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# The Seventy Forgotten Years of Tyre

Pitung Puluh Taun Tirus kang Kelalen

The Seventy Forgotten Years of Tyre

Pitung Puluh Taun Tirus kang Kalis Lali

Author

Jeff Pippenger

Published

August 12, 2023

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All the prophets identify the end of the world.

Kabèh para nabi negesake pungkasane jagad iki.

> “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. . . .

> “Saben nabi jaman kuna ngandika ora pati kanggo jamane dhewe tinimbang kanggo jaman kita, satemah pamecahe wisuhé tumrap kita. ‘Saiki sakehing prakara iki kelakon tumrap wong-wong mau minangka tuladha: lan iku kababar katulis kanggo pepeling kita, kang tumrap kita pungkasaning jagad wis teka.’ 1 Korinta 10:11. ‘Dudu kanggo awake dhewe, nanging kanggo kita wong-wong mau ngladèni prakara-prakara iku, kang saiki wis kawartakake marang kowé déning para wong sing martakaké Injil marang kowé kanthi Roh Suci kang katurunaké saka swarga; prakara-prakara kang para malaékat kepéngin sumurup.’ 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 wis nglumpukake lan ngiket bebarengan sakabehing bandha kasugihane kanggo generasi pungkasan iki. Kabeh prastawa gedhe lan tumindak-tumindak sajarah Prajanjian Lawas sing khidmat wis kelakon, lan saiki lagi mbaleni maneh, ana ing pasamuwan ing dina-dina pungkasan iki.” Selected Messages, buku 3, 338, 339.

All the books of the Bible conclude in the book of Revelation.

Kabèh kitab ing Kitab Suci pungkasané kacundhuk ana ing kitab Wahyu.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “Ing kitab Wahyu, kabèh kitab ing Kitab Suci padha pepanggihan lan mungkasi ana ing kono.” The Acts of the Apostles, 585.

The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.

Pesen pepènget pungkasan tumrap para pedunung planit bumi kaidentifikasi ing Wahyu wolulas.

> 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.

> Lan sawisé prekara-prekara iki aku weruh malaékat liyané tumurun saka swarga, nduwèni kakuwatan gedhé; lan bumi padha kapadhangi déning kamulyané. Lan dhèwèké nguwuh kanthi rosa nganggo swara kang banter, mangkéné: Babil kang gedhé iku wis rubuh, wis rubuh, lan wis dadi panggonané dhemit-dhemit, lan papan pakunjarané saben roh najis, lan kurungané saben manuk kang najis lan disengiti. Awit sakehing bangsa wis padha ngombé saka anggur bebenduné laku jina dheweke, lan para ratu ing bumi wis padha laku jina karo dheweke, lan para sudagar ing bumi wis dadi sugih lumantar kaluberané kasugihaning kaendahané. 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.

Ungkapan “Babil Agung” nglambangaké gréja Katulik Roma, lan ing Yesaya pasal telulikur “Babil Agung” digambaraké 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.

> Bebenduning Tirus. Padha nguwuha, hé kapal-kapalé Tarsis; awit wis katumpes, nganti ora ana omah, ora ana papan mlebu; saka nagarané Kitim bab iku kaandharaké marang wong-wong mau. Menenga, hé para pandhudhuking pulo; kowé sing dipakani lubèr déning para sudagaré Sidon, kang nyabrang segara. Lan lumantar banyu kang amba, wijining Sihor, panèn saka kali, dadi bathinipun; lan dhèwèké dadi pasaré bangsa-bangsa. Élinga wirangmu, hé Sidon; awit segara wis ngandika, ya kakuwataning segara, mangkéné pangandikané: Aku ora nglarani kaya wong arep nglairaké, lan ora nglairaké anak-anak; aku uga ora nggedhèkaké para nom-noman, lan ora ngopeni para prawan. Kaya nalika ana pawarta bab Mesir, mangkono uga wong-wong bakal banget kasangsaran nalika krungu pawarta bab Tirus. Padha nyabranga menyang Tarsis; padha nguwuha, hé para pandhudhuking pulo. Punika ta kutha kabungahanmu, kang wiwitané saka jaman kuna? Sikilé dhéwé bakal nggawa dhèwèké adoh supaya manggon ana ing tanah manca. Sapa kang wis ngrancang pitutur iki nglawan Tirus, kutha kang maringi makutha, kang para sudagaré padha dadi para panggedhé, lan para padagangé dadi wong-wong kang kinurmatan ana ing bumi? Pangéran, Yéhuwah Gustining sarwa dumadi, kang wus netepaké, supaya ngregeti panguwasaing sakehing kamulyan, lan nggawa asor sakehing wong kinurmatan ana ing bumi. Lunganana ngliwati tanahmu kaya kali, hé putriné Tarsis; wis ora ana dayamu manèh. Panjenengané nguluraké astanipun ngungkuli segara, Panjenengané ngguncang karajan-karajan; Pangéran wis maringi dhawuh nglawan kutha padagangan, supaya ngrusak benteng-bentengé. Lan Panjenengané ngandika: Kowé ora bakal bungah manèh, hé prawan kang katindhes, putriné Sidon; tangia, nyabranga menyang Kitim; ana ing kono uga kowé ora bakal oleh katentreman. Lah delengen tanahé wong Kasdim; bangsa iki biyèn ora ana, nganti wong Asyur ngedegaké kanggo wong-wong kang manggon ing ara-ara samun; wong-wong mau ngadegaké menara-menarané, padha ngedegaké kraton-kratoné; banjur dhèwèké nggawé dadi reruntuhan. Padha nguwuha, hé kapal-kapalé Tarsis; awit kakuwatanmu wis katumpes. Lan ing dina iku bakal kelakon, Tirus bakal kalalèkaké pitung puluh taun, miturut dina-dinané siji ratu; sawisé pungkasané pitung puluh taun Tirus bakal nyanyi kaya sundel. Jupukana clempung, mlakua ngubengi kutha, hé sundel kang wis kalalèkaké; tabuhna lagu kang mranani, nyanyia akèh tembang, supaya kowé kèlingan manèh. Lan sawisé pungkasané pitung puluh taun bakal kelakon, yèn Pangéran bakal nggatèkaké Tirus, lan dhèwèké bakal bali marang upahé, sarta bakal laku jina karo sakèhé karajan ing donya ing salumahing bumi. Lan dagangané sarta upahé bakal dadi kasucèn kagem Pangéran; iku ora bakal disimpen utawa ditimbun, awit dagangané bakal dadi kagungané wong-wong kang manggon ana ing ngarsané Pangéran, supaya padha mangan nganti cukup, lan kanggo sandhangan kang awèt. 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.”

Sadhérèk White nyerat: “Kabèh prastawa gedhé lan tumindak-tumindak khidmat sajroning sajarah Prajanjian Lawas wis kelakon, lan saiki uga lagi kaulang manèh ing pasamuwan ing dina-dina wekasan iki.”

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:

Yésaya rolikur ngrembag sesambungan-sesambungan profetik antarané Perserikatan Bangsa-Bangsa, Kapapaan, Amérika Sarékat, lan Islam. Supaya bisa mangertèni kayektèn-kayektèn iki, sawetara pralambang ing pasal iki kudu ditegesi déning Inspirasi. Sawisé pralambang-pralambang mau ditegesi, runtutan prastawa-prastawané cukup cetha. Pralambang-pralambang ing pasal iki sing perlu ditegesi yaiku:

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, Sundel, Asyur, Tanahé wong Kasdim, Menara-menara lan Kraton-kraton, Tarsis, Winihé Sihor, Tanah Kitim, Sidon, Kutha para sudagar, Kabar saka Mesir lan kabar saka Tirus, Raungan, Sawijining Putri, Pitung puluh taun, Jamané siji raja, Kakelalen, lan Éling manèh

The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.

Tembung “beban” ing ayat kapisan nandhakaké sawijining pamedhar wangsit paukuman tumrap karajan 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—Saka H5375; sawijining beban; mligi upeti, utawa (kanthi abstrak) panggawa barang; kanthi kiasan sawijining pangandika, utamané paukuman, mligi nyanyian; batin, pepénginan: – beban, nggawa lunga, pamedhar wangsit, X padha netepaké, kidung, 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 iku salah siji saka akèh perangan ing Alkitab kang nandhani paukuman pungkasan tumrap gréja Katulik Roma. “Beban” miturut panganggone lan tegesé iku sawijining pamedhar wangsit, lan utamané sawijining wangsit karusakan. Ana sewelas “beban” ing kitab Yesaya, lan wolung kaping tembung iku dipigunakaké kanggo nerangaké beban kang digawa ing pundhak. Sewelas kaping tembung “beban” mau dipratelakaké minangka wangsit karusakan, yaiku Yesaya 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 lan mesthi waé pasal pinglikur telu, ing ngendi kita nemu beban Tirus. Becik menawa kabèh wangsit karusakan ing kitab Yesaya dipasang bebarengan supaya bisa dipertimbangaké kakuwatan endi kang diwakili ing dina-dina pungkasan. Sewelas wangsit karusakan iku ora gampang kabèh dibabar bebarengan sajroning sapisan wektu, mula aku bakal maringi katrangan cekak tumrap saben wangsit karusakan kanggo nyawisaké konteks tumrap pasal pinglikur telu.

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.

Ing pasal telulas, wangsit paukuman tumrap Babil iku nuduhake Babil modern ing wekasaning jagad, yaiku sundelé Roma kang uga digambarake ing pasal pitulas 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.

> Lajeng rawuhipun salah satunggal malaékat saking pitu malaékat ingkang nyekel pitu bokor punika, sarta ngandika dhateng kula, mengkéné, “Mrenea mriki; aku badhé nedahaké marang kowé paukumaning sundel ageng ingkang lenggah ing inggiling toya kathah punika; ingkang dados pandamel jina para ratu ing bumi, lan para pedununging bumi sampun dipun damel mendem déning angguripun jinahipun.” Lajeng kula dipun beta déning piyambakipun wonten ing Roh dhateng ara-ara samun; lan kula nyumurupi satunggal wanita lenggah ing inggil kéwan galak wernanipun abrit kirmizi, kebak asma-asma panyenyamah, gadhah pitu sirah lan sadasa sungu. Lan wanita punika ngagem busana ungu lan abrit kirmizi, sarta kaéndahan déning emas lan watu-watu aji tuwin mutiara, nyekel satunggal tuwung emas wonten ing astanipun, kebak ing bilai lan reregeding jinahipun. Lan wonten ing bathukipun katulis satunggal asma, MISTERI, BABILON AGENG, IBUNING PARA SUNDAL LAN BILAI ING 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.

Aku perlu nyimpang sathithik. Tujuan saka panaliten ngenani ramalan bab Tirus pungkasane yaiku kanggo nyalarasake sajarah kenabian Amerika Serikat karo sajarah Gréja Masehi Advent Dina Kapitu. Kita bakal nedahake manawa pamaréntahan Amerika Serikat iku salah siji sungu ing kéwan kaya cempé ing Wahyu telulas lan Protestantisme sing metu saka Jaman Peteng iku sungu sijiné. Sungu Protestantisme dadi Adventisme Millerit ing wektu para Protestan ing Amerika Serikat nolak pekabaran malaékat kapisan. Nalika perkara iku wis mapan, kita bakal nedahake manawa sajarah sungu Protestant lan sajarah sungu Republik lumaku sejajar siji lan sijiné lan nduwèni ciri-ciri kenabian sing sejajar. Sawisé kabèh, loro-loroné ana ing kéwan sing padha, sing makili manawa kaloro sungu iku sajaman siji lan sijiné. Aku bakal maringi tuladha siji saka kasejajaran antarané sungu gréja lan nagara ing Amerika Serikat iki. Loro-loroné padha “lali” miturut carané dhéwé-dhéwé.

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 patlikur nandhani titik profetik manawa kakuwatan kapapaan dilalekake sajrone pitung puluh taun, lan sajrone pitung puluh taun simbolis mau manungsa lali marang kapapaan lan marang sebab apa Jaman Peteng sinebut Jaman Peteng. Sesanti sungu Protestan nalika padha misah saka gréja Katulik yaiku Kitab Suci lan mung Kitab Suci waé. Wong-wong mau lali manawa Kitab Suci maringi weruh marang kita sapa sejatine kapapaan iku. Wong-wong mau lali marang piweling kang kaabadèkaké ana ing dokumen suci sing dipitayakake marang wong-wong mau, lan sing padha diakoni dadi para pambéla utama.

> “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.

> “Sapa waé sing dadi bingung ing pangertèné bab Sabda, sing gagal weruh maknané antikristus, temtu bakal nempataké awaké dhéwé ing sisih antikristus. Saiki ora ana wektu kanggo kita nyarujuki awak karo donya. Daniel lagi ngadeg ing pandumané lan ing panggonané. Ramalan-ramalané Daniel lan Yohanes kudu dimangertèni. Ramalan-ramalan iku padha nerangaké siji lan sijiné. Padha maringi marang donya kayektèn-kayektèn sing kudu dimangertèni déning saben wong. Ramalan-ramalan iki kudu dadi paseksi ing donya. Lumantar kasembadané ing dina-dina pungkasan iki, ramalan-ramalan mau bakal nerangaké awaké dhéwé.” 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.

Mangkono uga, sungu Republikan sing nggambarake pamaréntahaning Amérika Sarékat iku kuduné asalé saka rakyat lan kanggo rakyat, nanging para warga Amérika Sarékat uga wis lali marang dokumèn suci sing dipracayakaké marang wong-wong mau. Dokumèn suci iku yaiku Konstitusi Amérika Sarékat, lan semboyan pamaréntahan sing dirancang supaya kanggo rakyat iku yaiku pamisahan gréja lan nagara. Wong-wong mau wis lali marang piwulang Konstitusi sing dipracayakaké marang wong-wong mau, lan sing padha diakoni déning wong-wong mau minangka para pambéla.

> “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.

