In the book of Ezekiel, the ‘siege’ of Jerusalem is the ‘sign’ that is the test by which our eternal destiny will be decided, for it marks the formation of the image of the beast.
Dina kitab Yehezkiel, “pangepungan” ka Yerusalem téh mangrupa “tanda” anu jadi ujian ku mana nasib langgeng urang bakal dipastikeun, sabab éta nandaan kabentukna gambar sato galak.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. …
“Pangeran geus nembongkeun ka abdi kalawan écés yén gambar sato galak éta bakal diwujudkeun saméméh mangsa kasempetan rahmat ditutup; sabab éta baris jadi ujian anu gedé pikeun umat Allah, anu ku éta takdir langgeng maranéhna bakal dipastikeun. …
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Ieu téh ujian anu kudu kaalaman ku umat Allah saméméh maranéhna disegel. Sakumna anu ngabuktikeun kasatiaanna ka Allah ku cara ngajaga hukum-Na, sarta nampik narima sabat palsu, bakal nangtung di handapeun panji PANGERAN Allah Yéhuwa, sarta bakal narima segel Allah anu hirup. Ari anu nyerahkeun bebeneran anu asalna ti sawarga sarta narima sabat Minggu, bakal narima tanda sato galak.” Manuscript Releases, volume 15, 15.
The Christians that fled Jerusalem at the ‘sign’ of Cestius, did so because they had been forewarned and recognized the ‘sign’ when it arrived. Recognizing the formation of the image of the beast is to recognize the “events,” “preparations” and “movements” that lead to the Sunday law. The prophetic elements that make up the ‘sign’ must be understood in advance of the sign. When Cestius began the siege it was too late to learn what the sign was.
Urang‑urang Kristen anu ngungsi ti Yerusalem dina waktu ‘tanda’ ti Cestius mucunghul, ngalakukeun kitu sabab maranéhna geus dipaparin béja ti heula sarta wanoh kana éta ‘tanda’ nalika éta datang. Ngawanoh kabentukna gambar sato galak téh hartina ngawanoh “kajadian‑kajadian,” “persiapan‑persiapan,” jeung “gerak‑gerik” anu ngarah kana hukum Minggu. Unsur‑unsur nubuatan anu ngawangun éta ‘tanda’ kudu kaharti ti heula saméméh éta tanda datang. Nalika Cestius ngamimitian pangepungan, geus kasép pikeun diajar naon éta tandana.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.
“Persiapan geus keur maju, sarta rupa-rupa gerakan keur lumangsung, anu bakal ngahasilkeun dijieunna hiji patung ka sato galak éta. Kajadian-kajadian bakal diayakeun dina sajarah bumi anu bakal ngalengkepan ramalan-ramalan nubuat pikeun poé-poé panungtungan ieu.” Review and Herald, 23 April 1889.
Preparations, Movements and Events
Persiapan, Gerak-gerik, jeung Kajadian
The “preparations,” “movements” and “events” must be recognized in advance of the test.
“Persiapan,” “gerakan,” jeung “kajadian” éta kudu dipikawanoh ti heula saméméh ujian éta datang.
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
“Sagala anu ku Allah geus ditetepkeun dina sajarah nubuat supaya kacumponan dina mangsa kaliwat, geus kacumponan; sarta sagala anu masih bakal datang dina runtuyanana ogé bakal kajadian. Daniel, nabi Allah, nangtung dina tempatna. Yohanes nangtung dina tempatna. Dina Wahyu, Singa ti kaom Yuda geus muka ka para panalungtik nubuat kitab Daniel, sarta ku kituna Daniel nangtung dina tempatna. Anjeunna méré kasaksianana, nya éta naon anu ku Gusti diwahyukeun ka anjeunna dina titingalian ngeunaan kajadian-kajadian anu agung jeung khidmat, anu kudu urang terang bari urang nangtung dina ambang pisan deukeut kana kasumponanana.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.
“Dina sajarah jeung ramalan, Firman Allah ngagambarkeun pasulayan anu panjang tur lumangsung terus antara bebeneran jeung kasalahan. Pasulayan éta masih kénéh lumangsung. Hal-hal anu geus kungsi kajadian, baris kaulang deui.” Selected Messages, buku 2, 109.
We “must know” “the great and solemn events as we stand on the very threshold of their fulfillment.” The threshold identifies our need to understand the events in advance of their fulfilment.
Urang “kudu nyaho” “kajadian-kajadian anu agung tur khidmat bari urang nangtung pas di bangbarung kacumponan éta.” Bangbarung éta nuduhkeun kabutuhan urang pikeun ngarti kana kajadian-kajadian éta saméméh kacumponanana.
“But the stern tracings of the prophetic pencil reveal a change in this peaceful scene. The beast with lamb-like horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ The spirit of persecution manifested by paganism and the papacy is again to be revealed. Prophecy declares that this power will say ‘to them that dwell on the earth, that they should make an image to the beast.’ [Revelation 13:14.] The image is made to the first or leopard-like beast, which is the one brought to view in the third angel’s message. By this first beast is represented the Roman Church, an ecclesiastical body clothed with civil power, having authority to punish all dissenters. The image to the beast represents another religious body clothed with similar power. The formation of this image is the work of that beast whose peaceful rise and mild professions render it so striking a symbol of the United States. Here is to be found an image of the papacy. When the churches of our land, uniting upon such points of faith as are held by them in common, shall influence the State to enforce their decrees and sustain their institutions, then will Protestant America have formed an image of the Roman hierarchy. Then the true church will be assailed by persecution, as were God’s ancient people. Almost every century furnishes examples of what bigotry and malice can do under a plea of serving God by protecting the rights of Church and State. Protestant churches that have followed in the steps of Rome by forming alliance with worldly powers have manifested a similar desire to restrict liberty of conscience. In the seventeenth century thousands of non-conformist ministers suffered under the rule of the Church of England. Persecution always follows religious favoritism on the part of secular governments.” Spirit of Prophecy, volume 4, 277.
