nubuat Alkitab. Bari nangtung dina titik paningal éta, karajaan-karajaan téh dipintonkeun. Mimitina anjeunna dibéjaan yén sato galak éta ngawasaan boh garéja boh nagara, sabab manéhna calik di luhur lain ngan ukur tujuh hulu, tapi ogé tujuh gunung. Kacalikanana sahiji palacuran agung éta nandakeun yén manéhna nyaéta anu nunggang sato galak éta, sarta anu nunggang sato galak téh nyaéta anu ngadalikeun sato galak éta.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Jeung eta awewe anu ku maneh ditempo téh nya éta kota gedé éta, anu maréntah ka luhur raja-raja di bumi. Wahyu 17:18.
The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.
Kecap “marentah” hartina nyekel sarta ngawasa kana. Saurang nu numpak ngawasaan sato ku nyekel tali kakangna. Kapapaan marentah kana tujuh sirah, sarta ogé kana tujuh gunung. Dina Daniel pasal dua, Daniel ngabéjaan ka Nebukadnésar yén manéhna téh “sirah” emas. Dina Yesaya pasal tujuh, “sirah” ogé nya éta raja, ibukota, atawa karajaan.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.
Sabab kapala Siria teh Damsik, jeung kapala Damsik teh Resin; sarta dina genep puluh lima taun deui Epraim bakal diremuk, nepi ka moal jadi hiji bangsa. Jeung kapala Epraim teh Samaria, sarta kapala Samaria teh putra Remalia. Lamun maraneh teu percaya, tangtu maraneh moal diteguhkeun. Yesaya 7:7, 8.
The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.
Kapapaan, anu mangrupakeun éta awéwé nu nunggang kana sato galak, maréntah ka sakumna raja-raja di bumi. Raja-raja éta digambarkeun minangka “sapuluh raja,” anu jadi kakawasaan naga dina poé-poé panungtungan. Maranéhna téh raja-raja anu jeung maranéhna palacur Tirus ngalakukeun jina. Éta “sapuluh raja” geus dipaksa pikeun narima kakawasaan kapapaan, tapi raja pangutamana tina éta sapuluh raja téh Amérika Sarikat. Ku kituna, Amérika Sarikat ogé digambarkeun ku Ahab, raja tina sapuluh karajaan kalér Israél. Bilangan “tujuh” ngalambangkeun “lengkep,” sarta nalika kapapaan dipidangkeun keur maréntah ka raja-raja di bumi, manéhna ogé keur maréntah ka sapuluh raja sarta linggih dina tujuh sirah.
Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.
Ieu téh pikiran anu boga hikmat, sabab jalma-jalma wijaksana dina poé-poé panungtungan ngagunakeun metodologi “line upon line,” sarta maranéhna ngakuan yén unggal lambang tina tata nagara anu diparéntah ku awéwé cabul éta nuduhkeun bebeneran anu sarua. Anjeunna ogé maréntah kana tujuh gunung, sarta kaum Millerite ngaidéntifikasi “gunung” dina nubuat Alkitab minangka lambang hiji karajaan, tapi maranéhna ogé ngaidéntifikasi yén lambang-lambang miboga harti leuwih ti hiji.
Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.
Pagunungan ogé mangrupa lambang hiji garéja. “Gunung suci anu mulya” dina Kitab Suci ngawakilan garéja Allah.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Ieu pangandika anu ku Yesaya putra Amoz tingali ngeunaan Yuda jeung Yerusalem. Jeung bakal kajadian dina poe-poe panungtungan, yén gunung Bait PANGERAN bakal diteguhkeun di puncak gunung-gunung, sarta bakal diangkat ngaleuwihan pasir-pasir; jeung sagala bangsa bakal ngalir ka dinya. Jeung loba jalma bakal indit sarta nyebut, Hayu maraneh, urang naék ka gunung PANGERAN, ka Bait Allah Yakub; sarta Mantenna bakal ngajarkeun ka urang ngeunaan jalan-jalan-Na, jeung urang bakal leumpang dina jalur-jalur-Na: sabab ti Sion bakal medal Hukum, jeung pangandika PANGERAN ti Yerusalem. Yesaya 2:1–3.