> “Lan kudu kaélingi, Roma gumunggung manawa dhèwèké ora tau owah. Prinsip-prinsip Gregory VII lan Innocent III isih tetep dadi prinsip-prinsip Gréja Katulik Roma. Lan manawa dhèwèké nduwèni kakuwatan, dhèwèké bakal nindakaké iku saiki kanthi kencenging daya kang padha kaya ing abad-abad kapungkur. Wong-wong Protestan mung sathithik mangertèni apa kang lagi ditindakaké nalika padha ngusulaké nampa pitulungan saka Roma ing pakaryan ngluhuraké dina Minggu. Nalika padha kasengsem nggayuh kaleksanané ancasé, Roma lagi ngarahaké upaya kanggo ngedegaké manèh kakuwatané, kanggo ngrebut bali kaluhuran panguwasané kang wus ilang. Manawa ing Amerika Sarékat sapisan waé kaadegaké prinsip menawa gréja kena migunakaké utawa nguwasani kakuwataning nagara; menawa pangibadah agama kena dipaksa lumantar angger-angger sipil; cekaké, menawa wewenanging gréja lan nagara kudu nguwasani kalbu, mula kamenangan Roma ing nagara iki wis mesthi.”

> “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.

> “Pangandikanipun Allah sampun paring pepéling bab bebaya ingkang sampun caket; manawi bab punika dipunlirwakaken, jagad Protestan badhé mangertos punapa saèstunipun ancasipun Roma, namung nalika sampun kasep kanggé uwal saking jebakanipun. Piyambakipun kanthi meneng-meneng saya tuwuh dados kuwasa. Piwulang-piwulangipun sami marakaken pangaribawa wonten ing balé-biné undhang-undhang, wonten ing gréja-gréja, lan wonten ing manahipun manungsa. Piyambakipun saweg nyusun tumpukan bangunan-bangunanipun ingkang inggil lan ageng, ing papan-papan singidanipun panyiksa-panyiksa biyèn badhé kapungrumat malih. Kanthi licik lan tanpa dipuncurigai, piyambakipun ngiyataken kakiyatan-kakiyatanipun supados saged nglajengaken ancasipun piyambak menawi wekdalipun sampun dumugi kanggé nyabet. Sedaya ingkang dipunkarsakaken namung papan kauntungan, lan punika sampun dipunsukani dhateng piyambakipun. Kita badhé enggal nyumurupi lan badhé ngrasakaken punapa ancasipun unsur Roma punika. Sinten kemawon ingkang pitados lan manut dhateng pangandikanipun Allah, kanthi mekaten badhé katempuh cela lan panganiaya.” 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.

Manawa panjenengan saged manggihaken kamus punapa kemawon ingkang dipunwedharaken sadèrèngipun taun 1950, lan mriksani tembung “wanita mawa warna kirmizi” utawi wariasi saking ukara punika ing Wahyu pitulas, saben kamus sadèrèng taun 1950 punika netepaken bilih gréja Katulik Roma punika sundhalipun Wahyu pitulas. Amerika Sarékat, kéwan bumi mawa kalih sungu ing Wahyu telulas, nglalèkaken biyènipun, punapa punika sungu Protestantisme utawi sungu Republikanisme. Kalih pranatan punika sami tuwuh saking protes dhateng tirani agama papasi lan tirani pulitik para ratu ingkang ndhukung dhèwèké, utawi kados ingkang dipunwastani Kitab Suci, para ratu ingkang “nindakaken jina” kaliyan dhèwèké. Sadèrèng kita ngrembag Yesaya telulikur, kita badhé sakedhap maringi ringkesan babagan sapuluh wekdal sanèsipun nalika Yesaya netepaken satunggaling ‘ramalan paukuman,’ awit sedaya sewelas “bebendu” punika pancèn mekaten.

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 telulas punika wos bebendu tumrap Babil ing “wektu pungkasan.” Babil, sanadyan dipun-kendhalèkaké lan dipun-arahaké déning gréja Katulik ing wekdal pungkasan, kaanggotanipun katata saking tigang kakuwatan ingkang nuntun jagad tumuju Armagedon ing pasal nem welas kitab Wahyu. Ing wangsit paukuman pasal telulas tumrap Babil modhèren punika, wonten tigang kakuwatan ingkang dipunlambangakaké; Babil, Lucifer, lan Asyur, ingkang makili kéwan mau (Asyur), naga (Lucifer), lan nabi palsu (Babil). Asyur lan Babil punika kalih kakuwatan ingkang ndadosaké karusakan, ingkang dipunginakakaké déning Allah kanggé ngukum Israèl kuna; lan Asyur rawuh rumiyin, ngirid sepuluh taler lor dhateng panangkaran, lajeng Babil ngrebat kalih taler kidul, yaiku Yehuda.

> 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.

> Israèl iku kaya wedhus kang kasasar lan kasebar; singa-singa wus ngoyak lan nyirnakaké dhèwèké: dhisik ratu Assyur wus nguntal dhèwèké; lan pungkasané Nebukadnezar, ratu Babil, wus ngremuk balung-balungé. Mulané, mangkéné pangandikané Pangéran sarwa dumadi, Allahé Israèl; Lah, Aku bakal ngukum ratu Babil lan nagarané, kaya Aku wus ngukum ratu Assyur. Yeremia 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.

Kaping pisan Asyur nggawa sepuluh suku sisih lor Israel menyang pambuwangan, lan sawisé iku Babil nggawa loro suku sisih kidul Yehuda menyang pambuwangan. Loro-loroné pambuwangan iki minangka panggenapan saka “ping pitu” ing Imamat 26. “Ping pitu” ing Imamat iku minangka “wewaton wektu” kang pisanan banget ditemokaké déning William Miller, lan iku netepaké yèn nalika Asyur ngrebut suku sisih lor, prakara iku nandhani wiwitané sawijining panyebaran kang terus lumaku sajroning rong éwu limang atus rong puluh taun. Mangsa iku diwiwiti nalika pambuwangané ing taun 723 SM lan dipungkasi ing “wektu wekasan” ing taun 1798. Suku-suku sisih kidul digawa déning Babil ing taun 677 SM, miwiti “ping pitu” marang Yehuda kang pungkasané tekan ing titik sing padha karo wangsit 2300 taun ing Daniel 8:14, yaiku ing tanggal 22 Oktober 1844. Asyur lan Babil padha nindakaké ancas paukuman sing padha marang pambrontakané umaté Allah, nanging paukuman iku kawiwitan ditindakaké déning Asyur banjur déning Babil.

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.

Ing sesambetan profetik antarané telung kakuwasan ing pasal telulas, Babil iku gambaré Asyur, awit dhèwèké teka sawisé nanging nindakaké pagawean kang padha marang umaté Allah.

In chapter fifteen, the burden against Moab is against the Protestant churches.

Ing bab limalas, paukuman tumrap Moab iku katujokake marang gréja-gréja 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.

> “Panggambaran babagan Moab iki nggambarake pasamuwan-pasamuwan sing wis dadi kaya Moab. Wong-wong mau ora tetep ngadeg ana ing papan kewajibane minangka para jaga sing setya. Wong-wong mau ora makarya bebarengan karo kawicaksanan-kawicaksanan swarga kanthi migunakaké kabisan sing diparingaké déning Gusti Allah kanggo nindakaké karsané Gusti Allah, nahan munduré kakuwataning pepeteng, lan migunakaké saben kakuwatan sing wis diparingaké Gusti Allah marang wong-wong mau kanggo majengaké kayektèn lan kabeneran ana ing donya kita. Wong-wong mau duwé kawruh bab kayektèn, nanging wong-wong mau ora nindakaké apa sing wis padha sumurupi.” Seventh-day Adventist Bible Commentary, volume 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.

Pasamuwan Protestan kang wus tiba iku yaiku pasamuwan kang tetep lumaku bebarengan karo Gusti nalika Protestanisme liyané padha mlayu nalika piwelinge malaékat kapindho. Moab iku Adventisme, sungu Protestan kang wus tiba.

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 pitulas ngrembag bab Damaskus, lan iku dipratelakaké minangka sawijining kutha kang bakal disingkiraké. Kutha iku minangka pralambang sawijining karajan, lan karajan kang disingkiraké ing “wektu wekasan” iku yaiku Amérikah Sarékat.

Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.

Bab sangalas punika minangka wangsit karusakan tumrap Mesir, ingkang nglambangaken Perserikatan Bangsa-Bangsa lan jagad kabèh.

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.

Telung ramalan karusakan sabanjuré ing pasal kaping selikur iku ditujokaké marang tanah ara-ara samun kang nggegirisi ing sisih kidul, Dumah lan Arabia. Telung ramalan karusakan iki ngenali Islam, selaras karo telung bilai ing 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 paukuman ing bab kaping rong puluh loro nggambarake pamisahané wong-wong Adventis Laodikia saka wong-wong Adventis Filadelfia nalika hukum Minggu ditetepaké.

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.

Lan banjur ing pasal telung puluh kita nemokake wewatoning kéwan-kéwan ing sisih kidul, kang minangka ilustrasi kapindho tumrap pambrontakané para Adventis Laodikia. Kanthi nglumpukaké kabèh wewaton ing kitab Yesaya dadi siji, prakara iku ing satemené nyandhak meh saben paraga nubuat ing “dina-dina pungkasan.” Aku milih Yesaya rong puluh telu supaya nduduhaké yèn sajarahing Amerika Sarékat, minangka karajan kaping enem ing nubuatan Kitab Suci, mrentah wiwit taun 1798 nganti tekan 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.

Amarga “saben nabi kuna ngandika ora pati kanggo jamane dhewe tinimbang kanggo jaman kita, saéngga pamedhar wangsité tumrap kita isih lumaku lan kakuwatané tetep ana,” saben pangandika nabi ngarah marang kedadeyan-kedadeyan ing wekasaning jagad. Kasunyatan iki, digandhengaké karo kasunyatan yèn “kabeh kitab ing Kitab Suci padha pinanggih lan pungkasané ana” ing kitab Wahyu, netepaké kitab Wahyu minangka titik acuan kanggo nyelarakaké paseksèn nabi ngenani kedadeyan-kedadeyan ing wekasaning jagad.

In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.

Ing bab kaping pitulas saka Wahyu, kita nyumurupi sundel agung sing nindakake jina karo para ratu ing bumi lan paukuman pungkasané.

> 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.

> Banjur rawuh salah siji saka pitu malaékat kang nyekel pitu bokor iku, banjur ngandika marang aku, pangandikané: Mrénéa; aku bakal nedahaké marang kowé paukumané sundel agung kang lenggah ana ing akèh banyu; kang karo dheweke para ratu ing bumi wis padha laku jina, lan para pedununging bumi wis padha diombéki déning anggur jina-ne. Wahyu 17:1, 2.

The prophets never contradict one another.

Para nabi ora tau padha mbantah siji lan sijiné.

> 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.

> Lan roh-rohé para nabi iku tumut marang para nabi. Awit Gusti Allah iku dudu pangriptaing kacawuhan, nanging katentreman, kaya ing sakehing pasamuwané para suci. 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.

Ing wekasaning jagad, “pangadilan tumrap sundel gedhé sing lenggah ana ing sandhuwuré banyu akèh,” sundel gedhé kang “déné para ratu ing bumi wus padha laku jina karo dhèwèké,” sundel gedhé kang wis ndadèkaké “para kang manggon ana ing bumi padha mendem” “dening anggur jinané”; déning Yesaya dipralambangaké minangka “sundel” kang kalalèkaké sajroning “wektuné siji ratu,” utawa pitung puluh taun kenabian. Nalika pitung puluh taun iku rampung, Tirus “bakal laku jina karo sakehing karajan ing donya.” Sundelé Yesaya iku sundel gedhéné Yohanes. Sundelé Yesaya lan sundelé Yohanes nggambaraké pasamuwan Katulik Roma, awit wong wadon iku minangka pralambang pasamuwan ana ing Sabdaning 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.

> Para garwa, padha sumarahana marang bojomu dhéwé, kaya marang Gusti. Awit bojo lanang iku sirahé bojo wadon, kaya déné Kristus iku sirahé pasamuwan; lan Panjenengané iku Juru Slameté badan iku. Mulané, kaya pasamuwan tundhuk marang Kristus, mangkono uga para garwa marang bojone dhéwé ana ing samubarang kabèh. Para bojo lanang, tresnanaa para garwamu, kaya déné Kristus uga nresnani pasamuwan, lan masrahaké sarirané kanggo pasamuwan iku; supaya Panjenengané nucèkaké lan ngresiki pasamuwan mau lumantar pangumbahing banyu marga saka pangandika, supaya Panjenengané ngaturaké pasamuwan iku marang sarirané piyambak minangka pasamuwan kang mulya, tanpa cacad, utawa kisut, utawa apa waé kang sapadhané iku; nanging supaya pasamuwan iku dadi suci lan tanpa cacad. Mangkono uga para bojo lanang kudu nresnani para garwané kaya badané dhéwé. Sing sapa nresnani garwané, iku nresnani awaké dhéwé. Awit ora ana wong kang tau sengit marang dagingé dhéwé; nanging ngopèni lan ngreksa iku, kaya déné Gusti marang pasamuwan; awit kita iki padha dadi anggotané badané, saka dagingé, lan saka balungé. Awit saka iku wong lanang bakal ninggal bapa lan biyungé, lan bakal manunggal karo bojoné, lan wong loro iku bakal dadi satunggal daging. Iki wewadi kang gedhé; nanging aku matur bab Kristus lan pasamuwan. Éwadéné, saben wong ing antaramu dhéwé-dhéwé kudu nresnani garwané kaya awaké dhéwé; lan bojo wadon kudu ngajèni bojone. Efesus 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 nedahaké yèn pasamuwané Kristus sacara profetik dipralambangaké minangka sawijining wanita. Mulané, wanita ing profési iku sawijining pasamuwan, nanging pasamuwané Kristus iku “suci lan tanpa cacad.” Pasamuwan kang ora suci dipralambangaké minangka wanita kang ora suci; mula Yesaya nandhai sawijining sundel lan Yohanes sawijining wanita lacur. Wong-wong mau nggambaraké kapausan minangka wanita lacur, déné pasamuwané Allah iku sawijining prawan.

> 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.

> Amarga aku cemburu marang kowé kanthi cemburu ilahi; awit aku wus nglantaraké kowé marang siji bojo, supaya aku bisa nyaosaké kowé marang Kristus minangka prawan 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.

