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# The Seventy Forgotten Years of Tyre

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The Seventy Forgotten Years of Tyre

དུས་ཚོད་བདུན་ཅུ་མ་དྲན་པར་ལུས་པའི་ཐར་པ།

Author

Jeff Pippenger

Published

August 12, 2023

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All the prophets identify the end of the world.

Waprofeta wote wanaitambulisha mwisho wa ulimwengu.

> “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. . . .

> “Setiap seorang daripada nabi-nabi purba berbicara bukan terutama bagi zaman mereka sendiri, melainkan bagi zaman kita, sehingga nubuat mereka tetap berlaku bagi kita. ‘Semuanya ini telah menimpa mereka sebagai teladan, dan dituliskan untuk menjadi peringatan bagi kita, yang kepada kita zaman akhir telah tiba.’ 1 Korintus 10:11. ‘Bukan untuk diri mereka sendiri, melainkan untuk kita mereka melayani perkara-perkara yang sekarang diberitakan kepadamu oleh mereka yang telah memberitakan Injil kepadamu dengan Roh Kudus yang diutus dari surga; perkara-perkara itu sangat ingin diselidiki oleh para malaikat.’ 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.

> “Библийн эрдэнэсүүд энэ сүүлчийн үеийнхэнд зориулан хуримтлагдаж, нэгэн дор зангидагдан хадгалагдсан билээ. Хуучин Гэрээний түүхэн дэх бүх агуу үйл явдал болон сүр жавхлант үйлдлүүд эдгээр сүүлчийн өдрүүдэд сүмд давтагдаж ирсэн бөгөөд давтагдсаар байна.” Selected Messages, book 3, 338, 339.

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

Bukkim olgeta bilong Baibel i pinis long buk bilong Revelesen.

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

> “Dalam Wahyu, semua kitab dalam Alkitab bertemu dan berakhir.” Kisah Para Rasul, 585.

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

Molaetsa wa bofelo wa tlhagiso mo baaging ba lefatshe la polanete o lemogiwa mo go Tshenolo kgaolo ya lesome le borobedi.

> 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.

> Na ka titalin lah hnuah, van atangin vantirhkoh dang ka hmuh a, thuneihna ropui tak a nei a; a ropuina avangin lei chu engin a khat. Tin, aw ring tak leh chak takin a au va, “Babylon ropui tak chu a tlu tawh, a tlu tawh; ramhuaiho chenna, thlarau bawlhhlawh tinreng awmna, leh vate bawlhhlawh leh huatthlâk tinreng inkhumna a lo ni ta. Amahnu hmeichhe nun chhehna thinrim zu chu hnam zawng zawngin an lo in tawh a; lei lalte chu amah nên an lo inrual tawh a; lei sumdâwrte pawh a nawmsakna tam tak avangin an hausak tawh,” tihin. Thupuan 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.

Lihlaboloholo “Babylona yo mogolo” le emela Kereke ya Roma ya Katolika, mme mo kgaolong ya masome a mabedi le boraro ya Baebele ya Isaia, “Babylona yo mogolo” o emetswe e le Ture.

> 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.

