Just before the close of probation the final prophetic secret is unsealed by the Lion of the tribe of Judah, and it is the wise who understand the increase of knowledge that is produced by that unsealing. Two witnesses in Revelation cast a light on part of what is unsealed at that time.
Pas saméméh ditutupna masa kasempetan, rusiah nubuat panungtungan dibuka segelna ku Singa ti kaom Yuda, sarta anu wijaksana anu ngartos kana nambahanana pangaweruh anu dihasilkeun ku dibukana segel éta. Dua saksi dina Wahyu maparin cahya kana sabagian tina naon anu dibuka segelna dina mangsa éta.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. … And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. Revelation 13:18, 17:9.
Ieu hikmat. Sing saha anu boga pangartian, itunglah bilangan éta sato galak; sabab éta téh bilangan hiji jalma; sarta bilanganna Genep ratus genep puluh genep. … Jeung ieu akal nu miboga hikmat. Tujuh huluna téh tujuh gunung, nu dina luhurna éta awéwé calik. Wahyu 13:18, 17:9.
The “last power that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns,” is the United States. It is the sixth kingdom of Bible prophecy, and the structure of its kingdom is the same structure (image), as was the fifth kingdom of Bible prophecy. It becomes a kingdom of the Church ruling over the State, and then forces the entire earth to accept that very arrangement. The combination of Church and State is fully developed in the United States at the soon-coming Sunday law.
“kakawasaan pamungkas anu baris merangan gareja jeung hukum Allah, dilambangkeun ku hiji sato galak anu boga tanduk siga anak domba,” nyaéta Amérika Sarikat. Ieu téh karajaan kagenep dina nubuat Alkitab, sarta wangunan karajaanna sarua wangunanna (gambar), saperti karajaan kalima dina nubuat Alkitab. Eta jadi hiji karajaan anu garejana maréntah nagara, tuluy maksa sakuliah bumi pikeun narima susunan éta kénéh. Gandengan Gareja jeung Nagara pinuh mekar di Amérika Sarikat dina hukum Minggu anu enggal datang.
“The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.
“‘Gambar ka sato galak’ ngalambangkeun éta wangun Protestanisme murtad anu bakal mekar nalika gereja-gereja Protestan neangan pitulung kakawasaan sipil pikeun maksa panerapan dogma-dogmana. ‘Tanda ka sato galak’ kénéh tacan dijentrekeun.” The Great Controversy, 445.
The image of the beast and the mark of the beast are two different symbols, yet it is at the Sunday law that the image of the beast reaches its full development.
Gambar sato galak jeung tanda sato galak téh dua lambang anu béda, sanajan kitu justru dina hukum Minggu gambar sato galak ngahontal kamekaran pinuhna.
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.
“Palaksanaan pangjagaan poé Minggu ku pihak gareja-gareja Protestan téh mangrupa palaksanaan ibadah ka kapausan—ka sato galak éta. Maranéhna anu, sanggeus ngarti kana tuntutan parentah kaopat, milih ngaraksa Sabat palsu tibatan Sabat anu sajati, ku kituna keur ngahaturkeun panghormatan ka kakawasaan anu ngan ku éta waé hal éta diparéntahkeun. Tapi dina lampah pisan maksa hiji kawajiban agama ku kakawasaan sipil, gareja-gareja éta sorangan bakal ngawangun hiji gambar pikeun sato galak éta; ku sabab kitu palaksanaan pangjagaan poé Minggu di Amérika Sarikat bakal mangrupa palaksanaan ibadah ka sato galak éta jeung ka gambarna.” The Great Controversy, 448, 449.
At the Sunday law, the Constitution of the United States is fully overthrown and the nation has separated fully from righteousness. Then, under the full control of Satan the United States forces the world to accept the same Church and State system that has just been established in the United States. The world government is the United Nations and the Roman church is the Church that rules over the relationship.
Dina waktos hukum Minggu ditegakeun, Konstitusi Amérika Serikat parantos diruntuhkeun sagemblengna, sarta bangsa éta parantos misah sapinuhna ti kabeneran. Saterusna, dina kakawasaan pinuh Iblis, Amérika Serikat maksa dunya pikeun narima sistem Garéja jeung Nagara anu sarua, anu kakara diadegkeun di Amérika Serikat. Pamaréntahan dunya nyaéta Perserikatan Bangsa-Bangsa, sarta garéja Roma téh Garéja anu maréntah kana éta hubungan.
“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.
“Dunya pinuh ku badai, perang, jeung paséa. Sanajan kitu, di handapeun hiji kapala—kakawasaan kapapaan—umat manusa bakal ngahiji pikeun ngalawan Allah dina diri para saksi-Na.” Testimonies, jilid 7, 182.
The system of Church and State that is represented as the image of the beast in prophecy is also a threefold union of the dragon, the beast and the false prophet. The ten kings of Revelation seventeen, that are the seventh head, represent the dragon power.