Pasamuwané Allah ora mung dipralambangaké minangka sawijining prawan, nanging uga wis dipunpasrahaké marang mung siji garwa kakung. Tirus lan pelacur agungé Yohanes padha nindakaké laku jina karo para ratu ing bumi. Gréja Katulik nduwèni sesambungan karo pirang-pirang priya, dudu mung siji. Daniel ngandharaké marang kita yèn para ratu iku karajan-karajan.

> 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.

> Iki wewangené; lan kawulané badhé nyariyosaken tegesipun wonten ing ngarsanipun Sang Prabu. Paduka, dhuh Sang Prabu, inggih punika rajaning para ratu; awit Gusti Allahing swarga sampun maringi dhateng paduka kraton, kasekten, kakiyatan, lan kamulyan. Lan ing pundi kemawon anak-anakipun manungsa manggèn, kéwan ing ara-ara lan manuk-manuk ing awang-awang sampun dipun pasrahaken dhateng tangan paduka, lan paduka sampun dipun dadosaken panguwaosing sedaya punika. Paduka punika sirah emas punika. Lan sasampunipun paduka badhé jumeneng satunggaling karajan sanès ingkang langkung asor tinimbang paduka, lan karajan kaping tiga sanèsipun saking tembaga, ingkang badhé marentah ngungkuli saindenging bumi. Lan karajan kaping sekawan badhé kiyat kados wesi; awit kados dene wesi remukaken lan ngasoraken sadaya prakawis; lan kados wesi ingkang remukaken sadaya punika, mekaten ugi karajan punika badhé remukaken lan ngremuk. 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.

Ing Daniel pasal loro, karajan-karajan ing wangsit Kitab Suci diidentifikasi lan diterangake. Nalika Daniel nerangake impen iku marang Nebukadnezar, dhèwèké mratelakaké marang Nebukadnezar yèn dhèwèké iku sirah mas. Sirah mas iku sawijining ratu, nanging ratu nggambaraké sawijining karajan. Gréja Katulik Roma iku sundel gedhé kang laku jina karo kabèh para ratu ing bumi ing pungkasané pitung puluh taun kenabian. Para ratu iku pralambang manungsa, lan Tirus iku wong wadon najis. Wong wadon iku gréja, sundel iku gréja kang ora suci; wong lanang iku ratu lan ratu iku karajan. Wong wadon iku gréja lan ratu iku nagara. Sesambungan kang tanpa wewenang sah ing antarané loro entitas iki nggambaraké jina 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 Amerika Serikat punika satunggaling dokumen ilahi ingkang netepaken kabutuhan supados kalih entitas punika tansah kapisah. Sanadyan kita dereng rampung ngidentifikasi Tirus minangka greja Katolik Roma, katingal prayogi ing wekdal punika ngrembag pralambang sanès wonten ing Yesaya kalih dasa tiga ingkang nerangaken pralambang priya lan wanita—greja lan nagari.

> 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.

> Lah, delengenana tanahé wong Kasdim; bangsa iki biyèn ora ana, nganti wong Asyur madegaké iku kanggo wong-wong sing manggon ana ing ara-ara samun; wong-wong mau ngedegaké menara-menarané, ngadegaké kraton-kratoné; lan Panjenengané ngrusak iku dadi karusakan. 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:

Ing ayat punika, wong Asyur ngedegaké tanahé wong Kasdim sarta ngedegaké loro-loroné, yaiku “menara-menara” lan “kraton-kraton.” Wong Asyur punika minangka pralambang Nimrod, lan wong Kasdim makili para pamimpin agama saking agama-agama rahasia Babil. “Menara” punika sawijining pralambang pasamuwan. Nalika Gusti Yesus ngandharaké pasemon bab pakebonan anggur, Sister White maringi katrangan babagan pasemon punika makaten:

> “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.

> “Ing sajroning pasemon iku, juragan omah makili Gusti Allah, kebon anggur makili bangsa Yahudi, lan pager makili angger-angger ilahi kang dadi pangreksané. Menara iku minangka pralambang Bait Suci.” 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.

Wong Asyur ngedegaké tanahé wong Kasdim, kang ngedegaké sawijining gréja (menara) lan sawijining “kraton.” Sawijining “kraton” nggambaraké sawijining “raja,” lan raja mau sabanjuré nggambaraké sawijining karajan. Sawijining karajan uga digambaraké minangka sawijining kutha.

> 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.

> Lan wong-wong mau padha kandha, “Ayo, padha yasa kutha kanggo awake dhewe, lan menara kang pucuke nganti tekan ing langit; lan supaya kita gawé jeneng kanggo awake dhewe, supaya kita aja nganti kasebar ing salumahing bumi kabèh.” Purwaning Dumadi 11:4.

The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.

“Menara” lan “kraton” kang diadegaké déning wong Asyur iku padha karo “kutha” lan “menara” kang dibangun déning 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.

> Lan layoning mayité bakal gumléthak ana ing dalan kutha gedhé, kang kanthi rohaniah sinebut Sodom lan Mesir, ing panggonan Gusti kita iya kasalib. Wahyu 11:8.

Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.

Wangsit ilahi maringi mangertèn marang kita yèn “kutha gedhé” ing Wahyu sewelas makili karajan Prancis sajroning mangsa Révolusi Prancis.

> “‘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.

> “‘Kutha gedhé’ kang ing dalan-dalané para seksi dipatèni, lan ing kono layon-layoné padha gumléthak, iku kanthi ‘rohaniah’ Mesir. Saka kabèh bangsa kang diprayogakaké ana ing sajarahing Kitab Suci, Mesir iku kang paling kendel nyélaki anané Allah kang gesang lan nglawan dhawuh-dhawuhé. Ora tau ana ratu siji waé kang wani tumindak mbrontak marang wewenanging Swarga kanthi luwih terang-terangan lan luwih angkara tinimbang raja Mesir. Nalika pawarta mau digawa marang dhèwèké déning Musa, atas asmaning Pangéran, Firaun kanthi gumunggung mangsuli: ‘Sapa Yehuwah iku, nganti aku kudu ngrungokaké swarané supaya nglilani Israel lunga? Aku ora wanuh marang Yehuwah, lan saliyané iku aku ora bakal nglilani Israel lunga.’ Exodus 5:2, A.R.V. Iki ateisme, lan bangsa kang dilambangaké déning Mesir bakal ngucapaké panyélakan kang sarupa marang hak panggawéné Allah kang gesang lan bakal ngetingalaké roh kang padha, yaiku roh ora pracaya lan tantangan. ‘Kutha gedhé’ iku uga dipadhakaké, kanthi ‘rohaniah,’ karo Sodom. Karusakaning Sodom sajroning nglanggar angger-anggering Allah katon kanthi cetha mligi ana ing laku cabul. Lan dosa iki uga bakal dadi ciri kang pinunjul banget saka bangsa kang bakal ngleksanani katrangan-katranganing Kitab Suci iki.”

> “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.

> “Miturut pangandikanipun nabi, mila sawetara wekdal sadèrèngipun taun 1798 badhé jumeneng satunggal kakuwatan ingkang asalipun lan sipatipun satanis, ingkang badhé nglawan Alkitab. Lan ing nagari ing pundi paseksènipun kalih seksi Allah kanthi mekaten dipunsirep, ing ngriku badhé kawujud atheisme-nipun Firaun lan cabulipun 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.

> “Ramalan iki wis nampa panggenaping kang banget trep lan nggumunake ana ing sajarah Prancis. Sajrone Revolusi, ing taun 1793, ‘kanggo kaping pisanan donya krungu sawijining pasamuwaning manungsa, lair lan didhidhik ing tengahing peradaban, lan ngaku nduwèni hak kanggo mrentah salah siji bangsa Éropah kang pinunjul, ngangkat swara bebarengan kanggo nyélaki kayekten kang paling suci kang ditampa déning nyawané manungsa, lan kanthi sarujuk bebarengan nilar kapracayan lan pangibadah marang sawijining Kaallahan.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘Prancis iku siji-sijiné bangsa ing donya kang bab iku cathetan otèntik isih lestari, manawa minangka sawijining bangsa dhèwèké ngangkat tangané ing pambrontakan kabuka marang Pangripta jagad raya. Wong-wong kang ngucap pitenah marang Gusti Allah akèh, wong-wong kang ora pracaya uga akèh, wis ana lan isih terus ana, ing Inggris, Jerman, Spanyol, lan ing papan liya; nanging Prancis ngadeg piyambak ing sajarah donya minangka siji-sijiné nagara kang, lumantar paugeran Pasamuwan Legislatifé, mratelakake manawa ora ana Allah, lan kang kabèh pedunung ibukuthané, sarta mayoritas kang gedhé banget ing papan-papan liya, para wanita uga para priya, padha nari lan nyanyi kanthi kabungahan nalika nampani wara-wara iku.’—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.

“Kutha gedhé” ing Wahyu pasal sewelas iku yaiku bangsa Prancis, kang nglulusaké sawijining “dekret saka Majelis Legislatifé” kang mratelakaké yèn ora ana Allah. Dekret iku minangka pangrangkulan atheisme, kaya kang dipralambangaké déning pambrontakané Firaun. Kutha gedhé iku sawijining karajan, utawa sawijining “bangsa” utawa sawijining “negara.” Ing Wahyu pasal sewelas, Prancis kapérang saka loro pralambang—Mesir lan 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.”

Kita dipunparingi pawartos, “Puniki atheisme, lan bangsa ingkang dipunlambangaken déning Mesir badhé ngucapaken panyélakan ingkang sarupa tumrap tuntutan-tuntutanipun Gusti Allah ingkang gesang lan badhé nduduhaken roh boten pitados lan pambrontakan ingkang sami. ‘Kutha ageng’ ugi dipunbandhingaken, ‘sacara rohani,’ kaliyan Sodom. Karusakaning akhlak Sodom ing bab nerak angger-anggeripun Gusti Allah mliginipun kawujudaken wonten ing laku jina.”

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

Kutha gedhé utawa bangsa Prancis kanthi pralambang katuduhaké déning sawijining bangsa (Mesir) lan sawijining kutha (Sodom). Mesir “bakal nglairaké swara,” lan wicaraning sawijining bangsa iku nggambaraké prakara tata nagara, dudu tata gréja. Mesir iku nagara lan Sodom iku gréja, mangkono pralambang kang kapanggih ana ing pasal kaping sewelas Kitab Wahyu.

> “The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.

> “‘Ngandika’-né bangsa iku tumindaké para panguwasa legislatif lan yudisialé.” 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.

Ing Wahyu pasal sewelas, Yokanan ngaturake prastawa-prastawa Revolusi Prancis lumantar pralambang-pralambang kenabian. Revolusi iku piyambak nyedhiyakake bukti sajarah sing akeh babagan beneré ramalan-ramalan Yokanan ing pasal kasebut. Yokanan wus ngramal, banjur Revolusi Prancis netepi ramalan iku, lan sabanjuré—ramalan mau bebarengan karo panetepan sajarahé ramalan iku—ngenali lan nyalarasaké prastawa-prastawa ing pungkasaning jagad, nalika sapisan manèh nagara sing rusak digandhèngaké karo gréja sing rusak. Mesthi waé, banjir getih ndhèrèk sawisé bebrayan najis iku. Kratoning Allah uga minangka kutha gedhé.

> 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.

> Lan aku kabekta déning Roh menyang sawijining gunung kang ageng lan dhuwur, lan Panjenengané ngetingalaké marang aku kutha kang ageng iku, yaiku Yérusalèm suci, tumurun saka swarga, saka 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.

> “Rawuhipun sang kakung manten, ing ngriki kapratelakaken, kalampahan sadèrèngipun palakraman. Palakraman punika nggambaraken panampènipun déning Kristus dhateng karajanipun. Kutha Suci, Yerusalem Anyar, ingkang dados ibukutha lan pralambangipun karajan punika, sinebut ‘sang manten estri, garwanipun Sang Cempé.’ Malaékat punika ngandika dhateng Yohanes: ‘Mrenea mriki, aku bakal nedahaké marang kowé sang manten estri, garwanipun Sang Cempé.’ ‘Aku lajeng dipunasta ing Roh,’ pangandikanipun nabi punika, ‘lan dipuntedahaké kutha ageng punika, Yerusalem suci, tumurun saking swarga, saking ngarsanipun 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.

Pambrontakané Nimrod kagambar lumantar anggoné mbangun sawijining menara lan sawijining kutha, kang dadi pralambang gabungan gréja lan nagara ing wekasaning jagad, awit kabèh para nabi wus ngandika bab wekasaning jagad. Pambrontakané Nimrod uga dadi panerusé pambrontakané Lucifer, kang pepénginané yaiku ngrebut pangwasané tumrap gréjané Allah lan nagarané 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.

> He, yèn kowé wus tumiba saka swarga, hé Lucifer, putraning ésuk! he, yèn kowé wus kabanting mudhun tekan ing bumi, kowé sing naté nglemesaké para bangsa! Awit kowé wus ngandika ing sajroning atimu, Aku bakal munggah menyang swarga, aku bakal ngluhuraké dhamparku ngungkuli lintang-lintangé Allah; aku uga bakal lenggah ana ing gunung pasamuwan, ing pucuk lor: aku bakal munggah ngungkuli dhuwuring méga-méga; aku bakal padha karo Kang Mahaluhur. 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.”

Nalika Yesaya mbabar pepénginan-pepénginan ati Lucifer kang kasamaran, yaiku kepéngin “kaya Kang Mahaluhur,” panjenengané nedahaké yèn Lucifer lagi ngupaya lungguh ing rong dhampar kang cetha béda. Dhèwèké kepéngin “ngluhuraké” “dhamparé ngungkuli lintang-lintangé Allah” lan uga “lungguh ing gunung pasamuwan, ing sisih lor.”

The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.

Dhampar iku minangka pralambang panguwasané raja—utawa panguwasaning nagara—lan “sisih lor” iku pasamuwané 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.

