All the prophets identify the end of the world.
Sakabéh para nabi netelakeun ahir dunya.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Masing-masing nabi baheula nyarita lain utamana pikeun jamanna sorangan, tapi leuwih pikeun jaman urang, nepi ka nubuat maranéhna téh berlaku pikeun urang. ‘Ayeuna sagala ieu kajadian ka maranéhna pikeun jadi conto: jeung éta geus dituliskeun pikeun panggeuing ka urang, anu ka urang ahir dunya geus datang.’ 1 Korinta 10:11. ‘Lain ka dirina sorangan, tapi ka urang maranéhna ngalayanan hal-hal éta, anu ayeuna geus dibéjakeun ka maranéh ku jalma-jalma anu geus ngawawarkeun Injil ka maranéh ku Roh Suci anu diutus turun ti sawarga; hal-hal anu ku malaikat ogé dipikahayang pikeun ditingalikeun.’ 1 Petrus 1:12....
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Kitab Suci geus ngumpulkeun sarta ngahijikeun sakabéh kabeungharanana pikeun ieu turunan panungtungan. Sakabéh kajadian agung jeung sagala lumangsungna perkara anu khidmat dina sajarah Perjangjian Heubeul geus kungsi, jeung ayeuna keur, ngulang deui dirina dina gareja dina poé-poé panungtungan ieu.” Selected Messages, book 3, 338, 339.
All the books of the Bible conclude in the book of Revelation.
Sakumna kitab dina Alkitab nyampurnakeunana dina Kitab Wahyu.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
“Dina Wahyu sakabéh kitab dina Alkitab patepung tur tamat.” Acts of the Apostles, 585.
The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.
Pesen panggeuing pamungkas pikeun sakumna nu nyicingan planét bumi dicirian dina Wahyu dalapan welas.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Sanggeus perkara-perkara ieu, sim kuring nempo malaikat sejen turun ti sawarga, ngabogaan kakawasaan anu ageng; sarta bumi jadi caang ku kamulyaan-Na. Jeung anjeunna sasauran kalawan tarik, ku sora anu kuat, pokna, Babul anu gede geus runtuh, geus runtuh, sarta geus jadi pangcalikan setan-setan, jeung pangreureuhan unggal roh jahat, jeung kurungan unggal manuk anu najis jeung dipikangewa. Sabab sakumna bangsa geus nginum tina anggur murka tina cabulna dirina, sarta raja-raja di bumi geus ngalampahkeun cabul jeung dirina, jeung padagang-padagang di bumi geus jadi beunghar ku limpahan kamewahanana. Wahyu 18:1–3.
The phrase “Babylon the great” represents the Roman Catholic church and in Isaiah chapter twenty-three “Babylon the great” is represented as Tyre.
Ungkara “Babulon anu agung” ngalambangkeun garéja Katolik Roma, sarta dina Yesaya pasal dua puluh tilu “Babulon anu agung” digambarkeun minangka Tirus.
The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. 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. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.
Beban ngeunaan Tirus. Ngaralengis, eh kapal-kapal Tarsis; sabab eta geus diruksak nepi ka taya deui imah, taya deui jalan asup; ti tanah Kitim ieu diwartakeun ka maranehna. Cicingeun, eh pangeusi pulo; maneh anu geus dipinuhan ku padagang-padagang Sidon, anu nyebrang laut. Jeung ngaliwatan cai anu jembar, bibit Sihor, hasil panen walungan, jadi panghasilanana; jeung manehna jadi pasar bangsa-bangsa. Era geura isin, eh Sidon; sabab laut geus ngucap, nya eta kakuatan laut, pokna, Kami henteu ngalaman nyeri kalahiran, henteu ngalahirkeun anak, henteu ngasuh nonoman, henteu ngagedekeun parawan-parawan. Sakumaha dina beja ngeunaan Mesir, kitu deui maranehna bakal kacida kanyerina dina beja ngeunaan Tirus. Nyebranglah ka Tarsis; ngaralengis, eh pangeusi pulo. Naha ieu kota maneh anu pinuh kabungahan, anu umurna geus ti mangsa baheula keneh? suku-sukuna sorangan bakal mawa manehna jauh ka tanah sejen pikeun ngumbara. Saha anu geus nyusun rancangan ieu ngalawan Tirus, kota anu méré makuta, anu padagang-padagangna para pangéran, anu padagang ageungna jalma-jalma anu dipihormat di bumi? PANGERAN Nu Maha Kawasa geus netepkeunana, pikeun ngahinakeun kasombongan sagala kamulyaan, jeung pikeun ngadadakkeun sagala jalma anu dipihormat di bumi. Ngaliwatan tanah maneh kawas walungan, eh putri Tarsis: geus euweuh deui kakuatan. Anjeunna ngalegaan leungeunna ka luhur laut, Anjeunna ngagebegkeun karajaan-karajaan: PANGERAN geus masihan parentah ngalawan kota padagang, pikeun ngancurkeun benteng-bentengna. Jeung Anjeunna ngandika, Maneh moal bungah deui, eh parawan anu ditindes, putri Sidon: gugah, nyebrang ka Kitim; di dinya oge maneh moal manggihan katengtreman. Tingal tanah urang Kasdim; ieu bangsa tadina euweuh, nepi ka urang Asyur ngadegkeun eta pikeun jalma-jalma anu cicing di gurun keusik: maranehna ngadegkeun munara-munarana, maranehna ngadegkeun karaton-karatonana; tuluy eta dibawa kana karuksakan. Ngaralengis, eh kapal-kapal Tarsis; sabab kakuatan maraneh geus diruksak. Jeung bakal kajadian dina poe eta, Tirus bakal kaliwat ku poho salila tujuh puluh taun, nurutkeun poe-poe saurang raja: sanggeus ahir tujuh puluh taun Tirus bakal nyanyi kawas awewe lacur. Candak kacapi, ngideran kota, eh awewe lacur anu geus kaliwat ku poho; alunkeun wirahma anu endah, nyanyikeun loba lagu, supaya maneh diinget deui. Jeung bakal kajadian sanggeus ahir tujuh puluh taun, yen PANGERAN bakal nganjang ka Tirus, sarta manehna bakal balik deui kana upahna, jeung bakal ngalakukeun palacuran jeung sakumna karajaan dunya di sakuliah beungeut bumi. Jeung daganganana sarta upahna bakal jadi kasucian pikeun PANGERAN: eta moal ditimbun atawa disimpen; sabab daganganana bakal jadi pikeun maranehna anu cicing di payuneun PANGERAN, pikeun dahar nepi ka wareg, jeung pikeun pakean anu langgeng. Yesaya 23:1–18.
Sister White writes: “All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.”
Nyondo White nyerat kieu: “Sakabéh kajadian-kajadian agung jeung prakara-prakara anu khidmat dina sajarah Perjanjian Heubeul geus kajadian, sarta keur kasorang deui, di jero gareja dina poé-poé panungtungan ieu.”
Isaiah twenty-three addresses the prophetic relationships of the United Nations, the Papacy, the United States and Islam. In order to recognize these truths certain symbols in the chapter must be defined by Inspiration. Once the symbols are defined, the sequence of events is fairly straightforward. The symbols in the chapter that need to be defined are:
Yesaya dua puluh tilu ngabahas hubungan-hubungan nubuat ngeunaan Perserikatan Bangsa-Bangsa, Kapapaan, Amérika Sarikat, jeung Islam. Supaya bisa ngakuan bebeneran-bebeneran ieu, sababaraha lambang dina éta pasal kudu ditetepkeun ku Ilham. Sanggeus lambang-lambang éta ditetepkeun, runtuyan kajadianana jadi cukup lugas. Lambang-lambang dina éta pasal anu perlu ditetepkeun nyaéta:
The Burden, Tyre, The harlot, The Assyrian, The land of the Chaldeans, Towers and Palaces, Tarshish, The Seed of Sihor, The Land of Chittim, Zidon, The Merchants City, The report of Egypt and the report of Tyre, The Howling, A Daughter, Seventy Years, The Days of One King, Forgetting, and Remembering
Beban, Tirus, Awéwé Cabul, Urang Asyur, Tanah Urang Kasdim, Munara jeung Karaton, Tarsis, Binih Sihor, Tanah Kittim, Sidon, Kota Padagang, Béja ngeunaan Mesir jeung béja ngeunaan Tirus, Rintih, Putri, Tujuh Puluh Taun, Poé-poé Hiji Raja, Poho, jeung Nginget Deui
The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.
Kecap “burden” dina ayat kahiji nuduhkeun hiji nubuat ngeunaan kabinasa ngalawan karajaan Tirus.
Burden: H4853—From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire: – burden, carry away, prophecy, X they set, song, tribute.
Beban: H4853—Tina H5375; beban; hususna upeti, atawa (sacara abstrak) pangangkutan; sacara kiasan hiji ucapan, utamana hiji hukuman, hususna pupujian; pikiran, kahayang: – beban, mawa jauh, nubuat, X maranéhna netepkeun, pupujian, upeti.
The burden of Tyre is one of many passages in the Bible where the final judgment of the Roman Catholic church is identified. A “burden” by use and definition is a prophecy, and primarily a prophecy of doom. There are eleven “burdens” in Isaiah and eight times the word is used to describe a burden carried on the shoulders. The eleven times the word “burden” is represented as prophecy of doom are Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 and of course chapter twenty-three where we find the burden of Tyre. It is worthwhile to place all of Isaiah’s prophecies of doom together in order to evaluate which power is being represented in the last days. Eleven prophecies of doom are difficult to cover at one time, so I will give a brief definition of each doom prophecy to set the context for chapter twenty-three.
Beban Tirus téh salah sahiji tina loba bagian dina Alkitab anu ngawanohkeun pangadilan ahir ka gereja Katolik Roma. “Beban,” nurutkeun pamakéan jeung hartina, nyaéta hiji nubuat, sarta utamana nubuat kabinasaan. Aya sabelas “beban” dina Yesaya, jeung dalapan kali kecap éta dipaké pikeun ngajelaskeun beban anu dipanggul dina taktak. Sabelas kali kecap “beban” dipidangkeun minangka nubuat kabinasaan nyaéta Yesaya 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6, sarta tangtu waé pasal dua puluh tilu, tempat urang manggihan beban Tirus. Pantes pisan lamun sakabéh nubuat kabinasaan dina kitab Yesaya dihijikeun sangkan bisa nalungtik kakawasaan mana anu keur digambarkeun dina poé-poé panungtungan. Sabelas nubuat kabinasaan hésé dibahas sakaligus, ku sabab éta kuring baris méré katerangan ringkes ngeunaan unggal nubuat kabinasaan pikeun nataan kontéks pasal dua puluh tilu.
In chapter thirteen the prophecy of doom against Babylon is modern Babylon at the end of the world, which is the whore of Rome that is also illustrated in chapter seventeen of the book of Revelation.
Dina bab tilu welas, nubuat karuksakan ngalawan Babul téh nujul kana Babul modéren dina ahir dunya, nyaéta palacur Roma anu ogé digambarkeun dina bab tujuh welas tina kitab Wahyu.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:1–5.
Tuluy sumping salah sahiji ti tujuh malaikat anu nyekel tujuh bokor éta, sarta nyarita ka kuring, pokna, “Ka dieu; ku Kami rek dipintonkeun ka maneh hukuman pikeun palacur agung anu calik dina loba cai; anu ku dirina raja-raja di bumi geus ngalakukeun cabul, jeung pangeusi bumi geus dijadikeun mabok ku anggur tina cabulna.” Ku sabab kitu kuring dibawa ku anjeunna dina Roh ka hiji gurun; tuluy kuring nempo hiji awéwé calik dina hiji sato galak warna beureum kacida, pinuh ku ngaran-ngaran pitenah, boga tujuh hulu jeung sapuluh tanduk. Ari éta awéwé make pakéan warna ungu jeung beureum, dihias ku emas, batu-batu mulya, jeung mutiara, bari nyepeng dina leungeunna hiji cangkir emas anu pinuh ku kalakuan-kalakuan geuleuh jeung kakotoran tina cabulna. Jeung dina tarangna aya hiji ngaran ditulis, RAHASIA, BABILON AGUNG, INDUKNA PARA PALACUR JEUNG KALAKUAN-KALAKUAN GEULEUH DI BUMI. Wahyu 17:1–5.
I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.
Abdi kedah nyimpang sakedap. Maksud tina panalungtikan ngeunaan nubuat Tirus ieu, ahirna, nya éta pikeun nyaluyukeun sajarah kenabian Amérika Sarikat jeung sajarah Garéja Advent Poé Katujuh. Urang baris némbongkeun yén pamaréntah Amérika Sarikat téh salah sahiji tanduk dina sato galak anu siga anak domba dina Wahyu pasal tilu welas, jeung yén Protestanisme anu kaluar tina Jaman Poék téh tanduk anu séjén. Tanduk Protestanisme jadi Adventisme Millerite dina waktu Protestan Amérika Sarikat nolak amanat malaikat kahiji. Sanggeus éta geus netep, urang baris némbongkeun yén sajarah tanduk Protestan jeung sajarah tanduk Républikan jalan sajajar silih padanan sarta miboga ciri-ciri kenabian anu sajajar. Barina ogé, maranéhna aya dina sato galak anu sarua, anu ngagambarkeun yén duanana tanduk téh sajaman hiji jeung nu séjénna. Kuring baris méré hiji conto ngeunaan kasajajaran tanduk garéja jeung nagara di Amérika Sarikat ieu. Duanana “poho” ku cara maranéhna masing-masing.
Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.
Yesaya dua puluh tilu nandaan titik nubuat yén kakawasaan kapapaan dipopohokeun salila tujuh puluh taun, jeung dina éta tujuh puluh taun simbolis manusa mopohokeun kapapaan sarta naha Jaman Poék disebut Jaman Poék. Moto tanduk Protestan nalika maranéhna misah ti garéja Katolik nyaéta Alkitab jeung ngan Alkitab wungkul. Maranéhna mopohokeun yén Alkitab ngabéjaan ka urang saha sabenerna kapapaan téh. Maranéhna mopohokeun amanat anu disimpen dina dokumén suci anu dipasrahkeun ka maranéhna, sarta anu ku maranéhna diaku minangka anu jadi pangbela utamaana.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Jalma-jalma anu jadi bingung dina pamahaman maranéhna ngeunaan firman, anu gagal ningali harti antikristus, tangtu bakal nempatkeun dirina di pihak antikristus. Ayeuna euweuh waktu pikeun urang ngaluyukeun diri jeung dunya. Daniel keur nangtung dina bagianna jeung dina tempatna. Nubuat-nubuat Daniel jeung Yohanes kudu kaharti. Eta silih ngajelaskeun. Eta masihan ka dunya bebeneran-bebeneran anu sakuduna kaharti ku unggal jalma. Nubuat-nubuat ieu kudu jadi kasaksian di dunya. Ku kajadianana dina poe-poe panungtung ieu, eta bakal ngajelaskeun dirina sorangan.” Kress Collection, 105.
Likewise, the Republican horn representing the government of the United States was to be by the people and for the people, but the citizens of the United States have also forgotten the sacred document that they were entrusted with. That sacred document is the Constitution of the United States and the motto of the government that was designed to be for the people was the separation of church and state. They have forgotten the message of the Constitution they were entrusted with, and professed defenders of.
Kitu ogé, tanduk Républik anu ngawakilan pamaréntahan Amérika Sarikat dimaksudkeun supaya ti rahayat jeung pikeun rahayat, tapi warga Amérika Sarikat ogé geus mopohokeun dokumén suci anu dipercayakeun ka maranéhna. Dokumén suci éta nyaéta Konstitusi Amérika Sarikat, sarta moto pamaréntahan anu dirancang supaya pikeun rahayat téh nyaéta pamisahan antara gareja jeung nagara. Maranéhna geus mopohokeun amanat Konstitusi anu dipercayakeun ka maranéhna, anu ku maranéhna ogé kungsi diaku dipertahankeun.
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Sarta sing diinget, ieu téh kabanggaan Roma yén manéhna teu kungsi robah. Prinsip-prinsip Gregory VII jeung Innocent III masih kénéh jadi prinsip-prinsip Garéja Katolik Roma. Jeung lamun baé manéhna boga kakawasaan éta, manéhna bakal ngalaksanakeunana ayeuna kalayan kakuatan anu sarua gedéna jeung dina abad-abad ka tukang. Kaum Protestan saeutik pisan nyaho naon anu keur maranéhna lakukeun nalika maranéhna ngusulkeun narima bantuan Roma dina karya ngangkatkeun poé Minggu. Nalika maranéhna keur ngupayakeun pisan kahontalna tujuanana, Roma keur narékahan mulangkeun deui kakawasaanana, pikeun meunangkeun deui kaluhuranana anu leungit. Sakali waé prinsip éta ditegakkan di Amérika Sarikat yén garéja meunang ngagunakeun atawa ngadalikeun kakawasaan nagara; yén pangamalan-pangamalan agama bisa dipaksakeun ku hukum-hukum sipil; pondokna, yén wewenang garéja jeung nagara kudu ngadominasi kana nurani, mangka kameunangan Roma di nagara ieu geus pasti.”
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Firman Allah geus maparin panggeuing ngeunaan bahaya anu geus ngadeukeutan; upama ieu teu dipaliré, dunya Protestan bakal nyaho naon sabenerna tujuan-tujuan Roma, ngan nalika geus kasép teuing pikeun luput tina jeratna. Manéhna keur tumuwuh jempling kana kakawasaan. Doktrin-doktrinna keur ngajalankeun pangaruhna di balé législatif, di garéja-garéja, jeung dina hate manusa. Manéhna keur numpuk wangunan-wangunanana anu luhur tur gegedéan, di jero rusiahna anu nyumput, tempat panganiayaan-panganiayaanana baheula bakal diulang deui. Kalawan nyamuni sarta teu kaciri ku saha-saha, manéhna keur nguatkeun kakuatanana pikeun ngalaksanakeun tujuanana sorangan nalika waktuna datang pikeun manéhna nyerang. Sakur anu dipikahayangna téh ngan hiji tempat anu nguntungkeun, sarta ieu geus keur dipasrahkeun ka dirina. Urang moal lila deui bakal ningali sarta bakal ngarasakeun naon tujuan unsur Roma téh. Saha baé anu bakal percaya jeung nurut kana firman Allah, ku kituna bakal nandangan celaan jeung panganiayaan.” The Great Controversy, 581.