“Sanajan kitu, guratan-guratan tegas tina patlot nubuat ngébréhkeun aya parobahan dina ieu pamandangan anu tengtrem. Sato galak anu boga tanduk siga anak domba nyarita ku sora naga, sarta ‘ngalaksanakeun sakumna kakawasaan sato galak anu kahiji di hareupeunana.’ Roh panganiayaan anu parantos nembongan dina paganisme jeung kapapaan bakal deui diungkabkeun. Nubuat nyatakeun yén kakawasaan ieu bakal nyebut ‘ka maranéhna anu cicing di bumi, supaya maranéhna nyieun hiji gambar ka sato galak éta.’ [Wahyu 13:14.] Gambar éta dijieun pikeun sato galak anu kahiji, atawa anu siga macan tutul, nyaéta anu dipidangkeun dina amanat malaikat katilu. Ku sato galak anu kahiji ieu dilambangkeun Garéja Roma, hiji badan gerejawi anu dipaparin kakawasaan sipil, anu miboga wewenang pikeun ngahukum sakumna jalma anu henteu sapamadegan. Gambar ka sato galak éta ngagambarkeun badan kaagamaan séjén anu dipaparin kakawasaan anu sarupa. Kabentukna ieu gambar téh mangrupa pagawean sato galak anu naékna kalayan damai jeung pangakuan-pangakuanana anu lemah lembut ngajadikeun éta lambang anu kacida matakna pikeun Amérika Serikat. Di dieu kapanggih hiji gambar tina kapapaan. Nalika garéja-garéja di nagri urang, ngahiji dina perkara-perkara iman anu ku maranéhna dipikaresep sarua, mangaruhan Nagara sangkan maksa ngalaksanakeun katetepan-katetepan maranéhna sarta ngadukung lembaga-lembaga maranéhna, harita Amérika Protestan bakal geus ngabentuk hiji gambar tina hirarki Roma. Harita garéja anu sajati bakal diserang ku panganiayaan, sakumaha umat Allah baheula diserang. Ampir unggal abad nyayagikeun conto ngeunaan naon anu tiasa dipigawé ku kabigotan jeung kajahatan dina dalih ngawula ka Allah ku ngajaga hak-hak Garéja jeung Nagara. Garéja-garéja Protestan anu parantos nuturkeun léngkah-léngkah Roma ku nyieun pakaitna jeung kakawasaan dunya parantos némbongkeun kahayang anu sarupa pikeun ngawatesan kabébasan nurani. Dina abad ka tujuh welas, rébuan palayan nonkonformis nandangan sangsara dina kakawasaan Garéja Inggris. Panganiayaan salawasna nuturkeun pilih kasih agama ti pihak pamaréntahan sekuler.” Spirit of Prophecy, jilid 4, 277.
The formation of the image of the beast is accomplished first in the United States, and thereafter in the world.
Kabentukna gambar sato galak téh kahontal heula di Amérika Sarikat, tuluy sanggeus éta di 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 deungeun baris nuturkeun conto Amérika Sarikat. Sanajan manéhna mingpin heula, nanging krisis anu sarua bakal tumiba ka umat urang di sakuliah penjuru dunya.” Testimonies, jilid 6, 395.
The Edict of Milan in 313 represents the starting of the formation, and also identifies the closed door for Seventh-day Adventists. Constantine of the west and Licinius of the east attached a treaty marriage to the Edict, when Constantine gave his half-sister Constantia to Licinius in the fourth treaty marriage represented in a prophetic line of the six treaty marriages within the prophetic history of Daniel eleven. The first two were associated with wars between the north and south, the next two were civil wars between east and west and the last two are symbolic marriages of the papal church power and state power.
Édik Milan dina taun 313 ngagambarkeun awal kabentukna, sarta ogé nandaan panto anu katutup pikeun Adventis Poé Katujuh. Konstantinus ti kulon jeung Licinius ti wétan ngagantelkeun hiji perkawinan perjangjian kana Édik éta, nalika Konstantinus masrahkeun satengah dulurna awéwé, Constantia, ka Licinius dina perkawinan perjangjian kaopat anu diwakilan dina hiji garis nubuat tina genep perkawinan perjangjian dina sajarah nubuat Daniel sabelas. Dua anu kahiji patalina jeung perang antara kalér jeung kidul, dua salajengna nyaéta perang sipil antara wétan jeung kulon, sarta dua anu pamungkas mangrupakeun perkawinan simbolis tina kakawasaan garéja kapausan jeung kakawasaan nagara.
Antiochus II Theos set aside his wife Laodice I to marry the Ptolemaic princess Berenice (daughter of Ptolemy II) around 252 BC. The treaty marriages of the Seleucid Empire were accomplished between the king of the north and the king of the south, whereas; the treaty marriage of 313 was between the emperor of the east and the emperor of the west.
Antiochus II Theos nyingkirkeun pamajikanana, Laodice I, pikeun nikah jeung putri Ptolemaik, Berenice (putri Ptolemy II), kira-kira taun 252 SM. Perkawinan-perkawinan perjangjian Kakaisaran Seleukid lumangsung antara raja ti kalér jeung raja ti kidul, sedengkeun; perkawinan perjangjian taun 313 lumangsung antara kaisar ti wétan jeung kaisar ti kulon.
