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# The Book of Daniel - Number Fifty-Seven

Kitab Daniel - Nomer Sèket Pitu

Unveiling the Prophetic Secrets of Revelation: A Journey Through End-Time Prophecies

Mbabar Rahasia-Rahasia Kenabian ing Kitab Wahyu: Lelakon Lumantar Wewarah-Wewarah Bab Pungkasaning Jaman

Author

Jeff Pippenger

Published

January 21, 2024

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All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.

Kabeh para nabi ngandika bab wekasaning jagad, lan kabeh wangsit padha ketemu lan mungkasi ana ing kitab Wahyu. Ing kitab Wahyu, garis sing padha diterusake kaya ing kitab Daniel, awit kaloroné iku kitab sing padha. Kabeh prinsip kenabian iki wis kacathet kanthi temtu ana ing artikel-artikel sadurungé. Ing kitab Wahyu, kita diparingi pawartos yèn pas sadurungé mangsaning sih-rahmat katutup ana sawijining wangsit sing wis kaségel kang banjur kabukak. Artikel-artikel iki wis ngaturaké unsur-unsur kenabian sing ana gandhèng-cènèngé karo pekabaran ing kitab Wahyu kang saiki lagi kabukak. Pekabaran iku dudu sawijining bebener kenabian tunggal, lan saben unsur saka pekabaran kang lagi kabukak iku klebu ing golongan Wahyuné Gusti Yesus Kristus.

The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.

Pesen punika kapacak tanpa segel pas sadèrèngipun panutupaning wektu kasempatan, nalika “wektunipun sampun caket.” Kitab Daniel lan Wahyu, sesarengan kaliyan komentar saking tulisan-tulisan Roh Ramalan, ngandharaken kanthi cetha sanget ngenani proses ingkang gegandhèngan kaliyan pambukaning segel satunggaling pesen nabi. Singa saking taler Yéhuda punika ingkang nindakaken pambukaning segel punika, lan nalika Panjenenganipun nindakaken mekaten, Panjenenganipun migunakaken cara ingkang tumata kanggé nampilaken pesen punika. Panjenenganipun nampi pesen punika saking Sang Rama, ingkang dipunlambangaken nyekel Kitab Suci kados ingkang kasegel kanthi pitu segel. Singa saking taler Yéhuda, ingkang ugi punika oyotipun Dawud lan Cempé ingkang sampun kapatèni, njupuk kitab punika saking Sang Rama lan nyopot segel-segelipun.

Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.

Sawisé iku Gusti Yesus maringaké pesen mau marang Gabriel, kang bebarengan karo para malaékat liyané nyampekaké pesen iku marang sawijining nabi, sing nulis pesen mau lan ngirimaké marang pasamuwan-pasamuwan. Nalika wektuné kanggo mbukak segelé pesen kenabian iku wis cedhak, pambukané pesen kenabian mau ngasilaké sawijining proses pangujian telung tataran, kang nguji wong-wong ing sajroning pasamuwan-pasamuwan sing dadi para pamirsa kang dituju déning tulisané nabi iku; lan adhedhasar tanggapan pribadi saka para anggota pasamuwan mau, wong-wong iku netepaké apa dhèwèké kalebu ing salah siji saka rong golongan. Wong-wong sing nampani tambahing kawruh kang diasilaké déning pesen kang wis dibukak segelé iku diidentifikasi minangka “wong wicaksana,” déné wong-wong sing ora nampani iku diidentifikasi déning Daniel minangka “wong duraka,” lan déning Matius minangka “wong bodho”.

All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.

