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# The Book of Daniel - Number One-Hundred and Forty-One

Kitab Daniel - Nomer Satus Patang Puluh Siji

Unveiling the Prophetic Significance of the Papacy’s Return and the Eighth President

Mbabar Wigati Profetik tumrap Balining Kapapaan lan Présidhèn Kaping Wolu

Author

Jeff Pippenger

Published

March 17, 2024

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We are currently looking very closely at the prophetic characteristics of the history where the papacy returns to the throne of the earth as the eighth head, that is of the seven heads. We are doing so, in order to carefully identify the prophetic characteristics of the history when the eighth president, that is of the seven presidents, fulfills the formation of the image of the papal beast. We have begun our considerations of these truths with Mount Carmel and Herod’s birthday. Both sacred illustrations represent the soon-coming Sunday law in the United States, which is also represented in verse forty-one of Daniel chapter eleven.

Saiki kita lagi nliti kanthi temenan sipat-sipat kenabian saka sajarah nalika kapausan bali menyang dhampar bumi minangka sirah kaping wolu, yaiku saka pitu sirah. Kita nindakake mangkono supaya kanthi teliti bisa ngidentifikasi sipat-sipat kenabian saka sajarah nalika présidhèn kaping wolu, yaiku saka pitu présidhèn, ngrampungaké pambentukan gambar kéwan paus. Kita wis miwiti pertimbangan kita bab bebener-bebener iki kanthi Gunung Karmèl lan dina lairé Herodès. Loro-loroné ilustrasi suci iku makili angger-angger Minggu sing bakal enggal teka ing Amérika Sarékat, kang uga diwakili ing ayat patang puluh siji saka Daniel bab sewelas.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Panjenengané uga bakal mlebet ing tanah kamulyan, lan akèh nagara bakal ditumpes; nanging iki bakal uwal saka astané, yaiku Edom, Moab, lan para pangarsa saka bani Amon. Daniel 11:41.

The counterfeit king of the north enters the glorious land in the verse. The glorious land in the history of ancient Israel was the land of Judah, and it was represented as a land flowing with milk and honey, and for this reason, among others, it was glorious. It was glorious because Christ chose its capital city Jerusalem, as the place of His temple, and the city where he chose to place His name.

Raja lor palsu lumebu ing tanah kang mulya ing ayat iku. Tanah kang mulya ing sajarah Israèl kuna iku tanah Yehuda, lan dipratandhakaké minangka tanah kang kebak mili susu lan madu, lan marga saka iku, ing antarané sabab-sabab liyané, tanah iku dadi mulya. Tanah iku mulya awit Kristus milih kutha krajané, yaiku Yérusalèm, minangka papan Padalemané, lan kutha panggonan Panjenengané milih nempataké asmané.

> Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel: But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. 2 Chronicles 6:5, 6.

> Wiwit ing dina nalika Ingsun nuntun umatingSun metu saka tanah Mesir, Ingsun ora milih sawijining kutha saka ing antarané sakehé taler Israèl kanggo yasa padaleman, supaya asmaSun ana ing kono; lan Ingsun uga ora milih wong siji waé kanggo dadi panguwasa atas umatingSun Israèl. Nanging Ingsun wis milih Yérusalèm, supaya asmaSun ana ing kono; lan Ingsun wis milih Dawud supaya mréntah umatingSun Israèl. 2 Babad 6:5, 6.

The literal land of Judah was the glorious land for literal ancient Israel, and the United States is the spiritual land of Judah, the glorious land for spiritual modern Israel.

Tanah Yéhuda sacara harfiah iku tanah kamulyan tumrap Israèl kuna sacara harfiah, lan Amérika Sarékat iku tanah Yéhuda sacara rohani, yaiku tanah kamulyan tumrap Israèl modhèren sacara rohani.

> “When the land which the Lord provided as an asylum for His people, that they might worship Him according to the dictates of their own consciences, the land over which for long years the shield of Omnipotence has been spread, the land which God has favored by making it the depository of the pure religion of Christ,—when that land shall, through its legislators, abjure the principles of Protestantism, and give countenance to Romish apostasy in tampering with God’s law,—it is then that the final work of the man of sin will be revealed.” Signs of the Times, June 12, 1893.

> “Nalika nagara kang diparingake déning Gusti minangka pangungsèn tumrap umaté, supaya padha bisa ngabekti marang Panjenengané manut tuntunaning ati nuraniné dhéwé, nagara kang sajroning pirang-pirang taun suwe wis katutupan déning tamènging Kang Mahakuwaos, nagara kang wis diparingi sih-rahmat déning Allah kanthi ndadèkaké iku papan panyimpenané agama Kristus kang murni,—nalika nagara iku, lumantar para panggawé undhang-undhangé, nyingkur asas-asas Protestantisme, lan maringi panyengkuyung marang murtading Roma sajroning ngowahi-angowahi angger-anggeré Allah,—ing wektu iku pakaryan pungkasaning manungsa dosa bakal kawedhar.” Signs of the Times, June 12, 1893.