If you can locate any dictionary that was published before 1950, and look up “scarlet colored woman” or some variation of that phrase from Revelation seventeen, every one of those pre-1950 dictionaries identifies that the Roman Catholic church is the whore of Revelation seventeen. The United States, Revelation thirteen’s two-horned earth-beast forgets its past, whether it be the horn of Protestantism or the horn of Republicanism. Both of these institutions came about from the protest against the religious tyranny of the papacy and the political tyranny of the kings that supported her, or as the Bible says, the kings that “committed fornication” with her. Before we take up Isaiah twenty-three, we will briefly give an overview of the other ten times Isaiah identifies a ‘prophecy of doom,’ for all of the eleven “burdens” are just that.
Lamun anjeun bisa manggihan kamus naon waé anu dipedalkeun saméméh taun 1950, tuluy néangan “awéwé nu maké warna beureum kirmizi” atawa rupa-rupa frasa éta tina Wahyu tujuh welas, unggal kamus saméméh 1950 éta netelakeun yén Garéja Katolik Roma téh nyaéta palacuran dina Wahyu tujuh welas. Amérika Sarikat, sato galak bumi nu boga dua tanduk dina Wahyu tilu welas, mopohokeun mangsa kaliwatna, boh éta tanduk Protestanisme boh tanduk Républikanisme. Duanana lembaga ieu mucunghul tina panolakan kana tirani agama kapausan jeung tirani pulitik para raja anu ngadukung manéhna, atawa sakumaha ceuk Kitab Suci, para raja anu “ngalakukeun zina” jeung manéhna. Saméméh urang ngadadarkeun Yesaya dua puluh tilu, urang baris singget méré gambaran umum ngeunaan sapuluh kasempetan séjén nalika Yesaya netelakeun hiji ‘nubuat cilaka,’ sabab sakabéh sabelas “beban” téh mémang kitu.
Isaiah thirteen is the burden of Babylon in the “last days.” Babylon, though controlled and directed by the Catholic church in the last days is made up of three powers that lead the world to Armageddon in chapter sixteen of Revelation. In chapter thirteen’s prophecy of doom against modern Babylon there are three powers represented; Babylon, Lucifer and Assyria representing the beast (Assyria), the dragon (Lucifer) and the false prophet (Babylon). Assyria and Babylon are the two desolating powers God employed to punish ancient Israel and Assyria came first taking the northern ten tribes into captivity and thereafter Babylon took the southern two tribes of Judah.
Yesaya tilu welas téh mangrupa beungbeurat ngeunaan Babul dina “poé-poé panungtungan.” Babul, sanajan dina poé-poé panungtungan dikawasa jeung diarahkeun ku garéja Katolik, diwangun ku tilu kakawasaan anu mingpin dunya ka Armagedon dina Wahyu pasal genep welas. Dina nubuat pasal tilu welas ngeunaan karuksakan ngalawan Babul modéren, aya tilu kakawasaan anu digambarkeun; Babul, Lusipér, jeung Asyur, anu ngawakilan sato galak (Asyur), naga (Lusipér), jeung nabi palsu (Babul). Asyur jeung Babul téh dua kakawasaan pangancur anu dipaké ku Allah pikeun ngahukum Israil baheula, jeung Asyur datang heula ku cara ngagiring sapuluh kaom kalér kana panawanan, tuluy sanggeus éta Babul mawa dua kaom kidul, nyaéta Yuda, kana panawanan.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.
Israél téh domba anu paburencay; singa-singa geus ngusir manéhna: mimitina raja Asyur geus ngalalap manéhna; sarta pamungkas ieu Nebukadnésar, raja Babul, geus ngaremukkeun tulang-tulangna. Ku sabab éta, kieu timbalan PANGERAN Nu Maha Kawasa, Allah Israél: Tingali, Kami bakal ngahukum raja Babul jeung nagarana, sakumaha Kami geus ngahukum raja Asyur. Yermia 50:17, 18.
First Assyria took the northern ten tribes of Israel into captivity and thereafter Babylon took the southern two tribes of Judah into captivity. Both of these captivities were fulfillment of Leviticus twenty-six’s “seven times.” The “seven times” of Leviticus was the very first “time prophecy” William Miller discovered, and it identifies that when Assyria captured the northern tribe it marked the beginning of a scattering that continued for twenty-five hundred and twenty years. That period began at their captivity in 723BC and ended at the “time of the end” in 1798. The southern tribes were taken by Babylon in 677BC, beginning the “seven times” against Judah which ended at the same point as the 2300-year prophecy of Daniel eight verse fourteen, on October 22, 1844. Assyria and Babylon fulfilled the same purpose of punishment against the rebellion of God’s people, but the punishment was first carried out by Assyria and then by Babylon.
Mimitina, Asyur nyandak sapuluh kaom kalér Israél kana panawanan, sarta sanggeus éta Babul nyandak dua kaom kidul Yuda kana panawanan. Duanana panawanan ieu mangrupa minuhan tina “tujuh kali” dina Imamat dua puluh genep. “Tujuh kali” dina Imamat téh nya éta “nubuat waktu” anu pangmimitina pisan kapanggih ku William Miller, sarta éta nandakeun yén nalika Asyur ngarebut kaom kalér, éta nandaan mimiti hiji paburencay anu lumangsung salila dua rébu lima ratus dua puluh taun. Mangsa éta dimimitian nalika maranéhna ditawan dina 723 SM sarta réngsé dina “waktu ahir” dina 1798. Kaom-kaom kidul dicandak ku Babul dina 677 SM, ngamimitian “tujuh kali” ngalawan Yuda anu réngsé dina titik anu sarua jeung nubuat 2300 taun dina Daniel dalapan ayat opat welas, dina 22 Oktober 1844. Asyur jeung Babul ngalaksanakeun tujuan hukuman anu sarua ngalawan pambrontakan umat Allah, tapi hukuman éta mimitina dilaksanakeun ku Asyur lajeng ku Babul.
In the prophetic relationship of the three powers in chapter thirteen Babylon is the image of Assyria, for she came after but did the same work against God’s people.
Dina hubungan nubuat tina tilu kakawasaan dina pasal katilu welas, Babul teh gambaran Asyur, sabab anjeunna sumping sanggeusna tapi ngalakukeun pagawean anu sarua ngalawan umat Allah.
In chapter fifteen, the burden against Moab is against the Protestant churches.
Dina bab lima belas, beban ngalawan Moab téh ditujukeun ka gareja-gareja Protestan.
“This description of Moab represents the churches that have become like Moab. They have not stood at their post of duty as faithful sentinels. They have not cooperated with the heavenly intelligences by exercising their God-given ability to do the will of God, pressing back the powers of darkness, and using every power God has given them to advance truth and righteousness in our world. They have a knowledge of the truth, but they have not practiced what they know.” Seventh-day Adventist Bible Commentary, volume 4, 1159.
“Ieu gambaran ngeunaan Moab ngalambangkeun gareja-gareja anu geus jadi siga Moab. Maranéhna henteu nangtung dina tempat kawajiban maranéhna salaku pangreksa anu satia. Maranéhna henteu gawé bareng jeung mahluk-mahluk sawarga ku ngalarapkeun kamampuhan anu dipaparin ku Allah pikeun ngalaksanakeun pangersa Allah, ngadorong mundur kakawasaan poék, sarta ngagunakeun unggal kamampuhan anu geus dipaparin ku Allah ka maranéhna pikeun ngamajukeun bebeneran jeung kabeneran di dunya urang. Maranéhna miboga pangaweruh ngeunaan bebeneran, tapi maranéhna henteu ngalakonan naon anu maranéhna terang.” Seventh-day Adventist Bible Commentary, jilid 4, 1159.
The Protestant church that has fallen is the church that continued to walk with the Lord when the rest of Protestantism fled at the second angel’s message. Moab is Adventism, the fallen Protestant horn.
Garéja Protestan anu geus murag téh nyaéta garéja anu tetep neruskeun leumpang jeung Gusti nalika sesa Protestantisme kabur dina warta malaikat kadua. Moab téh Adventisme, tanduk Protestan anu murag.
Chapter seventeen is about Damascus, and it is identified as a city that is taken away. A city is a symbol of a kingdom and the kingdom that is taken away in the “last days” is the United States.
Bab tujuh belas nyaritakeun ngeunaan Damsik, sarta éta diidéntifikasi minangka hiji kota anu dilenyepan. Kota mangrupa lambang karajaan, sarta karajaan anu dilenyepan dina “poé-poé panungtungan” téh nyaéta Amérika Serikat.
Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.
Bab salapan welas nyaéta nubuat hukuman ka Mesir, anu ngalambangkeun Perserikatan Bangsa-Bangsa jeung sakumna dunya.
The next three prophecies of doom in chapter twenty-one are against the terrible desert land of the south, Dumah and Arabia. These three prophecies of doom identify Islam, in agreement with the three woes of Revelation 8:13.
Tilu nubuat cilaka salajengna dina pasal dua puluh hiji ditujulkeun ka tanah gurun anu pikasieuneun di beulah kidul, nyaéta Dumah jeung Arabia. Tilu nubuat cilaka ieu nandaan Islam, saluyu jeung tilu “woes” dina Wahyu 8:13.
The prophecy of doom in chapter twenty-two portrays the separation of the Laodicean Adventists from the Philadelphian Adventists at the Sunday law.
Ramalan kabinasa dina pasal dua puluh dua ngagambarkeun pamisahan antara kaum Adventis Laodikea jeung kaum Adventis Filadelfia dina mangsa hukum Minggu.
And then in chapter thirty we find the burden of the beasts of the south, which is a second illustration of the rebellion of Laodicean Adventists. Bringing all the burdens of Isaiah together virtually addresses every prophetic player in the “last days.” I am selecting Isaiah twenty-three in order to demonstrate that the history of the United States, as the sixth kingdom of Bible prophecy, reigns from 1798 to the Sunday law.
Saterusna dina pasal tilu puluh urang manggihan beban ngeunaan sasatoan di kidul, anu mangrupa ilustrasi kadua ngeunaan pamberontakan urang Advent Laodikea. Ku ngahijikeun sakabéh beban dina kitab Yesaya, éta saéstuna nyangkem unggal palaku nubuat dina “poé-poé panungtungan.” Kuring milih Yesaya dua puluh tilu pikeun némbongkeun yén sajarah Amérika Sarikat, salaku karajaan kagenep dina nubuat Alkitab, maréntah ti taun 1798 nepi ka hukum Minggu.
Because “each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us,” every prophetic utterance is addressing the events at the end of the world. This truth combined with the fact that “all the books of the Bible meet and end” in the book of Revelation, establishes the book of Revelation as the point of reference for aligning the prophetic testimony about the events at the end of the world.
Sabab “unggal nabi baheula nyarita kirang pikeun jamanna sorangan batan pikeun jaman urang, nepi ka nubuatna tetep lumaku pikeun urang,” unggal ucapan nubuat téh nuju nyanghareupan kajadian-kajadian dina ahir dunya. Ieu bebeneran, dihijikeun jeung kanyataan yén “sagala kitab dina Kitab Suci patepung jeung mungkas” dina kitab Wahyu, netepkeun kitab Wahyu minangka titik rujukan pikeun nyaluyukeun kasaksian kenabian ngeunaan kajadian-kajadian dina ahir dunya.
In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.
Dina bab ka tujuh welas tina Wahyu, urang ningali sundal agung anu ngalakukeun cabul jeung raja-raja di bumi sarta panghukuman ahirna.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.
Geus sumping salah sahiji ti tujuh malaikat anu nyekel tujuh bokor éta, sarta nyarios ka kuring, pokna ka kuring, “Ka dieu; ku kami rek dipintonkeun ka maneh hukuman pikeun palacuran gedé anu linggih dina cai anu loba; jeung dirina raja-raja di bumi geus ngalakukeun cabul, sarta pangeusi bumi geus dijadikeun mabok ku anggur tina cabulna.” Wahyu 17:1, 2.
The prophets never contradict one another.
Para nabi teu kungsi silih bantah.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Jeung roh-roh para nabi tunduk ka para nabi. Sabab Allah teh lain anu nyababkeun karusuhan, tapi anu nyiptakeun katengtreman, sakumaha di sakabeh jamaah para wali. 1 Korinta 14:32, 33.
At the end of the world “the judgment of the great whore that sitteth upon many waters,” the great whore with “whom the kings of the earth have committed fornication,” the great whore that has made “the inhabitants of the earth” drunk “with the wine of her fornication;” is represented by Isaiah as the “harlot” who is forgotten for “the days of one king,” or seventy prophetic years. When the seventy years conclude Tyre “shall commit fornication with all the kingdoms of the world.” Isaiah’s harlot is John’s great whore. Isaiah’s harlot and John’s whore represent the Roman Catholic church, for a woman is a symbol of a church in God’s Word.
Dina ahir dunya, “hukuman ka palacur agung anu calik dina cai anu loba,” palacur agung anu “ku dirina para raja di bumi geus ngalampahkeun jina,” palacur agung anu geus nyieun “pangeusi bumi” mabok “ku anggur kajinaanana;” ku Yesaya digambarkeun minangka “palacur” anu kaliwat ku poho salila “mangsa hiji raja,” nyaéta tujuh puluh taun nubuat. Nalika tujuh puluh taun éta lekasan, Tirus “bakal ngalampahkeun jina jeung sakabéh karajaan dunya.” Palacur dina kitab Yesaya nyaéta palacur agung dina kitab Yohanes. Palacur dina kitab Yesaya jeung palacur dina kitab Yohanes ngawakilan garéja Katolik Roma, sabab awéwé téh lambang hiji garéja dina Pangandika Allah.
Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Ephesians 5:22–33.
Pamajikan, kudu nurut ka salaki sorangan, sakumaha ka Gusti. Sabab salaki teh kapala pamajikan, sakumaha Kristus oge Kapala gareja; sarta Mantenna teh Jurusalamet awak. Ku sabab eta, sakumaha gareja tunduk ka Kristus, kitu deui pamajikan kudu tunduk ka salaki sorangan dina sagala hal. Salaki, kudu nyaah ka pamajikan maraneh, sakumaha Kristus oge nyaah ka gareja, sarta geus masrahkeun diri-Na pikeun eta; supaya Mantenna nyucikeun jeung ngabersihan eta ku pamandian cai ku pangandika, supaya Mantenna nampilkeun eta ka diri-Na sorangan minangka gareja anu mulya, anu teu boga cacad, atawa kisut, atawa nu sarupa kitu; tapi supaya eta jadi suci jeung taya cacadna. Kitu deui lalaki wajib nyaah ka pamajikanana saperti ka awakna sorangan. Anu nyaah ka pamajikanana, nyaah ka dirina sorangan. Sabab can aya jelema anu kantos ngabenci dagingna sorangan; sabalikna, manehna ngaping jeung miara eta, sakumaha Gusti ka gareja. Sabab urang teh anggota awak-Na, tina daging-Na, jeung tina tulang-Na. Ku lantaran ieu, saurang lalaki bakal ninggalkeun bapana jeung indungna, sarta bakal ngahiji jeung pamajikanana, sarta maranehna duaan bakal jadi hiji daging. Ieu teh hiji rahasia anu agung; tapi anu ku sim kuring dimaksud teh ngeunaan Kristus jeung gareja. Sanajan kitu, masing-masing di antara aranjeun kudu nyaah ka pamajikanana saperti ka dirina sorangan; ari pamajikan, kudu ngahormat ka salakina. Epesus 5:22–33.
The apostle Paul identifies that the church of Christ is prophetically represented as a woman. Therefore, a woman in prophecy is a church, but Christ’s church is “holy and without blemish.” An unholy church is represented as an unholy woman, thus Isaiah identifies a harlot and John a whore. They represent the papacy as a whore and God’s church is a virgin.
Rasul Paulus netelakeun yén garéja Kristus sacara nubuat dilambangkeun minangka hiji awéwé. Ku sabab éta, awéwé dina nubuat téh mangrupa garéja, ari garéja Kristus mah “suci jeung taya cacad.” Garéja anu henteu suci dilambangkeun minangka awéwé anu henteu suci; ku kituna Yesaya nyebut hiji palacur, sarta Yohanes nyebut hiji sundal. Maranéhna ngagambarkeun kapausan minangka sundal, sedengkeun garéja Allah téh parawan.
For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2.
Sabab kuring timburu ka maraneh ku timburu anu ilahi; margi kuring geus mapagkeun maraneh ka hiji salaki, supaya kuring bisa nyanggakeun maraneh ka Kristus minangka parawan anu suci. 2 Korinta 11:2.
Not only is God’s church represented as a virgin, but she is espoused to only one husband. Tyre and John’s great whore commit fornication with the kings of the earth. The Catholic church has relations with several men, not one. Daniel informs us the kings are kingdoms.
Lain gareja Allah digambarkeun minangka parawan, manéhna ogé dipasrahkeun ka hiji salaki wungkul. Tirus jeung awewe palacur gedé dina tulisan Yohanes ngalakukeun cabul jeung raja-raja di bumi. Gareja Katolik boga patalina jeung sababaraha lalaki, lain hiji wungkul. Daniel maparin katerangan ka urang yén raja-raja téh karajaan-karajaan.
This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. Daniel 2:36–40.