Sistem Garéja jeung Nagara anu dina nubuat dipidangkeun minangka gambar sato galak téh ogé mangrupa hiji pakumpulan tilu rupa: naga, sato galak, jeung nabi palsu. Sapuluh raja dina Wahyu tujuh welas, anu mangrupakeun sirah nu katujuh, ngalambangkeun kakawasaan naga.
“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.” Testimonies to Ministers, 38.
“Raja-raja jeung pamingpin-pamingpin sarta gubernur-gubernur geus nempatkeun ka dirina sorangan tanda antikristus, sarta dilambangkeun minangka naga anu indit rék ngalakukeun perang ngalawan para suci—nyaéta jalma-jalma anu ngajaga parentah-parentah Allah jeung anu miboga iman ka Yesus.” Testimonies to Ministers, 38.
The “ten kings” represent the United Nations, whose religion is spiritualism, and the religion of the false prophet is apostate Protestantism, and the beast’s religion is Catholicism, which is simply spiritualism covered with a profession of Christianity.
“Sapuluh raja” ngalambangkeun Perserikatan Bangsa-Bangsa, anu agamana nyaéta spiritisme, sarta agama nabi palsu nyaéta Protestanisme murtad, jeung agama sato galak nyaéta Katolikisme, anu saenyana mah ngan ukur spiritisme anu dipaparin ku pangakuan kana Kakristenan.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Ku putusan anu maksa ngadegkeun lembaga Kapapaan bari ngalanggar hukum Allah, bangsa urang bakal mecatkeun dirina sapinuhna tina kabanaran. Nalika Protestanisme bakal ngalegaan leungeunna ngalangkungan jurang pikeun nyekel leungeun kakawasaan Roma, nalika manéhna bakal ngahontal peuntas jurang jero pikeun silihgenggam jeung Spiritualisme, nalika, dina pangaruh ieu pasatuan tilu rangkep, nagara urang bakal nampik unggal prinsip dina Konstitusina salaku pamaréntahan Protestan jeung républik, sarta bakal nyadiakeun jalan pikeun nyebarna kapalsuan jeung kasasaran kapapaan, mangka urang bisa nyaho yén waktuna geus datang pikeun padamelan mujijat Iblis anu luar biasa sarta yén ahir geus deukeut.” Testimonies, jilid 5, 451.
At the Sunday law the threefold union of the dragon, the beast and the false prophet is accomplished. The United States then forces the world to accept the one-world government of the United Nations, for the world is thrown into a great crisis at the Sunday law, as Islam brings judgment upon the United States for the enforcement of worshipping the sun. Satan then appears to personate Christ and as the United States forces the world to accept the one world combination of church and state, it also forces the world to accept Sunday as the day of rest. The same testing process that has happened in the United States is then brought upon the entire world.
Dina hukum Minggu, ngahijina tilu rupa, nyaéta naga, sato galak, jeung nabi palsu, geus kalakonan. Amérika Sarikat tuluy maksa dunya narima pamaréntahan hiji-dunya ti Perserikatan Bangsa-Bangsa, sabab dunya dialungkeun kana krisis anu kacida gedéna dina hukum Minggu, waktu Islam mawa pangadilan ka Amérika Sarikat alatan maksa ibadah ka panonpoé. Satan tuluy nembongan nyamur jadi Kristus, jeung nalika Amérika Sarikat maksa dunya narima gabungan hiji-dunya antara garéja jeung nagara, éta ogé maksa dunya narima Minggu minangka poé istirahat. Prosés ujian anu sarua anu geus kajadian di Amérika Sarikat tuluy ditimpakeun ka sakuliah dunya.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Bangsa-bangsa asing bakal nuturkeun conto ti Amérika Serikat. Sanajan anjeunna mingpin heula, tapi krisis anu sarua bakal tumiba kana umat urang di sakuliah dunya.” Testimonies, jilid 6, 395.
The principle that national apostasy is followed by national ruin comes upon each country as they accept the day of the sun as the day of worship. The escalating crisis is the “one hour” that the ten kings rule with the pope, the “man of sin”. They agreed to give their seventh kingdom unto the papal authority, because they are led to believe that the moral authority of the papacy is necessary to unify the world against the escalating war against Islam. In 1798, the United Nations had not yet arrived into history.
Azas yén murtad sacara nasional bakal dituturkeun ku karuksakan nasional nimpah ka unggal nagara nalika maranéhna narima poé panonpoé minangka poé ibadah. Krisis anu beuki ngaronjat téh nyaéta “sa-jam” nalika sapuluh raja maréntah babarengan jeung paus, “jalma dosa”. Maranéhna sapuk pikeun masrahkeun karajaan katujuh maranéhna ka kakawasaan kapausan, sabab maranéhna digiring pikeun yakin yén kakawasaan moral kapausan téh diperlukeun pikeun ngahijikeun dunya ngalawan perang anu beuki ngaronjat ngalawan Islam. Dina taun 1798, Perserikatan Bangsa-Bangsa can acan asup kana sajarah.