After the counterfeit king of the north conquered the king of the south (the former Soviet Union), in verse forty, in 1989, it then conquers the glorious land (the United States). In verse forty-one the word “countries” is a supplied word, and is not fully accurate, for at the Sunday law, the “many” who are overthrown are a class of people who knew the distinction between the seventh-day Sabbath and the day of the sun, before the Sunday law arrived.

Sawisé ratu lor palsu ngalahaké ratu kidul (tilas Uni Soviet), ing ayat patang puluh, ing taun 1989, banjur ngrebut tanah kamulyan (Amerika Serikat). Ing ayat patang puluh siji tembung “countries” iku tembung tambahan, lan ora sakabèhé trep, amarga nalika hukum Minggu diberlakokaké, “akeh” sing kasirnakaké iku sawijining golongan wong sing wis mangertèni bédané antarane Sabat dina kapitu lan dina srengéngé, sadurungé hukum Minggu iku teka.

> “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 minangka pratandha utawa cap panguwasa gréja Roma. Wong-wong kang, kanthi mangertèni tuntutan pepakon kaping papat, milih netepi Sabat palsu minangka gantiné Sabat kang sejati, kanthi mangkono padha nyaosaké pakurmatan marang panguwasa kang mung déning panguwasa iku waé bab mau dipréntahaké. Caping kéwan iku yaiku Sabat kapapalan, kang wis ditampani déning jagad minangka gantiné dina kang wus 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 kéwan, kaya sing wis katetepaké ana ing ramalan, durung tekan. Mangsa panggodhèn durung teka. Ana wong-wong Kristen sejati ing saben gréja, kalebu uga ing pasamuwan Roma Katulik. Ora ana wong siji waé sing bakal dipidana sadurungé nampani pepadhang lan wus weruh kuwajibaning angger-angger kaping papat. Nanging manawa pranatan iku metu kanggo ngetrapaké Sabat palsu, lan nalika swara seru saka malaékat katelu ngélingaké manungsa supaya aja nyembah kéwan lan reca-gambarané, garis pamisah bakal katarik kanthi cetha ing antarané kang palsu lan kang sejati. Banjur wong-wong sing isih tetep nerusaké panerak bakal nampa tandha kéwan 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 kang cepet kita lagi nyedhaki mangsa iki. Nalika gréja-gréja Protestan bakal manunggal karo kakuwasan sekuler kanggo nyangga sawijining agama palsu, amarga nentang agama iku para leluhuré biyèn nandhang panganiaya kang paling sengit, mula Sabat kepausan bakal dileksanakaké kanthi wewenang gabungan saka gréja lan nagara. Bakal ana murtad nasional, kang pungkasane mung bakal rampung ing karusakan nasional.” Bible Training School, 2 Februari 1913.

The class of “many” who are overthrown at the soon-coming Sunday law, are those who will be held accountable to the light of the Sabbath, which is the light that is given for that time, which is a turning point, and a crisis in the history of both the church and the nations. That class is the church of Laodicean Adventism that has reached their conclusion of wandering in the wilderness of rebellion. It is there that they are spewed out of the mouth of the Lord for eternity. Laodicean Adventism are those who were called unto the light of the third angel, either at the first Kadesh in the history of 1844, unto 1863, or at the second Kadesh in the history of 2001, unto the Sunday law.

Golongan “akeh” sing katumpes ing angger-angger Minggu sing bakal enggal rawuh, yaiku wong-wong sing bakal dipundhawuhi tanggung jawab marang pepadhang dina Sabat, yaiku pepadhang sing kaparingaké kanggo wektu iku, kang dadi titik balik lan krisis ing sajarah pasamuwan lan uga bangsa-bangsa. Golongan iku yaiku pasamuwan Adventisme Laodikia sing wis tekan pungkasané pangumbara ing ara-ara samun pambrontakan. Ana ing kono wong-wong mau dipunmuntahaké saka cangkemé Gusti kanggo kalanggengan. Adventisme Laodikia yaiku wong-wong sing katimbalan marang pepadhang malaékat katelu, manawa ing Kades pisanan ing sajarah 1844 nganti 1863, utawa ing Kades kapindho ing sajarah 2001 nganti tekan angger-angger Minggu.

> And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

> Panjenengané banjur ngandika marang wong mau, “Kanca, kepriyé enggonmu bisa mlebu ing kéné tanpa nganggo sandhangan manten?” Wong mau banjur meneng tanpa bisa mangsuli. Raja banjur ngandika marang para abdi, “Iketen tangan lan sikilé, gawanen lunga, lan buwangana menyang pepeteng ing sanjabané; ana ing kono bakal ana tangisan lan kertakan untu.” Amarga akèh sing katimbalan, nanging mung sathithik sing kapilih. Matius 22:12–14.