Ieu téh impianana; sarta kami baris nétélakeun panapsirannana di payuneun raja. Anjeun, nun raja, nyaéta raja ti sakabéh raja; sabab Allah sawarga parantos maparin ka anjeun karajaan, kakawasaan, kakuatan, jeung kamulyaan. Jeung di mana waé barudak manusa cicing, sato-sato galak di kebon jeung manuk-manuk di langit parantos dipasrahkeun ku Anjeunna kana panangan anjeun, sarta parantos ngajadikeun anjeun panguasa maranéhna kabéh. Anjeun téh ieu sirah tina emas. Jeung sanggeus anjeun bakal gugah karajaan séjén anu leuwih handap ti anjeun, sarta karajaan katilu deui tina tambaga, anu bakal maréntah ka sakuliah bumi. Jeung karajaan kaopat bakal kuat kawas beusi: ku sabab beusi ngaruksak jadi potongan-potongan jeung nalukkeun sagala hal; jeung sakumaha beusi anu ngarempag sakabéh ieu, kitu éta bakal ngarempag jadi potongan-potongan jeung ngagebruskeun. Daniel 2:36–40.
In Daniel two, the kingdoms of Bible prophecy are identified and explained. As Daniel explains the dream to Nebuchadnezzar, he informs Nebuchadnezzar that he is the head of gold. The head of gold is a king, but a king represents a kingdom. The Roman Catholic church is the great harlot that commits fornication with all the kings of the earth at the end of seventy prophetic years. The kings are symbolic of men, and Tyre is an impure woman. A woman is a church, a whore is an unholy church; a man is a king and a king is a kingdom. A woman is a church and a king is a state. The unlawful relationship of these two entities represents spiritual fornication.
Dina Daniel pasal dua, karajaan-karajaan dina nubuat Alkitab diidéntifikasi jeung dijelaskeun. Nalika Daniel ngajelaskeun éta impian ka Nebukadnésar, anjeunna ngabéjaan ka Nebukadnésar yén anjeunna téh sirah emas. Sirah emas téh saurang raja, tapi raja ngawakilan hiji karajaan. Garéja Katolik Roma nyaéta palacuran agung anu ngalakukeun zinah jeung sakabéh raja-raja di bumi dina ahir tujuh puluh taun nubuat. Raja-raja téh lambang lalaki, sarta Tirus nyaéta awéwé anu najis. Awéwé téh garéja, palacuran téh garéja anu teu suci; lalaki téh raja, jeung raja téh karajaan. Awéwé téh garéja, jeung raja téh nagara. Hubungan anu haram antara dua éntitas ieu ngawakilan perzinaan rohani.
The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.
Konstitusi Amérika Sarikat téh mangrupa dokumén ilahi anu ngukuhkeun perluna ngajaga sangkan dua lembaga ieu tetep papisah. Sanajan urang can réngsé ngajentrekeun yén Tirus téh nyaéta garéja Katolik Roma, katingalina pantes dina ieu waktu pikeun ngabahas hiji lambang séjén dina Yesaya dua puluh tilu anu ngajelaskeun perlambangan lalaki jeung awéwé—garéja jeung nagara.
Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Isaiah 23:13.
Tingalilah tanah urang Kasdim; ieu bangsa téh tadina teu aya, nepi ka urang Asyur ngadegkeunana pikeun anu maratuh di padang gurun; maranéhna ngadegkeun munara-munara na, maranéhna ngawangun karaton-karaton na; tuluy anjeunna ngajadikeun éta jadi karuksakan. Yesaya 23:13.
In the verse, the Assyrian founded the land of the Chaldeans and set up both “towers” and “palaces.” The Assyrian is a symbol of Nimrod, and the Chaldeans represent the religious leaders of Babylon’s mystery religions. A “tower” is a symbol of a church. When Jesus set forth the parable of the vineyard, Sister White comments on the parable as follows:
Dina éta ayat, urang Asyur ngadegkeun tanah urang Kasdim sarta ngadegkeun boh “munara-munara” boh “karaton-karaton.” Urang Asyur téh lambang Nimrod, sedengkeun urang Kasdim ngawakilan para pamingpin agama tina agama-agama rahasia Babul. “Munara” téh lambang sahiji gareja. Nalika Yesus nepikeun misil ngeunaan kebon anggur, Sadérék White méré katerangan ngeunaan misil éta kieu:
“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” Desire of Ages, 596.
“Dina éta misil, nu boga imah ngalambangkeun Allah, kebon anggur ngalambangkeun bangsa Yahudi, sarta pager ngalambangkeun hukum ilahi anu jadi panyalindungan maranéhna. Munara téh lambang Bait Allah.” Desire of Ages, 596.
The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.
Urang Asyur ngadegkeun tanah urang Kasdim anu ngadegkeun hiji gareja (munara) jeung hiji “karaton.” “Karaton” ngawakilan hiji “raja” anu satuluyna ngawakilan hiji karajaan. Karajaan ogé diwakilan ku hiji kota.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
Tuluy maranéhna pok, “Hayu urang ngadegkeun keur urang sorangan hiji kota jeung hiji munara anu pucukna bisa ngahontal ka langit; sarta hayu urang ngadamel ngaran keur diri urang, sangkan urang ulah paburencay ka sakuliah beungeut bumi.” Kajadian 11:4.
The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.
“Munara” jeung “karaton” anu diadegkeun ku urang Asyur téh nya éta “kota” jeung “munara” anu diwangun ku Nimrod.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.
Jeung layon maranéhna bakal ngagoler di jalan kota anu gedé, anu sacara rohani disebut Sodom jeung Mesir, tempat ogé Gusti urang disalib. Wahyu 11:8.
Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.
Wahyu méré nyaho ka urang yén “kota gedé” dina Wahyu pasal sabelas ngagambarkeun karajaan Perancis dina mangsa Révolusi Perancis.
“‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.
“‘Kota gedé’ anu dina jalan-jalanna para saksi dipaéhan, jeung tempat layon-layon maranéhna ngagolér, sacara ‘rohani’ téh nyaéta Mesir. Tina sagala bangsa anu dipidangkeun dina sajarah Alkitab, Mesir anu pangwani-wanina mungkir kana ayana Allah anu hirup sarta ngalawan parentah-parentah-Na. Teu aya saurang raja ogé anu kungsi wani ngalakukeun pambangkangan anu leuwih kabuka jeung satakerna ka kakawasaan Sawarga tibatan raja Mesir. Nalika warta éta ditepikeun ka anjeunna ku Musa, dina nami PANGERAN, Firaun ngajawab kalayan sombong: ‘Saha PANGERAN teh, nepi ka kuring kudu ngadéngékeun sora-Na pikeun ngaleupaskeun Israil? Kuring henteu wanoh ka PANGERAN, sarta deuih kuring moal ngaleupaskeun Israil.’ Exodus 5:2, A.R.V. Ieu téh ateisme, sarta bangsa anu dilambangkeun ku Mesir bakal nyoarakeun panolakan anu sarupa kana hak Allah anu hirup sarta bakal nembongkeun sumanget anu sarua dina hal teu percaya jeung ngalawan. ‘Kota gedé’ éta ogé dibandingkeun, sacara ‘rohani,’ jeung Sodom. Karuksakan Sodom dina ngalanggar hukum Allah hususna kaciri dina cabul. Jeung dosa ieu ogé bakal jadi ciri anu pohara nonjol tina bangsa anu bakal ngalaksanakeun sarat-sarat nubuat ieu.”
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.
“Numutkeun kana kecap-kecap nabi, ku kituna, saeutik saméméh taun 1798 bakal timbul hiji kakawasaan anu asal-usulna jeung watakna satanis pikeun ngayakeun perang ngalawan Alkitab. Jeung di nagri tempat kasaksian dua saksi Allah ku cara kitu dipaéhan sora-na, di dinya bakal nyata atheisme-na Fir’aun jeung kalakuan cabulna Sodom.”
“This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.
“Nubuat ieu parantos nampi kacumponan anu kacida talitina tur matak nyorot dina sajarah Perancis. Dina mangsa Révolusi, dina taun 1793, ‘pikeun kahiji kalina dunya ngadangu hiji pasamoan jalma-jalma, anu lahir jeung dididik dina peradaban, sarta ngaku boga hak pikeun maréntah salah sahiji bangsa Éropa anu pangunggulna, ngangkat sora maranéhna babarengan pikeun mungkir kana bebeneran anu pangsakralna anu ditampi ku jiwa manusa, sarta sapuk saréréa ninggalkeun kapercayaan jeung ibadah ka hiji Déwa.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘Perancis téh hiji-hijina bangsa di dunya anu ngeunaan dirina catetan oténtik masih aya, yén sabagé hiji bangsa manéhna ngangkat leungeunna dina pambrontakan anu écés ngalawan Nu Nyipta jagat raya. Geus loba anu ngahujat, geus loba anu teu iman, jeung masih kénéh aya nepi ka ayeuna, di Inggris, Jérman, Spanyol, jeung di tempat séjén; tapi Perancis nangtung misah dina sajarah dunya sabagé hiji-hijina nagara anu, ku kaputusan Majelis Legislatifna, nyatakeun yén euweuh Allah, sarta anu sakumna pangeusi ibu kotana, jeung mayoritas anu kacida gedéna di tempat-tempat séjén, boh awéwé boh lalaki, nari jeung nyanyi ku kabagjaan nalika narima éta pangbéjaan.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.
The “great city” in Revelation eleven was the nation of France that passed a “decree of her Legislative Assembly” pronouncing that there was no God. The decree was an expression of atheism as represented by the rebellion of Pharaoh. A great city is a kingdom, or a “nation” or a “state.” In Revelation eleven France consists of two symbols—Egypt and Sodom.
“Dayeuh ageng” dina Wahyu sabelas téh nya éta bangsa Perancis anu ngaluarkeun hiji “kaputusan ti Majelis Legislatifna” anu netepkeun yén teu aya Allah. Eta kaputusan téh mangrupa hiji éksprési ateisme sakumaha digambarkeun ku pambarontakan Firaun. Hiji dayeuh ageng téh hiji karajaan, atawa hiji “bangsa” atawa hiji “nagara.” Dina Wahyu sabelas Perancis diwangun ku dua lambang—Mesir jeung Sodom.
We are informed, “This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness.”
Urang dipaparin béja, “Ieu téh ateisme, sarta bangsa anu dilambangkeun ku Mesir bakal ngedalkeun panolakan anu sarupa kana pamenta Allah anu hirup sarta bakal nembongkeun sumanget anu sarua, nyaéta teu percaya jeung ngalawan. ‘Kota gedé’ éta ogé dipapandékeun, ‘sacara rohani,’ jeung Sodom. Karuksakan moral Sodom dina ngalanggar hukum Allah utamana kaciri dina kalakuan cabul.”
The great city or nation of France is symbolically represented by a nation (Egypt) and a city (Sodom.) Egypt “would give voice,” and the speaking of a nation represents statecraft, not churchcraft. Egypt was the state and Sodom was the church is the representation found in chapter eleven of Revelation
Kota gedé atawa bangsa Perancis sacara simbolis digambarkeun ku hiji bangsa (Mesir) jeung hiji kota (Sadom). Mesir “bakal maparin sora,” jeung ucapan hiji bangsa ngawakilan tata-nagara, lain tata-garéja. Mesir éta nagara, sarta Sadom éta garéja; ieu téh gambaran anu kapanggih dina pasal sabelas Kitab Wahyu.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
“‘Nyariosna’ hiji bangsa téh nyaéta lampah ti pamaréntahan législatifna jeung yudisialna.” The Great Controversy, 442.
In Revelation eleven John sets forth the events of the French Revolution in prophetic symbolism. The actual Revolution provided ample historical evidence of the validity of John’s predictions in the chapter. John predicted, then the French Revolution fulfilled the prediction, and then in turn—both the prediction and the historical fulfillment of the prediction identify and parallel events at the end of the world, when once again a corrupt state is combined with a corrupt church. Of course, a bloodbath follows that unholy marriage. The kingdom of God is also a great city.
Dina Wahyu sabelas Yohanes ngungkabkeun kajadian-kajadian Révolusi Perancis dina perlambang nubuat. Révolusi éta sorangan nyayagikeun bukti sajarah anu kacida lobana ngeunaan kasahihan ramalan Yohanes dina éta pasal. Yohanes ngaramalkeun, tuluy Révolusi Perancis ngalaksanakeun éta ramalan, sarta satuluyna—boh éta ramalan boh kacumponan sajarahna tina éta ramalan—ngaidentipikasi jeung ngajajarkeun kajadian-kajadian dina ahir dunya, nalika sakali deui hiji nagara anu ruksak dihijikeun jeung hiji garéja anu ruksak. Tangtu baé, pancuran getih nuturkeun éta pasatujuan anu teu suci. Karajaan Allah ogé mangrupa hiji kota agung.
And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Revelation 21:10.
Tuluy anjeunna mawa abdi dina Roh ka hiji gunung anu gedé tur luhur, sarta nembongkeun ka abdi kota anu agung éta, Yerusalem anu suci, turun ti sawarga, ti Allah. Wahyu 21:10.
“The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘the bride, the Lamb’s wife.’ Said the angel to John: ‘Come hither, I will show thee the bride, the Lamb’s wife.’ ‘He carried me away in the spirit,’ says the prophet, ‘and showed me that great city, the holy Jerusalem, descending out of heaven from God.’ Revelation 21:9, 10.” The Great Controversy, 426.
“Datangna panganten lalaki, anu di dieu dipintonkeun, lumangsung saméméh perkawinan. Perkawinan ngalambangkeun panarimaan ku Kristus kana Karajaan-Na. Kota Suci, Yerusalem Anyar, anu jadi ibu kota jeung lambang Karajaan éta, disebut ‘panganten awewe, pamajikan Anak Domba.’ Malaikat nyarios ka Yohanes: ‘Ka dieu, ku sim kuring rek dipintonkeun ka anjeun panganten awewe, pamajikan Anak Domba.’ ‘Kuring dibawa ku Roh,’ saur nabi, ‘terus dipintonkeun éta kota anu agung, Yerusalem suci, turun ti sawarga ti Allah.’ Wahyu 21:9, 10.” The Great Controversy, 426.
Nimrod’s rebellion is represented by his building a tower and a city, which typifies the combination of church and state at the end of the world, for all the prophets spoke of the end of the world. Nimrod’s rebellion was also a continuation of the rebellion of Lucifer whose desire was to take control of both God’s church and God’s state.
Pangbarontakan Nimrod digambarkeun ku cara anjeunna ngawangun hiji munara jeung hiji kota, anu ngalambangkeun ngahijina garéja jeung nagara dina ahir dunya, sabab sakabéh nabi nyarita ngeunaan ahir dunya. Pangbarontakan Nimrod ogé mangrupa panerus tina pangbarontakan Lusifer anu kahayangna nyaéta nyokot kadali boh kana garéja Allah boh kana nagara Allah.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.
Aduh, kumaha tumibana maneh ti sawarga, eh Lusifer, putra isuk! kumaha maneh ditegor nepi ka taneuh, anu ngalemahkeun bangsa-bangsa! Sabab maneh geus ngucap dina haté: Kami rék naék ka sawarga, kami rék ngangkat tahta kami leuwih luhur ti béntang-béntang Allah; kami gé rék linggih dina gunung jamaah, di sisi kalér; kami rék naék ngaleuwihan jangkungna méga-méga; kami rék sarua jeung Nu Maha Luhur. Yesaya 14:12–14.
As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”
Sakumaha Yesaya ngébréhkeun kahayang rusiah dina haté Lusifir pikeun jadi “sarua jeung Nu Maha Luhur,” anjeunna nétélakeun yén Lusifir keur narékahan pikeun linggih dina dua korsi anu écés béda. Anjeunna hayang “ngaluhurkeun” “tahtana ngaleuwihan béntang-béntang Allah” sarta “linggih ogé di gunung jamaah, di sisi kalér.”
The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.
Tahta téh lambang kakawasaan raja—atawa kakawasaan nagara, ari “sisi-sisi kalér” téh garéja Allah.
A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. 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. Psalm 48:1–3.
Hiji Nyanyian jeung Jabur pikeun bani Korah. Agung PANGERAN, sarta kacida pantesna dipuji di kota Allah urang, di gunung kasucian-Na. Endah tempatna, kabungah pikeun sakumna bumi, nyaéta Gunung Sion, di beulah kalér, kota Raja anu agung. Allah dipikawanoh di karaton-karatonana minangka pangungsian. Jabur 48:1–3.
Jerusalem is “the city of the great King,” thus marking the political throne of God, and Jerusalem is also “the mountain of his holiness,” “on the sides of the north,” thus marking the religious throne of God. From the beginning Satan’s rebellion and warfare are portrayed within the context of his desire to rule over both God’s church and God’s state. Satan thereafter led in the rebellion of Nimrod and the land that he founded for the Chaldeans is represented as a land where Nimrod built both a tower and a city—church and state.
Yerusalem nyaéta “dayeuh Rajaning Agung,” ku kituna nandaan tahta pulitik Allah, sarta Yerusalem ogé nyaéta “gunung kasucian-Na,” “di sisi-sisi kalér,” ku kituna nandaan tahta agama Allah. Ti mimiti, pabarontakan jeung peperangan Iblis digambarkeun dina kontéks kahayangna pikeun maréntah boh garéja Allah boh nagara Allah. Satuluyna Iblis mingpin dina pabarontakan Nimrod, sarta nagri anu diadegkeunana pikeun urang Kasdim dipidangkeun minangka hiji tanah tempat Nimrod ngawangun boh hiji munara boh hiji dayeuh—garéja jeung nagara.
Therefore, when Isaiah’s harlot and John’s great whore commit fornication with the kings of the earth, prophecy is marking that an unholy relationship takes place between the Roman Catholic church and the kings of the earth at the end of seventy prophetic years.
Ku sabab éta, nalika palacurna Yesaya jeung palacur agungna Yohanes ngalakukeun cabul jeung raja-raja di bumi, nubuat keur nandaan yén hiji hubungan anu teu suci lumangsung antara garéja Katolik Roma jeung raja-raja di bumi dina ahir tujuh puluh taun nubuat.