> Kidung lan Masmur kanggo para putrané Korah. Agung iku Pangéran, lan pantes banget kaasta puji ing kutha Allah kita, ing gunung kasucèkané. Endah panggonané, kabungahaning saindenging bumi, yaiku Gunung Sion, ing sisih lor, kutha Sang Raja Agung. Allah katetepaké ana ing kraton-kratoné minangka pangungsèn. Masmur 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 iku “kutha Sang Prabu Agung,” mangkono nandhani dhampar pulitikipun Allah, lan Yerusalem ugi “gunung kasucènipun,” “ing sisih-sisih lor,” mangkono nandhani dhampar agaminipun Allah. Wiwit wiwitan pambrontakan lan perangipun Iblis kagambaraken wonten ing sajroning konteks pepénginanipun kanggo nguwasani pasamuwanipun Allah sarta nagaranipun Allah. Sasampunipun punika Iblis mimpin pambrontakan Nimrod, lan tanah ingkang dipunadegaken déning piyambakipun tumrap bangsa Kasdim katuduhaken minangka tanah ing pundi Nimrod yasa menara tuwin kutha—pasamuwan lan 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.

Mulané, nalika sundelipun Yesaya lan sundel agengipun Yohanes laku jina kaliyan para ratu ing bumi, panuwunan pratandha bilih wonten sesambetan ingkang boten suci kadadosan antawisipun gréja Katulik Roma lan para ratu ing bumi ing pungkasanipun pitungdasa taun kenabian.

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:

Larikaning wangsit Ésaia nggambarake paukuman tumrap Tirus, sundel iku, ana ing pasal kaping telulikur, lan Yokanan nggambarake paukuman kang padha iku kanthi pralambang sawijining wong wadon warna abang kirmizi, kang diarani “Babil agung.” Paseksi katelu tumrap paukuman kang padha, marang sundel kang padha iku, kaya ing ngisor iki:

> “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.

> “Wadon (Babil) ing Wahyu 17 diterangake minangka ‘ngagem ungu lan abang kesumba, lan kadandanan emas lan watu-watu aji sarta mutiara, nyekel tuwung emas ana ing tangane kang kebak nistha lan reregeding laku jina: ... lan ana ing bathuke katulis sawijing jeneng, Rahasia, Babil Agung, biyunge para sundel.’ Pangandikane nabi: ‘Aku weruh wadon iku mendem merga getihe para suci, lan merga getihe para martir Yesus.’ Babil banjur maneh kaandharake minangka ‘kutha gedhe iku, kang mrentah nguwasani para ratu ing bumi.’ Wahyu 17:4–6, 18. Kakuwatan kang sajrone pirang-pirang abad njaga panguwasa despotis tumrap para ratu ing jagad Kristen iku yaiku 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 iku gréja Katulik Roma ing “jaman pungkasan.” Ing wektu iku kapausan bakal maju lan ngidungaké kidung-kidung panggodhané marang para ratu ing bumi, mangkono nuntun para ratu menyang tumindak jina, kang miturut pralambang kenabian iku tegesé panyawijiné gréja lan 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.

> Ing dina iku bakal kalakon, yèn Tirus bakal kalalèkaké pitung puluh taun, manut cacahing dina satunggaling ratu: sawisé pungkasaning pitung puluh taun Tirus bakal ngidung kaya sundhal. 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.

Raja ing pitedah Alkitab iku nglambangaké sawijining karajan, mula Tirus bakal kasirnakaké saka pangéling-eling sajroning mangsa nalika sawijining karajan pitedah mrentah pitung 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.

> Lan ing dina iku bakal kelakon, Tirus bakal kalalèkaké pitung puluh taun, miturut dina-dinané siji ratu: sawisé pungkasané pitung puluh taun Tirus bakal ngidung kaya sundel. Jupuken clempung, ngubengenana kutha, hé sundel kang wis kalalèkaké; gawéa wirama kang endah, ngidunga akèh-akèh tembang, supaya kowé kaélingi manèh. Lan bakal kelakon sawisé pungkasané pitung puluh taun, yèn Pangéran bakal nggatèkaké Tirus, lan dhèwèké bakal bali marang upahé, sarta bakal laku jina karo kabèh karajan ing jagad raya ing salumahing 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.”

Sajrone mangsané sawijining karajan sing mrentah suwéné pitung puluh taun kenabian, gréja Katulik Roma bakal kalalèkaké. Ing pungkasané pitung puluh taun mau, kakuwasan kapapaan bakal “ngalunaké wirama kang endah, ngidung akèh kidung.” Miturut pralambang kenabian, sawijining “kidung” nggambaraké “pengalaman.”

> “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.

> “Ing segara kristal ing ngarepé dhampar, segara kaca kang kaya-kaya kacampuran geni iku,—mangkono semlaka déné pinuju kaluhuraning kamulyané Allah,—kaimpun golongan wong-wong sing ‘wis olèh kamenangan ngungkuli kéwan iku, lan ngungkuli recané, lan ngungkuli tandhané, lan ngungkuli cacahe asmané.’ Bareng karo Sang Cempé ana ing Gunung Sion, ‘nyekel clempungé Allah,’ padha ngadeg, yaiku wong satus patang puluh papat èwu sing wis ditebus saka antaraning manungsa; lan keprungu, kaya swaraning banyu akèh, lan kaya swaraning gludhug gedhé, ‘swaraning para pamaos clempung kang muni clempungé.’ Lan padha ngidungaké ‘Kidung anyar’ ana ing ngarsané dhampar, sawijining kidung kang ora ana wong bisa sinau kajaba mung wong satus patang puluh papat èwu iku. Iku kidungé Musa lan Sang Cempé—kidung kamardikan. Ora ana wong liya kejaba wong satus patang puluh papat èwu kang bisa sinau kidung iku; awit iku kidung saka pengalamané piyambak—pengalaman kang durung tau dialami déning golongan liya endi waé. ‘Iki wong-wong kang ndhèrèk Sang Cempé menyang ngendi waé Panjenengané tindak.’ Wong-wong iki, sawisé kapindhahaké saka bumi, saka antaraning wong urip, kaanggep dadi ‘wohing kawitan kagem Allah lan kagem Sang Cempé.’ Wangsit 15:2, 3; 14:1-5. ‘Iki wong-wong kang metu saka kasangsaran gedhé;’ padha wis ngliwati mangsa kasangsaran kaya kang durung tau ana wiwit ana bangsa; padha wis nandhang panyiksaing mangsané kasusahané Yakub; padha wis tetep ngadeg tanpa juru panengah sajroning pamecahan paukumané Allah kang pungkasan. Nanging padha wis kaluwaraké, awit padha wis ‘ngumbah jubahé, lan njalari dadi putih ana ing rahé Sang Cempé.’ ‘Ing cangkemé ora kapanggih cidra: awit padha tanpa cacad’ ana ing ngarsané Allah. ‘Mulané padha ana ing ngarsané dhamparé Allah, lan ngabekti marang Panjenengané rina wengi ing Pedalemané: lan Panjenengané kang lenggah ing dhampar bakal manggon ana ing antarané wong-wong mau.’ Padha wis weruh bumi dirusak déning kaliren lan pageblug, srengéngé pinaringan daya kanggo ngobong manungsa kanthi panas kang banget, lan wong-wong mau dhéwé wis nandhang sangsara, luwe, lan ngelak. Nanging ‘padha ora bakal luwe menèh, lan ora bakal ngelak menèh; srengéngé uga ora bakal nyorot marang wong-wong mau, utawa panas apa waé. Awit Sang Cempé kang ana ing satengahing dhampar bakal ngingu wong-wong mau, lan bakal nuntun wong-wong mau menyang sumbering banyu urip: lan Allah bakal ngusapi sakehing luh saka mripaté.’ Wangsit 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.

> “‘Ing padalemaning Allah, saben wong ngandika bab kamulyanipun’ (Jabur 29:9), lan kidung ingkang badhé dipunsembahaken déning para tiyang ingkang sampun kaébusi—kidung pangalamanipun piyambak-piyambak—badhe nyatakaken kamulyaning Allah: ‘Ageng lan nggumunaken punika pakaryan-paduka, dhuh Gusti Allah, Ingkang Mahakawasa; adil lan leres punika margi-paduka, dhuh Raja saindenging jaman. Sinten ta ingkang boten badhé wedi, dhuh Gusti, lan ngluhuraken asma-Paduka? awit namung Paduka piyambak ingkang 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.

Ing pungkasaning pitung puluh taun kenabian, kapapaan bakal “ngalunaké wirama kang endah, ngidungna akèh tembang, supaya” dhèwèké “kèlingan.” Ing pungkasaning karajan kang mrentah sajroning pitung puluh taun kenabian, gréja Katolik Roma bakal ngélingaké jagad marang pengalaman sajarahing jaman biyèn. Ing sajarah iku dhèwèké mrentah minangka panguwasa moral ing sajroning sesambungan antarané dhèwèké lan para ratu Éropah. Sajarah iku kanthi bener diidentifikasi minangka Jaman Peteng, lan kabèh pepeteng kang kanthi cara apa waé bisa digandhèngaké karo sajarah nalika Kapapaan mrentah para ratu Éropah, bisa disandhangaké marang tumindak dhasar banget kang ngasilaké kabèh pepeteng sabanjuré. Tumindak iku yaiku gandhèngan gréja lan nagara, gandhèngan para ratu Éropah lan gréja Katolik. Ing bebrayan alkitabiah, wong lanang kuduné mrentah marang wong wadon, nanging cabul rohani kang dumadi ing sajarah iku kebalikan saka tata tertib sejati tumrap sesambungané wong lanang lan wong wadon.

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.

Ing pungkasaning pitung puluh taun bakal ana krisis gedhé nalika karajan ramalan Kitab Suci sing mrentah jagad sajroning mangsa nalika Kepausan sacara profetik kablilakaké tekan ing pungkasané. Krisis saindenging jagad sing ditimbulaké déning ambruké karajan mau mbukak lawang tumrap pasamuwan Katulik supaya wiwit ngandharaké marang jagad yèn supaya bisa ngliwati mangsa kang kebak karibedan sing ditimbulaké déning ambruké karajan mau, jagad kudu nyerah marang wewenang moral pasamuwan Katulik Roma, kaya kang katuduhaké ing sajarah Jaman Peteng.

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 karajan iku pungkasan lan kepausan nembangaké lagu saka pengalamané ing jaman biyèn, sawijining pengalaman sing déning para sejarawan dilabeli minangka pepeteng; mula kepriyé bisa sajarah pepeteng iku dadi sawijining pesen sing bakal didumakaké déning kepausan marang para ratu ing bumi sing bakal ngyakinaké wong-wong mau supaya padha laku jina karo dheweke? Ing sawijining krisis gedhé, yagéné pengalaman saka jaman-jaman kapungkur, (laguné) pengalamané sadurungé dheweke kasirnakaké sacara kenabian, nyedhiyakaké logika tumrap para ratu ing bumi kanggo nampa pengalaman pepeteng minangka solusi tumrap krisis gedhé mau?

> “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 gedhé, malah kalebu wong-wong kang ora nduwé pameca marang Romanisme, ora akèh kang nyadhari bebaya saka kakuwatan lan pangaribawané. Akeh wong negesaké yèn pepeteng intelektual lan moral kang ngrembaka sajroning Abad Pertengahan ndhukung sumebaré dogma-dogmané, tahayul-tahayulé, lan panindhesané, lan yèn kapinteran kang luwih dhuwur ing jaman modhèren, panyebaran kawruh kang umum, lan tambahé kabébasan ing prakara agama ndadèkaké ora kena ana urip manehé sikap ora sabar lan tirani. Pamikir waé yèn kahanan kaya mangkono bakal ana ing jaman kang padhang iki dadi bahan guyon. Pancen bener yèn pepadhang gedhé, ing bab intelektual, moral, lan agama, lagi madhangi generasi iki. Ing kaca-kaca kabukak saka Sabdané Allah kang Suci, pepadhang saka swarga wis dipadharaké marang jagad. Nanging kudu dielingi yèn saya gedhé pepadhang kang diparingaké, saya gedhé pepetengé wong-wong kang nyimpangaké lan nampik pepadhang iku.”

> “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.

> Panaliten sing kebak pandonga marang Kitab Suci bakal nuduhaké marang wong-wong Protestan watak sejatiné kapausan lan bakal njalari padha jijik sarta nyingkiri iku; nanging akèh wong kang mangkono wicaksana miturut panemuné dhéwé nganti ngrasa ora perlu ngupaya marang Gusti Allah kanthi andhap-asor supaya padha katuntun menyang kayektèn. Sanadyan padha gumunggung marga saka pepadhangé pangertené, wong-wong mau padha ora wanuh marang Kitab Suci lan uga marang pangwasané Gusti Allah. Padha kudu nduwèni sawenèhing sarana kanggo nenangaké ati-nuraniné, lan padha nggolèki apa kang paling sathithik rohaniné lan paling ngasoraké. Kang padha dikarepaké yaiku sawijining cara kanggo lali marang Gusti Allah kang bisa dianggep minangka cara kanggo éling marang Panjenengané. Kapausan pancèn cocog banget kanggo nyukupi kabutuhané kabèh wong iki. Kapausan wis kasiyapaké kanggo rong golongan manungsa, kang nyakup meh kabèh jagad iki—yaiku wong-wong kang arep dislametaké marga saka kabecikané dhéwé, lan wong-wong kang arep dislametaké ana ing sajroning dosa-dosané. Ing kéné ana rahasia kakuwatané.

> “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.

> “Ing sawijining dina pepeteng intelektual kang gedhé wis kabukten migunani tumrap kasuksesan kapausan. Mengko isih bakal kabuktekaké manawa sawijining dina pepadhang intelektual kang gedhé padha uga migunani tumrap kasuksesané. Ing jaman-jaman kapungkur, nalika manungsa tanpa pangandikané Allah lan tanpa kawruh bab kayektèn, mripaté padha ditutupi, lan éwonan wong katjerat, amarga ora weruh jala kang wis kabentang kanggo sikilé. Ing generasi iki ana akèh wong kang mripaté dadi kablinger déning sumilaké spekulasi manungsa, ‘èlmu kawruh kang kanthi palsu diarani mangkono;’ wong-wong mau ora sumurup marang jala iku, lan mlebu menyang kono kanthi gampang, kaya-kaya mripaté ditutupi. Allah netepaké yèn kakuwatan intelektual manungsa kudu dicekel minangka peparing saka Kang Nitahaké lan kudu dipigunakaké kanggo ngabdi marang kayektèn lan kabeneran; nanging manawa gumunggung lan ambisi dipiara, lan manungsa ngluhuraké téyori-téyoriné dhéwé ngungkuli pangandikané Allah, mula kapinteran bisa nindakaké piala kang luwih gedhé tinimbang kabodhoan. Mangkono, èlmu palsu ing jaman saiki, kang ngrusak iman marang Kitab Suci, bakal kabukten padha kasilé ing nyawisaké dalan tumrap ditampané kapausan, bebarengan karo wujud-wujudé kang nyenengaké, kaya déné panyegahan kawruh biyèn mbukak dalan tumrap pambesarané ing Jaman Peteng.” 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.