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 tempo téh sapuluh raja, anu can narima karajaan acan; tapi maranéhna narima kakawasaan jadi raja salila sajam babarengan jeung sato galak éta. Maranéhna saia sakata, sarta baris masrahkeun kakawasaan jeung kakuatanana ka sato galak éta. Maranéhna baris perang ngalawan Anak Domba, sarta Anak Domba baris ngéléhkeun maranéhna, sabab Anjeunna téh Gusti tina sagala gusti, jeung Raja tina sagala raja; jeung anu nyarengan Anjeunna téh jalma-jalma anu disebut, anu dipilih, jeung anu satia. Wahyu 17:12–14.
As has always been the case with the pope, kings will supply the power for the papacy to carry out the persecution against God’s people, and it is the ten kings that make war with the Lamb, but they are doing so at the bidding of the “man of sin.” The “man of sin” is also the “man” that the seven churches take hold of in Isaiah chapter four.
Sakumaha salawasna anu kajadian ngeunaan paus, para raja bakal nyadiakeun kakawasaan pikeun kapapaan ngalaksanakeun panganiayaan ngalawan umat Allah, jeung éta sapuluh raja anu ngalakukeun perang ngalawan Anak Domba, tapi maranéhna ngalakukeun kitu ku parentah ti “jalma dosa.” “Jalma dosa” ogé nyaéta “jalma” anu dicekel ku tujuh garéja dina Yesaya pasal opat.
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. Isaiah 4:1, 2.
Jeung dina poe eta tujuh awewe bakal nyekel hiji lalaki, bari nyarita, Urang baris dahar roti sorangan, jeung maké pakean sorangan: ngan mugi urang disebut ku ngaran maneh, supaya kalepatan kami dileungitkeun. Dina poe eta dahan PANGERAN bakal endah tur mulya, jeung buah bumi bakal utama tur asri pikeun maranehna anu luput ti Israil. Yesaya 4:1, 2.
The “seven women” represent that the papacy (the man of sin), has control over all the churches of the earth, just as he has control over all the nations. The “reproach” that the churches wish to avoid, is the “reproach” of rejecting the demand to worship on Sunday. Faithful Sabbath-keepers will be persecuted for their faithfulness, and Islam will also refuse to observe the day of the sun. The agreement that is arranged by the United States between the papacy and the United Nations is that the moral authority of the man of sin is what is needed to lead the world into accepting the warfare against Islam in order to establish peace upon the earth.
“tujuh awéwé” ngalambangkeun yén kapapaan (jalma dosa) ngawasa sakabéh garéja di bumi, sakumaha manéhna ogé ngawasa sakabéh bangsa. “Kahinakeun” anu hayang dipungkas ku garéja-garéja téh nyaéta “kahinakeun” lantaran nolak tuntutan pikeun nyembah dina poé Minggu. Jalma-jalma anu satia ngajaga Sabat bakal dikaniaya ku sabab kasatiaanna, sarta Islam ogé bakal nampik pikeun ngalalanyahan poé panonpoé. Kasapukan anu diatur ku Amérika Sarikat antara kapapaan jeung Perserikatan Bangsa-Bangsa nyaéta yén kawibawaan moral ti jalma dosa téh mangrupa hal anu diperlukeun pikeun mingpin dunya supaya narima peperangan ngalawan Islam demi ngadegkeun katengtreman di bumi.
But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:1–5.
Nanging bab wektu-wektu lan mangsa-mangsa iku, para sadulur, ora prelu aku nulis marang kowe. Amarga kowe dhewe wus padha sumurup kanthi sampurna manawa dina Pangéran iku rawuh kaya maling ing wayah wengi. Awit nalika wong-wong padha kandha, “Tentrem lan tentrem rahayu,” ing kono karusakan dadakan tumiba marang wong-wong mau, kaya rasa lara wong wadon kang lagi ngandhut arep mbabar; lan wong-wong mau mesthi ora bakal bisa uwal. Nanging kowe, para sadulur, dudu ana ing pepeteng, supaya dina iku nyandhak kowe kaya maling. Kowe kabeh iku para putraning pepadhang lan para putraning rinengga awan: kita dudu kagungane wengi utawa pepeteng. 1 Tesalonika 5:1–5.
The “peace and safety” message of Bible prophecy, which is always represented as a false message, is only logical in a period of time when there is no peace and safety. There is no reason to present a “peace and safety” message, when peace and safety exists. Islam removes all peace and safety. The “sudden destruction” associated with the false message is a destruction that escalates, for it is as “a woman” in “travail.” The first birth pang of the third Woe was September 11, 2001.
Pesen “katengtreman jeung kaamanan” dina nubuat Alkitab, anu salawasna digambarkeun minangka pesen palsu, ngan ukur asup akal dina hiji mangsa waktu nalika katengtreman jeung kaamanan téh teu aya. Teu aya alesanana pikeun nampilkeun pesen “katengtreman jeung kaamanan,” nalika katengtreman jeung kaamanan aya. Islam ngaleungitkeun sagala katengtreman jeung kaamanan. “Karuksakan ngadadak” anu patali jeung pesen palsu éta nyaéta hiji karuksakan anu beuki ningkat, sabab éta saperti “awéwé” anu keur “ngarandeg.” Nyeri kalahiran anu kahiji tina Cilaka nu katilu téh nyaéta 11 Séptémber 2001.