Isaiah’s line of prophecy describes the judgment of the harlot Tyre in chapter twenty-three and John describes the same judgment with the symbol of a scarlet-colored woman who is identified as “Babylon the great.” A third witness to the same judgment of the same whore is as follows:
Garis nubuat Yesaya ngagambarkeun panghukuman ka Tirus, si palacur, dina pasal dua puluh tilu, jeung Yohanes ngagambarkeun panghukuman anu sarua ku lambang hiji awewe nu warnana beureum ngora, anu diidentifikasi minangka “Babul anu agung.” Saksi katilu ngeunaan panghukuman anu sarua kana palacur anu sarua nyaéta kieu:
“The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: . . . and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.
“Awéwé (Babilon) dina Wahyu 17 digambarkeun minangka ‘ngagem warna wungu jeung beureum ngora, sarta dihias ku emas jeung batu-batu mulia sarta mutiara, nyekel cangkir emas dina leungeunna pinuh ku kakéjéan jeung kotoran: ... sarta dina tarangna aya ngaran anu dituliskeun, Rahasia, Babilon Agung, indung para palacur.’ Kieu saur nabi: ‘Kuring nempo éta awéwé mabok ku getih jalma-jalma suci, jeung ku getih para martir Yesus.’ Babilon salajengna dinyatakeun minangka ‘éta kota gedé, anu ngawasa raja-raja di bumi.’ Wahyu 17:4–6, 18. Kakawasaan anu salila mangabad-abad nahan kakawasaan lalim kana para raja di alam Kristen nyaéta Roma.” The Great Controversy, 382.
Tyre is the Roman Catholic church in the “last days.” At that time the papacy will go forth and sing her seductive songs to the kings of the earth, thus leading the kings into the act of fornication, which is prophetically the combination of church and state.
Tirus nyaéta garéja Katolik Roma dina “poé-poé panungtungan.” Dina mangsa éta kapausan bakal maju sarta ngahariringkeun lagu-lagu rayuna ka para raja di bumi, ku kituna nyasarkeun para raja kana kalakuan zinah, anu sacara nubuatan nyaéta ngahijina garéja jeung nagara.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.
Jeung bakal kajadian dina poé éta, yén Tirus bakal dipopohokeun salila tujuh puluh taun, nurutkeun lilana hiji raja; sanggeus béak tujuh puluh taun Tirus bakal nyanyi kawas hiji palacur. Yesaya 23:15.
A king is a kingdom in Bible prophecy, so Tyre shall be forgotten during the time when a prophetic kingdom rules for seventy years.
Hiji raja teh hiji karajaan dina nubuat Alkitab, ku kituna Tirus bakal kaliho dina mangsa nalika hiji karajaan nubuat maréntah salila tujuh puluh taun.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Sarta dina poe eta, Tirus bakal poho salila tujuh puluh taun, nurutkeun lilana hiji raja; sanggeus tamatna tujuh puluh taun, Tirus bakal nyanyi saperti awéwé palacuran. Cokot kacapi, ulin sabudeureun kota, eh palacuran anu geus dipopohokeun; laraskeun wirahma anu merdu, nyanyikeun loba lagu, supaya maneh diinget deui. Sarta sanggeus tamatna tujuh puluh taun, PANGERAN bakal nganjang ka Tirus, sarta manéhna bakal balik deui kana upahna, sarta bakal ngalacur jeung sakumna karajaan dunya anu aya di sakuliah beungeut bumi. Yesaya 23:15–17.
During the days of one kingdom that rules for seventy prophetic years the Roman Catholic church will be forgotten. At the end of the seventy years, the papal power will “make sweet melody, sing many songs.” Prophetically a “song” represents “experience.”
Salila mangsa hiji karajaan anu maréntah salila tujuh puluh taun profétik, gareja Katolik Roma bakal dipopohokeun. Dina ahir tujuh puluh taun éta, kakawasaan kapapaan bakal “ngalagu kalayan merdu, ngalagukeun loba lagu.” Dina harti profétik, “lagu” ngawakilan “pangalaman.”
“Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’ With the Lamb upon Mount Zion, ‘having the harps of God,’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, ‘the voice of harpers harping with their harps.’ And they sing ‘a new Song’ before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. ‘These are they which follow the Lamb whithersoever He goeth.’ These, having been translated from the earth, from among the living, are counted as ‘the first fruits unto God and to the Lamb.’ Revelation 15:2, 3; 14:1-5. ‘These are they which came out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’ ‘In their mouth was found no guile: for they are without fault’ before God. ‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’ They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’ Revelation 7:14-17.” The Great Controversy, 648.
“Di luhur laut kristal di hareupeun tahta, nyaéta laut kaca saolah-olah pacampur jeung seuneu,—kitu kacida ngagurilapna ku kamulyaan Allah,—kakumpul rombongan anu geus ‘meunangkeun kameunangan tina sato galak, jeung tina gambarna, jeung tina tandana, jeung tina angka ngaranna.’ Bareng jeung Anak Domba di Gunung Sion, ‘ngagaduhan kacapi-kacapi Allah,’ maranéhna nangtung, nyaéta saratus opat puluh opat rébu anu geus ditebus ti antara manusa; sarta kadéngé sora, kawas sora cai anu loba, jeung kawas sora guludug anu gede, ‘sora para nu maén kacapi keur maénkeun kacapina.’ Jeung maranéhna ngalagukeun ‘hiji kidung anyar’ di hareupeun tahta, hiji kidung anu teu aya saurang ogé bisa diajar iwal ti saratus opat puluh opat rébu. Éta téh kidung Musa jeung Anak Domba—kidung ngeunaan kasalametan. Teu aya anu bisa diajar éta kidung iwal ti saratus opat puluh opat rébu; sabab éta téh kidung tina pangalaman maranéhna—hiji pangalaman anu can kungsi kaalaman ku rombongan séjén mana waé. ‘Ieu téh maranéhna anu nuturkeun Anak Domba ka mana waé Anjeunna angkat.’ Maranéhna ieu, sanggeus diangkat ti bumi, ti antara jalma-jalma anu hirup, diitung minangka ‘buah cikal pikeun Allah jeung pikeun Anak Domba.’ Wahyu 15:2, 3; 14:1-5. ‘Ieu téh maranéhna anu kaluar tina kasangsaraan anu gede;’ maranéhna geus ngaliwatan mangsa kasusah anu tacan kungsi aya ti saprak aya bangsa; maranéhna geus nanggung kanyeri dina mangsa kasusah Yakub; maranéhna geus nangtung tanpa panganteur salila pancuran ahir tina panghukuman Allah. Tapi maranéhna geus disalametkeun, sabab maranéhna geus ‘ngumbah jubahna, sarta ngajadikeunana bodas dina getih Anak Domba.’ ‘Dina sungut maranéhna teu kapanggih tipu daya: sabab maranéhna téh tanpa cacad’ di hareupeun Allah. ‘Ku sabab kitu maranéhna aya di hareupeun tahta Allah, sarta ngabakti ka Anjeunna beurang peuting di Bait-Na: jeung Anjeunna anu linggih dina tahta bakal cicing di antara maranéhna.’ Maranéhna geus ningali bumi diruksak ku kalaparan jeung panyakit sampar, panonpoé miboga kakawasaan pikeun ngahuru manusa ku panas anu pohara, sarta maranéhna sorangan geus nanggung sangsara, lapar, jeung halabhab. Tapi ‘maranéhna moal lapar deui, moal halabhab deui; panonpoé ogé moal neunggeul ka maranéhna, kitu deui panas naon waé. Sabab Anak Domba anu aya di tengah-tahta bakal ngangon maranéhna, sarta bakal nungtun maranéhna ka cinyusu-cinyusu cai kahirupan: jeung Allah bakal mupus sagala cipanon tina panon maranéhna.’ Wahyu 7:14-17.” The Great Controversy, 648.
“‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.
“‘Di Bait-Na saban jalmi nyarita ngeunaan kamulyaan-Na’ (Jabur 29:9), jeung lagu anu bakal dinyanyikeun ku jalma-jalma anu geus ditebus—lagu pangalaman maranéhna—bakal ngembarkeun kamulyaan Allah: ‘Agung jeung ajaib kalakuan-Maneh, nun Gusti Allah Nu Maha Kawasa; adil jeung bener jalan-jalan-Maneh, nun Raja sagala jaman. Saha anu moal sieun ka Maneh, nun Gusti, jeung ngamulyakeun jenengan-Maneh? sabab ngan Maneh anu suci.’ Wahyu 15:3, 4, R.V.” Education, 308.
At the end of seventy prophetic years the papacy will “make sweet melody, sing many songs, that” she “mayest be remembered.” At the end of the kingdom that rules for seventy prophetic years the Roman Catholic church will remind the world of the experience of her past history. In that history she ruled as the moral authority in a relationship between her and the kings of Europe. That history is rightly identified as the Dark Ages, and all the darkness that might in any way be associated with the history where the Papacy ruled over the kings of Europe can be attributed to the very foundational action that produced all the following darkness. That action was the combination of church and state, the combination of the kings of Europe and the Catholic church. In a biblical marriage the man is to rule over the woman, but the fornication that took place in that history was upside down from the true order of the relationship of man and woman.
Dina ahir tujuh puluh taun kenabian, kapausan bakal “ngarangrang lagu nu amis, nyanyi loba lagu, supaya” manehna “diinget.” Dina ahir karajaan anu maréntah salila tujuh puluh taun kenabian, garéja Katolik Roma bakal ngingetan dunya kana pangalaman sajarahna baheula. Dina sajarah éta manehna maréntah minangka kawibawaan moral dina hiji hubungan antara dirina jeung raja-raja Éropa. Sajarah éta leres diidéntifikasi minangka Jaman Poék, sarta sakabéh poékna anu ku cara naon baé bisa dipatalikeun jeung sajarah nalika Kapausan maréntah ka luhur raja-raja Éropa, bisa dipasrahkeun kana hiji kalakuan dasar pisan anu ngalahirkeun sagala poékna nu saterusna. Kalakuan éta nyaéta ngahijina garéja jeung nagara, ngahijina raja-raja Éropa jeung garéja Katolik. Dina hiji perkawinan biblikal, lalaki kudu maréntah awéwé, tapi cabul rohani anu lumangsung dina sajarah éta téh kabalik tina tatanan sajati hubungan lalaki jeung awéwé.
At the end of seventy years there will be a great crisis when the kingdom of Bible prophecy that rules the world during the period of time when the Papacy is prophetically forgotten comes to a conclusion. The worldwide crisis produced by the collapse of that kingdom opens the door for the Catholic church to begin to inform the world that in order to navigate the troublous times produced by the collapse of that kingdom, the world must submit to the moral authority of the Roman Catholic church, as illustrated in the history of the Dark Ages.
Dina ahir tujuh puluh taun bakal aya hiji krisis anu gedé nalika karajaan nubuat Alkitab anu ngawasa dunya salila mangsa waktu nalika Kapapaan sacara kenabian dipopohokeun ngahontal kacindekan. Krisis sakuliah dunya anu dihasilkeun ku ragragna éta karajaan muka lawang pikeun gareja Katolik ngamimitian ngawartakeun ka dunya yén pikeun ngalangkungan mangsa-mangsa pinuh ku kasusah anu diakibatkeun ku ragragna éta karajaan, dunya kudu tunduk kana wibawa moral gareja Katolik Roma, sakumaha digambarkeun dina sajarah Jaman Poék.
When the kingdom ends and the papacy sings the song of her past experience, an experience that historians label as darkness; so how could that dark history possibly be a message for the papacy to share with the kings of the earth that would convince them to commit fornication with her? In a great crisis why would the experience of the past ages, (her song) her experience before she was forgotten prophetically, provide the logic for the kings of the earth to accept the experience of darkness as the solution for their great crisis?
Nalika karajaan téh réngsé sarta kapausan nyanyi lagu ngeunaan pangalamanana dina mangsa kaliwat, hiji pangalaman anu ku para sajarawan dipapaésan minangka poék; ku kituna, kumaha sajarah anu poék éta bisa jadi hiji pesen pikeun dipasrahkeun ku kapausan ka para raja di bumi anu bakal ngayakinkeun maranéhna pikeun ngalakukeun cabul jeung dirina? Dina hiji krisis anu gedé, naha pangalaman jaman-jaman baheula, (laguna) pangalamanana saméméh anjeunna dipopohokeun sacara profétis, bakal nyadiakeun logika pikeun para raja di bumi supaya narima pangalaman poék éta minangka jalan kaluar pikeun krisis gedé maranéhna?
“A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.
“Golongan anu gedé, malahan di antara maranéhna anu ningali kana Romanisme kalayan teu satuju, ngan ukur ngarasakeun saeutik pisan bahaya tina kakawasaan jeung pangaruhna. Loba anu ngedalkeun yén poékna akal budi jeung moral anu ngawasa salila Abad Pertengahan ngadukung sumebarna dogma-dogmana, tahayulna, jeung panindesanana, sarta yén kamajuan kacerdasan dina jaman modern, sumebarna pangaweruh ka balaréa, jeung beuki mekarna kabébasan dina perkara agama, nyegah hudang deuihna intoleransi jeung kakawasaan lalim. Gagasan yén kaayaan anu saperti kitu bakal aya dina jaman anu kacida caangna ieu dipoyok. Memang leres yén cahaya anu gedé, dina widang akal budi, moral, jeung agama, keur nyorot ka ieu turunan. Dina lambaran-lambaran kabuka tina Sabda Suci Allah, cahaya ti sawarga geus dipancarkeun ka dunya. Tapi kudu diinget yén beuki gedé cahaya anu dipaparin, beuki gedé poékna jalma-jalma anu nyasabkeun jeung nolak éta cahaya.”
“A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.
“Panalungtikan kana Kitab Suci kalayan sumanget doa bakal némbongkeun ka urang Protestan tabiat papasi anu sajati sarta bakal nyababkeun maranéhna geuleuh ka dinya jeung ngajauhan éta; tapi loba anu kacida ngarasa wijaksana dina panyangka sorangan nepi ka maranéhna teu ngarasa butuh neangan Allah kalayan handap asor supaya ditungtun kana bebeneran. Sanajan maranéhna reueus ku pencerahanana, maranéhna teu nyaho boh kana Kitab-kitab Suci boh kana kakawasaan Allah. Maranéhna kudu boga hiji jalan pikeun nengtremkeun hate nuranina, sarta maranéhna néangan anu pangkirangna rohaniah jeung ngahinakeun diri. Anu dipikahayang ku maranéhna nyaéta hiji cara pikeun mopohokeun Allah anu bakal dianggap minangka cara pikeun nginget ka Anjeunna. Papasi kacida saluyuna pikeun nyumponan kabutuhan sakabéh jalma ieu. Eta geus disiapkeun pikeun dua golongan manusa, anu ngawengku ampir sakuliah dunya—jalma-jalma anu rék disalametkeun ku kahadéan dirina sorangan, jeung jalma-jalma anu rék disalametkeun bari tetep dina dosa-dosana. Di dieu aya rusiah kakawasaanana.”
“A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.” The Great Controversy, 572.
“Hiji poe poék intelektual anu kacida gedéna parantos katembong ngadukung kasuksésan kapapaan. Engké bakal kabuktian yén hiji poe caang intelektual anu kacida gedéna ogé sarua ngadukung kasuksésanana. Dina mangsa-mangsa baheula, nalika jalma-jalma teu boga firman Allah jeung teu boga pangaweruh kana bebeneran, panon maranéhna katutupan, sarta rébuan jalma kajiret, teu ningali jaring anu dipasang pikeun suku maranéhna. Dina ieu generasi aya loba anu panonna jadi kasilau ku sorot spekulasi manusa, ‘élmu anu palsu disebut kitu;’ maranéhna teu nyaho kana jaring éta, sarta leumpang asup ka jerona sagampil lamun panonna ditutupan. Allah netepkeun supaya kakuatan intelektual manusa dicekel minangka kurnia ti Nu Nyiptana sarta dipaké dina palayanan bebeneran jeung kabeneran; tapi nalika kasombongan jeung ambisi dipiara, sarta jalma-jalma ngagedékeun téori-téori maranéhna sorangan leuwih luhur tibatan firman Allah, harita kecerdasan tiasa ngalaksanakeun cilaka anu leuwih gedé tibatan kabodoan. Ku kituna, élmu palsu jaman kiwari, anu ngaruntuhkeun iman kana Alkitab, bakal kabuktian sarua hasilna dina nyiapkeun jalan pikeun ditarimana kapapaan, kalayan wangun-wangunna anu pikaresepeun, sakumaha halna panahan pangaweruh anu muka jalan pikeun ngagedékeun kakawasaanana dina Jaman Poék.” The Great Controversy, 572.
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
“Urang Katolik Roma ngaku yén robahna poé Sabat téh dijieun ku garéja maranéhna, sarta maranéhna nunjuk kana robahna éta sorangan minangka bukti kakawasaan pangluhurna garéja. Maranéhna nyatakeun yén ku ngaraksa poé kahiji dina saminggu minangka Sabat, urang Protestan téh keur ngakuan kakawasaan dirina pikeun nyieun undang-undang dina perkara-perkara ilahi. Garéja Roma teu acan ngaleupaskeun pangakuanana kana sifat teu-bisa-salah; jeung lamun dunya jeung garéja-garéja Protestan narima hiji Sabat palsu anu dijieunna ku dirina, bari maranéhna nampik Sabat Yéhuwa, maranéhna saéstuna ngakuan pangakuan éta. Maranéhna bisa waé nyebutkeun wewenang pikeun robahna ieu, tapi kasasaran tina alesan maranéhna téh gampang kanyahoan. Kaum papis cukup cangcingeun pikeun ningali yén urang Protestan keur nipu dirina sorangan, kalawan daék nutup panonna kana kanyataan dina ieu perkara. Nalika lembaga Minggu beuki meunang pangajén, manéhna bungah, ngarasa yakin yén tungtungna éta bakal mawa sakumna dunya Protestan ka handapeun panji-panji Roma.”