> Babili ya Tulo. Lila, nsîpu ya Talashishi; maana umeharibiwa, hata hapana nyumba, wala mahali pa kuingia ndani; kutoka nchi ya Kitimu wamefunuliwa habari hizo. Nyamazeni, ninyi wakaaji wa kisiwa; wewe ambaye wafanyabiashara wa Sidoni, wapitao baharini, wamekujaza. Na kwa maji mengi mbegu ya Sihori, mavuno ya mto, ndiyo mapato yake; naye amekuwa soko la mataifa. Tahayari, Ee Sidoni; kwa maana bahari imenena, yaani ngome ya bahari, ikisema, Sikuona utungu wa kuzaa, wala sikujifungua watoto, wala sikuwalisha vijana, wala sikuwalea mabikira. Kama ilivyokuwa kwa habari za Misri, ndivyo watakavyoumia sana kwa habari za Tulo. Vukeni mwende Talashishi; lieni, ninyi wakaaji wa kisiwa. Je! huu ndio mji wenu wa furaha, ambao mwanzo wake ni wa siku za kale? miguu yake mwenyewe itamchukua aende mbali kukaa ugenini. Ni nani aliyefanya shauri hili juu ya Tulo, mji utoao taji, ambao wafanyabiashara wake ni wakuu, ambao wachuuzi wake ni wenye heshima duniani? Bwana wa majeshi amekusudia hivyo, ili achafue kiburi cha utukufu wote, na kuwadhalilisha wenye heshima wote wa dunia. Pita katika nchi yako kama mto, Ee binti wa Talashishi; hapana nguvu tena. Amenyoosha mkono wake juu ya bahari, amezitikisa falme; Bwana ametoa amri juu ya mji wa biashara, ili kuziangamiza ngome zake. Naye akasema, Hutafurahi tena, wewe bikira uliyeonewa, binti wa Sidoni; ondoka, vuka uende Kitimu; hata huko hutapata raha. Tazama nchi ya Wakaldayo; watu hawa hawakuwako, hata Mwashuri alipoiweka kwa ajili ya wakaao jangwani; waliinua minara yake, walijenga majumba yake; naye akaifanya kuwa magofu. Lila, ninyi nsîpu za Talashishi; maana ngome yenu imeharibiwa. Tena itakuwa siku hiyo, Tulo atasahauliwa muda wa miaka sabini, sawasawa na siku za mfalme mmoja; baada ya mwisho wa miaka sabini Tulo ataimba kama kahaba. Twaa kinubi, uzunguke mjini, wewe kahaba uliyesahauliwa; piga vinanda vizuri, imba nyimbo nyingi, upate kukumbukwa. Tena itakuwa baada ya mwisho wa miaka sabini, ya kwamba Bwana atamwangalia Tulo, naye atarudia ujira wake, naye atafanya uasherati pamoja na falme zote za dunia juu ya uso wa nchi. Na biashara yake na ujira wake vitakuwa utakatifu kwa Bwana; havitawekwa akiba wala hazitatunzwa; kwa maana biashara yake itakuwa kwa ajili ya hao wakaao mbele za Bwana, ili wapate kula chakula cha kuwatosha, na kuvaa mavazi ya kudumu. Isaya 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.”

Kakak White menulis: “Semua peristiwa besar dan tindakan-tindakan khidmat dalam sejarah Perjanjian Lama telah, dan sedang, terulang kembali dalam gereja pada hari-hari terakhir ini.”

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:

អេសាយា ជំពូក ២៣ ពិភាក្សាអំពី​ទំនាក់ទំនង​ព្យាករណ៍​របស់​អង្គការសហប្រជាជាតិ សាសនបាលប៉ាប សហរដ្ឋអាមេរិក និង​អ៊ីស្លាម។ ដើម្បី​ស្គាល់​សេចក្តីពិត​ទាំងនេះ និមិត្តសញ្ញា​មួយចំនួន​នៅក្នុង​ជំពូក​នេះ ត្រូវតែបាន​កំណត់​អត្ថន័យ​ដោយ​ការបំភ្លឺ​ពី​ព្រះ។ នៅពេល​និមិត្តសញ្ញា​ទាំងនោះ​ត្រូវបាន​កំណត់​អត្ថន័យ​រួចហើយ លំដាប់​នៃ​ព្រឹត្តិការណ៍​គឺ​ច្បាស់លាស់​គួរសម។ និមិត្តសញ្ញា​នៅក្នុង​ជំពូក​នេះ ដែល​ត្រូវការ​ការកំណត់​អត្ថន័យ គឺ៖

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

Moro wa, Ture, Seotswa, Moasiria, Naga ya Bakaldea, Ditoro le Matlo a segosi, Tarashishi, Peo ya Sihore, Naga ya Kitime, Sidona, Motse wa Bahoebi, Pego ya Egepeta le pego ya Ture, Go bokolla, Morwadia, Dingwaga di le masome a supa, Malatsi a Kgosi e le nngwe, Go lebala, le go gopola

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

Lefoko “morwalo” mo temaneng ya ntlha le supa porofeso ya katlholo kgatlhanong le bogosi jwa Ture.