Kabèh faktor iki sing gegandhèngan karo kabukane rahasia pungkasan kenabian kabahas lan ditekanaké ana ing ayat sanga saka Wahyu pitulas, awit ayat iku nandhesaké sawijining unsur saka Wahyué Gusti Yesus Kristus kang bakal nguji rong golongan para panyembah. Iki katindakaké kanthi netepaké yèn wong-wong “wicaksana” iku kang bakal mangertèni pesen kang ngetutaké panji pepéling saka ayat mau.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Lan iki pikiran kang nduwèni kawicaksanan. Pitu sirah iku pitu gunung, panggonané wong wadon iku lenggah. Lan ana pitu ratu: lima wis gugur, siji ana, lan sijiné durung teka; lan manawa dheweke teka, dheweke kudu tetep sawatara mangsa cendhak. Lan kéwan galak kang biyèn ana, lan saiki ora ana, iya dhèwèké iku kang kaping wolu, lan asalé saka pitu iku, lan tumuju marang karusakan. Wahyu 17:9–11.

The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.

“Pikiran kang nduwèni kawicaksanan,” yaiku pikirane para “wicaksana.” Para “wicaksana” mangertèni tambahing kawruh, lan tambahing kawruh kang kaandharaké sanalika sawisé panandha kenabian, kang nandhani sawijining bebener sing bakal dimangertèni déning para wicaksana lan ditampik déning wong-wong duraka, yaiku bebener kang gegandhengan karo karajan-karajan sajroning ramalan Kitab Suci kang kaatur ing ayat-ayat sabanjuré. Ayat-ayat mau makili pralambang pungkasan bab karajan-karajan sajroning ramalan Kitab Suci, lan apa kang kabukak segelé ing dina-dina pungkasan yaiku yèn wolung karajan iku uga wis dipralambangaké ing pralambang kapisan bab karajan-karajan sajroning ramalan Kitab Suci ing Daniel bab loro.

The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.

Wahyu bab kayekten njunjung panemu winates ngenani karajan-karajan ing ramalan Kitab Suci sing dadi salah siji saka mustika-mustikané Miller, nanging padhangé sumunar sapuluh ping luwih cetha, awit ngemu kayekten luwih akèh tinimbang kang dimangertèni déning para Millerit saka titik winatesé ing sajarah, lan iku makili sawijining pasulayan, kaya kang diwakili déning angka “sepuluh,” lan déning suar pepéling saka pepéling pambuka, “ing kéné ana budi kang duwé kawicaksanan,” kang kanthi profètis ditafsiraké mangkéné: kayekten ing ngisor iki bakal nguji pasamuwan-pasamuwan sing dikirimi piwulang kang kabikak segelé sakdurungé rampungé mangsa sih-rahmat.

In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.

Ing Wahyu pitulas, Yohanes digawa menyang ara-ara samun sajrone sèwu rong atus suwidak taun pepetenging kapapaan. Panjenengané dipanggonaké ing pungkasaning mangsa iku, yaiku taun 1798, kang padha pas karo sajarah sing padha nalika panjenengané dipanggonaké ing Wahyu telulas.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.

> Lan aku ngadeg ana ing wedhi segara, lan weruh ana kewan galak munggah saka ing segara, nduwèni pitung sirah lan sepuluh sungu, lan ing sungu-sunguné ana sepuluh makutha, lan ing sirah-sirahé ana jeneng pangêmohing Allah. Wahyu 13:1.

The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.

“Wedhi ing segara” nggambarake taun 1798, amarga iku nggambarake titik panyawang sajarah ing ngendi Yohanes diparingi pamedhar weruh babagan kapausan (kewan saka segara) ing wujud wektu kapungkur, lan Amerika Serikat (kewan saka bumi) kang lagi munggah, lan pungkasane bakal ngandika kaya naga nalika undhang-undhang Minggu kang enggal rawuh. Banjur kewan saka bumi meksa jagad supaya nampani “gambar kewan mau,” kang bakal ngandika lan ngleksanakake pranatan Minggu marang saindenging jagad.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> “Nalika Kakapyan, sawisé direbut kekuwatané, kapeksa mandheg saka panganiaya, Yohanes nyumurupi sawijining kakuwatan anyar munggah kanggo nggemakaké swarané naga, lan nerusaké pakaryan sing padha kejem lan ngujaraké pitenah. Kakuwatan iki, kang pungkasan kang bakal perang nglawan pasamuwan lan angger-anggeré Allah, digambaraké déning sawijining kéwan kanthi sungu kaya wedhus cilik. Kéwan-kéwan sadurungé wis munggah saka segara; nanging iki munggah saka bumi, nggambaraké tuwuhé kanthi tentrem saka bangsa kang dilambangaké—Amerika Sarékat.” Signs of the Times, 8 Fèbruari 1910.