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Robahna poe Sabat téh mangrupa tanda atawa cap tina kakawasaan garéja Roma. Jalma-jalma anu, sanggeus ngarti kana tuntutan parentah kaopat, milih miara Sabat palsu ngagantikeun Sabat anu sajati, ku lantaran kitu maranéhna keur méré panghormatan ka kakawasaan anu ngan ku éta waé hal éta diparéntahkeun. Tanda sato galak téh nya éta Sabat kapapaan, anu geus ditarima ku dunya pikeun ngagantikeun poé anu geus ditangtukeun ku Allah.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Tapi waktuna pikeun narima tanda sato galak, sakumaha geus ditangtukeun dina nubuat, can acan datang. Mangsa pangpeungpeuk can acan datang. Aya urang Kristen sajati dina unggal garéja, teu iwal dina pasamuan Katolik Roma. Teu saurang ogé dihukum nepi ka maranéhna geus narima caang jeung geus ningali kawajiban parentah kaopat. Tapi lamun parentah éta geus medal anu maksakeun Sabat palsu, jeung nalika sora tarik malaikat katilu ngingetkeun manusa supaya ulah nyembah ka sato galak jeung gambarna, watesna bakal écés katarik antara anu palsu jeung anu sajati. Harita jalma-jalma anu masih neruskeun dina palanggaran bakal narima tanda sato galak dina tarangna atawa dina leungeunna.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Kalawan léngkah anu gancang urang keur ngadeukeutan mangsa ieu. Nalika garéja-garéja Protestan ngahiji jeung kakawasaan sekulér pikeun nangtayungan hiji agama palsu, anu pikeun nolakna karuhun maranéhna geus nandangan panganiayaan anu panghebatna, harita Sabat kapapaan bakal dipaksakeun ku kakawasaan gabungan garéja jeung nagara. Bakal aya murtad nasional, anu ahirna ngan bakal tungtung dina karuksakan nasional.” Bible Training School, 2 Pébruari 1913.
We have now touched upon five of the symbols we are seeking to identify before we fully address the chapter itself. A city is a kingdom in Bible prophecy and in Isaiah twenty-three there are two kingdoms that are closely related, but distinctly different. The first is the “crowning city” and the other is the “merchant city.” In the last days the power who is in control of the three-fold union of the dragon, beast and false prophet is the papacy. It is the kingdom that has the crown.
Ayeuna urang geus nyabit lima lambang anu keur urang teangan pikeun diidéntifikasi saméméh urang tuntas ngulik éta pasal sorangan. Hiji kota téh mangrupa hiji karajaan dina nubuat Alkitab, jeung dina Yesaya dua puluh tilu aya dua karajaan anu raket patalina, tapi écés béda. Anu kahiji nyaéta “kota anu makuta,” sedengkeun anu hiji deui nyaéta “kota padagang.” Dina poé-poé panungtungan, kakawasaan anu ngawasaan pasatuan tilu rupa, nyaéta naga, sato galak, jeung nabi palsu, nyaéta kapausan. Éta téh karajaan anu boga makuta.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. 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. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Waktu urang ngadeukeutan kana krisis panungtungan, kacida pentingna supaya kasaluyuan jeung kasatunggalan aya di antara piranti-piranti Gusti. Dunya pinuh ku badai, perang, jeung paséa. Tapi di handapeun hiji kapala—kakawasaan kapausan—jalma-jalma bakal ngahiji pikeun ngalawan Allah dina pribadi saksi-saksi-Na. Ieu kasatuan dikukuhkeun ku murtad anu gedé. Bari manéhna narékahan ngahijikeun para agénna dina peperangan ngalawan bebeneran, manéhna bakal digawé pikeun mecah jeung nyebarkeun para pangabela bebeneran éta. Sirik, sangka goréng, omongan goréng, dihasut ku manéhna pikeun ngahasilkeun paséa jeung papecahan.” Testimonies, jilid 7, 182.
The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”
Karajaan anu makuta téh nyaéta Tirus, anu hartina, “batu karang.” Dina ieu pasal Tirus ngawakilan kapausan anu digawé pikeun nyonto palsu Kristus, sabab kapausan téh antikristus. Kecap “anti” dina antikristus hartina “ngaganti tempat.” Kapausan narékahan pikeun nyonto palsu Kristus dina unggal tingkat, jeung ngaran Tirus hartina batu karang, sabab kapausan téh hiji tiruan palsu tina “Gunung Batu Jaman-jaman.”
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. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. Isaiah 23:8–11.
Saha anu geus nyusun ieu pamuputeun ngalawan Tirus, kota anu maparin makuta, anu para sudagarna pangeran-pangeran, anu para padagangna jalma-jalma anu dipiagung di bumi? PANGERAN Nu Maha Kawasa anu geus nangtukeun éta, pikeun ngotoran kareueus sagala kamulyaan, jeung pikeun ngahinakeun sakumna jalma anu dipiagung di bumi. Ngaliwatan tanah maneh saperti walungan, he putri Tarsis; geus euweuh deui kakuatan. Anjeunna ngulinkeun panangan-Na ka luhur sagara, Anjeunna ngagelegerkeun karajaan-karajaan; PANGERAN geus masihan parentah ngalawan kota padagang éta, pikeun ngancurkeun benteng-bentengna. Yesaya 23:8–11.
We intend to show upon many witnesses that “the shaking of the kingdoms” is accomplished by God, through Islam. Islam is the power that angers the nations and is used to shake the nations. At this point we are identifying that the Lord has determined to bring into contempt “all the honorable of earth,” who are the “merchants” and “traffickers” whose “strong holds” are to be destroyed. The merchant city and the crowning city “have provoked the displeasure of heaven” and the Lord has purposed to destroy their “strong holds” and that represents the economy. The collapse of the economy occurs before the Sunday law in the United States, for before the Sunday law the citizens of the United States are demanding to be returned “to divine favor and temporal prosperity.” Their argument is that the judgments of God will not end until Sunday is “strictly enforced.” Several Bible witnesses agree that we are on the verge of a tremendous crash in the economy of the world. That crash occurs before the Sunday law, just as the crash of 1837, occurred before October 22, 1844.
Kami boga maksud pikeun némbongkeun, dumasar kana loba kasaksian, yén “guncangan karajaan-karajaan” dilaksanakeun ku Allah, ngaliwatan Islam. Islam téh kakuatan anu ngamarahkeun bangsa-bangsa sarta dipaké pikeun ngaguncang bangsa-bangsa. Dina ieu titik urang keur ngaidentipikasi yén Gusti parantos netepkeun pikeun ngahinakeun “sakabéh jalma anu mulya di bumi,” anu nyaéta “padagang-padagang” jeung “jalma-jalma nu ngalalulintaskeun dagangan” anu “benteng-bentengna” kudu diruksak. Kota padagang jeung kota anu makutakeun “geus ngabalukarkeun kahanjelu sawarga” sarta Gusti parantos nangtukeun pikeun ngancurkeun “benteng-bentengna,” sarta éta ngagambarkeun ékonomi. Runtuhna ékonomi kajadian saméméh hukum Minggu di Amérika Sarikat, sabab saméméh hukum Minggu warga nagara Amérika Sarikat nungtut supaya dipulangkeun deui “ka kana ni‘mat ilahi jeung kamakmuran temporal.” Argumén maranéhna nyaéta yén panghukuman-panghukuman Allah moal eureun nepi ka poé Minggu “ditegakkan kalayan ketat.” Sababaraha saksi Alkitab sapuk yén urang aya dina ambang hiji karuntuhan anu kacida gedéna dina ékonomi dunya. Karuntuhan éta kajadian saméméh hukum Minggu, sakumaha karuntuhan taun 1837 kajadian saméméh 22 Oktober 1844.
“And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.
“Lajeng panipuna anu agung bakal ngayakinkeun manusa yén jalma-jalma anu ngawula ka Allah téh anu nyababkeun kajahatan-kajahatan ieu. Golongan anu geus ngageremkeun katidakrelaan Sawarga bakal numpukkeun sagala kasusah maranéhna ka jalma-jalma anu taat kana parentah-parentah Allah, anu ku éta jadi tegoran anu langgeng ka para palanggar. Bakal dinyatakeun yén manusa nganyenyeri Allah ku ngalanggar Sabat Minggu; yén dosa ieu geus mawa rupa-rupa musibat anu moal eureun nepi ka pangreksaan Minggu diteguhkeun kalayan ketat; sarta yén jalma-jalma anu ngedalkeun tuntutan parentah kaopat, ku kituna ngaruksak rasa hormat ka Minggu, téh mangrupa pangacau pikeun rahayat, ngahalangan mulihna maranéhna kana kersa ilahi jeung kamakmuran jasmani. Ku kituna tuduhan anu baheula kungsi dialamatkeun ka abdi Allah bakal diulang deui dumasar kana alesan anu sarua kuatna: ‘Sareng kajadian, nalika Ahab ningali Elia, Ahab nyarios ka anjeunna, Naha anjeun ieu anu ngaganggu Israil? Jeung anjeunna ngawaler, Kuring henteu ngaganggu Israil; tapi anjeun, jeung kulawarga bapa anjeun, ku sabab aranjeun geus ninggalkeun parentah-parentah PANGERAN, sarta anjeun geus nuturkeun Baalim.’ 1 Kings 18:17, 18. Saperti amarah rahayat bakal dipanghudangkeun ku tuduhan-tuduhan palsu, maranéhna bakal ngalakukeun hiji lampah ka arah para duta Allah anu sarupa pisan jeung anu dilakukeun ku Israil anu murtad ka Elia.” The Great Controversy, 590.
Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.
Élia nu nyanghareupan para nabi Baal jeung para imam rungkun karamat di Gunung Karmel ngawakilan hukum Minggu. Pesen pikeun gareja téh, “pilih dina poé ieu saha anu rék ku maranéh dilayanan.” Nalika sajarah ieu diulang dina hukum Minggu, patarosanana jadi, “poé mana anu rék dipilih ku maranéh, sabab poé anu dipilih téh nandakeun saha anu ku maranéh dilayanan.” Saméméh kajadian di Gunung Karmel aya halodo parna salila tilu satengah taun. Saméméh hukum Minggu aya runtuyan hukum-hukum Minggu, tapi éta can “diterapkeun kalawan ketat.” Prinsip anu pakait jeung hiji hukum Minggu nyaéta yén kamurtadan nasional dituturkeun ku karuksakan nasional. Conto ngeunaan éta nyaéta Konstantinus dina taun 321 ngaluarkeun hiji hukum Minggu, sarta teu lila sanggeus éta opat tarompet kahiji dina Wahyu pasal dalapan mimiti mawa Romawi Kulon kana ahirna dina taun 476. Carita ngeunaan Konstantinus penting, sabab éta ngawengku pangluhuran poé Minggu anu lumangsung sacara progresif, jeung dina waktu anu sarua larangan-larangan anu beuki ketat kana Sabat poé katujuh. Sajarah progresif éta ngahontal kacindekan nalika warga nagara dipaksa pikeun miéling poé Minggu atawa dianiaya lantaran ngajaga Sabat. Éta ogé mangrupa kacindekan tina panerapan hukum Minggu anu terus ningkat di Amérika Sarikat. Hiji prinsip anu pakait jeung paksaan ibadah poé Minggu nyaéta, “kamurtadan nasional dituturkeun ku karuksakan nasional.” Prinsip ieu hartina panguatan panerapan hukum Minggu anu terus ningkat ngahasilkeun paningkatan dina hukuman-hukuman Allah, saméméh hukum Minggu anu saéstuna dina Wahyu tilu welas ayat sabelas. Unggal panetepan hukum bakal mawa karuksakan anu sajajar. Hukuman-hukuman anu ku warga dituduhkeun dihasilkeun ku para nu ngajaga Sabat sabenerna mah dihasilkeun ku panerapan hukum Minggu anu terus ningkat. Kami geus ngasupkeun hiji petikan tina The Great Controversy, anu ku sim kuring dipasihan judul Sunday Progression. Kuring nyarankeun supaya éta dibaca deui sakali deui. Éta aya dina kategori anu dijudulan The Spirit of Prophecy.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.
“Allah parantos ngungkabkeun naon anu baris kajadian dina poé-poé panungtungan, supaya umat-Na tiasa disiapkeun pikeun nangtung nyanghareupan badai panolakan jeung amarah. Jalma-jalma anu parantos dipaparin pangéling ngeunaan kajadian-kajadian anu aya di hareupeun maranéhna henteu meunang calik dina harepan anu tenang kana datangna badai éta, bari ngabeberah dirina sorangan yén Gusti bakal nyalindungan umat-Na anu satia dina poé kasusah. Urang kudu jadi saperti jalma-jalma anu ngantosan Pangéranna, lain dina pangharepan anu nganggur, tapi dina pagawean anu satemenna, kalawan iman anu teu goyah. Ayeuna lain waktuna pikeun ngantep pikiran urang kasegep ku perkara-perkara anu kirang penting. Nalika jalma-jalma keur saré, Sétan kalawan giat keur ngatur sagala perkara sangkan umat Gusti teu meunang welas asih atawa kaadilan. Gerakan Minggu ayeuna keur nyieun jalanna dina poék. Para pamingpin keur nyumputkeun perkara anu saenyana, jeung loba anu ngahiji dina gerakan éta sorangan henteu ningali ka mana arus handapna nuju ngarah. Pangakuanana leuleus tur katempo Kristen, tapi nalika éta mimiti nyarita, éta bakal ngungkabkeun sumanget naga. Kawajiban urang nyaéta ngalakukeun sagala anu aya dina kakawasaan urang pikeun nyegah bahaya anu keur ngancam. Urang kudu narékahan pikeun ngalucutan prasangka ku cara nempatkeun diri urang dina cahaya anu pantes di hareupeun rahayat. Urang kudu nampilkeun ka maranéhna patalékan anu saéstuna jadi perkara anu dipasualkeun, ku kituna masang protes anu pangmujarabna ngalawan ukuran-ukuran pikeun ngawatesan kamerdikaan nurani. Urang kudu nalungtik Kitab Suci sarta sanggup méré alesan pikeun iman urang. Saur nabi: ‘Anu jahat bakal terus ngalakukeun kajahatan: jeung moal aya saurang ogé ti antara anu jahat anu bakal ngarti; tapi anu wijaksana bakal ngarti.’ Testimonies, jilid 5, 452.”
It is difficult to recognize the movement for Sunday legislation, for it is making its way in “darkness” and the papacy is “stealthily and unsuspectedly” “strengthening her forces to further her own ends.” It is a fact that the work to pass Sunday legislation in darkness is a central issue in the testing process of the one hundred and forty-four thousand. “None of the wicked shall understand” according to Daniel and Sister White. The “wicked” in Daniel are Matthew’s “foolish virgins,” who Sister White identifies as Laodiceans. The wise will understand the events that are now taking place, even if the history around us appears to contradict God’s word. Do we believe God’s word or what is happening around us? Yet we have been forewarned that the end would be as the days of Noah.
Hésé pikeun mikawanoh gerakan pikeun undang-undang Minggu, sabab éta keur maju dina “poekna,” jeung kapapaan téh “sacara nyumput jeung teu kasangka-sangka” keur “nguatkeun kakuatanana pikeun ngudag tujuanana sorangan.” Kanyataanana, pagawean pikeun ngaluluskeun undang-undang Minggu dina poekna téh mangrupa perkara puseur dina prosés pangujian pikeun saratus opat puluh opat rébu. “Taya sahiji ogé ti antara jalma-jalma jahat anu bakal ngarti,” nurutkeun Daniel jeung Sister White. “Jalma-jalma jahat” dina Daniel téh nyaéta “parawan-parawan bodo” dina Mateus, anu ku Sister White diidéntifikasi minangka urang Laodikea. Anu wijaksana bakal ngarti kana kajadian-kajadian anu ayeuna keur lumangsung, sanajan sajarah di sabudeureun urang katingalina siga nu nentang Firman Allah. Naha urang percaya kana Firman Allah atawa kana naon anu keur kajadian di sabudeureun urang? Tapi urang geus dipapatahan ti heula yén ahir éta bakal sapertos dina jaman Nuh.
“The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, ‘All things continue as they were from the beginning.’ ‘Tomorrow shall be as this day, and much more abundant.’ 2 Peter 3:4; Isaiah 56:12. We will go deeper into pleasure loving. But Christ says, ‘Behold, I come as a thief.’ Revelation 16:15. At the very time when the world is asking in scorn, ‘Where is the promise of His coming?’ the signs are fulfilling. While they cry, ‘Peace and safety,’ sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.
“Dunya, pinuh ku huru-hara, pinuh ku kasenangan anu teu sieun ka Allah, keur sare, sare dina rasa aman kadagingan. Jalma-jalma nganggap jauh kénéh datangna Gusti. Maranéhna seuri kana pangéling-pangéling. Ieu caritaan sombong dipedalkeun, ‘Sagala hal tetep lumangsung sakumaha ti mimiti.’ ‘Isukan bakal sarua jeung poé ieu, malah leuwih loba kénéh kalimpahanana.’ 2 Peter 3:4; Isaiah 56:12. Urang bakal beuki jero kana nyaah kana kasenangan. Tapi Kristus ngandika, ‘Tingali, Kami datang kawas maling.’ Revelation 16:15. Dina mangsa pisan nalika dunya nanya kalawan ngahina, ‘Di mana jangji ngeunaan datangna-Na?’ tanda-tanda keur kacumponan. Bari maranéhna ngagero, ‘Damai jeung aman,’ karuksakan anu dadakan keur datang. Nalika anu nyemooh, anu nolak bebeneran, geus jadi gagabah; nalika padumukan pagawean dina rupa-rupa widang néangan duit diteruskeun tanpa maliré kana prinsip; nalika murid kalayan kacida hayangna néangan pangaweruh ngeunaan sagala hal iwal Alkitabna, Kristus datang kawas maling.”
“Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord’s appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.