> “Umat Katulik Roma ngakoni yèn owah-owahan dina Sabat iku ditindakaké déning gréjané dhéwé, lan wong-wong mau nyebut owah-owahan iki minangka bukti panguwasa gréja kang paling luhur. Wong-wong mau mratélakaké yèn kanthi netepi dina kapisan ing minggu minangka Sabat, umat Protestan sajeroning prakara iki ngakoni panguwasané kanggo netepaké pranatan ing bab-bab ilahi. Gréja Roma durung nyélaki pratelanipun babagan ora bisa klèru; lan manakala donya lan gréja-gréja Protestan nampani sawijining Sabat palsu kang digawé déning gréja iku, nalika padha nampik Sabaté Yéhuwah, satemené padha ngakoni pratelan iki. Bisa waé wong-wong mau nyebut wewenang minangka dhasar kanggo owah-owahan iki, nanging kasalahan ana ing panalarané gampang dideleng. Wong papis cukup landhep kanggo weruh yèn umat Protestan lagi ngapusi awaké dhéwé, kanthi sengaja meremaké mripaté marang kasunyatan-kasunyatan ing prakara iki. Nalika pranatan Minggu saya olèh sih lan panyengkuyung, dhèwèké bungah, kanthi rasa yakin yèn pungkasane prakara iku bakal nggawa sakabèhé jagad Protestan ana ing sangisoré 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.

> “Pangowahan dina Sabat iku pratandha utawa cap saka panguwasa gréja Roma. Wong-wong sing, kanthi mangertèni tuntutaning pepakon kaping papat, milih netepi Sabat palsu ing panggonaning Sabat sejati, kanthi mangkono padha mènèhi pakurmatan marang panguwasa kang mung saka kono dhawuh iku ditetepaké. Caping kéwan iku Sabat kepausan, kang wis ditampa déning donya ing panggonaning dina kang wis katetepaké déning 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.

> “Nanging wektu kanggo nampa tandha saka kéwan buas, kaya kang wis katetepaké ana ing ramalan, durung tekan. Mangsa pangadilan durung teka. Ana wong-wong Kristen sejati ing saben gréja, kalebu uga pasamuwan Roma Katulik. Ora ana siji waé kang diukum sadurungé padha nampa pepadhang lan weruh kuwajibaning pepakon kaping papat. Nanging samangsa dhawuh iku metu kanggo ngetrapaké Sabat palsu, lan nalika sesambaté malaékat katelu kanthi swara sora ngélingaké manungsa supaya aja nyembah kéwan buas lan recané, garis pamisah antarané kang palsu lan kang sejati bakal katarik kanthi cetha. Banjur wong-wong kang isih tetep lumaku ing panerak bakal nampa tandhaning kéwan buas ana ing bathuké utawa ana ing tangané.”

> “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.

> “Kanthi langkah-langkah kang rikat kita lagi nyedhaki mangsa iki. Nalika gréja-gréja Protestan bakal sesrawungan karo kakuwasan sekulèr kanggo nyangga agama palsu, kang marga nentang agama iku para leluhuré padha nandhang panganiaya kang paling ganas, mula dina Sabat papal bakal dileksanakaké lumantar wewenang gabungan antarane gréja lan nagara. Bakal ana murtad nasional, kang pungkasané mung bakal mungkasi ing karuntuhan nasional.” Bible Training School, February 2, 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.

Saiki kita wus nyandhak limang pralambang kang lagi kita upaya pangenali sadurunge kita ngrembug bab iku dhewe kanthi pepak. Sawijining kutha iku sawijining karajan sajroning panuwunan Kitab Suci, lan ing Yesaya rong puluh telu ana rong karajan kang gegandhèngané raket, nanging cetha béda. Kang kapisan yaiku “kutha kang makuthani,” lan sijiné manèh yaiku “kutha padagangan.” Ing dina-dina pungkasan, kakuwasan kang nguwasani pasamuwan telu-lapis, yaiku naga, kéwan galak, lan nabi palsu, iku kapausan. Iku karajan kang kagungan makutha.

> “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.

> “Nalika kita nyedhaki krisis pungkasan, punika dados prakawis ingkang wigatos sanget bilih karukunan lan manunggalipun wonten ing antawisipun piranti-piranti kagunganipun Gusti. Donya kapenuhan prahara, perang, lan pasulayan. Nanging wonten ing sangandhapipun satunggal kepala—daya kapapanipun paus—umat badhe manunggal kanggé nentang Allah lumantar pribadi para seksi-Nipun. Panyawijèn punika dipantep déning si murtad ageng. Nalika piyambakipun ngupados nyawijèkaken para agènipun wonten ing paprangan nglawan kayekten, piyambakipun ugi badhe nyambut damel kanggé misah lan nyebar buyar para panyengkuyungipun. Rasa meri, panyana ala, gunem ala, dipunhasut déning piyambakipun supados ngasilaken pasengitan lan pasulayan.” 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.”

Kraton kang nganggo makutha iku Tirus, kang tegesé, “watu karang.” Ing pasal iki Tirus nglambangaké kapausan kang ngupaya niru kanthi palsu Kristus, awit kapausan iku antikristus. Tembung “anti” ing antikristus tegesé “nggentèni panggonan.” Kapausan ngupaya niru kanthi palsu Kristus ing saben tataran, lan jeneng Tirus tegesé watu karang, awit kapausan iku sawijining tandhingan palsu tumrap “Watu Karanging 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.

> Sapa kang wus ngreancang pitutur iki tumrap Tirus, kutha kang makuthani, kang para sudagaré iku para pangeran, lan para padagangé iku wong-wong kang kinurmatan ing bumi? Pangeran Yehuwah Gustining sarwa tumitah kang wus ngersakaké iku, supaya najisaké gumunggungé sakehing kaluhuran, lan supaya ngasoraké sakehing wong kang kinurmatan ing bumi. Lumakua ngliwati tanahmu kaya bengawan, hé putri Tarsis: wis ora ana kakuwatan manèh. Panjenengané ngacungaké asta-Né ngungkuli sagara, Panjenengané nggonjang-ganjingaké karajan-karajan; Pangeran Yehuwah wus maringi dhawuh nglawan kutha padagangan iku, supaya ngrusak béntèng-béntèngé. 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.

Kita arep nduduhaké adhedhasar akèh paseksi yèn “guncangé karajan-karajan” kelakon déning Gusti Allah, lumantar Islam. Islam iku kuwasa sing ndadèkaké para bangsa nesu lan sing dienggo kanggo ngguncang para bangsa. Ing titik iki kita lagi nandhesaké yèn Pangéran wis netepaké kanggo ngasoraké “kabèh wong kang kinurmatan ing bumi,” yaiku para “sudagar” lan “padagang” kang “bètèng-bètèngé” bakal dirusak. Kutha sudagar lan kutha kang marakaké makutha iku “wis nuwuhaké bebenduning swarga,” lan Pangéran wis nemtokaké ngrusak “bètèng-bètèngé,” lan iku nglambangaké ékonomi. Ambruké ékonomi kadadéan sadurungé paugeran Minggu ana ing Amerika Sarékat, amarga sadurungé paugeran Minggu, warga Amerika Sarékat lagi nuntut supaya dibalèkaké “marang sih-kadarman ilahi lan kamakmuran donya.” Argumentasiné yaiku yèn paukuman-paukumané Allah ora bakal entèk nganti dina Minggu “ditindakaké kanthi ketat.” Sawetara paseksi Kitab Suci sarujuk yèn kita saiki ana ing ambang ambruk gedhé banget ing ékonomi donya. Ambruk iku kelakon sadurungé paugeran Minggu, kaya déné ambruké taun 1837 uga kelakon sadurungé 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.

> “Lan sabanjuré si panipu gedhé bakal ngyakinaké manungsa yèn wong-wong sing ngabdi marang Gusti Allah iku kang njalari piala-piala iki. Golongan sing wis njalari bebenduning Swarga bakal nyalahaké sakehing kasangsarané marang wong-wong sing katresnané marang pepakoné Gusti Allah dadi piwulang cela kang tetep tumrap para pelanggar. Bakal diumumaké yèn manungsa lagi nyinggung Gusti Allah lumantar nglanggar sabat Minggu; yèn dosa iki wis ndhatengaké bilai-bilai sing ora bakal mandheg nganti pangreksan Minggu dileksanakaké kanthi kenceng; lan yèn wong-wong sing ngaturaké tuntutaning pepakon kaping papat, mangkono ngrusak pakurmatan marang Minggu, iku para penggawé geger tumrap rakyat, lan ngalang-alangi supaya wong-wong mau ora dibalekaké marang sih karsané Allah lan kamakmuran jasmani. Mangkono tuduhan sing biyèn diaturaké marang abdiné Gusti Allah bakal diulang manèh kanthi dhasar kang padha kukuhé: ‘Lan kelakon, nalika Akhab weruh Elia, Akhab banjur ngandika marang dhèwèké, Apa kowé iki sing gawe ribut Israel? Lan dhèwèké mangsuli, Aku ora gawe ribut Israel; nanging kowé lan brayat bapakmu, amarga kowé wis nilar pepakoné Pangéran, lan kowé wis nuruti para Baal.’ 1 Kings 18:17, 18. Kaya déné bebenduning rakyat bakal dikobaraké déning tuduhan-tuduhan palsu, mangkono uga tumindak sing bakal ditindakaké marang para utusané Gusti Allah bakal mirip banget karo tumindak Israel murtad marang 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 the 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 ngadhepi para nabi Baal lan para imam saka alas keramat ing Gunung Karmèl nggambarake ukum Minggu. Pesen tumrap pasamuwan iku, “ing dina iki pilihana sapa kang bakal kokladosi.” Nalika sajarah iki kaulang maneh ing wektu ukum Minggu, pitakoné yaiku, “dina endi kang bakal kokpilih, awit dina kang kokpilih iku nuduhake sapa kang kokladosi.” Sadurunge Gunung Karmèl ana telung taun setengah mangsa katiga kang abot. Sadurunge ukum Minggu ana rerangkèn ukum-ukum Minggu, nanging durung “ditindakaké kanthi ketat.” Prinsip kang gegandhèngan karo ukum Minggu yaiku manawa murtad nasional diterusaké déning karusakan nasional. Tuladha saka iku yaiku Konstantinus ing taun 321 netepaké ukum Minggu, lan ora suwé sawisé iku patang kalasangka pisanan ing Wahyu bab wolu wiwit nggawa Roma Kulon menyang pungkasané ing taun 476. Crita Konstantinus kuwi wigati, awit ing jeroné ana pangluhuran dina Minggu kang lumaku maju saya mundhak, lan bebarengan karo kuwi ana pepalang-pepalang kang saya mundhak marang Sabat dina kapitu. Sajarah kang maju alon-alon mau tekan pungkasané nalika para warga dipaksa netepi dina Minggu utawa dianiaya amarga netepi Sabat. Mengkono uga pungkasan saka undhang-undhang Minggu kang saya ngrembaka ing Amérika Sarékat. Salah siji prinsip kang gegandhèngan karo pemaksaan pangibadah dina Minggu yaiku, “murtad nasional diterusaké déning karusakan nasional.” Prinsip iki ateges manawa panegakan ukum Minggu kang saya mundhak, ngasilaké mundhake paukuman-paukumaning Allah, sadurunge tekan ukum Minggu sing sejati ing Wahyu telulas ayat sewelas. Saben penetapan bakal nggawa karusakan kang cocog. Paukuman-paukuman kang dituduhaké déning para warga minangka akibat saka para pemegang Sabat, satemené diasilaké déning panegakan undhang-undhang Minggu kang saya mundhak. Kita wis nyakup sawijining pethikan saka The Great Controversy, kang dakwènèhi judhul Sunday Progression. Aku nyaranaké supaya kowé maca iku sapisan manèh. Iku ana ing kategori kang dijenengi 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.

> “Gusti Allah sampun nglairaken punapa ingkang badhe kelampahan ing dinten-dinten wekasan, supados umaté siyap ngadhepi prahara panentangan lan bebendu. Wong-wong ingkang sampun kaparingi pepènget bab prastawa-prastawa ingkang wonten ing ngajengipun boten kenging lenggah kanthi pangajeng-ajeng tentrem ngentosi badai ingkang badhe rawuh, nalika nglipur dhirinipun piyambak bilih Gusti badhe ngayomi tiyang-tiyang setya kagunganipun ing dinten kasusahan. Kita kedah kados para priya ingkang ngentosi Gustinipun, boten kanthi pangajeng-ajeng kesed, nanging kanthi pakaryan ingkang temen lan iman ingkang boten goyah. Saiki dudu wekdalipun nglilani pikiran kita kasengsem dening prakawis-prakawis ingkang alit wigatinipun. Nalika manungsa sami tilem, Iblis kanthi aktif ngatur prakawis-prakawis supados umat kagunganipun Gusti boten pikantuk sih-rahmat utawi kaadilan. Gerakan Minggu sapunika saweg ngambah marganipun wonten ing pepeteng. Para pemimpinipun nyumputaken prakawis ingkang satemenipun dados pokok persoalan, lan kathah tiyang ingkang gabung wonten ing gerakan punika piyambak boten sumerep badhe tumuju pundi arus ingkang kasamun. Pangaken-angakenipun alus lan katingalipun Kristen, nanging manawi sampun ngandika, punika badhe nglairaken roh naga. Dados kuwajiban kita nindakaken sadaya ingkang saged kita tindakaken kanggé nyegah bebaya ingkang ngancam punika. Kita kedah ngupadi nglebur prasangka kanthi maringi gambaran ingkang trep bab awak kita wonten ing ngajengipun rakyat. Kita kedah ngaturaken dhateng piyambakipun pitaken ingkang saestu dados pokok perkara, mekaten dados panampik ingkang paling mujarab dhateng langkah-langkah kanggé matesi kabébasaning nurani. Kita kedah nyinau Kitab Suci lan saged maringi alesan tumrap iman kita. Pangandikanipun nabi: ‘Wong ala bakal tumindak ala: lan ora ana siji waé saka wong ala kang bakal mangerti; nanging wong wicaksana bakal mangerti.’” 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.