The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.
“Baiting Gusti” teh garéja-Na, sarta éta mangrupa “gunung.” Awéwé lacur anu gedé téh linggih di luhur tujuh gunung, ku kituna nandeskeun yén manéhna maréntah kana sakabéh garéja, sakumaha manéhna ogé maréntah kana sakabéh raja. Manéhna ngawasaan sakabéh garéja jeung sakabéh nagara di sakuliah dunya.
The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.
Paningal anu keur disebat ku Yesaya, anu sumping ka anjeunna “ngeunaan Yuda jeung Yerusalem,” anu kakara ku urang dicutat, terus lumangsung, sarta ieu masih kénéh petikan anu sarua dina pasal opat, jeung nurutkeun Yesaya ieu téh “poé anu sarua” nalika jalma-jalma nyarita, “Hayu maraneh, sarta hayu urang naék ka gunung PANGERAN, ka Bait Allahna Yakub.” Dina mangsa anu sarua éta “tujuh awéwé” disebatkeun.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.
Jeung dina poé éta tujuh awéwé baris nyekel ka hiji lalaki, pokna, “Kami bakal dahar roti sorangan, jeung maké pakean sorangan; ngan mugi urang disebut ku ngaran anjeun, supaya dipiceun aib kami.” Dina poé éta Panggeuing PANGERAN bakal endah tur mulya, jeung buah bumi bakal unggul tur éndah pikeun jalma-jalma Israil anu salamet. Jeung bakal kajadian, yén sing saha anu kari di Sion, jeung sing saha anu tetep aya di Yerusalem, bakal disebut suci, nya éta unggal jalma anu kacatet di antara anu hirup di Yerusalem: nalika PANGERAN geus ngumbah kokotor putri-putri Sion, sarta geus mersihan getih Yerusalem ti tengahna ku Roh pangadilan, jeung ku Roh pangbeuleuman. Jeung PANGERAN bakal nyiptakeun di luhur unggal tempat pangancikan Gunung Sion, sarta di luhur pasamoan-pasamoanana, mega jeung haseup beurang, jeung cahaya seuneu anu hurung peuting; sabab di luhur sakabéh kamulyaan bakal aya panangtayungan. Jeung di dinya bakal aya hiji Kemah pikeun ngiuhan dina waktu beurang tina panas, jeung pikeun tempat pangungsian, sarta pikeun panyumputan tina badai jeung tina hujan. Yesaya 4:1–6.
The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”
“Poé” anu jadi jejer dina titingalian Yesaya téh nyaéta “jam” tina lini gedé dina Wahyu pasal sabelas. Jalma-jalma wijaksana anu geus narima pangéling supaya “balik” tina kuciwa tanggal 18 Juli 2020, sarta nyumponan sarat-sarat Imamat dua puluh genep, jeung anu geus dihimpun ku nubuat kahiji Yehezkiel, dimeterai nalika maranéhna narima pesen kadua Yehezkiel ngeunaan opat angin Islam. Sanggeus éta maranéhna diangkat ka sawarga jadi panji, sarta anak-anak Allah nu séjén di Babul mimiti ngaréspon kana panggero supaya kaluar ti Babul, anu dimimitian dina waktu lini éta, nyaéta undang-undang Minggu anu baris geura datang. Domba Allah nu séjén ngadangu pesen supaya kaluar ti Babul, sarta maranéhna ngawawarkeun, “Hayu maranéh, jeung hayu urang naék ka gunung PANGERAN, ka Bait Allah Yakub.”
In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.