John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.

Yokanan kagawa menyang titik pandhang sajarah sing padha kanggo nampani panyajèn pungkasan bab karajan-karajan ing ramalan Kitab Suci ing pasal pitulas. Nalika ngadeg ana ing titik pandhang iku, karajan-karajan mau diprasthèkaké. Dhèwèké kawitan diwènèhi pawartos yèn kéwan iku nguwasani pasamuwan lan uga nagara, amarga wong wadon iku lenggah ana ing ndhuwuré ora mung pitung sirah, nanging uga pitung gunung. Lenggahe sundel gedhé iku mènèhi pratandha yèn dhèwèké iku sing nunggang kéwan mau, lan sing nunggang kéwan iku yaiku sing nguwasani kéwan mau.

> And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.

> Lan wong wadon kang kokdeleng iku kutha gedhé iku, kang mrentah atas para raja ing bumi. Wahyu 17:18.

The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.

Tembung “mrentah” tegesé nyekel lan ngwasani. Wong sing nunggang ngwasani kéwan kuwi kanthi nyekel tali kekangé. Kapapaning paus ngwasani pitung sirah lan uga pitung gunung. Ing Daniel pasal loro, Daniel ngandhani Nebukadnésar yèn dhèwèké iku “sirah” emas. Ing Yésaya pasal pitu, “sirah” uga tegesé ratu, kutha krajan, utawa karajan.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.

> Sebab sirahing Siria iku Damsyik, lan sirahing Damsyik iku Rezin; lan sajroning sawidak lima taun Efraim bakal diremuk, nganti ora dadi sawijining bangsa. Lan sirahing Efraim iku Samaria, lan sirahing Samaria iku putraning Remalya. Manawa kowe ora pracaya, temenan kowe ora bakal ditegakaké. Yesaya 7:7, 8.

The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.

Kepausan, yaiku wong wadon kang nunggangi kéwan galak, mrentah atas sakabèhé para ratu ing bumi. Para ratu iku digambarake minangka “sepuluh ratu,” yaiku kakuwatan naga ing dina-dina wekasan. Wong-wong iku para ratu kang dadi mitra laku jina karo sundel Tirus. “Sepuluh ratu” iku wis kapeksa nampa wewenangé kepausan, nanging ratu utama ing antarané sepuluh ratu mau yaiku Amerika Serikat. Mulané Amerika Serikat uga digambarake déning Akhab, ratu saka sepuluh karajan lor Israel. Angka “pitu” nglambangaké “kasampurnan,” lan nalika kepausan dipratelakaké minangka kang jumeneng nguwasani para ratu ing bumi, dheweke uga nguwasani sepuluh ratu mau lan lenggah ing ndhuwuré pitu sirah.

Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.

Inilah budi sing nduwèni kawicaksanan, awit para wicaksana ing jaman pungkasan nggunakaké metodhe “line upon line,” lan padha mangertèni yèn saben pralambang pamaréntahan nagara kang dipréntah déning sundel iku nuduhaké kayektèn sing padha. Dheweke uga mrentah ing sadhuwuring pitu gunung, lan para Millerit nemtokaké yèn “gunung” ing wangsit Kitab Suci iku pralambang sawijining karajan, nanging padha uga nemtokaké yèn pralambang-pralambang iku nduwèni teges luwih saka siji.

Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.