In the prophetic lines of Elijah and John the Baptist the deception of the papal power is illustrated. When Ahab travelled back to Samaria to inform Jezebel that Elijah’s God was the true God, for he had brought down fire out of heaven, Ahab then realized that Jezebel had deceived him concerning her hatred for Elijah. The same hatred and deception was illustrated when Herod promised half of his kingdom at his birthday party to Salome. Salome was Herodias’s daughter, thus Herod was the dragon, Herodias was the papacy and Salome was the false prophet.
Dina garis nubuat Elia jeung Yohanes Pambaptis, panipuan kakawasaan kapapaan dipintonkeun. Nalika Ahab mulang ka Samaria pikeun ngabéjaan ka Izebel yén Allahna Elia téh Allah anu sajati, sabab Anjeunna geus nurunkeun seuneu ti sawarga, harita Ahab sadar yén Izebel geus nipu anjeunna ngeunaan kabencianana ka Elia. Kabencian jeung panipuan anu sarua dipintonkeun deui nalika Herodes ngajangjikeun satengah karajaanana dina pesta ulang taunna ka Salome. Salome téh putri Herodias, ku kituna Herodes nyaéta naga, Herodias nyaéta kapapaan, sarta Salome nyaéta nabi palsu.
In the story the deceiving power of Salome’s dance was used to lead Herod (the ten kings) to give half their kingdom over to a church (a woman). The woman (Salome) was under the direction of her mother (Catholicism), and Herod found out too late that the attitude of Herodias towards John was the same as Jezebel’s was towards Elijah. In both cases, the sabbath-keepers must die.
Dina éta carita, daya nipu tina tari Salome dipaké pikeun ngarah Herodes (sapuluh raja) supaya masrahkeun satengah karajaanna ka hiji garéja (awéwé). Awéwé éta (Salome) aya dina pituduh indungna (Katolik), sarta Herodes kasadar kacida telatna yén sikep Herodias ka Yohanes téh sarua jeung sikep Isebel ka Elia. Dina dua-duana kaayaan, jalma-jalma anu ngajaga Sabat kudu paéh.
Islam progressively but rapidly removes the peace and safety from planet earth, and in so doing brings mankind together against Islam. Islam’s rapidly escalating warfare represents the argument that is employed to establish the worldwide image of the beast in the last days. The deception that is brought upon the world (the ten kings), is brought by the United States (Salome), and it leads the world to believe they must unite against Islam, but they find out too late, that the arrangement was just a ruse to be used to persecute sabbath-keepers. The deception is part of the reason the ten kings hate the whore, even though when under duress they agreed to give their seventh kingdom unto her.
Islam sacara ngagedé terus, tapi gancang, ngaleungitkeun karapihan jeung kaamanan ti planét bumi, sarta ku kituna ngahijikeun umat manusa ngalawan Islam. Peperangan Islam anu ngaronjat gancang ngagambarkeun argumen anu dipaké pikeun ngadegkeun gambar sato galak sakuliah dunya dina poé-poé panungtungan. Panipuan anu ditibankeun ka dunya (sapuluh raja) éta dibawa ku Amérika Serikat (Salome), sarta éta nyababkeun dunya percaya yén maranéhna kudu ngahiji ngalawan Islam, tapi maranéhna nyaho éta kasep teuing, yén pangaturan éta ngan ukur akal-akalan pikeun dipaké nganiaya para nu ngajaga Sabat. Panipuan éta mangrupa bagian tina alesan kunaon sapuluh raja éta ngabencian ka palacuran, sanajan waktu keur dina kaayaan kateken maranéhna sapuk pikeun masrahkeun karajaan katujuh maranéhna ka manéhna.
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. Revelation 17:16, 17.
Jeung sapuluh tanduk anu ku maneh ditingali dina éta sato galak, ieu bakal ngéwa ka éta awéwé lacur, sarta bakal ngajadikeun manéhna taya nanaon jeung buligir, sarta bakal ngahakan dagingna, jeung ngaduruk manéhna ku seuneu. Sabab Allah geus nempatkeun dina hate maranéhna pikeun ngalaksanakeun pangersa-Na, pikeun sapamadegan, jeung pikeun nyerahkeun karajaan maranéhna ka éta sato galak, nepi ka firman-firman Allah laksana. Wahyu 17:16, 17.
The globalists of the United Nations are not simply the “kings” of the earth, but they are also represented as “merchants”, thus the globalists consist of political and economic powers. The reason the angel that brought the vision of Revelation seventeen and eighteen to John, was to show John the judgment of the great whore of Tyre. Both categories of the globalists mourn the death of the papacy.