Dina éta “jam” palacur agung mimiti ngahariringkeun lagu-laguna sarta ngalakukeun cabul jeung raja-raja di bumi. Jalma-jalma anu ngaranna henteu kaserat dina kitab kahirupan milik Anak Domba nuturkeun palacur éta, sarta garéja-garéja maranéhna asup ka handapeun kakawasaanana. Garéja-garéja éta digambarkeun ku Yesaya minangka “tujuh awéwé.” Eta “tujuh awéwé” téh nyaéta “tujuh gunung” anu ku kapapaan baris diparentah, nalika Amérika Sarikat maksa sakuliah dunya pikeun ngadegkeun hiji patung sato galak anu bakal nyarita sarta nyababkeun sakumna jalma narima tanda kakawasaan kapapaan.
Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.
“Éta tujuh awéwé bakal nyekel hiji lalaki,” sarta “lalaki” éta nya éta “lalaki” anu ku Paulus diidéntifikasi minangka “jalma dosa.” Dina mangsa pangujian éta, maranéhna anu tetep “di Yerusalem, bakal disebut suci, nya éta unggal jalma anu kacatet di antara nu hirup di Yerusalem.” Umat Allah téh nya éta maranéhna anu dina mangsa éta ngaranna kacatet dina kitab kahirupan, kitab Anak Domba anu geus dipaéhan ti mimiti dasar dunya. Golongan séjén, anu nyekel “jalma dosa,” nya éta maranéhna anu dina Wahyu pasal tilu welas nyembah jalma dosa.
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.
Jeung sakabéh anu marukim di bumi bakal nyembah ka anjeunna, nyaéta maranéh anu ngaran-ngarana henteu kaserat dina kitab kahirupan milik Anak Domba anu geus dipeuncit ti saprak ngadegna dunya. Lamun aya anu boga ceuli, sing ngadéngé. Wahyu 13:8, 9.
The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.
“Jam” tina lini gedé, anu nya éta krisis hukum Minggu, nyaéta kacindekan pangadilan panalungtikan, sarta pangadilan éta dumasar kana naha ngaran anjeun kapanggih atawa henteu kapanggih kacatet dina kitab kahirupan; ku kituna dina mangsa éta dua golongan anu digambarkeun ku patalina jeung kitab kahirupan téh keur ngaidéntifikasi adegan-adegan panutup pangadilan anu pangahirna pisan. Maranéhanana anu nyekel “jalma dosa,” ngumumkeun yén maranéhna bakal “ngadahar” “roti” maranéhna “sorangan, jeung maké” “pakéan” maranéhna “sorangan,” tapi kahayang utama maranéhna nyaéta “disebut ku ngaran anjeun”.
They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”
Maranehna bakal tetep nyekel pernyataan doktrinal kapercayaan maranehna sorangan (ngadahar roti maranehna sorangan), sarta tetep nyekel pangakuan denominasi maranehna sorangan (papakéan maranehna sorangan), tapi narima ngaran “jalma dosa.” Ngaran “jalma dosa” téh “katolik”, anu hartina “universal”. Jalma-jalma anu nyekel “jalma dosa” hayang jadi bagian tina “garéja universal”, nyaéta Garéja Katolik. Maranehna ngaharepkeun éta hubungan supaya “ngaleungitkeun” “kahinaan” maranehna.
The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.
“Kaéra” éta nyangkem dua unsur anu penting tina sato galak anu maréntah kana sakabéh garéja jeung sakabéh bangsa dina poé-poé panungtungan. Dina “jam lini anu gedé” dina Wahyu pasal sabelas, “cilaka anu katilu datangna gancang”. “Cilaka anu katilu” téh Islam. Dina “jam lini anu gedé” dina Wahyu pasal sabelas, Tarompét Katujuh disada. Tarompét Katujuh téh Islam. Islam narajang dina “jam lini anu gedé,” sabab sakabéh Tarompét téh alat-alat nubuat anu ku Allah geus dipaké dina pangadilan ngalawan pamujaan poé Minggu anu dipaksakeun sapanjang sajarah dunya.