Iku angel kanggo mangertèni gerakan tumuju marang undhang-undhang Minggu, awit gerakan iku lagi lumaku ing “pepeteng” lan kapausan iku “kanthi meneng-menengan lan tanpa diduga” “nguwataké pasukané supaya nggayuh ancasé dhéwé.” Kasunyatané, pakaryan kanggo netepaké undhang-undhang Minggu ing pepeteng iku minangka prakara pokok ing proses pangujian tumrap wong satus patang puluh papat éwu. “Ora ana siji waé saka wong ala kang bakal mangertèni,” miturut Daniel lan Sister White. “Wong ala” ing Daniel iku yaiku “prawan-prawan bodho” ing Matius, kang diidentifikasi déning Sister White minangka wong-wong Laodikia. Wong-wong wicaksana bakal mangertèni prastawa-prastawa sing saiki lagi kalakon, senajan sajarah ing sakiwa-tengen kita katon kaya mbantah Sabdané Gusti Allah. Apa kita precaya marang Sabdané Gusti Allah utawa marang apa sing lagi kelakon ing sakiwa-tengen kita? Nanging kita wis diprayogakaké sadurungé yèn pungkasané bakal kaya jamané 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.

> “Donya, kebak kerusuhan, kebak kasenengan tanpa Gusti Allah, lagi turu, turu ana ing rasa aman kadagingan. Manungsa ngadohake rawuhipun Gusti. Wong-wong padha ngguyu marang pepeling. Pangumbaring wong gumunggung mangkene, ‘Sakehing prekara tetep lumaku kaya wiwit wiwitan.’ ‘Sesuk bakal padha karo dina iki, malah luwih akèh kalimpahané.’ 2 Petrus 3:4; Yésaya 56:12. Kita bakal saya kecemplung ing katresnan marang kasenengan. Nanging Kristus ngandika, ‘Lah, Aku rawuh kaya maling.’ Wahyu 16:15. Ing wektu kang satemene nalika donya kanthi olok-olok takon, ‘Ana ing ngendi prasetyané rawuhipun?’ pratandha-pratandha lagi kalakon. Nalika wong-wong padha sesorah, ‘Tentrem lan aman,’ karusakan dadakan lagi tumeka. Nalika wong sing seneng nyenyamah, sing nampik kayekten, wis dadi kumawani tanpa wates; nalika lumakuning pakaryan saben dina ing manéka warna usaha golek bathi ditindakaké tanpa nggatèkaké paugeran; nalika murid kanthi sregep nggolèki kawruh bab samubarang apa waé kejaba Kitab Suciné, Kristus rawuh kaya 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.

> “Kabèh kang ana ing donya iki lagi katempuh ing kaanan gumrudag. Tanda-tanda jaman iku nggetakaké. Prastawa-prastawa kang bakal teka wis mbayangaké pepethengané luwih dhisik. Rohing Allah lagi mundur saka bumi, lan bilai nyusul bilai ana ing segara lan ana ing dharatan. Ana prahara, lindhu, geni, banjir, pati-pinaten saka saben tataran. Sapa kang bisa maca mangsa kang bakal teka? Ana ing ngendi katentreman? Ora ana kapastian ing samubarang kang asipat manungsa utawa kadonyan. Kanthi cepet wong-wong padha nempataké awaké dhéwé ana ing sangisoré panji kang wis padha dipilih. Kanthi ati ora tentrem padha ngentèni lan ngawasi lakuning para panggedhéné. Ana wong-wong kang padha ngentèni lan ngawasi lan nyambut-gawé kanggo rawuhipun Gusti kita. Golongan liyané padha mlebu barisan ana ing sangisoré kaprajuritané sang murtad gedhé kang kapisan. Sithik banget wong kang pracaya kanthi manah lan jiwa yèn ana neraka kang kudu disingkiri lan swarga kang kudu dimenangaké.

> “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 punika alon-alon nyerobot dhateng kita. Srengéngé sumunar wonten ing langit, ngliwati laku bunderipun ingkang limrah, lan langit taksih martosakên kamulyaning Allah. Manungsa taksih nedha lan ngombé, nandur lan yasa, kawin lan ngawinakên. Para sudagar taksih tumbas lan sade. Manungsa sami sesrakan satunggal kaliyan sijiné, rebutan papan ingkang paling inggil. Para pamaos kakesenengan taksih sami ngebaki téater, pacuan jaran, lan papan judi. Kasenengan ingkang paling inggil taksih nguwaosi, ananging wekdaling pangadilan sih-rahmat enggal katutup, lan saben prakara sampun caket badhé diputusakên langgeng. Iblis mirsa bilih wekdalipun cekak. Panjenenganipun sampun ngginakakên sadaya agènsiipun supados manungsa kapilut, kesasar, kasibukakên, lan kasirep, ngantos dumugining dinten wekdal pangadilan sih-rahmat punika entèk, lan lawanging sih-rahmat katutup salami-laminipun.”

> “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.

> Kanthi khidmat tembung-tembung pepenget saka Gusti kita tumurun marang kita lumantar abad-abad saka Gunung Zaitun: “Padha ngati-ati marang awakmu dhewe, supaya ing samangsa atimu aja nganti kabotan dening kerakusan mangan lan mendem, sarta kasibukaning urip iki, nganti dina iku dumadakan nekani kowe tanpa kanyana.” “Mulane padha tansah waspada lan ndedongaa saben wektu, supaya kowe kaanggep pantes bisa uwal saka sakehing prakara kang bakal kelakon iki, lan bisa ngadeg ana ing ngarsane Putraning Manungsa.” 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.

Ing bab kaping selikur telu ing kitab Yésaya, Zidon iku Amérika Sarékat lan Tirus iku kapausan. Tirus lan Zidon iku kutha-kutha Fenisia kuna sing sajaman, dumunung ana ing pasisir Segara Tengah. Kutha-kutha mau misuwur amarga dagang maritimé, kasugihané, lan pangaribawané ing donya kuna. Zidon lan para “sudagaré” marakaké Tarshish kebak manèh ing pethikan iku. Para sudagaré Zidon ngedol “wiji saka Sihor,” yaiku “panèn saka kali,” lan iku woh “saka kali,” lan iku “pametué,” awit dhèwèké iku “pasaripun bangsa-bangsa.” Kabèh para nabi padha ngandika bab pungkasaning donya, mula sapa kang dadi pasaripun bangsa-bangsa ing pungkasaning donya? Iku Amérika Sarékat.

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 iku sawijining kali ing Mesir (kamungkinan delta Nil) lan dienggo nggambarake kasugihaning jagad, awit Mesir iku jagad. “Prawan putri” Zidon nggambarake generasi pungkasan saka Amerika Serikat, lan dheweke katindhes déning hukum militer sing ngancani hukum Minggu lan karusakaning bangsa sing langsung tumuli nyusul. Para prawan saka Zidon iku didukani lumantar pitakon ngenani Tirus kang ngandika, “apa iki kutha panjenengan kang kebak kabungahan” (karajan) kang dadi sumber kabungahan Amerika Serikat? Apa “iki karajan kang wiwitane asalé saka jaman biyèn kala,” nalika miturut pethikan iku, karajan mau diadegaké déning Nimrod, sakwisé banjir gedhé?

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.

Gusti Allah wis netepake lan “ngersakake” tumrap “Tirus, kutha kang mènèhi makutha,” supaya ngukum dheweke. Paukuman tumrap kepausan kalebu ambruké struktur finansial donya, awit “Pangeran wis maringaké” “prentah marang” “Zidon” “kutha padagangan,” (Amérika Sarékat.) Prentahe “kanggo numpes bètèng-bètèng kang kuwat,” utawa ékonomi Amérika Sarékat, iku dhawuh Sabat, awit murtad nasional katut déning karusakan 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.”

Paukuman marang kapausan diwiwiti kanthi ambruking ékonomi saindenging jagad kabèh minangka tanggapan marang dirusaké ékonomi Amérika Sarékat. Zidon nduwèni sawijining “omah” kang kagandhèng karo ékonominé, mula makili sawijining struktur kauangan kang dirusak, amarga kowé wis ora bisa mlebu manèh ing jeroné. Ora ana manèh penanaman modal utawa kauntungan saka “omah” kuwi, amarga wis dirusak. Karusakan iku kelakon ing wektu hukum Minggu, sanadyan sadurungé hukum Minggu wis ana paukuman-paukuman kang saya ngrembaka. Nalika ambruk iku nempuh, kapausan, Amérika Sarékat kanthi para pangeran sudagaré lan para pedagangé kang kajèn-kurmatan sarta kapal-kapal Tarsis bakal “nguwuh-uwuh.”

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.

Papan “Tarsis” ing wacana punika kagandhèng kaliyan kasugihan ing jaman kuna, lan kapal-kapal Tarsis ing Kitab Suci dados pralambang utami tumrap kakiyatan 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.

> Awit kapal-kapal kagungané Sang Prabu lunga menyang Tarsis bebarengan karo para abdining Huram; saben telung taun sapisan kapal-kapal Tarsis mau teka nggawa emas, salaka, gadhing, kethek, lan merak. Lan Sang Prabu Suléman ngluwihi sakèhé para raja ing bumi ing kasugihan lan kawicaksanané. 2 Babad 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 nglambangaké kakuwatan ékonomi, lan Tarsis iku kapal ékonomi kang utama ing ramalan Kitab Suci. Generasi pungkasan saka Tarsis, kang dilambangaké déning “putri” Tarsis, dipangandikani supaya “nyabrang tanahmu kaya kali,” lan kang ditemokaké déning dheweke yaiku yèn tanahé “wis ora nduwèni kakuwatan manèh,” lan wis ora bisa manèh “sukak-sukak” marga saka karajan Tirus. Kakuwatan kang digoleki déning wong-wong mau yaiku kakuwatan ékonomi Zidon ing jaman biyèn, nanging iku wis sirna amarga segara wis ngandika “mangkéné, Aku ora nglarani lair, lan ora nglairaké anak-anak, uga ora nggedhèkaké para nom-noman, utawa ngasuh para prawan,” mangkono iku negesaké generasi pungkasan saka segara, yaiku bangsa-bangsa ing donya kang padha nangisi karusakan ékonomi donya, lan ing wektu iku umat manungsa ing donya padha kasadharaké marang kasunyatan yèn wong-wong iku generasi pungkasan saka sajarah bumi, lan wis kasep banget kanggo nyawisaké urip langgeng.

> “Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.

> “Dhuwit bakal enggal banget mudhun regané kanthi dadakan banget nalika kasunyataning pemandhangan langgeng kabikak marang pangrasa manungsa.” 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.”

Ana loro “laporan” utawa pawarta kang nimbulaké kasangsaran marang saben wong ing pethikan iku. “Laporan” kang kapisan magepokan karo Mesir lan “laporan” kang kapindho yaiku Tirus. Pawarta bab Mesir iku ana ing wangun wekdal kapungkur, awit Yesaya ngandika, “kaya nalika ana pawarta bab Mesir,” mangkono nuduhaké manawa Gusti Allah wus nindakaké sawijining prekawis marang Mesir sadurungé Panjenengané numpes Zidon (AS.) Apa kang katindakaké Gusti Allah marang Mesir, iku uga makili “laporan” bab Mesir, yaiku Panjenengané numpes Mesir gegayutan karo kaping pisan Gusti Allah mlebet ing prejanjian karo umat pilihan. Loro pawarta iku padha “laporan” kang padha. Pawarta bab Mesir iku wiwitané lan pawarta bab Tirus iku pungkasané. Sang Alfa lan Omega wus nggambaraké prejanjian karo satus patang puluh papat ewu ing dina-dina pungkasan lumantar sajarah wiwitaning prakara iku. “Pawarta” bab Mesir iku yaiku pambébasan ing Segara Abang nalika Firaun lan wadya-balané kaciren, kang dadi pralambang pambébasan pungkasan tumrap umaté Gusti Allah kaya kang diwakili déning “laporan” kang yaiku “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.

Kakuwatan sing digambarake ing Kitab Suci minangka kang ngrusak kapal-kapal Tarshish iku Islam. Bab Islam bakal dirembug mengko, mula prakara iki bakal kita jlentrehake kanthi luwih pepak ing wektu sabanjuré. Ing pethikan iku, Islam digambarake minangka “Chittim,” sawijining tembung kuna kanggo Siprus, lan pethikan mau ngandharake manawa karusakané Zidon lan Tirus kaandharake saka “Chittim.” Lambang Islam nyakup sawijining gambaran kang banget mligi ngenani karusakané Amérika Sarékat ing ramalan Kitab Suci.

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 kanggo nyinau dina lan taun-taun sing dirujuk ing kitab Yesaya, awit iku asring nandhani wektu kenabian saka pethikan sing tumuli. Yesaya rong puluh telu ngetutaké “beban” ing lebak wahyu ing pasal rong puluh loro, kang didhisiki déning pasal rong puluh siji sing ngandhut telung “beban,” lan kateluné padha ngenali Islam. Sadurungé pasal iku, ing ayat siji saka pasal rong puluh, ana latar sajarah kenabian ing ngendi ramalan-ramalan paukuman sing tumuli kasebut ing pasal-pasal sabanjuré diidentifikasi.

> 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.

> Ing taun nalika Tartan teka ing Asdod (nalika Sargon, raja Asyur, ngutus dheweke), lan perang nglawan Asdod, sarta ngrebut kutha iku. 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.

Tembung “Tartan” bisa waé minangka jeneng, utawa sing paling kamungkinan iku sawijining gelar saka panglima perang. Tartan teka menyang Asdod, sawijining kutha ing Mesir, lan ngrebut kutha iku ing sawijining mangsa sajarah nalika wong Asyur alon-alon saya nguwasani jagad. Asyur minangka pralambang Babil. Loro-loroné, yaiku Asyur lan Babil, padha dadi karajan-karajan sing asalé saka lor, karajan-karajan sing ditepungi minangka “singa-singa” kang “nyebar-nyebar” wedhus-wedhusé Allah, lan loro-loroné padha nampani paukuman sing padha. Asyur iku sing kapisan, Babil iku sing pungkasan.