The voice of the third angel, either in 1844, or 2001, was a call unto the wedding. The “many” that are overthrown at the Sunday law, are the “many” who rejected the wedding garment of Christ’s righteousness, and instead become part of the marriage party of the ten kings unto the whore of Rome. For that marriage, a person can keep their own garments, for all they need to take away their reproach is to be called by the surname of the whore that reigns over the ten kings.

Swaraning malaékat kaping telu, apa ing taun 1844, utawa 2001, iku minangka panggilan marang pahargyan palakrama. “Akeh” sing katumpes nalika hukum Minggu, yaiku “akeh” sing nampik sandhangan palakrama, yaiku kabeneraning Kristus, lan malah banjur dadi pérangan saka rombongan palakramaing para ratu sapuluh marang sundhaling Roma. Kanggo palakrama iku, wong bisa tetep ngagem sandhangané dhéwé, awit samubarang kang dibutuhaké kanggo nyingkiraké cacadé mung supaya kawastanan nganggo asmaning sundhal kang mrentah para ratu sapuluh.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. Isaiah 4:1.

> Lan ing dina iku pitu wong wadon bakal nyekel siji wong lanang, karo matur: Aku bakal mangan roti kawula piyambak, lan nganggo sandhangan kawula piyambak; namung mugi kawula kasebat dening asma panjenengan, supados kawula kasirnakake ing kanisthan kawula. Yesaya 4:1.

They failed the first dietary test, for they chose to eat their own bread, instead of the bread of heaven. They failed the second test where they were to glorify God by manifesting His character, but they chose instead to wear their own garments. They failed the third litmus test, for they manifested the name (character) of the beast, for they chose to reject the name (character) of Christ. The purpose that Nimrod built a city (state), and a tower (church), in the first mention of Babylon, was that he might make himself a name.

Wong-wong mau gagal ing pacoban dhahar kang kapisan, awit padha milih mangan roti kagungane dhewe, tinimbang roti saka swarga. Wong-wong mau gagal ing pacoban kapindho nalika mesthine padha ngluhurake Gusti Allah kanthi mratelakake watak-Ning Panjenengane, nanging malah padha milih nganggo sandhangan kagungane dhewe. Wong-wong mau gagal ing pacoban cetha kang katelu, awit padha mratelakake jeneng (watak) sato galak mau, amarga padha milih nampik jeneng (watak) Kristus. Tujuane Nimrod mbangun sawijining kutha (negara), lan menara (gréja), ing panyebutan Babel kang sepisanan, yaiku supaya dhèwèké bisa ndadekake jeneng kanggo awaké dhéwé.

> 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, kita padha ngedegaké kutha lan menara kanggo kita, sing pucaké bisa nganti ing langit; lan ayo kita padha gawé jeneng kanggo kita dhéwé, supaya kita aja kabuyaraké ana ing salumahing bumi kabèh.” Purwaning Dumadi 11:4.

Name is a symbol of character, and the prophetic character of the eighth beast, that is of the seven, is the twofold nature of the combination of Church (tower) and State (city). In the crisis of the last days men will separate into two classes.

Jeneng iku sawijining pralambang watak, lan watak kenabian saka kewan kawolu, yaiku kang asalé saka pitu iku, yaiku sipat pindho saka gabungan Greja (menara) lan Nagara (kutha). Ing mangsa krisising dina-dina wekasan, manungsa bakal kapérang dadi rong golongan.

> “There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan’s black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory.” Review and Herald, January 30, 1900.

> “Mung bisa ana rong golongan. Saben pihak kanthi cetha kacap nganggo meterai saka Gusti Allah kang gesang, utawa nganggo tandha kewan galak iku utawa patungé. Saben putra lan putri Adam milih salah siji: Kristus utawa Barabas minangka pimpinane. Lan sakehé wong kang mapanake awaké ing sisihé wong-wong kang ora setya kuwi padha ngadeg ana ing sangisoré panji irengé Iblis, lan kaanggep wus nampik Kristus sarta ngremehake Panjenengané. Wong-wong mau kaanggep kanthi sengaja nyalib Sang Pangéraning urip lan kamulyan.” Review and Herald, January 30, 1900.

One class will represent the image of the beast, and the other class will represent the image of Christ. One will be wearing Christ’s wedding garment, and the other class will be wearing “their own apparel.” One class will be eating the heavenly diet, and the other will be eating their “own bread.” The class that eats their own bread, and retains their own apparel, represent the “many” who were called by the voice of the third angel, and they are the “many” who are overthrown at the soon-coming Sunday law. Their attempt to redeem their lost condition when their characters are manifested at the crisis of the Sunday law is the false hope that if they can accept the name of the whore of Rome, that doing so will take away their “reproach.”