When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.
Nalika “karuntuhan nasional” Amérika Sarikat lumangsung, dina undang-undang Minggu anu baris geura datang, “bangsa-bangsa bakal ambek.” Dina nubuat Alkitab, Islam lah anu ngajadikeun bangsa-bangsa ambek, sakumaha dilambangkeun ku rujukan anu kahiji ngeunaan Islam dina kitab Kajadian.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Malaikat PANGERAN ngandika ka dirina, “Tingal, maneh keur kakandungan, sarta baris ngalahirkeun saurang putra, jeung maneh kudu mere ngaran ka anjeunna Ismael, lantaran PANGERAN parantos ngadangu kasangsaraan maneh. Jeung anjeunna bakal jadi jelema liar; leungeunna bakal ngalawan unggal jelema, sarta leungeun unggal jelema ngalawan anjeunna; sarta anjeunna bakal cicing di payuneun sakumna dulurna.” Kajadian 16:11, 12.
The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.
“Kaéra” dina poé-poé pamungkas nyaéta agama Islam. Garéja-garéja jeung bangsa-bangsa di dunya bakal asup ka handapeun kakawasaan Tatanan Dunya Anyar tina hiji Perserikatan Bangsa-Bangsa, anu diparéntah ku garéja Katolik. Paus bakal calik dina sistem sadunya éta, sakumaha Konstantinus masihan tahta ka kapausan dina taun 330. Bangsa-bangsa bakal netepkeun yén kamampuh maranéhna pikeun nungkulan peperangan anu dibawa ku Islam ngalawan umat manusa, ngan bisa kahontal ku hiji usaha anu ngahiji, anu bakal nungtut katundukan ka hiji otoritas moral, anu ku Amérika Sarikat bakal ditegeskeun nyaéta garéja Roma. Sakumaha Yustinianus masihan kakawasaan anu agung ka garéja Katolik dina taun 533, sajarah diulang deui. Amérika Sarikat bakal maksa dunya ku kakuatan militérna supaya nurut, sakumaha Klovis ngalakukeun éta pikeun garéja Katolik dina taun 496. Sajarah ayat kadua tina Wahyu tilu welas bakal diulang deui.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Jeung sato galak anu ku sim kuring katingali téh rupana kawas tutul, sukuna kawas suku biruang, sungutna kawas sungut singa; sarta naga mikeun ka anjeunna kakawasaanana, tahta-na, jeung wewenang anu kacida gedéna. Wahyu 13:2.
Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.
Sanggeus eta gambar ditegakkeun, mangka raja-raja di bumi, anu geus kagusarkeun ku serangan-serangan Islam, bakal ngakuan yén “cacad” universal ngalawan Islam anu geus dipaké pikeun ngalahirkeun gambar sato galak anu ngawangun sakuliah dunya, lain “cacad” anu sabenerna dipikabingung ku “jalma durhaka” (Izebel). Kacida geus kasépna, dunya bakal nyaho yén Izebel teu paduli nanaon ka Islam, tapi haténa ngahajakeun maéhan Élia, sakumaha Herodias maéhan Yohanes Pambaptis.
The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.
“Pikiran anu miboga hikmah” teh nyaéta “pikiran jalma-jalma wijaksana,” sarta “anu wijaksana” téh nyaéta jalma-jalma anu ngartos kana “nambahanana pangaweruh” anu dihasilkeun nalika Singa ti kaom Yuda muka segel Wahyu Yesus Kristus, pas saméméh panto rahmat nutup.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Sarta anjeunna ngandika ka abdi, “Ulah diségel ucapan-ucapan nubuat tina kitab ieu, sabab waktuna geus deukeut. Sing saha anu teu adil, tetep baé ulah adil; jeung anu kotor, tetep baé kotor; jeung anu bener, tetep baé bener; jeung anu suci, tetep baé suci.” Wahyu 22:10, 11.