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.

Berat: H4853—Daripada H5375; suatu beban; khususnya ufti, atau (secara abstrak) pengangkutan beban; secara kiasan suatu ucapan, terutamanya suatu hukuman, khususnya nyanyian; secara mental, keinginan: – beban, mengangkut pergi, nubuat, X mereka menetapkan, nyanyian, ufti.

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.

ภาระแห่งเมืองไทระเป็นหนึ่งในหลายตอนของพระคัมภีร์ที่ระบุถึงการพิพากษาครั้งสุดท้ายเหนือคริสตจักรโรมันคาทอลิก คำว่า “ภาระ” ทั้งตามการใช้และตามความหมาย เป็นคำพยากรณ์ และโดยหลักแล้วเป็นคำพยากรณ์แห่งความพินาศ ในหนังสืออิสยาห์มี “ภาระ” อยู่สิบเอ็ดแห่ง และมีอีกแปดครั้งที่คำนี้ถูกใช้เพื่อพรรณนาถึงภาระที่แบกไว้บนบ่า ทั้งสิบเอ็ดครั้งที่คำว่า “ภาระ” ปรากฏในฐานะคำพยากรณ์แห่งความพินาศ ได้แก่ อิสยาห์ 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 และแน่นอน บทที่ยี่สิบสาม ซึ่งเป็นที่ที่เราพบภาระแห่งเมืองไทระ เป็นการสมควรที่จะนำคำพยากรณ์แห่งความพินาศทั้งสิ้นของอิสยาห์มาวางไว้ด้วยกัน เพื่อประเมินว่ากำลังใดกำลังถูกนำเสนอไว้ในวาระสุดท้าย คำพยากรณ์แห่งความพินาศสิบเอ็ดประการนั้นยากที่จะครอบคลุมในคราวเดียว ดังนั้นข้าพเจ้าจะให้คำจำกัดความโดยย่อของคำพยากรณ์แห่งความพินาศแต่ละประการ เพื่อวางบริบทสำหรับบทที่ยี่สิบสาม

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.

Dalam pasal tiga belas, nubuat kebinasaan terhadap Babel adalah Babel modern pada akhir dunia, yaitu pelacur Roma yang juga digambarkan dalam pasal tujuh belas 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.

> Lalu datanglah seorang daripada tujuh malaikat yang memegang tujuh cawan itu, lalu berbicara kepadaku, katanya kepadaku: Mari ke mari; aku akan menunjukkan kepadamu hukuman atas pelacur besar yang duduk di atas banyak air; yang dengannya raja-raja di bumi telah berzina, dan penduduk bumi telah dibuat mabuk oleh anggur perzinaannya. Maka ia membawa aku di dalam Roh ke padang gurun; dan aku melihat seorang perempuan duduk di atas seekor binatang yang merah kirmizi, penuh dengan nama-nama hujat, mempunyai tujuh kepala dan sepuluh tanduk. Dan perempuan itu berpakaian ungu dan merah kirmizi, serta berhias dengan emas, batu-batu permata, dan mutiara, sambil memegang di tangannya sebuah cawan emas yang penuh dengan kekejian dan kenajisan perzinaannya. Dan pada dahinya tertulis suatu nama, RAHASIA, BABILON BESAR, IBU PARA PELACUR DAN SEGALA KEKEJIAN DI BUMI. Wahyu 17:1–5.

I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.