“Sagalana hal di dunya keur ngagolak. Tanda-tanda jaman téh nyingsieunan. Kajadian-kajadian anu bakal datang ngabayangkeun kalangkangna ti heula. Roh Allah keur mundur ti bumi, sarta malapetaka nuturkeun malapetaka di laut jeung di darat. Aya angin topan, lini, seuneu, caah, rajapati tina sagala rupa tingkatna. Saha anu bisa maca mangsa nu bakal datang? Di mana aya kaamanan? Teu aya kapastian dina naon-naon anu asalna ti manusa atawa ti dunya. Kalawan gancang jalma-jalma nempatkeun dirina di handapeun panji anu geus dipilihna. Kalawan teu tenang maranéhna nungguan jeung niténan gerak pamimpin-pamimpinna. Aya anu nungguan, niténan, jeung digawé pikeun nembonganana Gusti urang. Golongan séjén keur asup kana barisan di handapeun kapamingpinan nu murtad agung anu pangheulana. Saeutik pisan anu percaya kalayan hate jeung jiwa yén aya naraka anu kudu dijauhan jeung sawarga anu kudu kahontal.”
“The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.
“Krisis keur ngadeukeutan ka urang saeutik-saeutik, kalayan henteu karasa. Panonpoé caang di langit, ngideran buleudanana saperti biasana, sarta langit masih kénéh nyatakeun kamulyaan Allah. Jalma-jalma masih kénéh dahar jeung nginum, melak jeung ngawangun, kawin jeung dikawinkeun. Para padagang masih kénéh meuli jeung ngajual. Jalma-jalma silih desek saurang ka nu séjén, silih tarung pikeun meunangkeun tempat anu pangluhurna. Nu mikaresep kasenangan masih kénéh ngarumpul ka téater, pacuan kuda, tempat judi. Kaayaan pinuh ku kagumbiraan anu pangluhurna, tapi jam kasempetan cobaan téh gancang nutup, sarta unggal perkara geus méh diputuskeun pikeun salalanggengna. Sétan ningali yén waktuna pondok. Manéhna geus ngagerakkeun sagala agénna supaya manusa katepung ku tipu daya, kabobodo, kasibukkeun, jeung kahipnotis, nepi ka poé kasempetan cobaan réngsé, sarta panto rahmat ditutup salalanggengna.
“Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’ ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’” Desire of Ages, 635, 636.
Kalayan khidmat, nepika ka urang ngaliwatan abad-abad, sumping kecap-kecap pangéling Gusti urang ti Gunung Zaitun: “Jaga diri maranéh, ulah nepi ka iraha waé haté maranéh kabebanan ku kaleuleuwihan dahar, ku mabok, jeung ku kasalempangan hirup ieu, nepi ka poé éta datang ka maranéh tanpa kasangka.” “Ku sabab éta, jaga-jaga sarta salawasna neneda, supaya maranéh dianggap pantes pikeun luput tina sagala perkara anu bakal kajadian éta, jeung pikeun nangtung di payuneun Putra Manusa.” Desire of Ages, 635, 636.
In chapter twenty-three of Isaiah Zidon is the United States and Tyre is the papacy. Tyre and Zidon were ancient contemporary Phoenician cities located on the Mediterranean coast. They were known for their maritime trade, wealth, and influence in the ancient world. Zidon and its “merchants” replenished Tarshish in the passage. Zidon’s merchants trafficked the “seed of Sihor,” which is “the harvest of a river,” and is the fruit “of the river,” and it is “her revenue,” for she is the “mart of nations.” All the prophets speak of the end of the world, so who is the mart of nations at the end of the world? It’s the USA.
Dina bab dua puluh tilu tina kitab Yesaya, Zidon téh Amérika Sarikat sarta Tirus téh kapapaan. Tirus jeung Zidon téh kota-kota Fénisia kuna anu sajaman, ayana di basisir Laut Tengah. Maranéhna kawentar ku padagangan maritimna, kabeungharanana, jeung pangaruhna di dunya kuna. Zidon jeung “padagang-padagangna” ngeusian deui Tarsis dina éta petikan. Padagang-padagang Zidon dagang “bibit Sihor,” nyaéta “hasil panén hiji walungan,” sarta éta téh buah “ti walungan,” jeung éta téh “panghasilanana,” sabab manéhna téh “pasar bangsa-bangsa.” Sakabéh nabi nyarita ngeunaan ahir dunya, jadi saha anu jadi pasar bangsa-bangsa dina ahir dunya? Éta téh Amérika Sarikat.
Sihor is a river in Egypt (likely the Nile delta) and is used to represent the wealth of the world, for Egypt is the world. Zidon’s “virgin daughter” represents the last generation of the USA, and she is oppressed from the martial law that accompanies the Sunday law and the national ruin that immediately follows. Those virgins of Zidon are rebuked by the question concerning Tyre saying, “is this your joyous city” (kingdom) that the USA rejoiced in? Is “this the kingdom “whose antiquity is of ancient days,” when according to the passage it was founded by Nimrod, just after the flood?
Sihor téh hiji walungan di Mesir (sigana délta Nil) sarta dipaké pikeun ngagambarkeun kabeungharan dunya, sabab Mesir téh dunya. “Putri parawan” Sidon ngawakilan generasi panungtungan Amérika Sarikat, sarta manéhna ditindes ku darurat militer anu marengan hukum Minggu jeung karuksakan nasional anu langsung nuturkeunana. Parawan-parawan Sidon éta ditegor ku patalékan ngeunaan Tirus anu nyebut, “naha ieu kota anjeun anu suka bungah” (karajaan) anu ku Amérika Sarikat dipikasukaeun? Naha “ieu téh karajaan anu asal kapiheulana ti jaman baheula pisan,” padahal nurutkeun éta petikan, éta diadegkeun ku Nimrod, teu lila sanggeus caah?
God has determined and “purposed” for “Tyre, the crowning city,” to punish her. The papacy’s punishment includes the collapse of the financial structure of the world, for “the Lord hath given” “a commandment against” “Zidon” “the merchant city,” (the United States.) His commandment “to destroy the strong holds,” or the economy of the United States is the Sabbath commandment, for national apostasy is followed by national ruin.
Allah parantos netepkeun sareng “ngarancang” pikeun “Tirus, kota anu makut,” ngahukum dirina. Hukuman kapausan ngawengku ragragna struktur kauangan dunya, sabab “PANGERAN parantos maparin” “parentah ngalawan” “Sidon” “kota padagang,” (Amérika Serikat.) Parentah-Na “pikeun ngancurkeun benteng-benteng anu kuat,” atanapi ékonomi Amérika Serikat, nyaéta parentah Sabat, sabab kamurtadan nasional dituturkeun ku karuksakan nasional.
The punishment of the papacy begins with the economic collapse of the entire world in response to the economy of the United States being destroyed. Zidon has a “house” associated with its economy, thus representing a financial structure that is destroyed, for you can no longer enter in. No more investments or profits from that “house,” for it is destroyed. The destruction takes place at the Sunday law, even though prior to the Sunday law there are already escalating judgments. When the collapse hits, the papacy, the USA with its merchant princes and honorable traffickers and the ships of Tarshish are going to “howl.”
Hukuman ka kapausan dimimitian ku rubuhna ékonomi sakuliah dunya minangka tanggapan kana ékonomi Amérika Sarikat anu diruksak. Zidon miboga hiji “imah” anu patali jeung ékonomina, ku kituna ngawakilan hiji struktur kauangan anu diruksak, sabab maneh moal bisa asup deui ka jerona. Teu aya deui investasi atawa kauntungan tina éta “imah,” sabab éta geus diruksak. Karuksakan éta lumangsung dina mangsa hukum Minggu, sanajan saméméh hukum Minggu geus aya panghukuman anu beuki ngaronjat. Nalika éta rubuhna datang, kapausan, AS babarengan jeung para pangeran padagangna jeung para padagangna anu dipihormat sarta kapal-kapal Tarsis bakal “ngagorowok.”
The location of “Tarshish” in the passage is associated with wealth in antiquity, and the ships of Tarshish in the Bible are the premier symbol of economic strength.
Tempat “Tarshis” dina éta petikan pakait jeung kabeungharan dina mangsa baheula, sarta kapal-kapal Tarshis dina Alkitab mangrupakeun lambang utama kakuatan ékonomi.
For the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 2 Chronicles 9:21, 22.
Sabab kapal-kapal raja indit ka Tarsis babarengan jeung para abdi Huram; unggal tilu taun sakali kapal-kapal Tarsis datang mawa emas, pérak, gading, monyét, jeung merak. Jeung Raja Suleman ngaleuwihan sakumna raja di bumi dina hal kabeungharan jeung hikmat. 2 Tawarikh 9:21, 22.
Ships represent economic strength, and Tarshish is the leading economic ship in Bible prophecy. The final generation of Tarshish, represented by the “daughter” of Tarshish is told to “pass through thy land as a river,” and what she finds is that her land has “no more strength,” and can no longer “rejoice” over the kingdom of Tyre. The strength they were looking for was the former economic strength of Zidon, but it was gone for the sea had spoken “saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins,” thus identifying the final generation of the sea, which is the peoples of the world lamenting the destruction of the economy of the world and at which point the people of the world wake up to the reality that they are the last generation of earth’s history, and its too late to prepare for eternal life.
Kapal-kapal ngalambangkeun kakuatan ékonomi, sarta Tarsis téh kapal ékonomi anu pangutamana dina nubuat Alkitab. Turunan ahir Tarsis, anu dilambangkeun ku “putri” Tarsis, diparéntahkeun sangkan “ngaliwat ka tanah maneh siga walungan,” sarta anu kapanggih ku dirina nyaéta yén tanahna “teu boga kakuatan deui,” sarta geus teu bisa deui “bungah” ku karajaan Tirus. Kakuatan anu dipilarian ku maranéhna téh nyaéta kakuatan ékonomi Zidon baheula, tapi éta geus leungit lantaran laut geus ngucap “saurna, Kami henteu ngaraheutkeun, henteu ngalahirkeun anak, kitu deui henteu ngagedékeun nonoman lalaki, atawa ngasuh parawan-parawan,” ku kituna nandakeun turunan ahir ti laut, nyaéta bangsa-bangsa di dunya anu ngagelendengkeun karuksakan ékonomi dunya, sarta dina waktos éta umat manusa di dunya hudang kana kanyataan yén maranéhna téh turunan panungtungan dina sajarah bumi, sarta geus kasép pikeun nyiapkeun diri kana hirup langgeng.
“Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.
“Duit moal lila deui bakal ngalaman susut nilaina kalayan kacida ngadadakna nalika kanyataan ngeunaan adegan-adegan langgeng kabuka ka pancaindra manusa.” Evangelism, 62.
There are two “reports” or messages that cause pain to everyone in the passage. The first “report” concerns Egypt and the second “report” is Tyre. The report of Egypt is in the past tense for Isaiah says, “as at the report concerning Egypt,” thus showing that God had done something with Egypt prior to His destruction of Zidon (the USA.) What God did to Egypt, that also represents the “report” of Egypt, is that He destroyed Egypt in connection with the first time God entered into covenant with a chosen people. The two reports are the same “report.” The report of Egypt is the beginning and the report of Tyre is the ending. The Alpha and Omega has illustrated the covenant with the one hundred and forty-four thousand in the last days with the beginning history of that subject. The “report” concerning Egypt is the Red Sea deliverance when Pharaoh and his host were destroyed, which typifies the final deliverance of God’s people as represented by the “report” which is the “burden of Tyre.”
Aya dua “berita” atawa amanat anu nimbulkeun kanyeri ka sarerea dina petikan éta. “Berita” kahiji patali jeung Mesir, jeung “berita” kadua nya éta Tirus. Berita ngeunaan Mesir ditepikeun dina wangun kala kaliwat, sabab Yesaya nyebut, “sakumaha dina waktu aya béja ngeunaan Mesir,” ku kituna nembongkeun yén Allah geus ngalakukeun hiji hal ka Mesir saméméh karuksakan-Na ka Sidon (AS). Naon anu ku Allah dipigawé ka Mesir, éta ogé ngawakilan “berita” ngeunaan Mesir, nya éta yén Mantenna ngancurkeun Mesir dina patalina jeung kahiji kalina Allah ngadamel perjangjian jeung hiji umat pilihan. Dua berita éta nya éta “berita” anu sarua. Berita ngeunaan Mesir nya éta awalna, jeung berita ngeunaan Tirus nya éta ahirna. Anu Alpha jeung Omega geus ngagambarkeun perjangjian jeung saratus opat puluh opat rébu dina poé-poé panungtungan ku sajarah awal tina perkara éta. “Berita” ngeunaan Mesir nya éta pangluputan di Laut Beureum waktu Firaun jeung bala tentarana dibinasakeun, anu janten perlambang pangluputan pamungkas umat Allah sakumaha diwakilan ku “berita” anu nya éta “beban Tirus.”
The power represented in the Bible that destroys the ships of Tarshish is Islam. The subject of Islam will be taken up later, so we will address the subject more fully at a later time. It is represented in the passage as “Chittim” an ancient word for Cyprus, and the passage says that the destruction of Zidon and Tyre is revealed from “Chittim.” The symbol of Islam includes a very specific illustration of the destruction of the United States in Bible prophecy.
Kakawasaan anu digambarkeun dina Alkitab anu ngancurkeun kapal-kapal Tarshis nyaéta Islam. Perkara Islam baris dipedar engké, ku sabab éta urang baris ngulik perkara éta kalayan leuwih jembar dina waktos saterusna. Dina éta petikan, hal éta dilambangkeun minangka “Chittim,” hiji kecap kuna pikeun Siprus, sarta petikan éta nyebutkeun yén karuksakan Zidon jeung Tirus diungkabkeun ti “Chittim.” Lambang Islam ngamuat hiji gambaran anu kacida hususna ngeunaan karuksakan Amérika Sarikat dina nubuat Alkitab.
It is important to follow the days and years referenced in the book of Isaiah for they often identify the prophetic time of the passage that follows. Isaiah twenty-three follows the “burden” of the valley of vision in chapter twenty-two, that is preceded by chapter twenty-one that has three burdens,” and all three identify Islam. Before that chapter, in verse one of chapter twenty the setting of the prophetic history where the following prophecies of doom are identified in the following chapters.
Penting pikeun niténan poé-poé jeung taun-taun anu dirujuk dina kitab Yesaya, sabab éta mindeng nandaan waktu nubuat tina petikan anu satuluyna. Yesaya dua puluh tilu nuturkeun “beban” lebak tetenjoan dina pasal dua puluh dua, anu didahului ku pasal dua puluh hiji anu ngandung tilu “beban,” sarta katiluna nunjuk kana Islam. Saméméh éta pasal, dina ayat kahiji pasal dua puluh, ditetepkeun latar sajarah nubuat anu di jerona nubuat-nubuat kabinasa anu satuluyna diidéntifikasi dina pasal-pasal salajengna.
In the year that Tartan came unto Ashdod (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it. Isaiah 20:1.
Dina taun Tartan sumping ka Asdod, basa anjeunna diutus ku Sargon raja Asyur, tuluy merangan Asdod sarta ngarebutna. Yesaya 20:1.
The word “Tartan” may be a name or it is most likely a title of a military leader. Tartan came to Ashdod, a city in Egypt and took it in the period of history when the Assyrians were progressively taking control of the world. Assyria typified Babylon. Both Assyria and Babylon were kingdoms that came from the north, kingdoms identified as “lions” that “scattered” God’s sheep and both receive the same punishment. Assyria was first Babylon was last.
Kecap “Tartan” bisa jadi ngaran, atawa anu panggedéna kamungkinan téh gelar hiji pamingpin militér. Tartan sumping ka Asdod, hiji kota di Mesir, tuluy ngarebut éta dina mangsa sajarah waktu urang Asyur saeutik-saeutik keur nyekel pangawasa dunya. Asyur ngalambangkeun Babul. Boh Asyur boh Babul téh karajaan-karajaan anu asalna ti kalér, karajaan-karajaan anu dipikawanoh minangka “singa” anu “nyebarkeun” domba-domba Allah, sarta duanana narima hukuman anu sarua. Asyur anu kahiji, Babul anu panungtung.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.
Israél téh domba anu paburencay; singa-singa geus ngusir manéhna; mimiti raja Asyur geus ngalalap manéhna; jeung pamungkas ieu Nebukadnésar, raja Babul, geus ngaremukkeun tulang-tulangna. Ku sabab éta, kieu dawuhan PANGERAN Nu Maha Kawasa, Allahna Israél: Tengetan, Kami baris ngahukum raja Babul jeung nagarana, sakumaha Kami geus ngahukum raja Asyur. Yermia 50:17, 18.
Prophetically they are both the “haughty Assyrian.”
Sacara nubuatan, maranéhna duanana téh “Asyur anu sombong.”
“When Sennacherib, the haughty Assyrian, reproached and blasphemed God, and threatened Israel with destruction, ‘it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.’ There were ‘cut off all the mighty men of valor, and the leaders and captains,’ from the army of Sennacherib. ‘So he returned with shame of face to his own land.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.
“Waktu Sennacherib, urang Asyur nu sombong, ngahina jeung ngahujat ka Allah, sarta ngancam Israil ku karuksakan, ‘kajadian dina peuting éta, yén malaikat PANGERAN indit kaluar, tuluy ngabandungan di pakémahan urang Asyur saratus dalapan puluh lima rebu urang.’ Ti dinya ‘sadayana jalma gagah perkasa, para pamingpin jeung para kapten,’ dipaéhan tina pasukan Sennacherib. ‘Ku kituna manéhna mulang ka nagrina sorangan kalayan raray pinuh ku kaéra.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.
The year that “Tartan came unto Ashdod” and “took it,” represents the progressive conquering of the world by the papal power as illustrated in the last six verses of Daniel eleven. The history of the Sunday law crisis, which is the “last days” of the investigative judgment, and which leads directly into the executive judgment, (the seven last plagues) is the historical setting represented by the “year” that Tartan came to Ashdod. With the context of that history in place Isaiah then gives three prophecies of doom concerning Islam, one concerning Laodicean Adventism and then the burden of Tyre. Chapter twenty-four is one of the classic examples of the seven last plagues that is followed by chapter twenty-five representing the final deliverance of God’s people, where we find God’s people expressing one of the most well-known statements during the great time of trouble.