Gunung-gunung uga minangka pralambang pasamuwan. “Gunung suci kang mulya” ing Kitab Suci nggambarake pasamuwaning Allah.

> The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.

> Pangandika kang dideleng déning Yésaya bin Amoz ngenani Yéhuda lan Yérusalèm. Lan ing dina-dina wekasan bakal kelakon, yèn gunung padalemané Pangéran bakal ditegakaké ing pucaking gunung-gunung, lan bakal kaluhurnakaké ngungkuli bukit-bukit; lan sakèhé bangsa bakal mili menyang kono. Lan akèh umat bakal padha lunga sarta matur: Ayo, padha mrenea, lan ayo padha munggah menyang gunungé Pangéran, menyang padalemané Allahé Yakub; lan Panjenengané bakal mulang kita bab dalan-dalané, lan kita bakal lumaku ana ing margi-margi-Nya: awit saka Sion bakal medal angger-anggering Torèt, lan pangandikané Pangéran saka Yérusalèm. Yésaya 2:1–3.

The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.

“Padalemaning Pangeran” iku grejane Panjenengane, lan iku sawijining “gunung.” Sundhal agung iku lenggah ana ing sadhuwure pitung gunung, mangkono mratelakake manawa dheweke mrentah nguwasani sakehing greja, kaya dene dheweke uga mrentah nguwasani sakehing para raja. Dheweke nduweni pangwasaning marang sakehing greja lan sakehing nagara ing saindenging jagad.

The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.

Wahyu sing diudharaké déning Yesaya, sing marani dhèwèké “bab Yéhuda lan Yérusalèm,” sing lagi waé kita petik, terus lumaku, lan isih kalebu perangan sing padha ing bab papat, lan miturut Yesaya iku yaiku “ing dina kang padha” nalika wong-wong padha ngucap, “Ayo, padha mrenea, lan ayo padha munggah menyang gunungé Pangéran, menyang padalemané Allahé Yakub.” Ing mangsa wektu sing padha iku “pitu wong wadon” uga kasebut.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.

> Lan ing dina iku pitu wong wadon bakal nyekel siji wong lanang, sarta padha ngandika, Aku bakal mangan roti kawula piyambak, lan ngagem sandhangan kawula piyambak; namung karsaa kawula sinebut nganggo asma panjenengan, supaya kawirangan kawula katilar. Ing dina iku Pang kasebuting Pangeran bakal endah lan mulya, lan wohing bumi bakal linuwih lan éndah tumrap wong-wong Israel kang padha kapitulungan. Lan bakal kelakon, manawa sapa kang kari ana ing Sion, lan sapa kang tetep ana ing Yerusalem, bakal sinebut suci, yaiku saben wong kang kacathet ana ing antarané wong urip ing Yerusalem: Nalika Pangeran wus mbuwang reregedé para putri Sion, lan wus ngresiki getihing Yerusalem saka ing satengahé kutha iku kanthi Roh pangadilan lan kanthi roh pangobongan. Lan Pangeran bakal nitahaké ing sadhuwuring saben papan padunungan ing gunung Sion, lan ing sadhuwuring pasamuwan-pasamuwané, méga lan kumelun ing wayah awan, lan padhanging geni kang murub ing wayah bengi; awit ing sadhuwuring sakèhé kamulyan bakal ana pangayoman. Lan ana tarub kanggo iyub-iyub ing wayah awan saka panas, lan kanggo pangungsèn, lan kanggo pandhelikan saka prahara lan saka udan. Yesaya 4:1–6.