Siji golongan bakal makili gambaring kéwan galak, lan golongan sijiné bakal makili gambaré Kristus. Sing siji bakal ngagem sandhangan pengantèné Kristus, lan golongan sijiné bakal ngagem “sandhangané dhéwé.” Siji golongan bakal mangan panganan swarga, lan sijiné bakal mangan “roti dhéwé.” Golongan sing mangan roti dhéwé lan tetep ngreksa sandhangané dhéwé iku makili “akèh wong” sing wis katimbali déning swarané malaékat katelu, lan wong-wong iku ya iku “akèh wong” sing bakal katumpes déning angger-angger Minggu sing enggal bakal teka. Upayané kanggo nebus kahanané sing wis ilang nalika wataké padha kawedhar ana ing krisis angger-angger Minggu iku minangka pangarep-arep palsu, yaiku yèn wong-wong mau bisa nampa asmane sundel saka Roma, tumindak mangkono bakal ngilangaké “cela” wong-wong mau.

At that time, the few who are chosen are lifted up as the ensign of the one hundred and forty-four thousand, and there is then another group in verse forty-one who then “escape” the hand of the counterfeit king of the north. The Hebrew word translated as “escape,” in verse forty-one, means to escape as if by slipperiness, and the definition conveys the idea of holding a bar of soap in the water, and due to the slipperiness of the soap, it slips out of your hand. The primary element of the definition of the word, when it is employed in the Hebrew language is that whatever it is that escapes, is something that had, prior to the escape, been under the control of whatever it escapes from.

Ing wektu iku, sawetara wong pilihan kaangkat dadi panji tumrap wong satus patang puluh papat ewu, lan banjur ana golongan liyané ing ayat patang puluh siji sing banjur “uwal” saka tangan raja palsu saka sisih lor. Tembung Ibrani sing diterjemahaké dadi “uwal,” ing ayat patang puluh siji, tegesé uwal kaya déné amarga lunyune, lan définisiné ngemu gagasan kaya nyekel sabun ing banyu, lan merga lunyune sabun kuwi, sabun iku mlesèt metu saka tanganmu. Unsur pokok saka définisi tembung iku, nalika dipigunakaké ing basa Ibrani, yaiku yèn apa waé sing uwal kuwi, sadurungé uwal, tau ana ing sangisoré pangwasané apa waé sing diuwali.

In verse forty-one, the threefold union of the dragon, the beast and false prophet is accomplished.

Ing ayat patang puluh siji, kasampurnakaké pakumpulan telu-lapis antarané naga, kéwan galak, lan nabi palsu.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Para Protestan ing Amérika Sarékat bakal dadi sing kapisan nguluraké tangané nyabrang jurang kanggo nyekel tangané Spiritualisme; padha bakal nggayuh ngliwati telenging jurang kanggo salaman karo kakuwasan Roma; lan ing sangisoré pangaribawané pakempalan telu iki, nagara iki bakal ngetutaké lakuné Roma kanthi ngidak-idak hak-haké nurani.” The Great Controversy, 588.

When the United States joins hands with the United Nations, and the papacy at the Sunday law, there is a group of people who have previously been in the hand of the papacy, who then “escape” from the counterfeit king of the north’s hand. Those people were previously held in the grasp of the papal power. Those people are represented at Herod’s birthday party by John the Baptist, who was then in the captivity of the Roman dungeons, awaiting death or deliverance. The class of people who escape the captivity of the papacy at the Sunday law, are represented by three tribes, and thus symbolize the threefold makeup of modern Babylon.

Nalika Amérika Sarékat gandhèng tangan karo Perserikatan Bangsa-Bangsa, lan kapausan ing hukum Minggu, ana saklompok umat kang sadurungé wis ana ing tangan kapausan, kang banjur “oncat” saka tangan ratu lor palsu mau. Umat iku sadurungé dicekel ana ing cengkeraman kakuwasan kepausan. Umat iku dilambangaké ing pésta ulang taun Hérodès déning Yohanes Pembaptis, kang nalika semana ana ing tawanan pakunjaran-pakunjaran Romawi, ngentèni pati utawa kaluwaran. Golongan umat kang oncat saka panangkaran kapausan ing wektu hukum Minggu iku, dilambangaké déning telung taler, lan kanthi mangkono nglambangaké susunan telu-lapis Babil modhèren.

At that very time, the second voice of Revelation chapter eighteen, calls those people to flee out of Babylon, that they not partake of her judgments that are then to begin. That second voice, is the voice of Christ, but it represents the voice of the one hundred and forty-four thousand who are then proclaiming the third angels’ message with a loud voice. When those who escape the hand (a symbol of submission), they escape the hand of the counterfeit king of the north, and they then find the hand of the true king of the north.