Ndzi fanele ku hambuka nyana. Xikongomelo xa ku dyondza vuprofeta bya Tiri eku heteleleni i ku ringanisa matimu ya vuprofeta ya United States na lawa ya kereke ya Seventh-day Adventist. Hi ta kombisa leswaku mfumo wa United States i rinaka rin’we eka xivandzana lexi fanaka ni xinyimpfana xa Nhlavutelo 13, naswona Vuprotestante lebyi humeke eMinkarhini ya Mudyana a ku ri rinaka lerin’wana. Rinaka ra Vuprotestante ri hundzuke Millerite Adventism enkarhini lowu Vaprotestante va le United States va alaka rungula ra ntsumi yo sungula. Loko sweswo se swi vekiwe exivandleni, hi ta kombisa leswaku matimu ya rinaka ra Vuprotestante ni matimu ya rinaka ra Republican ma famba hi ku fambisana, naswona ma ri ni swihlawulekisi swa vuprofeta leswi fambelanaka. Phela ma le eka xivandzana xin’we, leswi yimelaka leswaku timhondzo letimbirhi i ta nkarhi wun’we. Ndzi ta kombisa xikombiso xin’we xa ku fambelana loku ka timhondzo ta kereke ni mfumo eUnited States. Hinkwato timbirhi ti “rivalela” hi ndlela ya tona.

Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.

Yesaya dua puluh tiga menandai titik nubuat bahwa kuasa kepausan dilupakan selama tujuh puluh tahun, dan dalam tujuh puluh tahun simbolis itu manusia melupakan kepausan dan alasan Zaman Kegelapan disebut Zaman Kegelapan. Semboyan tanduk Protestan ketika mereka memisahkan diri dari gereja Katolik adalah Alkitab dan hanya Alkitab. Mereka melupakan bahwa Alkitab memberitahukan kepada kita siapa sesungguhnya kepausan itu. Mereka melupakan pekabaran yang diabadikan dalam dokumen suci yang telah dipercayakan kepada mereka, dan yang mereka akui sebagai sesuatu yang mereka bela sebagai pembela-pembela utamanya.

> “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.

> “Ba ba tlhakatlhakanang mo tlhaloganyong ya bone ya Lefoko, ba ba palelwang ke go bona bokao jwa moganetsi wa ga Keresete, ruri ba tla ipeya mo letlhakoreng la moganetsi wa ga Keresete. Jaanong ga go na nako ya gore re ikgolaganye le lefatshe. Daniele o eme mo kabelong ya gagwe le mo lefelong la gagwe. Diporofeto tsa ga Daniele le tsa ga Johane di tshwanetse go tlhaloganngwa. Di a tlhalosana. Di naya lefatshe boammaaruri jo mongwe le mongwe a tshwanetseng go bo tlhaloganya. Diporofeto tseno di tshwanetse go nna bosupi mo lefatsheng. Ka go diragadiwa ga tsone mo malatsing ano a bofelo, di tla itlhalosa ka botsone.” 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.

Begitu juga, tanduk Republik yang melambangkan pemerintahan Amerika Syarikat seharusnya wujud oleh rakyat dan untuk rakyat, namun warganegara Amerika Syarikat juga telah melupakan dokumen suci yang telah diamanahkan kepada mereka. Dokumen suci itu ialah Perlembagaan Amerika Syarikat, dan prinsip pemerintahan yang dirancang untuk rakyat ialah pemisahan antara gereja dan negara. Mereka telah melupakan amanat Perlembagaan yang telah diamanahkan kepada mereka, dan yang mereka akui sebagai pembelanya.

> “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.