The treaty marriage of Antiochus II Theos in 252 BC, represented the beginning of the Seleucid Empire that reached its conclusion as an empire in the history represented in verses ten through sixteen of Daniel eleven. In the final history of the Seleucid empire another treaty marriage was accomplished by Antiochus III the Great, when he gave his daughter Cleopatra I Syra, (the very first Cleopatra of prophetic history) to Ptolemy V in 193 BC. At the time Ptolemy V was about 16 and Cleopatra I Syra about 10 years old. Their marriage was a diplomatic settlement after the fifth Syrian war. The alpha treaty marriage between the king of the north and south in Daniel eleven had marked the end of the second Syrian war.
Nikah pajangjian Antiochus II Theos dina taun 252 SM ngawakilan awal Kakaisaran Seleukid anu ngahontal tungtungna salaku hiji kakaisaran dina sajarah anu diwakilan ku ayat-ayat sapuluh nepi ka genep belas tina Daniel sabelas. Dina sajarah panungtungan kakaisaran Seleukid, hiji deui nikah pajangjian dilaksanakeun ku Antiochus III nu Agung, nalika anjeunna masrahkeun putrina Cleopatra I Syra, (Cleopatra pangheulana pisan dina sajarah nubuat) ka Ptolemy V dina taun 193 SM. Dina waktu éta Ptolemy V umurna kira-kira 16 taun, ari Cleopatra I Syra kira-kira 10 taun. Nikah maranéhna mangrupa pakampungan diplomatik sanggeus perang Siria nu kalima. Nikah pajangjian alfa antara raja kalér jeung kidul dina Daniel sabelas geus nandaan ahir perang Siria nu kadua.
The last Cleopatra of prophetic history interacted with both Julius Caesar and thereafter with Mark Antony. After the assassination of Julius Caesar in 44 BC the second Triumvirate was formed in 43 BC. Three men made up the triumvirate and after one of those three, Marcus Lepidus was forced out of the threefold union by Octavian, a power struggle between Mark Antony of the east and Octavian of the west ensued. At Brundisium, in 40 BC a treaty between the two eastern and western rivals was made. The treaty included the marriage between Octavian’s sister Octavia and Mark Antony. The treaty and accompanying marriage did not hold, and after Mark Antony became involved with Cleopatra, he divorced Octavia in 32 BC. At the battle of Actium in 31 BC, the empires of east and west were consolidated into one power, and Octavian thereafter became Augustus Caesar, the symbol of the height of Roman glory and power.
Cleopatra pamungkas dina sajarah kenabian berinteraksi jeung boh Julius Caesar boh, satuluyna, jeung Mark Antony. Sanggeus rajapati Julius Caesar dina taun 44 SM, Triumvirat kadua diwangun dina taun 43 SM. Tilu lalaki ngawangun triumvirat éta, sarta sanggeus salah saurang tina tilu éta, Marcus Lepidus, dipaksa kaluar tina pasatuan tilu rangkep ku Octavian, timbul perebutan kakawasaan antara Mark Antony ti wétan jeung Octavian ti kulon. Di Brundisium, dina taun 40 SM, hiji perjangjian antara dua lawan ti wétan jeung kulon dijieun. Perjangjian éta ngawengku perkawinan antara Octavia, dulur awéwé Octavian, jeung Mark Antony. Perjangjian éta jeung perkawinan nu ngiringanana henteu langgeng, sarta sanggeus Mark Antony kalibet jeung Cleopatra, manéhna megatkeun Octavia dina taun 32 SM. Dina perang Actium taun 31 SM, kakaisaran wétan jeung kulon dihijikeun jadi hiji kakawasaan, sarta satuluyna Octavian jadi Augustus Caesar, lambang puncak kamulyaan jeung kakawasaan Romawi.
Prophetically the first treaty marriage of Daniel eleven was between the kings of the north and south in an attempt to end hostilities between the two combatants who were struggling to re-establish the empire of Alexander the Great. That first treaty marriage between the Seleucids and the Ptolemy’s of Egypt was the alpha treaty marriage of the Seleucid and Ptolemaic kingdoms, which typified the omega treaty marriage between the same two powers. In the last or omega treaty marriage, the very first or alpha Cleopatra of Egyptian history became the prophetic link to the last, or omega Cleopatra; whose relationship with Mark Antony became the point of reference for the divorce of Octavia and Mark Antony. The divorce marked the renewed hostilities between Mark Antony of the east and Octavian of the west which ended at the battle of Actium in 31 BC.
Sacara profétis, perkawinan perjangjian anu kahiji dina Daniel pasal sabelas lumangsung antara raja kalér jeung raja kidul minangka usaha pikeun ngeureunkeun permusuhan antara dua pihak nu keur tarung pikeun ngadegkeun deui kakaisaran Aleksander Agung. Perkawinan perjangjian anu kahiji antara wangsa Seleukid jeung wangsa Ptolemaios di Mesir éta mangrupa perkawinan perjangjian alfa tina karajaan Seleukid jeung Ptolemaik, anu ngalambangkeun perkawinan perjangjian omega antara dua kakawasaan anu sarua. Dina perkawinan perjangjian nu panungtung, atawa omega, Cleopatra nu pangmimitina pisan, atawa alfa, dina sajarah Mesir jadi panyambung profétis ka Cleopatra nu panungtung, atawa omega; anu hubunganana jeung Mark Antony jadi titik rujukan pikeun pepegatan Octavia jeung Mark Antony. Pepegatan éta nandaan dimulihkeunana deui permusuhan antara Mark Antony ti wétan jeung Oktavianus ti kulon, anu réngsé dina perang Actium dina taun 31 SM.