Ing wektu iku uga, swara kapindho saka Wahyu pasal wolulas nyeluk wong-wong mau supaya mlayu metu saka Babil, supaya padha aja mèlu nampa paukuman-paukumané sing nalika iku wiwit kaleksanan. Swara kapindho iku yaiku swarané Kristus, nanging iku makili swarané wong satus patang puluh papat èwu sing nalika iku lagi martakaké pekabarané malaékat katelu kanthi swara banter. Nalika wong-wong sing uwal saka tangan (lambang katundhukan), padha uwal saka tangané ratu Lor palsu, banjur padha nemu tangané Ratu Lor sing sajati.

At Mount Carmel the prophets of Baal were slain, and as the masculine false deity they represent the State, and the prophets of Ashtaroth represent the Church. Elijah slew the prophets of Baal, thus identifying the end of the sixth kingdom, though the religion of apostate Protestantism as represented by Salome, was still represented. Salome, Apostate Protestantism, as Salome, seduces Herod, and the ten kings agree to enter into a Church and State alliance with the eighth head, that was of the seven heads. Salome is the one who the incestuous Herod lusts after in his heart.

Ing Gunung Karmèl para nabi Baal padha dipatèni, lan minangka déwa palsu sing kakaroné lanang, wong-wong mau nggambaraké Nagara, déné para nabi Asytarot nggambaraké Gréja. Élia matèni para nabi Baal, mangkono nandhani pungkasané karajan kaping enem, sanadyan agama Protestantisme murtad kaya sing dilambangaké déning Salome isih tetep kaawakili. Salome, Protestantisme Murtad, minangka Salome, nggodha Hérodès, lan sepuluh ratu sarujuk mlebu ing sawijining aliansi Gréja lan Nagara karo sirah kaping wolu, kang asalé saka pitu sirah iku. Salome iku wong wadon sing dadi pepénginané Hérodès sing laku sumbang marang kulawargané ana ing sajroning atiné.

> But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 5:28.

> Nanging Aku ngandika marang kowé, manawa saben wong kang ndeleng wong wadon kanthi pepénginan hawa nepsu marang dhèwèké, iku wus laku jina karo dhèwèké ana ing sajroning atiné. Matius 5:28.

Herod’s incestuous lust in his heart, joined their flesh together in his heart, and he therefore became one with Salome.

Napsu sumbang Herod sing incestuous ana ing atiné, wis nyawijèkaké badané loro ana ing atiné, mula saka kuwi dhèwèké dadi siji karo Salome.

> Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.

> Mulané wong lanang bakal ninggal bapané lan biyungé, lan bakal manut raket marang bojoné: lan wong loro iku bakal dadi daging siji. Purwaning Dumadi 2:24.

At Herod’s birthday party, Herod and Salome became united, and Herod, who was typified by Ahab, is the head of the ten kings of the northern kingdom. At the soon coming Sunday law, the sixth kingdom of the earth beast ends when the horns that had become one horn representing the combination of the horns of Church and State (the image of the beast), is slain by Elijah. Salome then seduces Herod, becomes one with him, and convinces him to give half his kingdom (the world-wide State) to her mother (the world-wide Church). Salome has then taken control of Ahab and his ten tribes, for the ten kings all agree with each other.

Ing pésta ulang tahuné Hérodès, Hérodès lan Salomé dados manunggal, lan Hérodès, ingkang dipratandhani déning Akhab, punika dados kepala saking sapuluh ratu ing karajan lor. Ing wekdaling undhang-undhang Minggu ingkang enggal rawuh, karajan kaping enem saking kéwan bumi punika rampung nalika sungu-sungu ingkang sampun dados satunggal sungu, ingkang makili gabungan saking sungu Pasamuwan lan Nagara (gambar kéwan punika), dipatèni déning Élia. Salomé lajeng nggodha Hérodès, dados satunggal kaliyan piyambakipun, lan ngayahi supados piyambakipun maringi separoning karajanipun (Nagara saindenging jagad) dhateng ibunipun (Pasamuwan saindenging jagad). Salomé lajeng sampun ngrebat panguwaos dhateng Akhab lan sapuluh taleripun, awit sapuluh ratu punika sadaya sarujuk satunggal kaliyan sijiné.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:12, 13.

> Lan sungu sepuluh kang kokdeleng iku sepuluh ratu, kang durung nampa kraton; nanging padha nampa panguwasa kaya para ratu sajroning sawatara wektu bebarengan karo kéwan iku. Wong-wong mau saiyeg saeka praya, lan bakal masrahaké kakuwasan lan kekuwatané marang kéwan iku. Wahyu 17:12, 13.