The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”

“Dina” kang dados pokoking wahyu Yésaya iku yaiku “jam” lindhu gedhé ing Wahyu pasal sewelas. Wong-wong wicaksana kang sampun nampi pitutur supaya “wangsul” saking kuciwane tanggal 18 Juli 2020, lan sampun netepi syarat-syarat ing Imamat likur enem, sarta ingkang sampun dipun kumpulaken déning ramalan kapisanipun Yéhezkièl, dipun segel nalika padha nampi pesen kaping kalihipun Yéhezkièl bab papat angin Islam. Sawisé punika, padha lajeng dipun unggahaken dhateng swarga dados sawijining panji, lan anak-anak Allah sanèsipun ing Babul wiwit nanggapi panggilan supaya medal saking Babul, ingkang kawiwitan nalika lindhu punika kadadosan, yaiku angger-angger Minggu ingkang badhé enggal rawuh. Wedhus-wedhus Allah sanèsipun mireng pesen supaya medal saking Babul, lan padha mratelakaken, “Ayo, sumangga kita munggah dhateng gunungipun Sang Yehuwah, dhateng padalemanipun Allahé Yakub.”

In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.

Ing “jam” iku sundel agung wiwit ngidungake kidung-kidunge lan laku jina karo para raja ing bumi. Wong-wong kang jenenge ora katulis ana ing kitab panguripané Sang Cempé nututi sundel iku, lan gréja-gréjané padha sumarah ana ing sangisoré panguwasané. Gréja-gréja iku dilambangaké déning Yésaya minangka “pitu wong wadon.” “Pitu wong wadon” iku yaiku “pitu gunung” kang bakal dipréntah déning kapausan, nalika Amérika Sarékat meksa saindenging jagad supaya ngedegaké gambar kéwan iku, kang bakal bisa ngandika lan uga njalari kabèh wong nampa tandha panguwasa kepausan.

Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.

“Pitung wanita” iku “bakal nyekel siji priya,” lan “priya” iku yaiku “priya” kang déning Paulus kasebut minangka “wong dosa.” Ing mangsa pacoban iku, wong-wong kang tetep “ana ing Yérusalèm, bakal kasebut suci, yaiku saben wong kang katulisan ana ing antarané wong urip ing Yérusalèm.” Umaté Allah yaiku wong-wong ing jaman iku kang jenengé katulisan ana ing kitab panguripan, kitabé Sang Cempé kang kasembelèh wiwit dhasaring donya. Golongan sijiné, kang nyekel “wong dosa,” yaiku wong-wong ing Wahyu pasal telulas kang nyembah wong dosa mau.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.

> Lan sakèhé wong kang manggon ana ing bumi bakal nyembah marang dheweke, yaiku wong-wong kang jenengé ora katulis ana ing kitab panguripan kagungané Sang Cempen, kang wus katumpes wiwit madegé donya. Yèn ana wong kang duwé kuping, iya supaya ngrungokna. Wahyu 13:8, 9.

The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.

“jam” saka lindhu gedhé, yaiku krisis hukum Minggu, iku minangka pungkasaning pangadilan pamriksan, lan pangadilan iku dhedhasar apa jenengmu tinemu utawa ora tinemu kacathet ana ing kitabing urip; mulane ing wektu iku, loro golongan kang dipratandhani déning sesambungane karo kitabing urip iku lagi nandhani adegan-adegan panutuping pangadilan iku piyambak. Wong-wong kang nyekel “man of sin,” mratelakake manawa padha bakal “mangan” “roti”é “dhéwé, lan nganggo” “sandhangan”é “dhéwé,” nanging pepénginané kang utama yaiku “kasebut nganggo jenengmu”.

They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”

Wong-wong mau bakal tetep nyekel pranyatan doktrinal pracayané dhéwé (mangan rotié dhéwé), lan tetep nyekel pangaken denominasié (sandhangané dhéwé), nanging nampa jenengé “wong dosa.” Jenengé “wong dosa” iku “katulik”, kang tegesé “universal”. Wong-wong sing nyekel “wong dosa” iku kepéngin dadi bagéan saka “greja universal”, yaiku Greja Katulik. Wong-wong mau ngéngini sesambungan iku supaya “ngilangaké” “cacad”é.

The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.