Para globalis ti Perserikatan Bangsa-Bangsa lain saukur “raja-raja” bumi, tapi maranéhna ogé digambarkeun minangka “padagang”; ku kituna, para globalis ngawengku kakawasaan pulitik jeung ékonomi. Alesan malaikat anu mawa titingalian Wahyu tujuh welas jeung dalapan welas ka Yohanes téh, nya éta pikeun némbongkeun ka Yohanes panghukuman ka sundal agung Tirus. Duanana golongan para globalis ngarandapan kasedihan ku pupusna kapausan.
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:8–11.
Ku sabab kitu, bala-balana bakal tumiba ka dirina dina sapoé, nyaéta pati, pangduka, jeung kalaparan; sarta manehna bakal dibeuleum nepi ka tumpur ku seuneu; sabab Gusti Allah anu ngahakiman dirina téh kawasa. Jeung para raja di bumi, anu geus ngalakukeun cabul sarta hirup dina kaméwahan babarengan jeung manehna, bakal ngarayap jeung ngalamentasikeun dirina, nalika maranéhna ningali haseup tina kadurukna éta, bari nangtung jauh ku lantaran sieun kana panyiksa dirina, pok nyebut, Aduh, aduh, éta kota gede Babul, éta kota anu kuat! sabab dina sajam baé hukuman ka anjeun geus datang. Jeung para padagang di bumi bakal ceurik jeung milu prihatin ku dirina; sabab geus euweuh deui anu meuli dagangan maranéhna. Wahyu 18:8–11.
The merchants and the kings both stand afar off and cry “alas, alas.” The word “alas” in the Greek is translated as “woe” in chapter eight of Revelation.
Padagang-padagang jeung raja-raja duanana nangtung jauh sarta sasambat, “cilaka, cilaka.” Kecap “cilaka” dina basa Yunani ditarjamahkeun jadi “woe” dina bab dalapan Kitab Wahyu.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Sarta kuring nenjo, sarta ngadéngé hiji malaikat ngapung di tengah-tengah langit, saurana ku sora tarik, “Cilaka, cilaka, cilaka ka nu nyicingan bumi ku sabab sora-sora tarompét séjén ti tilu malaikat anu tacan niup!” Wahyu 8:13.
The three Woes represent the fifth, sixth and seventh Trumpets, and they are symbols of Islam. The kings, merchants and shipmasters all cry out “alas, alas” three times in chapter eighteen.
Tilu Cilaka ngagambarkeun Tarompet kalima, kagenep, jeung katujuh, sarta éta téh lambang Islam. Para raja, padagang, jeung juragan kapal sadayana ngajerit, “cilaka, cilaka,” tilu kali dina pasal dalapan welas.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. … The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. Revelation 18:9-10, 15–19.
Jeung para raja di bumi, anu geus ngalampahkeun cabul sarta hirup dina kamewahan babarengan jeung manehna, bakal ngagukgukkeun manehna jeung ngararasakeun manehna, nalika maranehna ningali haseup tina kadurukna, nangtung jauh ku sabab sieun kana siksana, bari nyebut, Cilaka, cilaka, kota gede éta Babul, kota anu kawasa éta! sabab dina sajam baé panghukuman ka maneh geus datang. … Para sudagar barang-barang ieu, anu ku manehna jadi beunghar, bakal nangtung jauh ku sabab sieun kana siksana, bari ceurik jeung ngagorowok, Jeung nyebut, Cilaka, cilaka, kota gede éta, anu dipaparin pakean linen halus, jeung ungu, jeung beureum kirmizi, sarta dihias ku emas, batu-batu mulia, jeung mutiara! Sabab dina sajam baé kabeungharan anu sakitu gedéna geus jadi euweuh. Jeung unggal juragan kapal, jeung sakumna rombongan dina kapal-kapal, jeung para pelaut, jeung sakur anu dagang di laut, nangtung jauh, Jeung ngajerit nalika maranehna ningali haseup tina kadurukna, bari nyebut, Kota mana anu sarua jeung kota gede ieu! Jeung maranehna ngabeberkeun lebu kana hulu maranehna, tuluy ngajerit, ceurik jeung ngagorowok, bari nyebut, Cilaka, cilaka, kota gede éta, anu ku kakayaanana geus ngajadikeun beunghar sakumna anu boga kapal di laut! sabab dina sajam baé manehna geus dijieun suwung. Wahyu 18:9-10, 15–19.
The “hour” that the judgment of the papacy is accomplished, is the “hour” of Revelation eleven, that is the “hour of the great earthquake,” and it represents the Sunday law time period that begins at the Sunday law in the United States and continues until Michael stands up and human probation closes. The globalists that hated the whore, but still agreed to give their kingdom unto her for one hour, not only repeat “woe, woe” (alas, alas), three times, but they ask the question, “What city is like unto this great city?” They also asked that question in the book of Ezekiel.