The beast they give their power and strength unto is the beast that the whore rides upon. The beast represents the character of the image, which is the combination of Church and State, with the woman (Church) in control of the relationship, for it is a Latin marriage, where the surname is the name of the wife, and where the woman rules over the man, in rebellion against the true marriage relationship.

Kéwan kang padha diparingi kakuwatan lan daya déning wong-wong mau iku yaiku kéwan kang ditumpaki déning si sundel. Kéwan iku nglambangaké watak gambar mau, yaiku gabungan antarané Greja lan Nagara, kanthi wong wadon (Greja) nguwasani sesambungan iku, awit iki sawijining palakraman Latin, ing ngendi jeneng kulawarga iku jenengé bojo wadon, lan ing ngendi wong wadon mrentah marang wong lanang, minangka pambrontakan marang sesambungan palakraman kang sejati.

> Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Genesis 3:16.

> Marang wong wadon iku Panjenengané ngandika: Kasangsaranmu lan metengmu bakal Dakakehake banget; kanthi kasusahan kowé bakal nglairaké anak-anak; lan pepénginanmu bakal marang bojomu, lan dhèwèké bakal mrentah marang kowé. Purwaning Dumadi 3:16.

The ten kings are of one mind, and one heart.

Para ratu sepuluh iku satunggal pikiran lan satunggal manah.

> “Revelation 17:13–14 quoted. ‘These have one mind.’ There will be a universal bond of union, one great harmony, a confederacy of Satan’s forces. ‘And shall give their power and strength unto the beast.’ Thus is manifested the same arbitrary, oppressive power against religious liberty, freedom to worship God according to the dictates of conscience, as was manifested by the papacy, when in the past it persecuted those who dared to refuse to conform with the religious rites and ceremonies of Romanism.

> “Pangentasan 17:13–14 dipunpetik. ‘Iki padha saiyeg saeka praya.’ Bakal ana ikatan pasamuwan kang universal, siji karukunan ageng, satunggaling konfederasi saking kakiyatan-kakiyatané Iblis. ‘Lan bakal masrahaké kakuwasan lan daya marang kéwan iku.’ Mangkono katuduhaké kakuwasan kang padha, kang sawenang-wenang lan nindhes marang kabébasan agami, kabébasan kanggo ngabekti marang Allah manut tuntunaning ati nurani, kaya dene kang kapratélakaké déning kapausan, nalika ing jaman kapungkur nganiaya wong-wong kang wani nampik manut marang ritus lan upacara-upacara kaagaman Rum.”

> “In the warfare to be waged in the last days there will be united, in opposition to God’s people, all the corrupt powers that have apostatized from allegiance to the law of Jehovah. In this warfare the Sabbath of the fourth commandment will be the great point at issue; for in the Sabbath commandment the great Law-giver identifies Himself as the Creator of the heavens and the earth.” The Seventh-day Adventist Bible Commentary, 983.

> “Ing peperangan sing bakal ditindakaké ing dina-dina wekasan, kabèh kakuwatan rusak sing wis murtad saka kasetyan marang angger-anggeré Yéhuwah bakal nyawiji nglawan umaté Allah. Ing peperangan iki Sabat saka pepakon kaping papat bakal dadi titik prakara sing gedhé; awit ing pepakon Sabat, Sang Panyipta Angger-angger Agung netepaké jati dhiriné minangka Kang Nitahaké langit lan bumi.” The Seventh-day Adventist Bible Commentary, 983.

The ten kings, whose leader is Ahab, or Herod, have been seduced by Salome, the daughter of Herodias. The United Nations, who at the Sunday law is seduced by Salome, the false religion of apostate Protestantism, and who was formerly the sixth kingdom of Bible prophecy, takes control of the kingdom of ten kings, who all agree to give half their kingdom unto the religion of Catholicism. They make this unanimous decision, for all the kings were seduced by Salome’s seductive dance. They agree to place their united strength into the work of killing those represented by John the Baptist.

Para sapuluh ratu, kang pimpinane iku Ahab, utawa Herodes, wus kabujuk déning Salome, putriné Herodias. Perserikatan Bangsa-Bangsa, kang ing wekdal hukum Minggu kabujuk déning Salome, yaiku agama palsu saka Protestantisme murtad, lan kang biyèn dadi karajan kaping nem ing ramalan Kitab Suci, njupuk panguwasa nguwasani karajané sapuluh ratu, kang kabèh sarujuk maringaké setengah saka karajané marang agama Katulik. Wong-wong mau netepaké putusan iki kanthi swara sarujuk kabèh, awit kabèh para ratu wis kabujuk déning tarian panggodhané Salome. Wong-wong mau sarujuk nyawijèkaké kakuwatané kang manunggal menyang pakaryan matèni wong-wong kang dilambangaké déning Yohanes Pembaptis.