> 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.

> Israèl iku kaya wedhus sing kabuyar; singa-singa wis ngoyak lan ngusir dheweke: dhisik ratu Asyur wis nguntal dheweke; lan pungkasané Nebukadnésar, ratu Babil, wis ngremuk balung-balungé. Mulané, mangkéné pangandikané Pangéran sarwa dumadi, Allahé Israèl: Lah, Ingsun bakal ngukum ratu Babil lan nagarané, kaya Ingsun wis ngukum ratu Asyur. Yérémia 50:17, 18.

Prophetically they are both the “haughty Assyrian.”

Miturut teges kenabian, wong loro iku padha-padha minangka “wong Asyur kang gumunggung.”

> “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.

> “Nalika Sanherib, wong Asyur kang gumunggung, nyenyamah lan ngala-ala marang Allah, sarta ngancam arep ngrusak Israel, ‘ing bengi iku kadaden, malaékaté Sang Yehuwah metu lan matèni ana ing kémahé wong Asyur satus wolung puluh lima éwu.’ Ana kang ‘dipatèni kabèh para wong gagah prakosa, uga para pangarsané lan para panglima,’ saka wadya-balané Sanherib. ‘Mulané dhèwèké bali menyang negarané dhéwé kanthi rai kebak wirang.’ [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 teka ing Asdod” lan “ngrebut kutha iku,” nggambarake panaklukan donya kanthi maju sethithik-sethithik déning kakuwasan kapapanan, kaya dene digambarake ana ing enem ayat pungkasan saka Daniel sewelas. Sajarah krisis angger-angger Minggu, yaiku “dina-dina pungkasan” saka pengadilan penyelidikan, lan kang nuntun langsung mlebu ing pengadilan eksekutif, (pitu wewelak pungkasan) iku dadi latar sajarah kang dilambangake déning “taun” nalika Tartan teka ing Asdod. Kanthi konteks sajarah iku wis katetepake, banjur Yesaya maringi telung ramalan paukuman ngenani Islam, siji ngenani Adventisme Laodikia, lan banjur beban Tirus. Bab patlikur iku salah siji tuladha klasik ngenani pitu wewelak pungkasan, kang banjur diterusake déning bab selikur lima kang nggambarake pambébasan pungkasan umat Allah, ing ngendi kita nemokake umat Allah ngaturake salah siji pratelan kang paling misuwur nalika mangsa kasangsaran gedhé.

> 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.

> Lan ing dina iku bakal kawedhar mangkene: Lah, iki Allah kita; kita wus ngentèni Panjenengané, lan Panjenengané bakal nylametaké kita: iki Pangeran Yehuwah; kita wus ngentèni Panjenengané, kita bakal bungah lan suka-rena ana ing kaslametané. 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.

Satus patang puluh papat ewu iku para prawan wicaksana sing ngentèni rawuhipun Gustinipun kanggo tindak menyang pésta panggih, sanadyan Panjenenganipun katingal ngèntèni suwe, cocog karo pasemon bab sapuluh prawan. Wong-wong mau dudu umat Laodikia, nanging umat Filadelfia. Nganti tekan titik iki, artikel iki wis nyawisaké konteksipun.

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.

Ing taun 1798, Napoleon nahan paus dadi tawanan, saéngga ngetokaké tatu pati profètis kang bakal waras ing pungkasaning jagad miturut Wahyu pasal telulas. Ing wektu iku, Amerika Sarékat njupuk papané minangka karajan kaping nem ing ramalan Kitab Suci miturut Daniel pasal loro, pitu, wolu, lan sewelas sarta Wahyu pasal rolas, telulas, nembelas, pitulas, lan wolulas. Wiwit wektu iku, sungu Républikan saka Amerika Sarékat lan uga sungu Protestan (Adventisme) padha lali sapa sejatine kapausan iku. Taun 1798 iku taun kapisan bangsa-bangsa ing saindenging jagad ngakoni Amerika Sarékat minangka bangsa kang mardika lan nduwèni kadhaulatan, lan iku uga taun nalika pekabaran malaékat kang kapisan rawuh ing 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” sawijining wong Protestan ing wektu iku yaiku, “Kitab Suci lan mung Kitab Suci waé.” Wong-wong Protestan ngenali awake dhewe minangka para pambéla Kitab Suci waé, lan nalika Adventisme nampa jubah warisané nalika rawuhipun malaekat kapindho, wong-wong mau nampani “motto” iku, lan sawisé kuwi dijuluki “umaté kitab.” Liwat palayanan William Miller, wong-wong mau wis kaparingi sawatara paugeran kang, manawa dienggo kanthi trep, bakal mbukak Kitab Suci marang pikirané kabèh wong sing kepéngin ngrungokaké. Paugeran-Paugeran Tafsir Nubuatan kagungané Miller iku kang miturut ilham kudu kita sinaoni manawa kita arep mènèhaké pekabaran malaekat katelu.

> “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.

> Sang Kristus ngandika, “Yèn ana wong gelem ngetutaké Aku, kudu nyélaki awaké dhéwé, ngangkat salibé, lan ngetutaké Aku.” Manèh Panjenengané ngandika, “Aku iki pepadhanging jagad; sapa sing ngetutaké Aku ora bakal lumaku ana ing pepeteng.” Pepadhanging kayektèn lagi sumunar maju kaya damar kang murub, lan wong-wong kang tresna marang pepadhang ora bakal lumaku ana ing pepeteng. Wong-wong mau bakal nyinau Kitab Suci, supaya padha bisa mangertèni kanthi mesthi yèn padha ngrungokaké swarané Pangon kang sejati, lan dudu swarané wong liya.

> “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:

> “Wong-wong sing melu nglairaké piweling malaékat katelu iku lagi nliti Kitab Suci miturut tata cara sing padha karo sing ditindakake déning Bapa Miller. Ing buku cilik kanthi irah-irahan Views of the Prophecies and Prophetic Chronology, Bapa Miller maringi paugeran-paugeran ing ngisor iki, sing prasaja nanging wicaksana lan wigati, tumrap pasinaon lan panfsiran Kitab Suci:

> “‘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. Saben tembung kudu nduwèni gegayutan kang trep karo pokok prakara sing kaaturaké ana ing Kitab Suci; 2. Sakèhé Kitab Suci iku prelu, lan bisa dimangertèni lumantar pangudi lan pasinaon kanthi temen; 3. Ora ana apa-apa kang kawedharaké ana ing Kitab Suci kang bisa utawa bakal disingitaké saka wong-wong sing nyuwun kanthi pracaya, tanpa mangu-mangu; 4. Kanggo mangertèni piwulang, kumpulna kabèh ayat Kitab Suci bab prakara sing arep koksumurupi, banjur saben tembung kenaa pangaribawa kang trep; lan manawa kowé bisa nyusun teorimu tanpa ana tetentangan, kowé ora bisa ana ing kasalahan; 5. Kitab Suci kudu dadi panerangé dhéwé, awit Kitab Suci iku dadi paugeran tumrap awaké dhéwé. Manawa aku gumantung marang sawijining guru supaya nerangaké marang aku, lan dhèwèké mung ngira-ira tegesé, utawa kepéngin supaya tegesé mangkono amarga pangakon golongané, utawa supaya dianggep wicaksana, mula kira-kirané, pepénginané, pangakoné, utawa kawicaksanané iku dadi paugeranku, lan dudu Kitab Suci.’”

> “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.

> “Ing nginggil punika minangka sapérangan saking pranatan-pranatan punika; lan sajroning pasinaon kita dhateng Kitab Suci, kita sedaya prayogi sanget ngatos-atosi asas-asas ingkang kaandharaken punika.

> “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 kang sejati dhasaré ana ing Kitab Suci; nanging Iblis migunakaké akèh siasat kanggo mbelokaké Kitab Suci lan ngeteraké kasalahan, mula dibutuhaké kawigatèn kang gedhé manawa ana wong kepéngin ngerti apa saktemené kang diwulangaké déning Kitab Suci. Salah siji saka panipuning gedhé ing jaman iki yaiku banget ngugemi raos, lan ngakoni katulusan nalika nglirwakaké pangandika kang cetha saka Sabdaning Allah marga sabda iku ora cocog karo raos. Akèh wong ora duwé dhasar tumrap imané kajaba emosi. Agamané dumadi saka gegerane pangrasa; manawa iku wus sirna, imané uga sirna. Raos bisa dadi sekam, nanging Sabdaning Allah iku gandum. Lan ‘apa,’ pangandikané nabi, ‘regané sekam tumrap 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.

> “Ora ana siji waé sing bakal dipaukum merga ora nggatekake pepadhang lan kawruh sing durung tau diduwèni lan sing pancèn ora bisa dipikolehi. Nanging akèh wong nolak manut marang kayektèn sing diwènèhaké marang wong-wong mau lumantar para duta Kristus, amarga padha kepéngin nyelarasaké awaké karo ukuran donya; lan kayektèn sing wis tekan ing pangertèné, pepadhang sing wis madhangi nyawané, bakal ngukum wong-wong mau ing Pengadilan. Ing dina-dina wekasan iki kita nduwèni pepadhang sing wis kasawiji lan kaklumpuk saka padhangé ing sadawaning jaman, lan kita bakal ditanggungi jawab sing salaras karo iku. Dalan kasucèn iku ora sajajar karo donya; iku dalan sing wis ditinggèkaké. Manawa kita lumaku ing dalan iki, manawa kita mlayu ing dalaning pepakoné Pangéran, kita bakal nemu yèn ‘dalané wong mursid iku kaya pepadhang sumunar, sing saya padhang saya padhang nganti tekan ing dina kang 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.

Panjenengan saged maos kanthi langkung rinci bab paugeran-paugeranipun William Miller wonten ing Artikel kanthi irah-irahan William Miller wonten ing kategori Kunci-kunci Nabi.

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.

Ing “panyinau kita tumrap Kitab Suci, kita kabèh bakal becik manawa nggatekake prinsip-prinsip sing kaatur” sajroning paugeran-paugeran tafsir wangsit kagungan “Bapa Miller.” Sungu Protestantisme dipasrahi dokumen suci sing kita sebut Kitab Suci, lan uga dipasrahi tanggung jawab kanggo mbéla lan nyengkuyung prinsip-prinsip sing kinandhut ana ing jeroné, lan sungu Protestan iku uga diparingi sawatara paugeran kanggo mbédakaké kanthi bener teges lan ancas dokumen-dokumen suci mau.

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.

Sungu Republikanisme kaparingan sawijining dokumen suci kang kita sebut Konstitusi, lan uga kaparingan tanggung jawab kanggo mbéla lan ngrembakakaké prinsip-prinsip kang kaandhut ana ing kono. Sungu Republikan uga kaparingan sapérangan pranatan kanggo mbédakaké kanthi trep makna lan ancas saka dokumen-dokumen suci iku. Pranatan kang diparingaké kanggo mbédakaké Konstitusi kanthi trep iku yaiku Bill of Rights, lan pranatan mau njunjung ing aturan-aturan wiwitané ancas Konstitusi kang paling wigati. Amandemen Kapisan kang kacathet ing Bill of Rights yaiku kabébasan agami, éksprèsi, wicara, lan 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

> “Kongres ora kena damel undhang-undhang apa wae ngenani netepake sawijining agama, utawa nglarang panglaksanane agama mau kanthi bebas; utawa nyuda kamardikan micara, utawa kamardikan pers; utawa haké rakyat kanggo nglumpuk kanthi tentrem, lan ngaturake panyuwunan marang Pamaréntah supaya kaluputan lan panyuwunané dibenerake.” 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.

Undhang-undhang Minggu iku minangka serangan kabuka marang prakara kapisan saka Konstitusi, kang njamin kamardikaning agama, kang dibusak lumantar undhang-undhang Minggu, saéngga nandhani pungkasané Konstitusi, pungkasané Amerika Sarékat minangka karajan kaping nem ing ramalan Kitab Suci, lan wiwitané panganiaya marang wong-wong kang ing wektu iku lagi martakaké pekabaran malaékat katelu kanthi swara sora. Wong-wong kang martakaké swara sora saka malaékat katelu lan mbangkang marang karusakan Amandemen kapisan lan Konstitusi dianiaya déning wong-wong kang saéstuné kuduné njunjung lan ngetrapaké pranatan-pranatan suci, kang mbéla dokumen suci kang wis diparingaké marang wong-wong mau kanggo dibéla. Iki minangka sawijining pepindhan bab mangertèni lan ngetrapaké sajarah-sajarah kang sejajar saka loro sungu kéwan bumi kang kaya cempé. Para Bapa pangadeg Konstitusi iku sajajar karo Bapa Miller. Tembung Bapa kang dipigunakaké kanggo Miller iku dipigunakaké kanggo nandhani sawijining pamimpin, dudu imam kepausan. Kitab Suci nglarang nyebut manungsa bapa manawa wong-wong iku ngakoni awaké minangka panuntun rohani. Wong-wong Millerit dijenengi manut bapaké, kaya kang asring kelakon. Yen ora mbedakaké prakara iki, wong bakal luput saka sawatara tegesé pekabaran Élia, nalika pekabaran iku mbalèkaké ati para bapa marang anak-anaké lan kosok baliné.

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.

Amerika Sarékat ing Yesaya pasal 23 iku karajan kaping nem ing wangsit Kitab Suci, lan tetep mangkono nganti mbatalaké Konstitusiné nalika ukum Minggu sing nyedhak kanthi rikat kuwalikaké iku. Karajan kaping nem mrentah sajrone pitung puluh taun wangsit, yaiku dina-dinané siji ratu. Karajan iku (ratu iku sawijining karajan) sing mrentah pitung puluh taun yaiku Babilon. Sajrone pitung puluh taun iku, sungu nagara yaiku pamaréntahan Babilon lan sungu gréja yaiku wong Khaldea. Daniel, Sadrakh, Mesakh, lan Abednego nggambaraké satus patang puluh papat èwu. Loro-loroné sungu lan umat Allah digambaraké ana ing paseksèné Daniel. Pitung puluh taun panangkaran ing Babilon yaiku dina-dinané siji ratu sing dienggo Yesaya kanggo nandhani yèn sajarah wangsit Amerika Sarékat lan sajarah Adventisme iku wiwit taun 1798 nganti tekan ukum 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.