The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.
“tujuh sirah téh tujuh gunung, nu ku éta awéwé téh calik,” ngagambarkeun bebeneran yén kapapaan bakal maréntah boh kana garéja boh kana nagara. Lambang-lambang miboga harti leuwih ti hiji, jeung lambang-lambang éta kudu ditetepkeun sarta kaharti dumasar kana kontéks petikan tempat lambang-lambang éta dipidangkeun. Muncul pamadegan yén ayat éta netelakeun yén sirah-sirah téh nyaéta gunung-gunung, ku kituna naon nu jadi alesan pikeun netepkeun aya bédana antara sirah-sirah (kakapamingpinan nagara) jeung gunung-gunung (kakapamingpinan garéja)? Bédana éta ditetepkeun dina Daniel pasal tujuh jeung dalapan. Dina pasal tujuh, boh Roma kapir boh Roma papal diidentipikasikeun minangka “béda,” ti sasatoan-sasatoan nu miheulaan maranéhna.
When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.
Nalika pasal tujuh dipapatkeun kana pasal dalapan (garis demi garis), urang manggihan dina pasal dalapan tanduk leutik Roma, nu ngaguluyur antara lalaki, awéwé, lalaki, awéwé. Hiji lambang (tanduk leutik) anu ngawakilan dua kakawasaan. Dina éta pasal-pasal, tanduk téh hiji karajaan, jeung karajaan ogé hiji sirah. Dina pasal dalapan, tanduk leutik ngawakilan dua karajaan, nyaéta karajaan kaopat jeung kalima dina nubuat Kitab Suci. Tanduk leutik sacara simbolis ngawakilan dua karajaan, sarta dua karajaan anu diwakilanna téh karajaan-karajaan anu nangtukeun ngahijina kapamaréntahan nagara jeung kapamimpinan garéja. Tujuh sirah, anu ogé tujuh gunung, ngawakilan dua karajaan, jeung hiji karajaan téh kapamimpinan garéja sarta nu hiji deui kapamaréntahan nagara.
In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.
Dina pasal kadua kitab Daniel, aya deui hiji kasaksian ngeunaan simbolisme nubuat ieu, sabab di dinya karajaan panungtung, anu ku kaum Millerit dipikaharti minangka karajaan kaopat, nyaéta Roma, digambarkeun ku beusi jeung taneuh liat. Beusi jeung taneuh liat éta dihijikeun, sanajan sabenerna beusi henteu ngahiji jeung taneuh liat. Tapi nalika Sister White méré katerangan ngeunaan “beusi jeung taneuh liat,” anjeunna ngaidéntifikasi éta minangka lambang kakawasaaan agama jeung kakawasaaan nagara, sakumaha digambarkeun ku tanduk leutik dina pasal dalapan, jeung ku hulu-hulu dina Wahyu tujuh welas anu ogé mangrupa gunung-gunung.
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.