The treaty marriage of Brundisium in 40 BC was the alpha treaty marriage of the struggle between east and west, just as the treaty marriage of Laodice and Antiochus II Theo was the alpha of the struggle between north and south. The treaty marriage of 313 was the omega to the alpha treaty marriage of Mark Antony and Octavia, just as the treaty marriage between Ptolemy V and Cleopatra I Syra was the omega treaty marriage of the northern and southern kingdoms. The three treaty marriages that led to the omega treaty marriage of 313 all align, and provide three witnesses to the prophetic characteristics associated with the Edict of Milan. Together the four literal treaty marriages of east, west, north and south align with the two symbolic treaty marriages of the papacy.
Pernikahan perjangjian di Brundisium dina taun 40 SM téh nya éta pernikahan perjangjian alfa tina perjuangan antara wétan jeung kulon, sakumaha pernikahan perjangjian Laodice jeung Antiochus II Theo téh nya éta alfa tina perjuangan antara kalér jeung kidul. Pernikahan perjangjian taun 313 téh nya éta oméga pikeun pernikahan perjangjian alfa Mark Antony jeung Octavia, sakumaha pernikahan perjangjian antara Ptolemy V jeung Cleopatra I Syra téh nya éta pernikahan perjangjian oméga tina karajaan kalér jeung kidul. Tilu pernikahan perjangjian anu ngarah kana pernikahan perjangjian oméga taun 313 kabéh silih saluyu, sarta méré tilu saksi kana ciri-ciri nubuat anu pakait jeung Édik Milan. Babarengan, opat pernikahan perjangjian literal ti wétan, kulon, kalér, jeung kidul silih saluyu jeung dua pernikahan perjangjian simbolis kapausan.
In 496, Clovis the king of the Franks was married to Clotilda. Clotilda was a Burgundian princess, the daughter of King Chilperic II of Burgundy. After her father and mother were murdered in a family power struggle, she lived under the protection of her uncle before being given in marriage to Clovis I, king of the Franks, in 493. She was a Catholic, that is, she held the Nicene/orthodox faith of the Roman Church. This set her apart from many other Germanic royal families of the time, who were Arian Christians. Her mother Caretena had been Catholic, and Clotilda was raised in that faith. She is remembered for persistently urging Clovis to abandon paganism and accept Catholic baptism, and thereafter his conversion in 496 is one of the most important events in the early history of France and of Western so-called Christianity.
Dina taun 496, Clovis raja bangsa Franks geus nikah ka Clotilda. Clotilda téh hiji putri Burgundia, putri Raja Chilperic II ti Burgundy. Sanggeus bapana jeung indungna dipaéhan dina perebutan kakawasaan kulawarga, manéhna cicing dina panangtayungan mamangna saméméh dipasrahkeun pikeun dinikahkeun ka Clovis I, raja bangsa Franks, dina taun 493. Manéhna saurang Katolik, nyaéta nyekel iman Nicene/ortodoks tina Garéja Roma. Ieu ngabédakeun dirina ti loba kulawarga karajaan Jermanik séjén dina mangsa harita, anu mangrupa urang Kristen Arian. Indungna, Caretena, kungsi Katolik, sarta Clotilda digedékeun dina éta iman. Manéhna dipikawanoh ku sabab terus-terusan ngadesek Clovis supaya ninggalkeun paganisme sarta narima baptisan Katolik, sarta saterusna patobatna dina taun 496 jadi salah sahiji kajadian anu pangpentingna dina sajarah awal Perancis jeung dina anu disebut Kristen Kulon.
Clovis vowed that if he won the battle of Tolbiac he would convert to Clotilda’s Catholic faith and be baptized. The Alemanni king was killed, their army broke, and the Franks won. After the victory Clotilda arranged for Bishop Remigius of Reims to instruct Clovis, and he was baptized (traditionally on Christmas Day 496), along with several thousand of his warriors.
Clovis ngucap ikrar yén upama manéhna meunang perang di Tolbiac, manéhna bakal ngagem iman Katolikna Clotilda sarta dibaptis. Raja Alemanni tiwas, pasukanna paburencay, sarta urang Frank meunang. Sanggeus kameunangan éta, Clotilda ngatur sangkan Uskup Remigius ti Reims maparin pangajaran ka Clovis, sarta manéhna dibaptis (numutkeun tradisi dina Poé Natal taun 496), babarengan jeung sababaraha rébu prajuritna.
Clovis was the king of the Franks, which in modern terms is the king of France. He became the first of the kings of Europe who would ultimately surrender their pagan religion and turn to Catholicism. For this reason, Clovis is considered the “eldest son of the Catholic church,” and France is called, “the eldest daughter of the Catholic church.” In 1980, when pope John Paul II visited France he asked, “France, eldest daughter of the Church, are you faithful to your baptism?”
Clovis téh raja bangsa Franka, anu dina istilah modéren sarua jeung raja Perancis. Anjeunna jadi nu kahiji ti antara raja-raja Éropa anu ahirna nyerahkeun agama kapir maranéhna sarta malik kana Katolik. Ku sabab éta, Clovis dipandang minangka “putra cikal Garéja Katolik,” sarta Perancis disebut “putri cikal Garéja Katolik.” Dina taun 1980, nalika Paus Yohanes Paulus II nganjang ka Perancis, anjeunna naros, “Perancis, putri cikal Garéja, naha anjeun satia ka baptisan anjeun?”
Clovis' conversion to Nicene Catholicism identifies the start of a symbolic marriage procession that would lead to the symbolic treaty marriage of 538. The symbolic treaty marriage between Clovis and the whore who commits fornication with the kings of the earth was typified by the four previous treaty marriages in Daniel eleven. Clovis was the first European king to provide military and economic support for the Roman church and Clovis is therefore represented within the history in Daniel eleven.