The beast (the United Nations) is governed by a premier king (the daughter of Jezebel). Jezebel had directed her daughter to initiate the adulterous and incestuous relationship with Herod and the other kings, for she is the mother of harlots. She is the pimp of her own daughter. Herod, Ahab and the United Nations were seduced by the false prophet, who is the United States. The United States, ceases to be the sixth kingdom when the prophets of Baal were slain, and the prophets of Ashtaroth (Salome) immediately become the governing power of the seventh kingdom, as it duplicates in the world, what it just accomplished in the United States.

Kéwan galak iku (Perserikatan Bangsa-Bangsa) dipréntah déning sawijining raja utama (putriné Izebel). Izebel wis nuntun putriné supaya miwiti sesambungan jina lan sumbang karo Hérodès lan para raja liyané, awit dhèwèké iku ibuné para sundel. Dhèwèké iku mucikariné putriné dhéwé. Hérodès, Ahab, lan Perserikatan Bangsa-Bangsa kasil digodha déning nabi palsu, yaiku Amerika Serikat. Amerika Serikat mandheg dadi karajan kaping nem nalika para nabi Baal dipatèni, lan para nabi Asytarot (Salome) sanalika dadi kakuwatan sing mréntah karajan kaping pitu, awit iku ndadèkaké kaping pindhoné ing jagad apa sing lagi waé kasil ditindakaké ing Amerika Serikat.

The beast is the kings who are in a relationship with the whore’s daughter, and the whore is the woman that rules over the beast. Jesus illustrates the end of a thing, with the beginning of a thing. Just as Revelation chapter seventeen’s illustration of eight kingdoms unsealed the eight kingdoms of Daniel chapter two, the beast and the woman that rides upon the beast unseals another prophetic truth, that is based upon the first representing the last.

Sang kéwan galak iku para ratu sing ana ing sajroning sesambungan karo putriing wanita tuna susila mau, lan wanita tuna susila iku yaiku wong wadon sing mrentah ing sadhuwuring sang kéwan galak. Gusti Yésus nggambarake pungkasaning sawijining perkara lumantar wiwitaning sawijining perkara. Kaya dene gambaran wolung karajan ing Wahyu pasal pitulas mbukak segelé wolung karajan ing Daniel pasal loro, mangkono uga sang kéwan galak lan wong wadon sing nunggang ing sadhuwuring sang kéwan galak mbukak segel sawijining kayekten kenabian liyane, yaiku sing dhedhasar marang bab kang kapisan makili bab kang pungkasan.

Revelation chapter seventeen is the last reference to the kingdoms of Bible prophecy, and therefore demands that Daniel chapter two, which is the first reference to the kingdoms of Bible prophecy, of prophetic necessity must also represent eight kingdoms, of which the eighth kingdom was of the seven. So too, the judgment of the woman and the beast she rides upon in chapter seventeen, must be represented in the first judgment of the whore in 1798.

Wahyu bab pitulas iku minangka rujukan pungkasan tumrap karajan-karajan ing ramalan Kitab Suci, lan mulane nuntut supaya Daniel bab loro, kang dadi rujukan kapisan tumrap karajan-karajan ing ramalan Kitab Suci, miturut kabutuhan kenabian uga kudu makili wolung karajan, kang karajan kaping wolu iku asalé saka pitu mau. Mangkono uga, paukuman tumrap wanita lan kéwan sing ditumpaki ing bab pitulas, kudu diwakili ing paukuman kapisan tumrap sundel mau ing taun 1798.

The angel informed John at the opening of chapter seventeen, that he was going to show the judgment of the great whore and of the beast she rides upon. The first time the whore was judged has been correctly understood as 1798 when the papacy received its deadly wound, and the time of the end arrived. Yet when a “time of the end” is represented in prophetic history there are always two waymarks symbolized by people. The birth of Aaron and his brother Moses was the time of the end in that history. Those two waymarks typified the birth of John the Baptist, and sixth months later his cousin Jesus, thus marking the time of the end for that history. At the end of the seventy-year captivity, which typifies the time of the end in 1798, Darius and his nephew Cyrus are the two waymarks of the time of the end. Together, they typify Reagan and Bush the first, in the time of the end of 1989.