“Urang geus nepi kana mangsa nalika pagawean suci Allah dilambangkeun ku suku-suku patung anu beusina dicampur jeung taneuh liat nu leueur. Allah ngabogaan hiji umat, umat pilihan, anu pangabédana kudu disucikeun, anu teu meunang jadi najis ku numpukkeun kai, jukut garing, jeung tunggul kana dasar. Unggal jiwa anu satia kana parentah-parentah Allah bakal ningali yén ciri anu ngabédakeun iman urang téh nyaéta Sabat poé katujuh. Lamun pamaréntah ngahormat ka Sabat sakumaha anu diparéntahkeun ku Allah, éta bakal nangtung dina kakawasaan Allah jeung dina ngabéla iman anu sakali geus dipasrahkeun ka para wali. Tapi para negarawan bakal ngajunjung sabat palsu, sarta bakal nyampurkeun iman agamana jeung pangreureuhan anak kapausan ieu, ku nempatkeun éta leuwih luhur batan Sabat anu geus disucikeun jeung diberkahan ku Gusti, anu geus dipisahkeun ku Anjeunna supaya dijaga ku manusa kalayan suci, jadi tanda antara Anjeunna jeung umat-Na nepi ka sarébu turunan. Campur aduk antara kaparigelan gareja jeung kaparigelan nagara dilambangkeun ku beusi jeung taneuh liat. Ieu pasatuan keur ngalemahkeun sakabéh kakawasaan gereja-gereja. Méré kakawasaan nagara ka gareja bakal mawa hasil anu jahat. Jalma-jalma geus ampir ngaliwatan wates kasabaran Allah. Maranéhna geus nancebkeun kakuatanana kana pulitik, sarta geus ngahiji jeung kapausan. Tapi waktuna bakal datang nalika Allah bakal ngahukum jalma-jalma anu ngabolaykeun hukum-Na, jeung pagawean jahat maranéhna bakal malik nimpah ka dirina sorangan.” The Seventh-day Adventist Bible Commentary, jilid 4, 1168, 1169.
We will continue this study in the next article.
Urang baris neraskeun ieu ulikan dina artikel salajengna.
“In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.
“Dina gambaran anu ngawakilan padamelan Kristus pikeun urang, jeung tuduhan Sétan anu teges ngalawan urang, Yosua nangtung minangka imam agung, sarta nyuhunkeun atas nama umat Allah anu nurut kana parentah-parentah-Na. Dina waktu nu sarua Sétan ngawakilan umat Allah minangka jalma-jalma dosa anu kacida gedéna, sarta ngébréhkeun di payuneun Allah daptar dosa-dosa anu ku anjeunna maranéhna geus kagoda pikeun ngalakukeunana salila hirupna, sarta ngadesek supaya ku sabab palanggaran-palanggaran maranéhna, maranéhna diserahkeun kana leungeunna pikeun dibinasakeun. Anjeunna ngadesek yén maranéhna teu kudu dipiara ku malaikat-malaikat nu ngalayanan ngalawan pakumpulan kajahatan. Anjeunna pinuh ku amarah lantaran manéhna teu bisa meungkeut umat Allah kana beungkeutan-beungkeutan babarengan jeung dunya, supaya maranéhna méré kasatiaan anu lengkep ka anjeunna. Raja-raja, para pamingpin, jeung para gubernur geus nempokeun ka dirina sorangan tanda antikristus, sarta digambarkeun salaku naga anu indit pikeun ngayakeun perang ngalawan para wali—nyaéta jalma-jalma anu ngajaga parentah-parentah Allah sarta anu ngabogaan iman ka Yesus. Dina mumusuhan maranéhna ngalawan umat Allah, maranéhna némbongkeun dirina ogé salah ku milih Barabas tibatan Kristus.
“God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.
“Gusti miboga pasulayan jeung dunya. Nalika pangadilan geus linggih, sarta kitab-kitab dibuka, Anjeunna miboga itungan anu pikasieuneun pikeun diréngsékeun, anu ayeuna bakal nyieun dunya sieun jeung ngageter upama jalma-jalma henteu dipapandé ku kasasab jeung panipuan satanis. Gusti bakal nyaur dunya pikeun méré pertanggungjawaban ngeunaan pupusna Putra-Na anu tunggal, anu dina sagala harti dunya geus nyalibkeun deui, sarta ngahinakeun sacara kabuka dina nganiaya umat-Na. Dunya geus nolak Kristus dina diri para wali-Na, geus nampik amanat-Na ku nampik amanat para nabi, rasul, jeung utusan. Maranéhna geus nampik jalma-jalma anu geus jadi babaturan sapagawean jeung Kristus, sarta ku sabab ieu maranéhna kudu méré pertanggungjawaban.” Testimonies to Ministers, 38, 39.