“Cacad” punika nyasar dhateng kalih unsur wigati saking kéwan ingkang mrentah ngungkuli sedaya pasamuwan lan sedaya bangsa ing dinten-dinten pungkasan. Ing “jam lindhu ageng” wonten ing Wahyu sewelas, “bilai ingkang kaping tiga rawuh kanthi enggal”. “Bilai kaping tiga” punika Islam. Ing “jam lindhu ageng” wonten ing Wahyu sewelas, Trompet Kaping Pitu muni. Trompet Kaping Pitu punika Islam. Islam nyerang ing “jam lindhu ageng,” awit sedaya Trompet punika piranti kenabian ingkang sampun dipunginakaken déning Gusti Allah minangka paukuman tumrap ibadah Minggu ingkang dipunpeksa sajroning sajarah donya kabèh.

When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.

Nalika “karuntuhan nasional”ing Amerika Serikat kaleksanan, ing wektu angger-angger Minggu kang bakal enggal teka, “para bangsa bakal nesu.” Ing wangsit Kitab Suci, Islam iku kang ndadèkaké para bangsa nesu, kaya dene digambarake déning panyebutan Islam kang kapisan ing kitab Purwaning Dumadi.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Malaékaté Pangéran banjur ngandika marang dhèwèké, Lah, kowé lagi ngandheg, lan bakal nglairaké anak lanang, lan kowé bakal maringi jenengé Ismael; amarga Pangéran wus miyarsakaké kasangsaranmu. Lan dhèwèké bakal dadi wong galak; tangane bakal nglawan saben wong, lan tangané saben wong bakal nglawan dhèwèké; lan dhèwèké bakal manggon ana ing ngarsané sakèhé para saduluré. Purwaning Dumadi 16:11, 12.

The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.

“Cacad” ing dina-dina wekasan iku yaiku agama Islam. Gréja-gréja lan bangsa-bangsa ing donya bakal tumiba ing sangisoré panguwasa Tatanan Donya Anyar saka sawijining United Nations, kang dipréntah déning gréja Katolik. Paus bakal lenggah ing ndhuwur sistem siji-donya iku, kaya dene Constantine maringi papan lenggahan marang kapausan ing taun 330. Bangsa-bangsa bakal netepaké yèn kabisané kanggo ngadhepi peperangan kang digawa déning Islam marang umat manungsa, mung bisa kaleksanan lumantar upaya manunggal, kang bakal mbutuhaké panyaléhan marang sawijining panguwasa moral, kang bakal ditegasi déning United States minangka gréja Roma. Kaya dene Justinian maringi gréja Katolik panguwasa gedhé ing taun 533, sajarah diulang. United States bakal meksa donya lumantar kakuwatan militèré supaya manut, kaya dene Clovis nindakaké tumrap gréja Katolik ing taun 496. Sajarah ayat loro saka Wahyu telulas bakal diulang.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Lan kewan galak kang dakdeleng mau kaya macan tutul, lan sikilé kaya sikilé bruwang, lan cangkemé kaya cangkem singa; lan naga mau maringi marang dheweke kakuwatané, dhamparé, lan panguwasa kang gedhé. Wahyu 13:2.

Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.

Sasampunipun reca punika dipunadegaké, para ratu ing bumi, ingkang sampun dados duka déning serangan-serangan Islam, badhé sami mangertos bilih “cacad” universal tumrap Islam, ingkang sampun dipunginakaken kanggé ndadosaken wontenipun reca kéwan buas sadonya, sanès “cacad” ingkang satemenipun dados prakawis ingkang dipunwigatosaken déning “manungsa dosa” (Izebel). Sampun kasep, jagad punika badhé mangertos bilih Izebel boten nggatosaken Islam babar pisan, nanging manahipun ngersakaken matèni Élia, kados déné Hérodias matèni Yohanes Pambaptis.

The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.