Taun nalika “Tartan sumping ka Asdod” sarta “ngarebut eta,” ngawakilan panaklukan dunya sacara progresif ku kakawasaan kapapaan saperti digambarkeun dina genep ayat panungtung Daniel sabelas. Sajarah krisis hukum Minggu, anu mangrupa “poe-poe panungtung” tina pangadilan panalungtikan, sarta anu ngantunkeun langsung kana pangadilan eksekutif, (tujuh bala panungtung) mangrupa latar sajarah anu diwakilan ku “taun” nalika Tartan sumping ka Asdod. Sanggeus kontéks sajarah eta ditempatkeun, Yesaya tuluy masihan tilu nubuat karuksakan ngeunaan Islam, hiji ngeunaan Adventisme Laodikea, teras beban Tirus. Pasal dua puluh opat mangrupa salah sahiji conto klasik tina tujuh bala panungtung anu dituturkeun ku pasal dua puluh lima anu ngagambarkeun pembébasan ahir umat Allah, tempat urang manggihan umat Allah ngedalkeun salah sahiji pernyataan anu pangkawentarna salila mangsa kasusah anu agung.
And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9.
Jeung bakal diucapkeun dina poé éta, “Tingali, ieu téh Allah urang; urang geus ngadagoan Anjeunna, sarta Anjeunna bakal nyalametkeun urang: ieu téh PANGERAN; urang geus ngadagoan Anjeunna, urang bakal bungah sarta suka cita dina kasalametan-Na.” Yesaya 25:9.
The one hundred and forty-four thousand are the wise virgins that waited for their Lord to come to the wedding, though He tarried in agreement with the parable of the ten virgins. They are not Laodiceans, they are Philadelphians. Up to this point this article has been setting the context.
Saratus opat puluh opat rébu téh nyaéta para parawan anu wijaksana, anu ngantosan Gustina sumping ka kawinan, sanajan Anjeunna nunda saluyu jeung misil ngeunaan sapuluh parawan. Maranéhna lain urang Laodikea, maranéhna téh urang Filadelfia. Nepi ka ieu titik, ieu tulisan geus nyusun kontéksna.
In 1798, Napoleon took the pope captive delivering the prophetic deadly wound that is healed at the end of the world according to Revelation thirteen. At that point the United States took its place as the sixth kingdom of Bible prophecy according to Daniel two, seven, eight and eleven and Revelation twelve, thirteen, sixteen, seventeen and eighteen. From that point on both the Republican horn of the United States and the Protestant horn (Adventism) have forgotten who the papacy is. 1798 is the first year that the nations of the rest of the world acknowledged the United States as a sovereign nation, and it is also the year the first angel’s message arrived in history.
Dina taun 1798, Napoleon nyandak paus jadi tawanan, nganteurkeun tatu maot anu profétis, anu bakal cageur dina ahir dunya numutkeun Wahyu pasal tilu welas. Dina mangsa éta, Amérika Sarikat nyokot tempatna minangka karajaan kagenep dina nubuat Alkitab numutkeun Daniel pasal dua, tujuh, dalapan, jeung sabelas, sarta Wahyu pasal dua welas, tilu welas, genep welas, tujuh welas, jeung dalapan welas. Ti dinya teras, boh tanduk Républik Amérika Sarikat boh tanduk Protestan (Adventisme) geus mopohokeun saha kapausan téh. Taun 1798 mangrupa taun kahiji bangsa-bangsa di sesa dunya ngakuan Amérika Sarikat minangka hiji bangsa anu daulat, sarta éta ogé taun nalika amanat malaikat kahiji sumping dina sajarah.
The “motto” of a Protestant at that time was, “the Bible and the Bible only.” Protestants identify themselves as defenders of the Bible alone, and when Adventism took their mantel at the arrival of the second angel, they accepted that “motto,” and were afterward labelled the “people of the book.” They had been given, through the ministry of William Miller a set of rules that would, if properly employed open the Bible to the minds of all who wished to hear. Miller’s Rules of Prophetic Interpretation are what inspiration says we must study if we are to give the third angel’s message.
“Motto” hiji urang Protestan dina mangsa harita nyaéta, “Alkitab, jeung ngan Alkitab wungkul.” Urang Protestan ngaidéntifikasi dirina minangka pembéla Alkitab wungkul, sarta nalika Adventisme nyokot kalungguhan maranéhna dina datangna malaikat kadua, maranéhna narima éta “motto,” sarta saterusna dijulukan “umat kitab.” Ka maranéhna geus dipaparinkeun, ngaliwatan palayanan William Miller, hiji runtuyan aturan anu, lamun dipaké kalayan bener, bakal muka Alkitab kana pikiran sakumna jalma anu hayang ngadangu. Aturan-Aturan Tafsir Nubuat Miller téh nya éta naon anu ceuk ilham kudu ku urang dipaluruh lamun urang rék masihan pekabaran malaikat katilu.
“Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.
Saur Kristus, “Lamun aya anu hayang nuturkeun Kami, manehna kudu mungkir dirina sorangan, nanggung salibna, tuluy nuturkeun Kami.” Deui Anjeunna ngadawuh, “Kami teh caang dunya; sing saha anu nuturkeun Kami moal leumpang dina poek.” Caang kayaktian keur mancarkeun dirina kawas lampu anu hurung, jeung jalma-jalma anu nyaah ka eta caang moal leumpang dina poek. Maranehna bakal nalungtik Kitab Suci, supaya kalawan pasti maranehna nyaho yen maranehna keur ngadengekeun sora Pangangon anu sajati, lain sora jalma sejen.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Jalma-jalma anu kalibet dina nguarkeun pekabaran malaikat katilu keur ngulik Kitab Suci nurutkeun rarancang anu sarua jeung anu diagem ku Bapa Miller. Dina buku leutik anu dijudulan Views of the Prophecies and Prophetic Chronology, Bapa Miller maparin aturan-aturan anu basajan, tapi calakan jeung penting, kieu, pikeun pangajaran jeung panapsiran Alkitab:
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Unggal kecap kudu miboga patalina anu merenah kana poko perkara anu ditepikeun dina Alkitab; 2. Sakabéh Kitab Suci téh diperlukeun, sarta bisa kaharti ku ngalarapkeun diri jeung diajar kalayan temen; 3. Henteu aya nanaon anu diwahyukeun dina Kitab Suci anu bisa atawa bakal disumputkeun ti jalma-jalma anu nyuhunkeun kalayan iman, bari henteu ragu-ragu; 4. Pikeun ngartos doktrin, kumpulkeun sakabéh ayat Kitab Suci ngeunaan poko anu rek dipikanyaho, tuluy pasihan unggal kecap pangaruhna anu merenah; sarta lamun anjeun bisa ngawangun tiori anjeun tanpa aya pasalia pamadegan, anjeun moal aya dina kasalahan; 5. Kitab Suci kudu jadi juru terangna sorangan, sabab éta mangrupa patokan pikeun dirina sorangan. Lamun kuring ngandelkeun saurang guru pikeun nerangkeun ka kuring, sarta manéhna ngan ukur nebak kana hartina, atawa hayang supaya kitu ku sabab pangakuan iman golonganana, atawa supaya dianggap wijaksana, mangka nebakna, kahayangna, pangakuan imanna, atawa kawijaksanaanna jadi patokan kuring, lain Alkitab.’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
“Nu kasebut di luhur téh mangrupa sabagéan tina ieu aturan; sarta dina pangulik urang kana Alkitab urang sadaya bakal hade lamun ngindung kana asas-asas anu ditepikeun.”
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
“Iman anu sajati téh dumasar kana Kitab Suci; tapi Sétan ngagunakeun kacida lobana rupa-rupa akal pikeun ngabengkokkeun Kitab Suci jeung mawa kasasaran, ku sabab éta diperlukeun pisan kahati-hatian anu gedé lamun aya nu hayang nyaho naon sabenerna anu diajarkeun ku éta. Ieu téh salah sahiji tipu daya anu gedé dina mangsa ieu, nyaéta loba teuing ngerehkeun rasa, bari ngaku jujur padahal ngalalaworakeun ucapan-ucapan anu écés tina firman Allah ku lantaran éta firman teu saluyu jeung rasa. Loba jalma teu boga dasar pikeun imanna iwal émosi. Agamana téh diwangun ku kasenangan anu ngagolak; lamun éta eureun, imanna leungit. Rasa bisa waé jadi sekam, tapi firman Allah téh gandum. Jeung, saur nabi, ‘naon gunana sekam ka gandum?’”
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Moal saurang ogé bakal dihukum lantaran henteu ngadengekeun cahaya jeung pangaweruh anu can kungsi dipiboga ku maranéhna, jeung anu memang teu bisa ku maranéhna dihontal. Tapi loba anu nolak nurut kana bebeneran anu ditepikeun ka maranéhna ku para duta Kristus, sabab maranéhna hayang nyaluyukeun diri kana patokan dunya; sarta bebeneran anu geus nepi ka pangartina, cahaya anu geus nyorot dina jiwa, bakal ngahukum maranéhna dina Pangadilan. Dina poé-poé panungtungan ieu urang miboga cahaya anu geus kakumpul, anu geus nyorot sapanjang sagala jaman, sarta ku sabab éta urang bakal dipertanggungjawabkeun saluyu jeung éta. Jalan kasucian henteu sajajar jeung dunya; éta téh jalan anu geus diangkat luhur. Lamun urang leumpang dina ieu jalan, lamun urang lumpat dina jalan parentah-parentah Gusti, urang bakal manggihan yén ‘jalanna jalma bener téh kawas cahaya anu nyorot, anu beuki caang nepi ka poé anu sampurna.’” Review and Herald, November 25, 1884.
You can read in more detail about William Miller’s rules in the Article entitled William Miller under the Prophetic Keys category.
Anjeun tiasa maca leuwih jéntré ngeunaan aturan-aturan William Miller dina Artikel anu dijudulan William Miller dina kategori Konci-Konci Nubuat.
In “our study of the Bible we shall all do well to heed the principles set forth” within “Father Miller’s” rules of prophetic interpretation. The horn of Protestantism was given the sacred document we call the Bible, and also given the responsibility to defend and promote the principles contained therein, and the Protestant horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent.
Dina “pangajaran urang ngeunaan Alkitab, urang sadaya bakal hadé lamun merhatikeun asas-asas anu geus ditepikeun” dina aturan-aturan panafsiran nubuat milik “Bapa Miller.” Tanduk Protestanisme dipasihan dokumén suci anu ku urang disebut Alkitab, sarta ogé dipasihan tanggung jawab pikeun ngajaga jeung ngamajukeun asas-asas anu kakandung di jerona, jeung tanduk Protestan ogé dipasihan sakumpulan aturan pikeun ngabagi kalawan leres harti jeung maksud tina dokumén-dokumén suci éta.
The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.
Tanduk Republikanisme dipaparin hiji dokumén suci anu ku urang disebut Konstitusi, sarta ogé dipaparin tanggung jawab pikeun ngajaga jeung ngamajukeun prinsip-prinsip anu kakandung di jerona. Tanduk Républikan ogé dipaparin sakumpulan aturan pikeun ngabagi kalayan leres harti jeung maksud tina dokumén-dokumén suci éta. Aturan-aturan anu dipaparin pikeun ngabagi kalayan leres Konstitusi nyaéta Bill of Rights, sarta éta ngukuhkeun tujuan pangpentingna tina Konstitusi dina aturan-aturan munggaran Bill of Rights. Amandemen Kahiji anu kadaptar dina Bill of Rights nyaéta kabébasan agama, éksprési, ucapan, jeung pers.
“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” U.S. Constitution, amend. I
“Congrés moal nyieun hiji hukum anu aya patalina jeung ngadegkeun agama, atawa anu ngalarang ngalaksanakeunana kalawan bébas; atawa anu ngurangan kabébasan nyarita, atawa kabébasan pers; atawa hak rahayat pikeun ngariung kalayan tengtrem, sarta pikeun ngadugikeun pamenta ka Pamaréntah guna meunangkeun pangubaran kana kateuadilan.” Konstitusi A.S., amend. I
The Sunday law is an open attack against the first issue of the Constitution, which guarantees freedom of religion, which is eliminated at the Sunday law, thus marking the end of the Constitution, the end of the United States as the sixth kingdom of Bible prophecy and the beginning of the persecution against those who are then proclaiming the third angel’s message in a loud cry. Those who are proclaiming the loud cry of the third angel and protesting against the destruction of the first Amendment and the Constitution are persecuted by those who were supposed to be upholding and applying the sacred rules, which defend the sacred document they were ordained to defend. This is an illustration of understanding and applying the parallel histories of the two horns of the lamb-like earth beast. The founding Fathers of the Constitution parallel Father Miller. The term Father used for Miller is used to designate a leader, not a popish priest. The Bible forbids calling men father who are professing to be spiritual guides. The Millerites are named after their father, as is often the case. To miss this distinction is to miss some of what the Elijah message means, when it turns the hearts of the fathers unto the children and vice-versa.
Hukum Minggu mangrupa serangan nu tétéla kabuka kana perkara kahiji dina Konstitusi, anu ngajamin kabébasan agama, anu dipupus ku Hukum Minggu, ku kituna nandaan ahirna Konstitusi, ahirna Amérika Serikat salaku karajaan kagenep dina nubuat Alkitab, sarta awal panganiayaan ngalawan jalma-jalma anu dina mangsa harita keur ngawawarkeun amanat malaikat katilu dina sora nu tarik. Jalma-jalma anu ngawawarkeun sora nu tarik ti malaikat katilu sarta ngadamel bantahan ngalawan diruksakna Amandemen Kahiji jeung Konstitusi, dipanganiaya ku jalma-jalma anu saenyana kuduna ngajaga jeung nerapkeun aturan-aturan suci, anu ngalindungan dokumén suci nu ku maranéhna geus ditetepkeun pikeun dipaliré. Ieu mangrupa hiji ilustrasi ngeunaan ngartos jeung nerapkeun sajarah-sajarah paralel tina dua tanduk sato galak bumi nu siga anak domba. Bapa-bapa Pangadeg Konstitusi paralel jeung Bapa Miller. Istilah Bapa nu dipaké pikeun Miller dipaké pikeun nandaan saurang pamingpin, lain imam papis. Alkitab ngalarang nyebut lalaki minangka bapa lamun maranéhna ngaku-ngaku jadi pituduh rohani. Kaum Millerite dingaranan nurutkeun bapana, sakumaha mindeng kajadian. Lamun teu ningali bédana ieu, hartina kaliwat tina sawatara bagian tina harti amanat Elia, nalika éta malikkeun hate para bapa ka barudak, jeung sabalikna.
The United States in Isaiah twenty-three is the sixth kingdom of Bible prophecy and it remains so until it overturns its Constitution at the rapidly approaching Sunday law. The sixth kingdom rules for seventy prophetic years, which are the days of one king. The kingdom (a king is a kingdom) that ruled for seventy years was Babylon. During the seventy years the horn of the state was the government of Babylon and the horn of the church was the Chaldeans. Daniel, Shadrach, Meshack and Abednego represent the one hundred and forty-four thousand. Both horns and God’s people are represented in Daniel’s testimony. The seventy years of captivity in Babylon was the days of one king that Isaiah employs to identify that the prophetic history of the United States and the history of Adventism as 1798 until the Sunday law.
Amérika Sarikat dina Yesaya dua puluh tilu nyaéta karajaan kagenep dina nubuat Alkitab, sarta tetep kitu nepi ka manéhna ngagulingkeun Konstitusina dina hukum Minggu anu beuki gancang ngadeukeutan. Karajaan kagenep maréntah salila tujuh puluh taun nubuat, anu mangrupikeun poé-poé hiji raja. Karajaan éta (hiji raja nyaéta hiji karajaan) anu maréntah salila tujuh puluh taun nyaéta Babul. Salila tujuh puluh taun éta, tanduk nagara nyaéta pamaréntahan Babul, sarta tanduk garéja nyaéta urang Kasdim. Daniel, Sadrakh, Mesakh, jeung Abednego ngalambangkeun saratus opat puluh opat rébu. Duanana tanduk jeung umat Allah dilambangkeun dina kasaksian Daniel. Tujuh puluh taun panangkaran di Babul nyaéta poé-poé hiji raja anu ku Yesaya dipaké pikeun ngaidéntifikasi yén sajarah nubuat Amérika Sarikat jeung sajarah Adventisme nyaéta ti 1798 nepi ka hukum Minggu.
Identifying that the line of prophetic history for both horns of the United States allows us to consider the ending and beginning, with the two horn witnesses to identify the characteristic of the other horn. After all the horns were the same. In Daniel there were horns, some broken, with horns that grew out of the broken horn. Some horns in Daniel were not the same size as each other, coming up later than the other. Not so, with the two horns of the United States. Those two horns parallel each other through the same history and produce the same waymarks, though different from one another in terms of their purpose. There are caveats within the history that are also important to understand.
Ngawilujengkeun yén garis sajarah kenabian pikeun duanana tanduk Amérika Serikat ngamungkinkeun urang mertimbangkeun tungtung jeung awalna, ku dua saksi tanduk éta pikeun nangtukeun sipat tanduk anu séjén. Barina ogé, sakabéh tanduk éta sarua. Dina Daniel aya tanduk-tanduk, sawatara pegat, kalayan tanduk-tanduk anu tumuwuh tina tanduk anu pegat éta. Sababaraha tanduk dina Daniel henteu sarua gedéna hiji jeung nu séjén, mucunghulna leuwih ahir tibatan nu séjén. Henteu kitu halna jeung dua tanduk Amérika Serikat. Dua tanduk éta sajajar hiji jeung nu séjén ngaliwatan sajarah anu sarua sarta ngahasilkeun waymarks anu sarua, sanajan béda ti silih dina hal tujuanana. Aya ogé katerangan pangwates dina jero sajarah éta anu penting pisan pikeun dipikaharti.
In the beginning of Adventism there was a change from the prophetic history represented by the church of Philadelphia unto the church of Laodicea. There must be therefore at the end a change from the prophetic history of Laodicea. The Revelation of Jesus Christ includes the light of this understanding and it is part of what is being unsealed at this time.