Ngenali yèn garis sajarah kenabian tumrap kaloro sungu ing Amerika Serikat maringi kita kamungkinan kanggo nimbang pungkasan lan wiwitan, kanthi loro seksi sungu kanggo ngenali watak saka sungu sijiné. Sawisé kabèh, sungu-sungu kuwi padha. Ing Daniel ana sungu-sungu, sawatara pecah, kanthi sungu-sungu sing thukul metu saka sungu sing pecah mau. Sawatara sungu ing Daniel ora padha gedhéné siji lan sijiné, amarga munculé luwih mengko tinimbang sing liyane. Ora mangkono tumrap loro sungu ing Amerika Serikat. Kaloro sungu mau sajajar siji lan sijiné lumantar sajarah sing padha lan ngasilaké tandha-tandha dalan sing padha, senajan béda siji lan sijiné ing bab ancasé. Ana katrangan pambatesan ing sajarah iku sing uga wigati kanggo dimangertèni.

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.

Ing wiwitaning Adventisme ana owah-owahan saka sajarah kenabian kang dilambangaké déning pasamuwan Filadelfia tumuju pasamuwan Laodikia. Mulané, ing pungkasan uga kudu ana owah-owahan saka sajarah kenabian Laodikia. Wahyu Yesus Kristus nyakup pepadhang saka pangerten iki, lan iki dadi pérangan saka apa kang lagi kabukak segelé ing wektu iki.

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.”

Lan “sawisé pungkasaning pitung puluh taun” paus bakal “nembang” lan “sundhal” sing “kaliwat kasupakaké” bakal kaélingaké manèh. Dhèwèké “kaélingaké” ing wektu angger-angger Minggu, nalika prekarané ana ing antarané panyembahan marang srengéngé, utawa panyembahan marang dina sing angger-anggeré Gusti Allah maringi paweling marang manungsa supaya “ngélingi.”

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.

Ing artikel iki kita wis netepaké yèn sajarah pamaréntahan Babil sajroning pitung puluh taun mau minangka pralambang tumrap sajarah Amérika Sarékat wiwit taun 1798 nganti tekan undhang-undhang Minggu. Ing artikel sadurungé, lan uga kerep ana ing Tabel-tabel Habakuk, kita netepaké yèn panawanan ing Mesir lan uwal saka Mesir uga minangka pralambang tumrap sajarah Amérika Sarékat lan umaté Allah. Papat sajarah iki, yaiku Babil, Mesir, Adventisme, lan Amérika Sarékat, dudu siji-sijiné garis sing bisa ditrapaké marang garis-garis iki; nanging nalika kita ngetrapaké paugeran sebutan kapisan marang papat garis mau—iku pancèn nggumunaké banget. Aku bakal nutup artikel iki nganggo sawijining ilustrasi sing prasaja lan sawatara waé babagan apa kang dakmaksud, lan apa kang arep dakterusaké nalika mengko kita mbahas luwih jero sajarah Yesaya rong puluh telu.

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.

Sajarahipun Babil gadhah satunggaling ratu ing wiwitan ingkang tobat, lan satunggaling ratu ing pungkasan ingkang awon. Ora dados perkawis menawi punika Biden utawi Trump, awit kitab Daniel mulang bilih Gusti Allah piyambak ingkang ngangkat para panguwasa lan nglêmpakaké piyambakipun saking kalenggahanipun. Ingkang saged dipunmesthèkaké tumrap pamimpin Demokrat utawi Republik nalika wekdaling angger-angger Minggu punika, bilih piyambakipun punika pamimpin ingkang awon. Nebukadnésar punika Babil, piyambakipun punika tiranipun Babil, kersa nyemplungaké tigang tiyang sae dhateng ing geni. Nanging ing wekasanipun piyambakipun tobat dhateng Allahipun Daniel. Nanging boten mekaten tumrap pamimpin pungkasan, Belsyazar. Piyambakipun punika ratu ingkang awon. Amerika Serikat wonten ing ramalan kawiwitan minangka cempen, pralambang Kristus lan kurbanipun tumrap manungsa. Ing pungkasan Amerika Serikat badhé ngandika kados naga. Owah-owahan saking Kristus dhateng Sétan wonten ing garis sajarah punika dipunpralambangaké déning béda antawisipun Nebukadnésar lan 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.

> “Bèlshazar wis kaparingan akèh kalodhangan kanggo mangertèni lan nindakaké karsané Allah. Panjenengané wis nyumurupi kakungé, Nebukadnezar, katundhung saka pasrawunganing manungsa. Panjenengané wis nyumurupi yèn kapinteran kang dadi kamulyaning ratu kang gumunggung mau katundhungi déning Panjenengané sing maringi kapinteran iku. Panjenengané wis nyumurupi ratu iku kasirnakaké saka karajané, lan kadadèkaké kancané kéwan-kéwan ing ara-ara. Nanging katresnané Bèlshazar marang kasenengan lan pangluhuraké awaké dhéwé wis ngilangi piwulang-piwulang kang sakmesthiné ora tau kasirnakaké saka pangéling-élingé; lan panjenengané nindakaké dosa-dosa kang padha karo dosa-dosa sing ndhatengaké paukuman-paukuman kang cetha tumrap Nebukadnezar. Panjenengané wis mbuwang kalodhangan-kalodhangan kang kanthi sih-rahmat kaparingaké marang panjenengané, lan nglirwakaké nggunakaké kalodhangan-kalodhangan kang ana ing jangkahé kanggo dadi wanuh karo kayektèn. ‘Punapa ingkang kedah kula tindakaken supados kawilujengaken?’ iku pitakonan kang dilalèkaké kanthi ora preduli déning ratu agung nanging bodho mau.” Bible Echo, April 25, 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.

Gatekna manawa Belshazzar, wong duraka iku, iku ratu kang bodho. Dhèwèké nandhang paukuman kang padha karo bapakné, Nebukhadnezar, awit loro-loroné paukuman mau dipralambangaké minangka “pitung mangsa” ing Imamat rong puluh enem. Nebukhadnezar ana ing pategalan, urip kaya kéwan, lawasé rong èwu limang atus rong puluh dina, yaiku pitung taun miturut Alkitab; lan paukuman marang putrané, Belshazzar, kang katulis ana ing témbok, uga makili rong èwu limang atus rong puluh. Bédané, paukuman marang Nebukhadnezar iku nindakake pangowahan marang dhèwèké lan ndadèkaké dhèwèké ratu kang wicaksana, déné paukuman marang Belshazzar tumiba marang ratu kang bodho.

> “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.

> “Menyang panguwasa Babilon kang pungkasan, kaya déné kanthi pralambang marang sing kapisan, wis tumeka ukuman saka Sang Pengawas ilahi: ‘Dhuh ratu, ... marang panjenengan punika kasaur; Kraton punika sampun kapundhut saking panjenengan.’ 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 tangan ing témbok tumrap présidhèn pungkasan iku yaiku amendemen kapisan kang nélakaké “témbok” pamisah antarané gréja lan nagara, kang ora dimangertèni déning ratu bodho pungkasan kuwi. “Pitung mangsa” ing Imamat 26 nggambaraké “panyebaran umat,” kang ditindakaké déning ratu lor nalika hukum Minggu. Panyebaran mau iku karusakan nasional kang ngetutaké hukum Minggu. Bangsa kaping nem lali marang piwulang para bapa pangadegé, kang nyerat Konstitusi kanggo nglindhungi ora mung saka gréja kang rusak, nanging uga saka para ratu Éropah kang tiran, kang dadi pasangan turu wanita rusak mau. Para bapa pangadeg iku nggambaraké wong-wong kang nolak kapausan lan para ratu Éropah, awit saka pengalamané dhéwé sawisé metu saka panyebaran sajroning rolas atus suwidakan taun pepeteng kapausan, padha mangerti yèn pangayoman marang jinis katiranan kaya mangkono kudu dadi pérangan pokok ing Konstitusi anyaré. Wong-wong mau para bapa kang wicaksana, padha kaya cempé, nanging ora mangkono karo bapa pungkasan, awit dhèwèké bakal ngucap kaya naga. Para Bapa metu saka sawijining panyebaran, lan sang anak bali mlebu ing sawijining panyebaran. Sang tiran ing loro-loroné kedadéan iku yaiku kapausan kapisan lan kapausan pungkasan.

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 marang Nebukadnésar, raja kapisan, lan marang raja pungkasan Bèlshazar, yaiku panyebaran “pitu mangsa” saka Lèwi 26. Nebukadnésar ngalami iku, lan Bèlshazar ndarbèni iku katulis ana ing témbok minangka epitapé ing wengi patiné dhéwé. Lambang sungu Républikan ing wiwitan yaiku uwalé saka pangawulan raja ing lor, lan lambang sungu Républikan ing pungkasané yaiku panangkaran kang ditimbulaké déning raja ing lor. Angger-angger Minggu iku “wengi patiné dhéwé” nalika iku mati minangka karajan kaping nem saka wangsit Alkitab. Ing kabèh patang ilustrasi, Bèlshazar, Nebukadnésar, lan wiwitan sarta pungkasané sungu Républikan, angka rong puluh lima rong puluh saka Lèwi 26, iku lambang kang dipratélakaké ing wiwitan lan ing pungkasan. Iku makili tapak astané Alfa lan 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.

Ramalan wektu pisanan sing dipuntemokaké déning William Miller yaiku rong puluh lima rong puluh saking Imamat rong puluh enem. Punika dados watu kapisan wonten ing dhasar ingkang dipunpasang déning Gusti Yesus lumantar pakaryanipun Miller. Punika ugi dados kayektèn dhasar kapisan ingkang dipunsisihaké déning Adventisme ing taun 1863. Nalika sedaya watu kayektèné Miller dipunlebetaké wonten ing dhasar punika, kayektèn-kayektèn punika dipunlambangaké wonten ing kalih loh Habakuk, inggih punika bagan para pelopor taun 1843 lan 1850. Kalih loh punika nggambaraké sesambetan prajanjian antawisipun Gusti Allah lan umatipun ingkang katetepaké nama-denominasi, kadosdene kalih loh Sepuluh Préntah nggambaraké prajanjian kaliyan Israel kuna.

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….

Ing pungkasan Adventisme Laodikia, nalika iku dimuntahaké metu saka cangkemé Gusti ing wektu angger-angger dina Minggu, tulisan ing témbok iku ya rong bagan pionir suci mau. Bagan-bagan kang ora bisa diwaca déning wong-wong mau, awit ing wiwitaning sajarahé dhéwé, wong-wong mau ora gelem nampani paédah saka pesen pepéling mau….

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 finansial taun 1837 ing Amerika Sarékat minangka sawijining prastawa rumit kang dipicu déning gabungan faktor-faktor ékonomi, kabijakan-kabijakan, lan kagiyatan spekulatif.

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: Ing taun-taun sadurunge 1837, ana ledhakan spekulatif ing babagan tanah lan investasi, kang sapérangan dipacu déning ekspansi nagara menyang arah kulon. Spekulasi tanah, mliginé ing tapel wates kulon, nyebabaké rega tanah munggah kanthi ngluwihi wajare lan utang sing kakehan.

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.

Krèdit Gampil lan Panyilihan Dana Spekulatif: Bank-bank lan lembaga-lembaga keuangan maringaké krèdit lan silihan ing cacah gedhé, asring tanpa jaminan kang nyukupi. Gampilé anggoné ngakses krèdit iki ndadèkaké saya murubé gegap-gempitan spekulatif lan nambah bebayan tumraping kestabilan keuangan.

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.

Pangembangan Bank kang Kakehan: Bank-bank lagi ngembangaké operasiné kanthi cepet banget, lan asring ngetokaké dhuwit kertas (banknote) luwih akèh tinimbang spesié (emas lan salaka) sing diduwèni minangka jaminan. Prakara iki, kang kawentar kanthi aran “wildcat banking,” njalari ana kaluwihan mata uang sing ora kaatur lan ora bisa dipercaya ing pasar 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-kabijakan Présidhèn Andrew Jackson mèlu njalari krisis saya parah. Ing taun 1836, dhèwèké ngetokaké Specie Circular, kang mréntahaké yèn tanah-tanah umum kudu dituku nganggo dhuwit logam kang nyata (emas lan pérak), dudu nganggo dhuwit kertas. Bab iki njalari wong-wong padha kesusu ngowahi surat dhuwit bank dadi dhuwit logam, saéngga nuwuhaké tekanan finansial lan ambruké 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-Faktor Internasional: Krisis ing Amerika Sarékat uga kaprabawan déning kahanan ékonomi internasional. Kemerosotan ing ékonomi Britania Raya, sawijining mitra dagang utama Amerika Sarékat, njalari nyusuté panjaluk marang barang-barang lan ékspor Amerika. Iki, salajengipun, mengaruhi usaha-usaha ing Amerika lan nyumbang tumrap kasangsaran 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 lan Gègèran Narik Simpenan saka Bank: Ing sasi Mèi 1837, rerangkèné guncangan finansial, kalebu ambruké bank-bank lan panyempitan krèdit, njalari timbulé panik ing antarané para investor lan para panyimpen dana. Panik iki micu gelombang gègèran narik simpenan saka bank lan panyempitan krèdit sing abot.

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.

Penyusutan Pasokan Dhuwit: Nalika bank-bank ambruk lan kredit saya diperketat, pasokan dhuwit sakabèhé ing perekonomian nyusut kanthi signifikan. Penyusutan pasokan dhuwit iki nambah abote kasangsaran ékonomi lan njeroaké resesi. Gabungan saka faktor-faktor iki njalari kemerosotan ékonomi sing abot, ditandhai déning ambruké bank-bank, pengangguran, mudhuné pambelanjan konsumen, lan 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.

> “Kita ora nduwèni apa-apa kang kudu diwedèni tumrap mangsa ngarep, kajaba manawa kita lali marang dalan kang wus dituntunaké déning Pangéran marang kita, lan piwulangé ana ing sajarah kita ing jaman kapungkur.” Life Sketches, 196.

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