“Pikiran kang nduwèni kawicaksanan” iku “pikirané wong wicaksana,” lan “wong wicaksana” iku wong-wong kang mangertèni “tambahaning kawruh” kang kaasilaké nalika Sang Singa saka taler Yehuda mbikak segelé Wahyu Yesus Kristus, pas sadurungé mangsa kasempataning sih-rahmat ditutup.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Panjenengané banjur ngandika marang aku, “Aja nyégèl pangandikaning ramalan ing kitab iki, amarga wekdalé wis cedhak. Sing ora adil, karebèn tetep tumindak ora adil; lan sing reged, karebèn tetep reged; lan sing mursid, karebèn tetep mursid; lan sing suci, karebèn tetep suci.” Wahyu 22:10, 11.

The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.

“Pitu sirah iku pitu gunung, kang dadi papan lenggahe wong wadon iku,” nggambarake kayekten menawa kapapaan bakal mrentah nguwasani pasamuwan lan uga nagara. Lambang-lambang nduwèni teges luwih saka siji, lan lambang-lambang iku kudu ditegesi lan dimangertèni manut konteks pethikan ing ngendi lambang-lambang iku ditampilake. Ana panyaruwe manawa ayat iku netepake menawa sirah-sirah iku gunung-gunung, mula apa dhasar pambeneré kanggo netepake anané bédané antarane sirah-sirah (tata-nagara) lan gunung-gunung (tata-pasamuwan)? Bédané iku ditetepake ana ing Daniel bab pitu lan wolu. Ing bab pitu, Roma pagan lan Roma kapapaan padha diidentifikasi minangka “béda,” saka kéwan-kéwan sing ndhisiki wong-wong mau.

When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.

Nalika pasal pitu dipasangake ing ndhuwur pasal wolu (baris ing dhuwuré baris), kita nemokake ing pasal wolu sungu cilik Roma, sing ngayun antara lanang, wadon, lanang, wadon. Siji pralambang (sungu cilik) sing makili rong kakuwasan. Ing pasal-pasal mau, sungu iku sawijining karajan, lan karajan uga minangka sirah. Ing pasal wolu, sungu cilik iku makili rong karajan, yaiku karajan kaping papat lan kaping lima saka ramalan Kitab Suci. Sungu cilik iku kanthi pralambang makili rong karajan, lan rong karajan sing diwakili iku yaiku karajan-karajan sing nandhani sesambungan antarané tata nagara lan tata greja. Pitu sirah, sing uga pitu gunung, makili rong karajan, lan karajan kang siji yaiku tata greja lan sijiné yaiku tata nagara.

In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.

Ing pasal kapindho Kitab Daniel, ana paseksi liya tumrap pralambang kenabian iki, amarga ing kana karajan pungkasan, sing dipunmangertosi déning para Millerit minangka karajan kaping papat, yaiku Rum, dipunlambangaké déning wesi lan lempung. Wesi lan lempung iku kagandhèng dadi siji, sanadyan sajatiné wesi ora bisa nyawiji karo lempung. Nanging nalika Sister White maringi katrangan bab “wesi lan lempung,” piyambakipun ngenali iku minangka pralambang kekriyan gréja lan kekriyan nagara, kaya déné sing dipunlambangaké déning sungu cilik ing pasal wolu, lan sirah-sirah ing Wahyu pitulas sing uga minangka gunung-gunung.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