Dina awal Adventisme aya hiji parobahan tina sajarah kenabian anu dilambangkeun ku garéja Piladelfia ka garéja Laodikea. Ku sabab kitu, dina ahirna kudu aya parobahan tina sajarah kenabian Laodikea. Wahyu Yesus Kristus ngawengku cahaya tina pangarti ieu, sarta éta mangrupa bagian tina naon anu keur dibuka meteraina dina mangsa ieu.
And “after the end of seventy years” the pope will “sing” and the “forgotten” “harlot” will be remembered. She is “remembered” at the Sunday law, where the issue is between the worship of the sun, or the worship of the day that God’s law informed mankind to “remember.”
Jeung “sanggeus tungtung tujuh puluh taun” paus bakal “ngawih” sarta “palacur” anu “poho” bakal diinget deui. Anjeunna “diinget” dina hukum Minggu, tempat pasualan éta aya antara ibadah ka panonpoé, atawa ibadah ka poé anu ku hukum Allah umat manusa diparéntahkeun supaya “émut.”
In this article we have identified that the history of Babylon’s seventy-year rule typifies the history of the United States from 1798 until the Sunday law. In a previous article and often in Habakkuk’s Tables we identify that the captivity in and deliverance from Egypt, also typifies the history of the United States and God’s people. Those four histories of Babylon, Egypt, Adventism and the United States are not the only lines to bring upon these lines, but when we apply the rule of first mention to those four lines—it is absolutely amazing. I will close this article with one simple and partial illustration of what I mean, and what I intend to continue with when we further address the history of Isaiah twenty-three at a later time.
Dina ieu tulisan urang geus nangtukeun yén sajarah pamaréntahan Babul salila tujuh puluh taun mangrupa titingalan anu ngalambangkeun sajarah Amérika Sarikat ti taun 1798 nepi ka hukum Minggu. Dina hiji tulisan saméméhna, sarta remen dina Tables Habakuk, urang nangtukeun yén panaklukan di Mesir jeung pangluputan ti dinya ogé ngalambangkeun sajarah Amérika Sarikat jeung umat Allah. Opat sajarah éta, nyaéta Babul, Mesir, Adventisme, jeung Amérika Sarikat, lain hiji-hijina garis anu bisa diterapkeun kana garis-garis ieu, tapi nalika urang nerapkeun aturan panyebutan kahiji kana opat garis éta—éta leres-leres matak ngareuwaskeun. Kuring rék nutup ieu tulisan ku hiji gambaran anu basajan jeung sabagian waé ngeunaan naon anu ku kuring dimaksud, sarta naon anu ku kuring rek diteruskeun nalika urang engké leuwih jauh ngabahas sajarah Yesaya dua puluh tilu.
The history of Babylon has a converted king at the beginning and a wicked king at the end. Doesn’t matter if it were Biden or Trump, for the book of Daniel teaches that it is God who sets up rulers and takes them down. What can be sure about either a Democrat or Republican leader at the time of the Sunday law is that they are a wicked leader. Nebuchadnezzar was Babylon, he was the tyrant of Babylon, willing to throw three good men into the fire. But he was eventually converted to Daniel’s God. Not so with the last leader Belshazzar. He was a wicked king. The United States in prophecy begins as a lamb, a symbol of Christ and His sacrifice for mankind. At the end the United States will speak as a dragon. The change from Christ to Satan in this line of history is represented by the difference of Nebuchadnezzar and Belshazzar.
Sajarah Babul miboga hiji raja anu tobat dina awalna jeung hiji raja anu jahat dina ahirna. Henteu jadi soal naha éta Biden atawa Trump, sabab kitab Daniel ngajar yén Allah anu ngadegkeun pamaréntah jeung ngajatuhkeunana. Anu bisa dipastikeun ngeunaan boh pamingpin Démokrat boh Républikan dina mangsa hukum Minggu nyaéta yén maranéhna téh pamingpin anu jahat. Nebukadnesar téh Babul; manéhna nyaéta lalimna Babul, daék ngalungkeun tilu jalma hadé kana seuneu. Tapi ahirna manéhna tobat ka Allahna Daniel. Henteu kitu jeung pamingpin panungtung, Belsyazar. Manéhna téh raja anu jahat. Amérika Sarikat dina nubuat dimimitian minangka anak domba, lambang Kristus jeung pangurbanan-Na pikeun umat manusa. Dina ahirna Amérika Sarikat bakal nyarita saperti naga. Parobahan tina Kristus ka Sétan dina ieu runtuyan sajarah digambarkeun ku bédana antara Nebukadnesar jeung Belsyazar.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Belsyasar geus dipaparin loba kasempetan pikeun nyaho jeung ngalakonan pangersa Allah. Anjeunna geus ningali aki-na, Nebukadnesar, diusir ti pakumpulan manusa. Anjeunna geus ningali akal budi anu ku raja anu sombong éta dipikagungahkeun, dicabut ku Anjeunna anu masihan éta. Anjeunna geus ningali raja éta diusir ti karajaanana, sarta dijadikeun babaturan jeung sato-sato di tegal. Tapi kanyaah Belsyasar kana hiburan jeung pamulyakeun diri sorangan mupus palajaran-palajaran anu sakuduna henteu kungsi poho ku anjeunna; sarta anjeunna ngalakukeun dosa-dosa anu sarupa jeung anu ngabalukarkeun panghukuman anu kacida beuratna ka Nebukadnesar. Anjeunna nyéépkeun kasempetan-kasempetan anu ku kurnia geus dipaparinkeun ka anjeunna, ngalalaworakeun ngamangpaatkeun kasempetan-kasempetan anu aya dina jangkauan anjeunna pikeun jadi wanoh kana bebeneran. ‘Naon anu kudu ku sim kuring dipigawé sangkan salamet?’ nyaéta hiji patalékan anu ku raja anu agung tapi bodo éta dipopohokeun kalawan teu paduli.” Bible Echo, 25 April 1898.
Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.
Perhatikeun yén Belsyazar nu jahat éta raja bodo. Anjeunna nandangan hukuman anu sarua jeung bapana, Nebukadnésar, sabab duanana hukuman éta digambarkeun minangka “tujuh mangsa” dina Imamat dua puluh genep. Nebukadnésar aya di padang, hirup kawas sato, salila dua rébu lima ratus dua puluh poé, nyaéta tujuh taun biblis, sarta hukuman putrana, Belsyazar, anu ditulis dina témbok, ogé ngawakilan dua rébu lima ratus dua puluh. Bédana nyaéta yén hukuman ka Nebukadnésar ngarobah anjeunna sarta ngajadikeun anjeunna raja anu wijaksana, ari hukuman ka Belsyazar tumiba ka raja anu bodo.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Ka pangawasa pamungkas Babilon, sakumaha dina tamsil ka pangawasa kahijina, parantos sumping putusan ti Panjaga ilahi: ‘He raja,... ka hidep ieu dipidangkeun; Karajaan geus undur ti hidep.’ Daniel 4:31.” Prophets and Kings, 533.
The handwriting on the wall for the last president is the first amendment which identifies the “wall” of separation of church and state, which the final foolish king does not understand. The “seven times” of Leviticus twenty-six represents a “scattering of the people” that is accomplished by the king of the north at the Sunday law. That scattering is the national ruin that follows the Sunday law. The sixth nation forgot the lessons of their founding fathers who penned the Constitution to protect not only from a corrupt church, but also from the tyrannical European kings that the corrupt woman slept with. The founding fathers represent those who rejected the papacy and the kings of Europe for they knew from their own experience after coming out of a scattering of twelve hundred and sixty years of papal darkness, that protections against that type of tyranny must be the center piece of their new Constitution. They were wise fathers, they were lamb-like, but not so with the last father, for he will speak as a dragon. The Fathers came out of a scattering and the son goes back into a scattering. The tyrant in both instances is the first papacy and the last papacy.
Tulisan dina témbok pikeun présidén panungtungan téh nyaéta amendemen kahiji anu nandaan “témbok” pamisahan antara garéja jeung nagara, anu teu kaharti ku raja bodo panungtungan. “Tujuh kali” dina Imamat dua puluh genep ngagambarkeun hiji “paburencayna jalma-jalma” anu dilaksanakeun ku raja kalér dina hukum Minggu. Paburencay éta téh karuksakan nasional anu nuturkeun hukum Minggu. Bangsa kagenep mopohokeun palajaran ti para founding fathers maranéhna anu nyusun Konstitusi pikeun ngajaga lain ngan tina garéja anu korup, tapi ogé tina raja-raja Éropa anu tiranik anu ku awéwé korup éta kungsi diajak sare. Para founding fathers ngagambarkeun jalma-jalma anu nolak kapausan jeung raja-raja Éropa, sabab maranéhna nyaho tina pangalaman sorangan sanggeus kaluar tina hiji paburencay salila sarébu dua ratus genep puluh taun poékna kapausan, yén pangayoman ngalawan jinis katirisan sapertos kitu kudu jadi puseur utama tina Konstitusi anyar maranéhna. Maranéhna téh bapa-bapa anu wijaksana, maranéhna siga anak domba, tapi henteu kitu jeung bapa panungtungan, sabab anjeunna bakal nyarita siga naga. Para Bapa kaluar tina hiji paburencay, sedengkeun anakna balik deui kana paburencay. Si tiran dina dua kajadian éta nyaéta kapausan anu kahiji jeung kapausan anu panungtungan.
The symbol of the judgment upon Nebuchadnezzar, the first king and the last king Belshazzar was the “seven times” scattering of Leviticus twenty-six. Nebuchadnezzar lived it, and Belshazzar had it written upon the wall as his epitaph the very night he died. The symbol of the Republican horn in the beginning was its escape from the king of the north’s bondage and the symbol of the Republican horn at its end is captivity brought about from the king of the north. The Sunday law is the “very night” that it dies as the sixth kingdom of Bible prophecy. In all four illustrations, Belshazzar, Nebuchadnezzar, and the beginning and ending of the Republican horn the twenty-five twenty of Leviticus twenty-six, is the symbol represented at the beginning and the ending. That represents the signature of Alpha and Omega.
Lambang pangadilan ka Nebukadnesar, raja kahiji, jeung ka raja panungtung Belsyazar, nyaéta paburencayna “tujuh mangsa” dina Imamat dua puluh genep. Nebukadnesar ngalaman éta, jeung Belsyazar nampa éta dituliskeun dina témbok minangka epitafna dina peuting pisan nalika anjeunna pupus. Lambang tanduk Républik dina awalna nyaéta kabébasanana tina pangbeungkeutan raja kalér, jeung lambang tanduk Républik dina ahirna nyaéta panawanan anu didatangkeun ku raja kalér. Hukum Minggu nyaéta “peuting pisan” nalika éta maot minangka karajaan kagenep dina nubuat Alkitab. Dina sakabéh opat gambaran éta, Belsyazar, Nebukadnesar, jeung awal katut ahir tanduk Républik, dua puluh lima dua puluh tina Imamat dua puluh genep, nyaéta lambang anu dipidangkeun dina awal jeung dina ahir. Éta ngagambarkeun tandatangan Alpha jeung Omega.
The first “time prophecy” William Miller discovered was the twenty-five twenty of Leviticus twenty-six. It was the first stone in the foundation that Jesus laid through the work of Miller. It was also the first foundational truth that was set aside by Adventism in 1863. When all of Miller’s stones of truth were put into the foundation, those truths were represented on the two tables of Habakkuk, which are the 1843 and 1850 pioneer charts. Those two tables represent the covenant relationship between God and His denominated people just as the two tables of the Ten Commandments represented the covenant with ancient Israel.
Nubuat “waktu” kahiji anu kapanggih ku William Miller nyaéta dua rébu lima ratus dua puluh dina Imamat dua puluh genep. Éta téh batu kahiji dina pondasi anu diteundeun ku Yesus ngaliwatan pagawéan Miller. Éta ogé nyaéta bebeneran pondasi kahiji anu disisihkeun ku Adventisme dina taun 1863. Nalika sakabéh batu-batu bebeneran Miller ditempatkeun kana pondasi éta, bebeneran-bebeneran éta digambarkeun dina dua loh Habakuk, nyaéta bagan para panaratas taun 1843 jeung 1850. Dua loh éta ngagambarkeun hubungan perjangjian antara Allah jeung umat-Na anu dingaranan, sakumaha dua loh Sapuluh Parentah ngagambarkeun perjangjian jeung Israil baheula.
At the end of Laodicean Adventism, when it is spewed out of the mouth of the Lord at the Sunday law, the handwriting on the wall is those two sacred pioneer charts. Charts which they are unable to read, for they refused to be benefitted by the warning message in their beginning of their history….
Dina ahir Adventisme Laodikea, nalika éta dimuntahkeun tina sungut Gusti dina mangsa hukum Minggu, tulisan dina témbok téh nyaéta dua bagan suci para panaratas éta. Bagan-bagan anu maranéhna henteu sanggup maca, sabab maranéhna nampik narima mangpaat tina pesen pangwawadian dina awal sajarah maranéhna sorangan….
The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.
Krisis kauangan taun 1837 di Amérika Serikat mangrupa hiji kajadian nu rumit, dipicu ku gabungan rupa-rupa faktor ékonomi, kawijakan, jeung kagiatan spéculatif.
Speculative Bubble: In the years leading up to 1837, there was a speculative boom in land and investments, driven in part by the westward expansion of the country. Land speculation, particularly in the western frontier, led to inflated land prices and excessive borrowing.
Gelembung Spekulatif: Dina taun-taun nu ngadeukeutan ka 1837, aya ledakan spekulatif dina widang tanah jeung investasi, nu sabagianna didorong ku mekarna nagara ka arah kulon. Spekulasi tanah, utamana di wewengkon tapel wates kulon, nyababkeun harga tanah ngaronjat kaleuleuwihan sarta utang anu kaleuleuwihan.
Easy Credit and Speculative Lending: Banks and financial institutions were issuing large amounts of credit and loans, often without adequate collateral. This easy access to credit contributed to the speculative frenzy and increased the risks of financial instability.
Kiridit Gampang jeung Injeuman Spekulatif: Bank-bank jeung lembaga kauangan ngaluarkeun kiridit sarta injeuman dina jumlah anu gedé, remen tanpa jaminan anu nyukupan. Gampangna aksés kana kiridit ieu nyumbang kana kasibukan spekulatif anu ngagolak sarta ningkatkeun résiko katangtuan kauangan.
Overexpansion of Banks: Banks were expanding their operations rapidly, often issuing more paper money (banknotes) than they had specie (gold and silver) to back it up. This practice, known as “wildcat banking,” resulted in an overabundance of unregulated and unreliable currency in circulation.
Ékspansi kaleuleuwihan ku bank-bank: bank-bank keur ngalegaan kagiatanana kalayan kacida gancangna, remen ngaluarkeun duit kertas (banknote) leuwih loba tibatan spésié (emas jeung pérak) anu dipiboga pikeun ngajaminana. Prak-prakan ieu, anu dipikawanoh minangka “wildcat banking,” ngabalukarkeun kaleuleuwihan mata uang anu teu diatur jeung teu bisa dipercaya dina peredaran.
Jackson’s Economic Policies: President Andrew Jackson’s policies played a role in exacerbating the crisis. He issued the Specie Circular in 1836, which required that public lands be purchased with hard currency (gold and silver) rather than paper money. This led to a rush to convert banknotes into specie, causing financial strains and bank failures.
Kabijakan Ékonomi Jackson: Kabijakan Présidén Andrew Jackson milu ngagedékeun krisis éta. Dina taun 1836 anjeunna ngaluarkeun Specie Circular, anu netepkeun yén tanah-tanah umum kudu dipésér ku duit logam teuas (emas jeung pérak), lain ku duit kertas. Ieu nyababkeun raména jalma ngarobah nota bank jadi specie, anu ngabalukarkeun tekenan kauangan jeung gagalna bank-bank.
International Factors: The crisis in the United States was also influenced by international economic conditions. A slump in the British economy, a major trading partner of the United States, led to a reduction in demand for American goods and exports. This, in turn, affected American businesses and contributed to economic distress.
Faktor Internasional: Krisis di Amérika Sarikat ogé dipangaruhan ku kaayaan ékonomi internasional. Kamunduran dina ékonomi Britania, anu mangrupa salah sahiji mitra dagang utama Amérika Sarikat, nyababkeun nurunna paménta kana barang-barang jeung ékspor Amérika. Ieu, satuluyna, mangaruhan usaha-usaha di Amérika sarta nyumbang kana kasangsaraan ékonomi.
Panic and Bank Runs: In May 1837, a series of financial shocks, including bank failures and credit contractions, led to a panic among investors and depositors. This panic triggered a wave of bank runs and a severe contraction of credit.
Panik jeung Panggero Dana ti Bank: Dina bulan Méi 1837, runtuyan guncangan kauangan, kaasup ragragna bank-bank jeung panyempitan kiridit, nyababkeun timbulna panik di kalangan investor jeung para panyimpen dana. Panik ieu memicu gelombang panggero dana ti bank-bank sarta panyempitan kiridit anu parna.
Contraction of Money Supply: As banks failed and credit tightened, the overall money supply in the economy contracted significantly. This contraction of money aggravated economic difficulties and deepened the recession. The combination of these factors led to a severe economic downturn, characterized by bank failures, unemployment, reduced consumer spending, and a general economic depression.
Pangkeretna Pasokan Duit: Nalika bank-bank runtuh sarta kiridit beuki ketat, jumlah duit sakabéhna dina ékonomi nyirorot pisan. Ieu pangkeretna pasokan duit ngabeuratkeun kasusah ékonomi sarta ngagedékeun réési. Gabungan ieu rupa-rupa faktor nyababkeun kamorosotan ékonomi anu parna, nu dicirian ku runtuhna bank-bank, pangangguran, nguranganana belanja konsumén, jeung depresi ékonomi sacara umum.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Urang taya nanaon anu kudu dipikasieun pikeun mangsa nu bakal datang, iwal lamun urang poho kana jalan kumaha Gusti parantos mingpin urang, jeung pangajaran-Na dina sajarah kahirupan urang nu geus kaliwat.” Life Sketches, 196.