> “ထို့ပြင် ရောမ၏ ကြွားဝါမှုမှာ မိမိသည် မည်သည့်အခါမျှ မပြောင်းလဲကြောင်း ဖြစ်သည်ကို မှတ်သားထားရမည်။ Gregory VII နှင့် Innocent III တို့၏ မူဝါဒများသည် ယနေ့တိုင် ရိုမန် ကက်သလစ် ဘုရားကျောင်း၏ မူဝါဒများပင် ဖြစ်နေဆဲဖြစ်သည်။ ထို့အပြင် သူမတွင် အာဏာသာ ရှိခဲ့လျှင်၊ ယခင်ရာစုနှစ်များကဲ့သို့ပင် ယနေ့လည်း ထိုမူဝါဒများကို အင်အားပြင်းပြစွာ အကောင်အထည်ဖော်လိမ့်မည်။ ပရိုတက်စတန်များသည် တနင်္ဂနွေနေ့ကို မြှောက်တင်ခြင်းအမှုတွင် ရောမ၏ အကူအညီကို လက်ခံယူရန် အဆိုပြုကြသောအခါ မိမိတို့ ဘာလုပ်နေကြသည်ကို အနည်းငယ်သာ သိကြသည်။ သူတို့သည် မိမိတို့၏ ရည်ရွယ်ချက် ပြည့်မီစေရန် အားသွန်ခွန်စိုက် ကြိုးပမ်းနေစဉ်တွင်၊ ရောမသည် မိမိ၏ အာဏာကို ပြန်လည်တည်ထောင်ရန်၊ မိမိဆုံးရှုံးခဲ့သော အထွဋ်အမြတ်အာဏာကို ပြန်လည်ရယူရန် ရည်မှန်းလျက်ရှိသည်။ အမေရိကန်ပြည်ထောင်စု၌ တစ်ကြိမ်တည်းပင် ဘုရားကျောင်းသည် နိုင်ငံတော်၏ အာဏာကို အသုံးချနိုင်သည် သို့မဟုတ် ထိန်းချုပ်နိုင်သည်ဟူသော မူကို တည်ထောင်လိုက်ရုံဖြင့်လည်းကောင်း၊ ဘာသာရေးဆိုင်ရာ အလေ့အထများကို လောကီဥပဒေများဖြင့် အတင်းအကျပ် လိုက်နာစေနိုင်သည်ဟူသော မူကို တည်ထောင်လိုက်ရုံဖြင့်လည်းကောင်း၊ အကျဉ်းချုပ်အားဖြင့် ဘုရားကျောင်းနှင့် နိုင်ငံတော်တို့၏ အာဏာသည် လူ့အသိစိတ်ကို အုပ်စိုးရမည်ဟူသော မူကို တည်ထောင်လိုက်ရုံဖြင့်လည်းကောင်း၊ ဤတိုင်းပြည်တွင် ရောမ၏ အောင်ပွဲသည် သေချာသွားလိမ့်မည်။”

> “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.

> “Lefoko la Modimo le fane ka tlhagiso ka kotsi e e atametseng; a seno se ka tlhokomololwa, mme lefatshe la Boprotesetanta le tla ithuta gore maikaelelo a Roma tota ke afe, fela fa go setse go le thari thata go falola seru. O gola ka tidimalo a tsena mo pusong. Dithuto tsa gagwe di dira tlhotlheletso ya tsone mo diphuthegong tsa molao, mo dikerekeng, le mo dipelong tsa batho. O kokoanya meago ya gagwe e e kwa godimo le e e kima, mo diphiring tsotlhe tsa yone tsotlhe tse dipogiso tsa gagwe tsa bogologolo di tla boelediwang gone. Ka bofitlha le a sa lemogiwe o nonotsha maatla a gagwe gore a tsweletse maikaelelo a gagwe ka nosi fa nako ya gore a iteye e tla bo e fitlhile. Sotlhe se a se eletsa ke lefelo la molemo, mme seno se setse se mo newa. Gaufi re tla bona e bile re tla utlwa gore maikaelelo a karolo ya Roma ke eng. Le fa e le mang yo o tla dumelang le go utlwa lefoko la Modimo o tla ka gone a welwa ke kgobo le dipogiso.” 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.