Pangobahan agama Clovis ka Katolik Nisea nandaan mimiti hiji prosesi perkawinan simbolis anu bakal ngantarkeun ka perkawinan pajangjian simbolis taun 538. Perkawinan pajangjian simbolis antara Clovis jeung palacuran anu ngalakukeun zinah jeung raja-raja bumi téh diprarupakeun ku opat perkawinan pajangjian saméméhna dina Daniel pasal sabelas. Clovis nyaéta raja Éropa anu kahiji anu méré pangrojong militér jeung ékonomi ka garéja Roma, ku sabab éta Clovis dipagambarkeun dina sajarah anu aya dina Daniel pasal sabelas.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Jeung pasukan-pasukan bakal nangtung di pihakna, sarta maranéhna bakal ngotoran tempat suci anu kuat, sarta bakal ngaleungitkeun kurban sapopoe, sarta bakal nempatkeun kajijikeun anu nyababkeun kalalipetan. Daniel 11:31.
Clovis in 496 marks the beginning of the European political structures to “stand up” to aid the papacy as it rose to power. It marks the beginning of a symbolic marriage procession. The “arms” of the verse would also pollute the “sanctuary of strength,” which for both pagan and papal Rome is the city of Rome.
Clovis dina taun 496 nandaan awalna struktur pulitik Éropa pikeun “nangtung” nulungan kapapaan nalika éta naék kana kakawasaan. Ieu nandaan awal hiji iring-iringan pangantén anu simbolis. “Leungeun-leungeun” dina éta ayat ogé bakal ngotoran “tempat suci kakuatan,” anu boh pikeun Roma pagan boh Roma kapapaan nyaéta kota Roma.
Two Sanctuary's
Dua Tempat Suci
There are two different Hebrew words in the book of Daniel that are translated as “sanctuary.” The Hebrew words ‘miqdash’ and ‘qodesh’ are both translated as “sanctuary,” but qodesh can only represent a holy entity, whereas miqdash can represent either a holy or unholy sanctuary—as determined by context.
Aya dua kecap basa Ibrani anu béda dina kitab Daniel anu ditarjamahkeun jadi “sanctuary.” Kecap Ibrani ‘miqdash’ jeung ‘qodesh’ duanana ditarjamahkeun jadi “sanctuary,” tapi qodesh ngan bisa ngawakilan hiji éntitas anu suci, sedengkeun miqdash bisa ngawakilan boh sanctuary anu suci boh anu henteu suci—sakumaha ditangtukeun ku kontéks.
The “sanctuary of strength” in verse thirty-one is ‘miqdash’ and represents the sanctuary of Rome’s strength, which for both pagan and papal Rome was the city of Rome. From the battle of Actium, when Octavian united the empire, pagan Rome was invincible for three hundred and sixty years (a time) in fulfilment of verse twenty-four of Daniel eleven.
“Padaleman kakuatan” dina ayat tilu puluh hiji téh nyaéta ‘miqdash’ sarta ngagambarkeun padaleman tina kakuatan Roma, anu pikeun Roma kapir boh Roma kapapaan nyaéta kota Roma. Ti saprak perang Actium, nalika Octavian ngahijikeun kakaisaran, Roma kapir teu bisa dikalahkeun salila tilu ratus genep puluh taun (sawaktu) minangka kasampurnaan ayat dua puluh opat tina Daniel sabelas.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Manehna bakal asup kalayan tengtrem malah ka tempat-tempat nu pangsuburna di propinsi; sarta manehna bakal ngalakukeun anu ku karuhunna teu kungsi dipigawé, boh ku karuhunna boh ku karuhun-karuhunna; manehna bakal ngabagi-bagikeun ka maranéhna rampasan, jarahan, jeung kabeungharan: enya, manehna bakal ngarencanakeun siasatna ngalawan benteng-benteng anu kuat, nepi ka sawatara waktu. Daniel 11:24.
When pagan Rome ruled from the city of Rome it was invincible, but when Constantine moved the capital to Constantinople in 330, the “time” of verse twenty-four was fulfilled. When the last of the three horns (the Goths) of Daniel seven were driven out of the city, papal Rome prophetically took the throne as the fifth kingdom of Bible prophecy in 538. The Goths had besieged Rome, but ultimately retreated as Belsarius, general for Justinian secured the city. The Roman church then ruled supremely for twelve hundred and sixty years until Napoleon had the pope removed and put in exile in 1798.
Nalika Roma kafir maréntah ti kota Roma, éta teu kaéléhkeun; nanging nalika Konstantinus mindahkeun ibu kota ka Konstantinopel dina taun 330, “waktu” dina ayat ka dua puluh opat téh kasorang. Nalika anu pangahirna tina tilu tanduk éta (urang Goth) dina Daniel tujuh diusir ti kota, Roma kapausan sacara profétis nyekel tahta minangka karajaan kalima dina nubuat Alkitab dina taun 538. Urang Goth kungsi ngepung Roma, tapi ahirna mundur nalika Belsarius, jenderal pikeun Yustinianus, ngamankeun kota éta. Garéja Roma tuluy maréntah kalayan kakawasaan pangluhurna salila sarébu dua ratus genep puluh taun, nepi ka Napoleon nyabut paus tina kalungguhanana sarta ngasingkeun anjeunna dina taun 1798.
Rome, “the sanctuary of strength” was “polluted,” (polluted, meaning ‘wounded or dissolved’), through the “arms” from the ongoing warfare against the city, represented primarily by the first four trumpets of Revelation chapter eight.