“Jam” nalika pangadilan ka kapausan kalaksanan, nya éta “jam” dina Wahyu sabelas, nyaéta “jam lini gedé,” sarta éta ngagambarkeun mangsa hukum Minggu anu dimimitian ku hukum Minggu di Amérika Sarikat sarta diteruskeun nepi ka Mikail nangtung sarta masa kasempetan manusa ditutup. Para globalis anu ngéwa ka awéwé lacur éta, tapi tetep sapuk mikeun karajaanna ka dirina salila sajam, lain waé ngulang “cilaka, cilaka” (aduh, aduh) tilu kali, tapi maranéhna ogé nanyakeun patalékan, “Kota naon anu sarupa jeung kota gedé ieu?” Maranéhna ogé nanyakeun éta patalékan dina kitab Yehezkiel.
And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. Ezekiel 27:30–36.
Maranéhna baris ngagedékeun sorana ngalawan ka anjeun, sarta maranéhna baris ceurik kalawan pait pisan, sarta maranéhna baris ngagulidagkeun lebu kana sirahna, maranéhna baris ngaguligah dina lebu abu. Jeung maranéhna baris ngabotakan dirina pisan ku sabab anjeun, sarta maranéhna baris ngabeubeuratan dirina ku karung-kabung, sarta maranéhna baris nangisan anjeun kalawan kapaitan hate jeung raungan anu pait. Jeung dina raungan maranéhna, maranéhna baris ngangkat hiji pangbeberah keur anjeun, sarta ngarandegkeun anjeun, bari nyebut kieu, Kota mana anu saperti Tirus, saperti anu dibinasakeun di tengah laut? Nalika barang dagangan anjeun medal ti sagara-sagara, anjeun nyugemakeun loba bangsa; anjeun ngajadikeun beunghar raja-raja di bumi ku lobana kakayaan anjeun jeung ku dagangan anjeun. Dina mangsa nalika anjeun diremuk ku sagara di jero cai anu jerona, dagangan anjeun jeung sakumna rombongan anjeun di tengah anjeun baris rubuh. Sakumna pangeusi pulo-pulo baris katarajang ku kahéran ku sabab anjeun, sarta raja-raja maranéhna baris kacida sieunna, rarayna baris kaganggu. Para padagang di antara bangsa-bangsa baris nyésékan ka anjeun; anjeun baris jadi hiji kasieunan, sarta moal aya deui salamina. Ezekiel 27:30–36.
Ezekiel identifies the city as “Tyrus,” who is “destroyed in the midst of the sea?” Isaiah, speaking of the whore of Tyre (Tyrus), who is also the great whore of Revelation, who is the Catholic church, and also identifies her as the crowning city.
Yéheskiel ngaidentifikasi kota éta minangka “Tirus,” anu “dipupus di tengah laut?” Yesaya, nalika nyarioskeun ngeunaan palacur Tirus (Tirus), anu ogé palacur gedé dina Wahyu, anu nyaéta garéja Katolik, sarta ogé ngaidentifikasi dirina minangka kota anu makutan.
Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Isaiah 23:7–9.
Naha ieu kota anjeun nu pinuh ku kabungah, anu kakunoanana geus ti jaman baheula keneh? Suku-sukuna sorangan bakal mawa dirina jauh ka pangumbaraan. Saha anu geus netepkeun ieu rancangan ngalawan Tirus, kota nu makutakeun, anu padagang-padagangna para pangéran, anu padagang-padagang gedéna jalma-jalma mulya di bumi? PANGERAN Nu Maha Kawasa parantos nangtukeunana, pikeun ngahinakeun kaangkuhan sakabéh kamulyaan, jeung pikeun ngadadakkeun hina sakabéh jalma-jalma mulya di bumi. Yesaya 23:7–9.
The papacy is the “crowning city,” for it is she that claims to sit as a queen over the threefold union.
Kapapaan nyaéta “kota anu makuta,” sabab manéhna anu ngaku calik minangka hiji ratu di luhur kasatuan rangkep tilu.
How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:7.
Sakumaha gedéna anjeunna geus ngamulyakeun dirina sorangan, sarta hirup dina kamewahan, sakitu gedéna deui sangsara jeung kasedih kudu dipaparinkeun ka dirina; sabab manéhna nyebut dina haténa, Kami linggih minangka ratu, lain randa, sarta moal kungsi ningali kasedih. Wahyu 18:7.
Ezekiel said the whore’s judgment is accomplished in the “midst of the sea,” in his lamentation for Tyrus.
Yehezkiel nyarios yén hukuman pikeun éta palacur parantos kacumponan di “tengah laut,” dina pangduka anjeunna ngeunaan Tirus.
The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus. … The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Ezekiel 27:1, 2, 25, 26.
Firman PANGERAN sumping deui ka kaula, pokna, Ayeuna, eh anak manusa, angkatkeun hiji kawih pangrenyep pikeun Tirus. … Kapal-kapal Tarsis ngahariringkeun perkara maneh dina pasar maneh; sarta maneh geus pinuh ku kabeungharan, jeung dijadikeun kacida mulya di tengah-tengah sagara. Jurumudi-jurumudi maneh geus mawa maneh ka cai anu jembar; angin wetan geus ngarempag maneh di tengah-tengah sagara. Yehezkiel 27:1, 2, 25, 26.