यदि तपाईं सन् १९५० भन्दा अघि प्रकाशित कुनै शब्दकोश फेला पार्न सक्नुहुन्छ, र प्रकाशितवाक्य अध्याय सत्रको “रातो-वर्णकी स्त्री” वा त्यस वाक्यांशको कुनै भिन्न रूप खोज्नुहुन्छ भने, ती सन् १९५०-पूर्वका प्रत्येक शब्दकोशले रोमी क्याथोलिक मण्डली नै प्रकाशितवाक्य सत्रकी वेश्या हो भनी पहिचान गर्दछ। संयुक्त राज्य अमेरिका—प्रकाशितवाक्य तेह्रको दुई-सिङ्गे पृथ्वी-पशु—आफ्नो विगत बिर्सन्छ, चाहे त्यो प्रोटेस्टेन्टवादको सिङ्ग होस् वा रिपब्लिकनवादको सिङ्ग। यी दुवै संस्थाहरू पोपसत्ताको धार्मिक अत्याचार र त्यसलाई समर्थन गर्ने राजाहरूको राजनीतिक अत्याचारको विरोधबाट उत्पन्न भएका हुन्, अथवा बाइबलले भनेझैँ, ती राजाहरू जसले त्यससँग “व्यभिचार गरे।” हामी यशैया तेइसलाई विचार गर्न अघि, यशैयाले ‘विनाशको भविष्यवाणी’ भनी चिनाएका अरू दस स्थानहरूको संक्षिप्त अवलोकन प्रस्तुत गर्नेछौँ, किनकि ती एघारै “भारहरू” वास्तवमै त्यही हुन्।

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.

Isaiah tigabel lu burden bil Babylonia me “las dei.” Babylonia, nomatawina bele katolik hisi i kontrolim na dirijim em me las dei, em i gat tri pawa i lidim wol go long Armageddon me chapter sixteen bilong Revelation. Me profecy bilong chapter thirteen long panis na bagarap bilong modern Babylonia, i gat tri pawa i stap olsem mak bilong ol; Babylonia, Lucifer na Assyria i makim beast (Assyria), dragon (Lucifer), na false prophet (Babylonia). Assyria na Babylonia em tupela pawa bilong bagarapim ples em God i yusim bilong panisim bipo Israel, na Assyria i kam pastaim na kisim tenpela lain bilong hap not i go long captivity, na bihain Babylonia i kisim tupela lain bilong hap saut bilong Judah.

> 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.

> Israel yɛ oguan a wɔahwete no; gyata no apam no. Nea edi kan no, Asiria hene awe no; na akyiri yi Babilon hene Nebukadnesar abubu ne nnompe. Enti sɛɛ na Asafo Awurade, Israel Nyankopɔn se: Hwɛ, mɛtwe Babilon hene ne n’asase aso, sɛnea metwee Asiria hene aso no. 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.

Mula, Asiria ang nagbihag sa sampung lipi sa hilagang bahagi ng Israel, at pagkaraan ay Babilonia naman ang nagbihag sa dalawang lipi sa timog ng Juda. Ang kapwa pagkabihag na ito ay katuparan ng “pitong panahon” ng Levitico 26. Ang “pitong panahon” ng Levitico ang kauna-unahang “propesiya ng panahon” na natuklasan ni William Miller, at ipinakikilala nito na nang bihagin ng Asiria ang hilagang lipi, iyon ang naging pasimula ng isang pangangalat na nagpatuloy sa loob ng dalawang libo limang daan at dalawampung taon. Nagsimula ang panahong iyon sa kanilang pagkabihag noong 723 BK at nagtapos sa “panahon ng kawakasan” noong 1798. Ang mga lipi sa timog ay dinala sa pagkabihag ng Babilonia noong 677 BK, na siyang pasimula ng “pitong panahon” laban sa Juda na nagtapos sa kaparehong takdang punto ng propesiya ng 2300 taon ng Daniel 8:14, noong Oktubre 22, 1844. Tinupad ng Asiria at Babilonia ang iisang layunin ng kaparusahan laban sa paghihimagsik ng bayan ng Diyos, ngunit ang kaparusahan ay unang ipinatupad sa pamamagitan ng Asiria at pagkatapos ay sa pamamagitan ng Babilonia.

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.