Roma, “tempat suci kakuatan” téh “dinaajiskeun” (dinaajiskeun, hartina ‘dilalaworakeun ku tatu atawa dibubarkeun’), ku “panangan-panangan” tina perang anu lumangsung terus ngalawan éta kota, anu utamana digambarkeun ku opat tarompet kahiji dina Wahyu pasal dalapan.
The history that ensued from 496 onward would see the city of Rome polluted as it changed from the power and glory of the Roman empire unto the power and glory of the Roman Catholic empire. Those arms would take away the religion of paganism, represented by the word “daily” in the passage, as they accepted the religion of Nicene Catholicism.
Sajarah anu lumangsung ti taun 496 saterusna bakal ningal kota Roma kacemar nalika éta robah tina kakawasaan jeung kamulyaan Kakaisaran Romawi kana kakawasaan jeung kamulyaan kakaisaran Katolik Roma. Leungeun-leungeun éta bakal miceun agama kapir, anu dina éta petikan diwakilan ku kecap “daily,” nalika maranéhna narima agama Katolik Nicea.
At the battle of Vouillé, Clovis defeated the Arian Visigoths under Alaric II and took Aquitaine. In the aftermath of the victory, in 508, the Eastern emperor Anastasius I (in Constantinople) honored Clovis for his victory over the Visigoths. Gregory of Tours says that Anastasius sent Clovis' official papers making him consul. At Tours, in Saint Martin’s church, Clovis put on a purple tunic and cloak, set a diadem on his head, rode out, and scattered gold and silver to the crowd. Gregory says that from that day he was hailed as consul and recognized by the Roman emperor that Clovis was a legitimate Christian king in the west. He was rewarded for breaking the Arian Visigoths, whom Constantinople also opposed. 508 is the year the emperor in the East publicly honored the Catholic Frankish king—church, victory, and Roman legitimacy in one scene. 508 is the year the Frankish Catholic kingdom stood as the dominant Catholic power in Gaul after breaking Arian Visigoth’s rule. Clovis is the first major barbarian king to fight for Nicene Catholicism against Arian kingdoms, and thus the prototype of the French role as “eldest daughter of the Church.” Clovis represents the period of 496 unto 508 and is the alpha symbol of the symbolic marriage treaty. The thirty years from 508 unto 538 are represented by Justinian who is the omega symbol of the procession.
Dina perang di Vouillé, Clovis ngéléhkeun bangsa Visigoth Arian di handapeun Alaric II sarta ngarebut Aquitaine. Sanggeus kameunangan éta, dina taun 508, kaisar Wétan Anastasius I (di Konstantinopel) ngahormatan Clovis ku alatan kameunanganna ngalawan bangsa Visigoth. Gregory ti Tours nyebutkeun yén Anastasius ngirimkeun surat-surat resmi Clovis anu netepkeun anjeunna jadi konsul. Di Tours, di garéja Saint Martin, Clovis ngagem tunik jeung jubah wungu, masang diadém dina sirahna, kaluar nunggang, sarta nyebarkeun emas jeung pérak ka balaréa. Gregory nyebutkeun yén ti poé éta anjeunna disambat minangka konsul sarta diaku ku kaisar Romawi yén Clovis téh raja Kristen anu sah di kulon. Anjeunna diganjar ku sabab geus ngarempak bangsa Visigoth Arian, anu ogé dilawan ku Konstantinopel. Taun 508 nyaéta taun nalika kaisar di Wétan sacara umum ngahormatan raja Franka Katolik—garéja, kameunangan, jeung kasahihan Romawi dina hiji adegan. Taun 508 nyaéta taun nalika karajaan Franka Katolik nangtung minangka kakawasaan Katolik anu dominan di Gaul sanggeus ngarempak pamaréntahan Visigoth Arian. Clovis nyaéta raja barbar utama anu kahiji tarung pikeun Katolik Nicea ngalawan karajaan-karajaan Arian, ku kituna anjeunna jadi purwarupa peran Perancis minangka “putri cikal Garéja.” Clovis ngagambarkeun mangsa ti 496 nepi ka 508 sarta mangrupa lambang alfa tina perjangjian nikah simbolis. Tilupuluh taun ti 508 nepi ka 538 digambarkeun ku Justinianus anu mangrupa lambang omega tina prosési éta.
In 538, the “arms” placed the papal power on the throne of the earth for 1260 years. It was then that the symbolic treaty marriage was consummated at the conclusion of the marriage procession that had begun in 496. In 1798, the treaty marriage that had begun between the pope of Rome and Clovis of France, was disannulled when Napoleon of France divorced the papal power by having his general take the pope captive.
Dina taun 538, “panangan” nempatkeun kakawasaan kapapaan dina tahta bumi salila 1260 taun. Harita lah nikah perjangjian anu simbolis disampurnakeun dina panutupan iring-iringan nikah anu geus dimimitian dina taun 496. Dina taun 1798, nikah perjangjian anu geus dimimitian antara paus Roma jeung Clovis ti Perancis, dibatalkeun nalika Napoleon ti Perancis megatkeun kakawasaan kapapaan ku cara maréntahkeun jéndralna pikeun nangkep paus.
The alpha symbolic papal treaty marriage, which had begun its marriage procession in 496, was consummated at the Sunday law in 538, and it was thereafter disannulled in 1798, just as was every other treaty marriage of Daniel eleven. Revelation adds to the papal marital relationship between the kings of Europe and popes of Catholicism, for the dragon of Revelation twelve is both Satan and pagan Rome’s kings.