It is the “east wind” that brings judgment upon the whore of Tyre, the crowning city, and the “east wind” is a symbol of Islam. The warfare brought against Islam by the ten kings is what destroys the papacy of the last days. The realization of the ten kings that they have been deceived also produces fear in their hearts.
Éta téh “angin ti wétan” anu mawa pangadilan kana sundal Tirus, kota nu makuta, jeung “angin ti wétan” téh lambang Islam. Perang anu dibawa ngalawan Islam ku sapuluh raja téh nu ngancurkeun kapausan dina poé-poé panungtungan. Kasadaran sapuluh raja yén maranéhna geus dipapalingan ogé ngahasilkeun kasieun dina haté maranéhna.
Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalms 48:2–8.
Éndah tempatna, kabagjaan sakuliah bumi, nyaéta Gunung Sion, di sisi kalér, kota Raja anu agung. Allah dipikawanoh di karaton-karatonna minangka pangungsian. Sabab, lah para raja geus ngariung, maranéhna ngalangkung babarengan. Maranéhna ningali éta, tuluy maranéhna kagum; maranéhna kageumpeurkeun, sarta buru-buru ngalungsur. Kasieun nyekel maranéhna di dinya, jeung kanyeri, saperti awéwé anu keur ngalahirkeun. Anjeun ngancurkeun kapal-kapal Tarsis ku angin wetan. Sakumaha kami geus ngadangu, kitu deui kami geus ningali di kota PANGERAN Nu Maha Kawasa, di kota Allah kami: Allah bakal netepkeun éta salalanggengna. Selah. Jabur 48:2–8.
The globalists looked upon the kingdom of God, as represented by the city of Jerusalem, but chose “that great city” Babylon as their head. When God judges that great city, they cry and lament as they recognize that they are lost, for the great city they chose is broken in the midst of the sea, by the warfare brought upon them by Islam (the east wind). And the warfare is a progressively escalating warfare, for it is as a woman in travail.
Para globalis ningali Karajaan Allah, sakumaha dilambangkeun ku kota Yerusalem, tapi milih “kota anu gedé éta,” Babul, jadi kapalana. Nalika Allah ngahakiman kota anu gedé éta, maranéhna ngajerit jeung ngadu’a ku nalangsa waktu maranéhna nyaradar yén maranéhna geus binasa, sabab kota gedé anu maranéhna pilih téh diremuk di tengah laut ku peperangan anu didatangkan ka maranéhna ku Islam (angin ti wétan). Jeung peperangan éta mangrupa peperangan anu terus beuki ngagedéan, sabab éta ibarat awéwé anu keur ngalahirkeun.
The kingdom of God that they have persecuted for the papacy is represented in Daniel chapter two, where we are informed that in “the days of these [globalist] kings,” God will set up His eternal kingdom.
Karajaan Allah anu ku maranéhna geus dipaéhan lantaran kapapaan digambarkeun dina Daniel pasal dua, tempat urang dipaparin terang yén dina “poé-poé raja-raja [globalis] ieu,” Allah baris ngadegkeun Karajaan-Na anu langgeng.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.
Jeung dina jaman raja-raja ieu, Allah sawarga bakal ngadegkeun hiji karajaan, anu moal kungsi dibinasakeun; jeung karajaan éta moal dipasrahkeun ka bangsa séjén, tapi éta bakal ngarempag jeung ngancurkeun sakabéh karajaan ieu, sarta éta bakal nangtung salalawasna. Daniel 2:44.
The Millerites believed that they were living in the “days of these kings,” but the ten kings of Revelation seventeen had not yet come into history, indeed, they are just coming into view now. The Millerites were correct, but their vision was limited. The kingdom of God that is set up in the days of the kings of Revelation seventeen and eighteen, is the time period of the latter rain.
Kaum Millerit percaya yén maranéhna keur hirup dina “poé-poé para raja ieu,” tapi sapuluh raja dina Wahyu tujuh belas can acan mucunghul dina sajarah; malahan, kakara ayeuna maranéhna mimiti katingali. Kaum Millerit téh leres, tapi panglihatan maranéhna kawates. Karajaan Allah anu diadegkeun dina poé-poé para raja dina Wahyu tujuh belas jeung dalapan belas, nyaéta mangsa hujan ahir.
“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?
“Kuring ningali yén sagala hal keur ngarep-ngarep kalawan kacida, sarta manjangkeun pikiranana ka krisis nu geus ngadagoan di hareupeun maranéhna. Dosa-dosa Israél kudu heula dibawa ka pangadilan. Unggal dosa kudu diaku di tempat suci, tuluy pagawean éta bakal maju. Ieu kudu dipigawé ayeuna. Jalma-jalma sésa dina mangsa kasusah bakal ngagero, Allah abdi, Allah abdi, naha Gusti parantos ninggalkeun abdi?”