> “Saiki kita wus tekan ing sawijining jaman nalika pakaryan suci kagungané Allah digambarake déning sikil reca, ing ngendi wesi kacampur karo lempung teles. Allah kagungan umat, umat pilihan, kang daya pambedané kudu kasucekake, kang ora kena dadi najis marga nempataké kayu, suket garing, lan damen ing ndhuwur dhasar. Saben jiwa kang setya marang pepakoné Allah bakal weruh bilih ciri pambédaning iman kita iku dina Sabat kapitu. Saupama pamaréntah ngurmati Sabat kaya kang wis dipréntahaké déning Allah, pamaréntah iku bakal jejeg ana ing kakuwatané Allah lan ing mbéla iman kang biyèn wus kaaturaké marang para suci. Nanging para negarawan bakal nyengkuyung sabat palsu, lan bakal nyampur iman agamané karo pangreksaning anak kepausan iki, ngluhuraké iku ngungkuli Sabat kang wus kasucekaké lan diberkahi déning Gusti, kang wis dipisahaké déning Panjenengané supaya manungsa netepi iku dadi suci, minangka pratandha antarané Panjenengané lan umaté nganti sewu turunan. Campuran antarané kaprigelan gréja lan kaprigelan nagara digambarake déning wesi lan lempung. Sesambungan iki lagi ngringkihaké sakèhé kakuwatan gréja-gréja. Maringi gréja kakuwatan nagara iki bakal nuwuhaké akibat-akibat ala. Manungsa meh wus ngluwihi wates kasabarané Allah. Wong-wong wis nanduraké kakuwatané ing babagan pulitik, lan wis manunggal karo kepausan. Nanging bakal tekan wektuné nalika Allah bakal ngukum wong-wong kang wis mbatalaké angger-anggeré, lan pakaryan ala mau bakal mbalela marang awaké dhéwé.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

We will continue this study in the next article.

Kita bakal nerusake panaliten iki ing artikel sabanjuré.

> “In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.

> “Ing sajroning pemandhangan kang nggambarake pakaryané Kristus tumrap kita, lan tudhuhan Satan kang temenan marang kita, Yosua ngadeg minangka imam agung, lan nyuwun marga saka umat kang netepi pepakoné Allah. Ing wektu kang padha Satan makili umat Allah minangka para wong dosa kang gedhé banget, lan ngaturake ana ing ngarsané Allah dhaptar dosa-dosa kang wis digodha déning dheweke supaya dilakoni déning wong-wong mau sajroning sakèhé umur uripé, lan meksa yèn marga saka panerak-panrake mau, wong-wong iku kudu dipasrahake marang tangane supaya dirusak. Dhèwèké meksa yèn wong-wong mau aja diparingi pangayoman déning para malaékat kang ngladosi marang pakumpulaning piala. Dhèwèké kebak bebendu, amarga ora bisa ngiket umat Allah dadi bundhel-bundhel bebarengan karo donya, supaya maringaké marang dheweke kasetyan kang sampurna. Para ratu lan para pangwasa lan para gubernur wis masang ing awaké dhéwé tandhané antikristus, lan dipratélakaké minangka naga kang lunga arep nindakake perang marang para suci—marang wong-wong kang netepi pepakoné Allah lan kang nduwèni imané Gusti Yésus. Ing satruné marang umat Allah, wong-wong mau uga nuduhaké awaké dhéwé luput amarga milih Barabas tinimbang Kristus.”

> “God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.

> “Allah kagungan prakaraning pasulayan kaliyan jagad. Nalika pangadilan badhé lenggah, lan kitab-kitab badhé kabikak, Panjenengané kagungan petungan ingkang nggegirisi kanggo dirampungaké, ingkang sakmenika mesthinipun damel jagad wedi lan gumeter manawa manungsa boten kabutakaké lan kasihir déning khayalan lan panyasatan setan. Allah badhé nuntut jagad supaya maringi tanggel jawab awit saking pejahipun Putra ontang-antingipun, ingkang miturut sakabèhing maksud lan tegesipun jagad sampun nyalib malih, lan ngisin-isini piyambakipun kanthi terang-terangan lumantar panganiaya dhateng umaté. Jagad sampun nampik Kristus wonten ing pribadi para suci-Nipun, sampun nampik pesen-pesenipun lumantar panampikan dhateng pesen-pesen para nabi, para rasul, lan para utusan. Wong-wong mau sampun nampik tiyang-tiyang ingkang sampun dados kanca sekerjanipun Kristus, lan awit saking punika piyambakipun badhé kedah maringi petungan.” Testimonies to Ministers, 38, 39.

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