Perjangjian nikah simbolis kepausan alfa, anu parantos ngamimitian iring-iringan nikahna dina taun 496, disahkeun dina hukum Minggu taun 538, sarta satuluyna dibatalkeun deui dina taun 1798, sakumaha kajadian ka unggal perjangjian nikah séjénna dina Daniel sabelas. Wahyu nambahan kana hubungan kakawinan kapausan antara raja-raja Éropa jeung para paus Katolik, sabab naga dina Wahyu dua belas téh boh Iblis boh raja-raja Roma kafir.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Ku kituna, sanajan naga éta, utamina, ngagambarkeun Iblis, dina harti kadua, éta téh lambang Roma kapir.” The Great Controversy, 439.
In Revelation John informs us of three things the kings (the dragon) gave to the sea beast of Catholicism.
Dina Wahyu, Yohanes ngawartosan ka urang ngeunaan tilu perkara anu dipasihkeun ku para raja (naga) ka sato galak ti laut, nyaéta Katolik.
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 sarupa jeung tutul, sukuna kawas suku biruang, sungutna kawas sungut singa; sarta naga mikeun ka anjeunna kakawasaanana, tahta-na, jeung wewenang anu agung. Wahyu 13:2.
In 496, the kings of Europe began providing the papal beast their “power” as represented by their military might and economic support. They had moved the capital of their empire to Constantinople in 330, leaving the city of Rome as the “seat” of the papal authority. The “arms” thereafter identified the papal church as the head of all churches in 533 with the decree of Justinian. The decree included the use of their military might to persecute those who the papacy identified as heretics, thus placing their civil “authority” into the hands of the popes.
Dina taun 496, para raja Éropa mimiti méré “kakuatan”-na ka sato galak kapausan, sakumaha dilambangkeun ku kakawasaan militér jeung pangrojong ékonomi maranéhna. Maranéhna geus mindahkeun ibu kota kakaisaranana ka Konstantinopel dina taun 330, ku kituna kota Roma ditinggalkeun jadi “tahta” kakawasaan kapausan. Sanggeus éta, “panangan-panangan” éta nandaan gareja kapausan minangka kapala sakumna gareja dina taun 533 ngaliwatan dekrit Yustinianus. Éta dekrit ngawengku pamakéan kakawasaan militér maranéhna pikeun nganiaya jalma-jalma anu ku kapausan ditandaan minangka bid’ah, ku kituna “wewenang” sipil maranéhna diteundeun kana panangan para paus.
The alpha treaty marriage between the papacy and the kings of Europe began with Clovis in 496. By 508, paganism, the legal religion of the realm was set aside for the religion of Nicene Catholicism. In 533, Justinian identified the papacy as the head of all churches, and surrendered the legal authority of their respective thrones unto the papal power.
Perjangjian perkawinan alfa antara kapausan dan para raja Éropa dimimitian ku Clovis dina taun 496. Dina taun 508, paganisme, agama resmi karajaan éta, disingkirkeun demi agama Katolik Nikea. Dina taun 533, Yustinianus netelakeun kapausan minangka kapala sadaya garéja, sarta masrahkeun kakawasaan hukum tina tahta-tahta maranéhna masing-masing ka kakawasaan paus.
The Alpha and Omega Seat
Korsi Alfa jeung Omega
In 330, the city of Rome was left in the hands of the Roman church where she would be seated until she is destroyed in the lake of fire at Christ’s second coming. In 538, she was officially seated again upon the papal throne, thus identifying the history of 330 unto 538 as a prophetic period that begins with an alpha seat and ends with an omega seat. The period represents the ending of the fourth kingdom of Bible prophecy (Pergamos) as a progressive demise beginning in 330 and ending in 538 with the arrival of Thyatira. Both western and eastern Rome continued the slow dissolution beyond 538, but the period began with giving the seat, representing the city of Rome to the papacy in 330, until the seat became not simply a throne over the city, but over the kingdom represented by the city in 538.
Dina taun 330, kota Roma ditinggalkeun dina panangan garéja Roma, tempat manéhna bakal tetep calik nepi ka diruksak di talaga seuneu dina kadatangan Kristus anu kadua. Dina taun 538, manéhna sacara resmi dipangcalikan deui dina tahta kapausan, ku kituna nandaan yén sajarah ti 330 nepi ka 538 téh mangrupa hiji mangsa nubuat anu dimimitian ku hiji korsi alfa sarta dipungkas ku hiji korsi omega. Mangsa éta ngagambarkeun tungtungna karajaan kaopat dina nubuat Alkitab (Pergamos) minangka hiji karuntuhan anu lumangsung laun-laun, dimimitian dina taun 330 sarta dipungkas dina taun 538 ku datangna Tiatira. Boh Roma kulon boh Roma wetan nuluykeun bubarna anu lalaunan sanggeus taun 538, tapi mangsa éta dimimitian ku dipasrahkeunana korsi, anu ngawakilan kota Roma, ka kapausan dina taun 330, nepi ka éta korsi jadi lain saukur tahta pikeun kota éta, tapi ogé pikeun karajaan anu diwakilan ku éta kota dina taun 538.
330 to 538 is a specific prophetic period that defines the ‘eight’ waymarks of the papacy’s empowerment. Those eight steps are repeated in the healing of the papacy’s deadly wound at the soon-coming Sunday law.
330 dugi ka 538 mangrupakeun hiji mangsa nubuat anu husus nu nangtukeun dalapan tetengger jalan tina dipaparin kakawasaanana kapapaan. Dalapan léngkah éta diulang deui dina nyageurkeun tatu paéh kapapaan dina hukum Minggu anu baris geura datang.