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Hujan ahir bakal tumiba ka jalma-jalma anu suci—sadayana dina waktu éta bakal narimana sakumaha baheula.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Sabot para opat malaikat ngaleupaskeun cekelan maranéhna, Kristus baris ngadegkeun Karajaan-Na. Teu aya anu narima hujan panungtungan iwal ti jalma-jalma anu keur ngalakukeun sagala anu maranéhna mampuh. Kristus bakal nulungan urang. Sakumna jalma bisa jadi anu meunang kameunangan ku kurnia Allah, ngaliwatan getih Yesus. Sakumna sawarga miboga kapentingan kana ieu pagawean. Para malaikat miboga kapentingan.” Spalding and Magan, 3.
In the time of the latter rain, when the angels release the four winds, which in the “days of these kings,” Christ sets up His kingdom. The latter rain is progressive, and began to sprinkle on September 11, 2001, when the third Woe arrived into history, but the angering of the nations was immediately restrained. It continues to escalate in intensity, until the Sunday law in the United States, when it brings about national ruin. That escalating judgment then continues as every other nation follows the example of the United States, and therefore suffers the same judgments. It escalates until the close of probation. It progresses as a woman in travail.
Dina mangsa hujan panungtungan, nalika para malaikat ngaleupaskeun opat angin, nyaéta dina “poé-poé raja-raja ieu,” Kristus ngadegkeun Karajaan-Na. Hujan panungtungan téh sipatna maju saléngkah-saléngkah, sarta mimiti nyiprat dina 11 Séptémber 2001, nalika Cilaka katilu asup kana sajarah, tapi pangamukan bangsa-bangsa langsung ditahan. Ieu terus ngaronjat dina kakandunganana, nepi ka hukum Minggu di Amérika Serikat, nalika éta mawa karuksakan nasional. Panghukuman anu terus ngaronjat éta tuluy lumangsung nalika unggal bangsa séjén nuturkeun conto Amérika Serikat, ku kituna maranéhna ngalaman panghukuman anu sarua. Éta ngaronjat terus nepi ka panutupan mangsa kasempetan. Ieu maju saperti awéwé anu keur ngalahirkeun.
We will continue the consideration of the eighth being of the seven in the next article.
Urang baris neruskeun pedaran ngeunaan nu kadalapan tina tujuh éta dina artikel salajengna.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Salami jalma-jalma anu ngaku kana bebeneran téh ngaladénan Sétan, kalangkangna anu naraka bakal nutupan pintonan maranéhna ngeunaan Allah jeung sawarga. Maranéhna bakal jadi kawas jalma-jalma anu geus leungit kanyaahna anu mimiti. Maranéhna moal bisa ningali kanyataan-kanyataan anu langgeng. Anu geus diparengkeun ku Allah pikeun urang digambarkeun dina Zakaria, pasal 3 jeung 4, sarta 4:12–14: ‘Geus kitu kuring ngawaler deui, sarta nyarios ka anjeunna, Naon ari dua dahan zaitun ieu anu ngaliwatan dua pipa emas ngocorkeun minyak emas tina dirina sorangan? Jeung anjeunna ngawaler ka kuring sarta ngadawuh, Naha maneh teu nyaho naon ieu? Jeung kuring nyarios, Henteu, Juragan abdi. Tuluy saur anjeunna, Ieu téh dua anu diurapan, anu ngadeg di sisi Gusti sakuliah bumi.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Gusti teh pinuh ku sagala sumber daya. Anjeunna teu kakurangan sarana naon-naon. Kalangkang poék ngariung ngurilingan urang téh lantaran kurangna iman urang, sifat kadunyaan urang, omongan hampang urang, jeung kateuercayaan urang, anu kanyataanana katémbong dina paguneman urang. Kristus henteu dinyatakeun dina kecap atawa dina tabiat minangka Anjeunna anu saéstuna endah sagemblengna, jeung anu pangunggulna di antara sapuluh rébu. Lamun jiwa ngarasa cukup ku ngangkat dirina kana kasia-siaan, Roh Gusti moal loba bisa ngalakukeun nanaon pikeun éta jiwa. Paningal urang anu pondok ngan ningali kalangkangna, tapi teu sanggup ningali kamulyaan anu aya di saluareunana. Para malaikat keur nahan opat angin, anu digambarkeun minangka kuda ambek nu hayang ngabelesat leupas sarta ngaburu ngaliwatan beungeut sakuliah bumi, mawa karuksakan jeung pati dina jalanna.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Naha urang rék saré dina pisan sisi wates dunya anu langgeng? Naha urang bakal lesu, tiis, jeung paéh? Aduh, mugi urang ngagaduhan di garéja-garéja urang Roh jeung napas Allah anu dihembuskeun ka umat-Na, supaya maranéhna nangtung dina sukuna sorangan sarta hirup. Urang kedah ningali yén jalanna sempit, jeung gapurana seseg. Tapi nalika urang ngaliwatan gapura anu seseg éta, kaluasanana teu aya watesna.” Manuscript Releases, volume 20, 217.