Malaékat mau ngandharaké marang Yokanan nalika wiwitaning bab pitulas, yèn dhèwèké arep nduduhaké pangadilan tumrap sundel gedhé mau lan tumrap kéwan galak kang ditumpaki déning dheweke. Kaping pisan sundel mau diadili wis dimangertèni kanthi trep minangka taun 1798 nalika kapausan nampa tatu patié, lan wektu wekasan tekan. Nanging nalika sawijining “wektu wekasan” digambarake ana ing sajarah ramalan, tansah ana loro pratandha dalan kang dilambangaké déning para pribadi. Lairé Harun lan saduluré Musa iku minangka wektu wekasan ing sajarah iku. Loro pratandha dalan mau mratipaké lairé Yokanan Pambaptis, lan nem sasi sawisé kuwi seduluré, Gusti Yésus, saéngga nandhani wektu wekasan kanggo sajarah iku. Ing pungkasaning panangkaran pitung puluh taun, kang mratandhani wektu wekasan ing taun 1798, Darius lan ponakané, Kores, iku loro pratandha dalan saka wektu wekasan. Bareng bebarengan, wong loro mau mratipaké Reagan lan Bush sing kapisan, ing wektu wekasan taun 1989.

1798, which was the time of the end when the book of Daniel was unsealed in Millerite history, identified the prophetic death of the political element of the beast of Catholicism. Napoleon’s general Berthier walked right into the Vatican, arrested the pope and ended the political authority of the beast of Catholicism. A year later, in 1799, the woman who had ridden that beast through the centuries, represented by the pope, died in captivity. The judgment of the whore, includes the judgment upon the beast she employed to govern the nations. Revelation chapter seventeen identifies both the judgment of the beast, and also the whore who rules over and rides upon the beast.

Taun 1798, yaiku wektu wekasan nalika kitab Daniel kabukak segelé ana ing sajarah Millerit, nandhani pati profetik saka unsur pulitiking kéwan saka Katulik. Jendral Napoleon, yaiku Berthier, mlebu langsung menyang Vatikan, nyekel paus lan mungkasi wewenang pulitiking kéwan saka Katulik. Setaun sawisé iku, ing taun 1799, wong wadon kang wus nunggang kéwan mau sajroning abad-abad, kang diwakili déning paus, mati ana ing panangkaran. Pengadilan marang sundel iku kalebu uga pengadilan marang kéwan kang dienggo déning dheweke kanggo mrentah bangsa-bangsa. Wahyu pasal pitulas negesaké loro-loroné, yaiku pengadilan marang kéwan, lan uga marang sundel kang mrentah lan nunggang ing sadhuwuring kéwan iku.

> “The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

> “Jagad iki kapenuhan prahara, perang, lan pasulayan. Nanging ana ing sangisoring siji sirah—pangwasaning kapausan—umat bakal manunggal kanggo nglawan Allah ana ing pribadine para seksi-Né.” Testimonies, volume 7, 182.

The eighth head, that is of the seven, is the papal power that reigns over the beast that is made up of ten kings who are governed by the daughter of the whore who rides upon the beast. The elements of the eighth kingdom, that is of the seven must be seen in the eighth and last president, who is of the seven presidents, when the image of the beast is formed within the United States. The combination of the apostate horns of Republicanism and Protestantism must have a “head” that rules over the image of the beast, and that ruler will be a dictator extraordinaire.

Endhas kaping wolu, yaiku kang asalé saka pitu, iku minangka kakuwasan kapapaan sing mrentah nguwasani kéwan galak kang kawangun saka sepuluh ratu sing dipréntah déning putriing sundhal sing nunggangi kéwan galak mau. Unsur-unsur kraton kaping wolu, yaiku kang asalé saka pitu, kudu katitik ana ing présidhèn kaping wolu lan sing pungkasan, sing asalé saka pitu présidhèn, nalika patungé kéwan galak kawangun ana ing sajroning Amérika Sarékat. Gabungan sungu-sungu murtad saka Republikanisme lan Protestantisme kudu nduwèni sawijining “endhas” sing mrentah nguwasani patungé kéwan galak, lan panguwasa iku bakal dadi diktator kang linuwih banget.

We will continue this study in the next article.

Kita badhé nerusaké pasinaon punika ing artikel salajengipun.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.

> Kidung utawa Masmuré Asaf. Dhuh Allah, mugi Paduka aja meneng waé; mugi Paduka aja ngedhem, lan aja meneng waé, dhuh Allah. Awit lah, para satru Paduka padha gawe geger; lan wong-wong kang sengit marang Paduka padha ngangkat sirah. Wong-wong mau wus ngrancang pitutur licik nglawan umat Paduka, lan padha rembugan nglawan para kekasih Paduka kang kapingit. Wong-wong mau padha ngucap: Ayo, padha kita tumpes supaya aja dadi bangsa manèh; supaya jeneng Israel aja diéling-éling manèh. Awit wong-wong mau padha rembugan bebarengan kanthi sakrasa; padha seserikatan nglawan Paduka: kémah-kémah Édom, lan wong Ismaèl; Moab, lan wong Hagarèn; Gebal, lan Amon, lan Amalèk; wong Filistin bebarengan karo para penduduk Tirus; Asyur uga gabung karo wong-wong mau; padha nulungi para anaké Lot. Sela. Masmur 83:1–8.

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