The first of the eight steps was the giving of the city of Rome to the papal power, and the eighth step was the giving of the city as the throne of the fifth kingdom of Bible prophecy. This identifies 538 as the seat, and as ‘the eighth step, that is of the previous seven steps.’ The first step was the giving of the seat and the eighth step was the giving of the seat; thus, the first step in 330 is the alpha and 538 is the omega. Two seats, three horns removed, the daily taken away, Clovis’ conversion and Justinian’s decree equal eight total steps that identify the marriage procession, and ultimately the marriage.
Léngkah kahiji tina dalapan léngkah éta nyaéta dipasrahkeunana kota Roma ka kakawasaan kapausan, sarta léngkah kadalapan nyaéta dipasrahkeunana kota éta minangka tahta karajaan kalima dina nubuat Alkitab. Ieu ngaidentipikasi 538 minangka korsi, sarta minangka “léngkah kadalapan, nyaéta nu asalna tina tujuh léngkah saméméhna.” Léngkah kahiji nyaéta dipasrahkeunana korsi éta, jeung léngkah kadalapan ogé nyaéta dipasrahkeunana korsi éta; ku kituna, léngkah kahiji dina 330 nyaéta alfa, sarta 538 nyaéta oméga. Dua korsi, tilu tanduk dicabut, kurban sapopoé dicabut, pangbalikan agama Clovis, jeung dekrit Yustinianus jumlahna dalapan léngkah sakabéhna anu ngaidentipikasi arak-arakan pangantén, sarta tungtungna perkawinan éta sorangan.
In 1798, France, the power who had represented the ten European kings, who placed the papacy on the throne in 538, removed the papacy from that very throne. The alpha treaty marriage represented in the history of 538 unto 1798 typifies the omega treaty marriage of the papal power with the ten kings of Revelation seventeen. The marriage procession from 496 unto 538 typifies eight steps that align with the last eight presidents of the United States. Clovis and France are symbols of the ten European kings. They represent the United States who will become the premier king of Revelation seventeen’s ten kings at the soon-coming Sunday law.
Dina taun 1798, Perancis, kakawasaan anu ngawakilan sapuluh raja Éropa, anu nempatkeun kapausan dina tahta dina taun 538, ngaleungitkeun kapausan tina tahta éta kénéh. Perkawinan perjangjian alfa anu digambarkeun dina sajarah ti taun 538 nepi ka 1798 jadi perlambang perkawinan perjangjian omega tina kakawasaan kapausan jeung sapuluh raja dina Wahyu pasal tujuh belas. Prosési perkawinan ti taun 496 nepi ka 538 ngalambangkeun dalapan léngkah anu sajajar jeung dalapan présidén panungtung Amérika Sarikat. Clovis jeung Perancis mangrupakeun lambang sapuluh raja Éropa. Maranéhna ngawakilan Amérika Sarikat anu bakal jadi raja pangutamana di antara sapuluh raja dina Wahyu pasal tujuh belas dina hukum Minggu anu baris geura datang.
The five previous treaty marriages of Daniel eleven align with the sixth and final treaty marriage of the latter days. The alpha and omega treaty marriages of north and south identify the bride from the south as the alpha and the omega is a bride from the north. In the treaty marriages of pagan Rome, the alpha bride from the east was given to the west, and the omega of 313 was a bride from the west. Those four marriages are prophetically linked together by Cleopatra the first and Cleopatra the last. The symbolic treaty marriage of papal Rome represented the groom as the premier king of a prophetic confederacy of ten kings joining with their bride—the scarlet woman of Rome. The divorce was carried out by the premier king of the ten kings in 1798.
Lima perkawinan perjangjian saméméhna dina Daniel sabelas sajajar jeung perkawinan perjangjian kagenep jeung panungtungan dina poé-poé ahir. Perkawinan-perkawinan perjangjian alfa jeung omega antara kalér jeung kidul nuduhkeun yén pangantén ti kidul téh minangka alfa, sedengkeun omega nyaéta pangantén ti kalér. Dina perkawinan-perkawinan perjangjian Roma kapir, pangantén alfa ti wétan dipasrahkeun ka kulon, sarta omega dina taun 313 nyaéta pangantén ti kulon. Opat perkawinan éta dihijikeun sacara nubuat ku Cleopatra nu kahiji jeung Cleopatra nu panungtungan. Perkawinan perjangjian simbolis Roma kapapaan ngagambarkeun pangantén lalaki minangka raja pangutamana tina hiji konféderasi nubuat anu diwangun ku sapuluh raja anu ngahiji jeung pangantén maranéhna—awéwé beureum ngora ti Roma. Pegatan éta dilaksanakeun ku raja pangutamana tina sapuluh raja dina taun 1798.
The treaty marriage of 313 represents the final treaty marriage of the papal power with the United States—the premier king of Revelation seventeen’s ten kings; a two horned power that is typified by the two horned power of France. The history that began with Clovis in 496 and ultimately led to the decree of Justinian in 533 and the enthronement of the papacy in 538, represents the history of 1989 unto the Sunday law.
Perkawinan perjangjian tahun 313 ngalambangkeun perkawinan perjangjian panungtungan kakawasaan kapapaan jeung Amérika Sarikat—raja pangutamana tina sapuluh raja dina Wahyu tujuh welas; hiji kakawasaan dua tanduk anu dipapandekeun ku kakawasaan dua tanduk Perancis. Sajarah anu dimimitian ku Clovis dina taun 496 sarta ahirna ngantarkeun kana dekrit Yustinianus dina taun 533 jeung pangeusian tahta kapapaan dina taun 538, ngalambangkeun sajarah ti taun 1989 nepi ka hukum Minggu.
We will continue these things in the next article.
Urang baris neruskeun ieu hal-hal dina artikel salajengna.