Mo go amana ga diporofeto tsa mebuso e meraro mo kgaolong ya lesome le boraro, Babelona ke setshwantsho sa Asiria, gonne o ne a tla morago ga yone mme a dira tiro e e tshwanang kgatlhanong le batho ba Modimo.

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

Dalam bab lima belas, berita penghukuman terhadap Moab ditujukan terhadap gereja-gereja 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.

> “Tlhaloso eno ya Moabe e emela dikereke tše di fetogilego bjalo ka Moabe. Ga se tša ema maemong a tšona a boikarabelo bjalo ka baleti ba botegago. Ga se tša dirišana le bohlale bja legodimong ka go diriša bokgoni bja tšona bjo bo filwego ke Modimo go dira thato ya Modimo, go bušetša morago maatla a leswiswi, le go diriša maatla a mangwe le a mangwe ao Modimo a ba filego ona go tšwetša pele therešo le toko lefaseng la rena. Ba na le tsebo ya therešo, eupša ga se ba dira seo ba se tsebago.” 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.

Gereja Protestan yang telah jatuh itu ialah gereja yang terus berjalan bersama Tuhan ketika seluruh Protestanisme yang selebihnya melarikan diri pada pekabaran malaikat kedua. Moab ialah Adventisme, tanduk Protestan yang telah jatuh.

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.

Kgaolo ya lesome-supa e bua ka Damaseko, gomme e tsebišwa bjalo ka motse wo o tlošwago. Motse ke seswantšho sa mmušo, gomme mmušo wo o tlošwago mehleng ya “mafelelo” ke United States.

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

Kgaolo ya bolesome le boferabongwe ke boporofeti jwa tatlhego kgatlhanong le Egepeto, e e emelang Ditšhaba Tse di Kopaneng le lefatshe lotlhe.

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.

Diporofeto tše tharo tše di latelago tša timelo ka go kgaolo ya masomepedi-tee di lebane le naga ye e boifišago ya lešoka ya borwa, Duma le Arabia. Diporofeto tše tše tharo tša timelo di hlaola Islam, go dumelelana le madimabe a mararo a Kutollo 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.

Seporofeto sa timbangan ha kapitulo baynte-dos naghulagway han pagbulag han mga Adventista nga Laodicean tikang ha mga Adventista nga Philadelphian ha balaod han Domingo.

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.

Ndzi hi tlhela hi kuma eka ndzima ya makume manharhu ndzhwalo wa swiharhi swa dzonga, lowu nga xikombiso xa vumbirhi xa ku xandzuka ka Vaadventist va Lawodikiya. Ku hlanganisa ndzhwalo hinkwawo ya Esaya swin’we swi khumba hi ku kongoma kwalomu ka vatlangi hinkwavo va vuprofeta eka “masiku yo hetelela.” Ndzi hlawula Esaya makume mambirhi-ntsevu na nharhu leswaku ndzi kombisa leswaku matimu ya United States, tanihi mfumo wa vutsevu eka vuprofeta bya Bibele, ma fuma ku sukela hi 1798 ku ya fika eka nawu wa Sonto.

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.

ତାହାହେତୁ “ପ୍ରାଚୀନ ଭବିଷ୍ୟଦ୍ଦକ୍ତାମାନଙ୍କ ମଧ୍ୟରୁ ପ୍ରତ୍ୟେକେ ନିଜ ସମୟ ପାଇଁ ଯେତେକ କହିଥିଲେ, ତାହାଠାରୁ ଅଧିକ ଆମ ସମୟ ପାଇଁ କହିଥିଲେ; ଏହି କାରଣରୁ ତାଙ୍କର ଭବିଷ୍ୟଦ୍ବାଣୀ ଆମ ପାଇଁ ବଳବତ୍ତ ଅଛି,” ତେଣୁ ପ୍ରତ୍ୟେକ ଭବିଷ୍ୟବାଣୀୟ ଉଚ୍ଚାରଣ ଜଗତର ଶେଷକାଳର ଘଟଣାମାନଙ୍କୁ ସମ୍ବୋଧିତ କରୁଛି। ଏହି ସତ୍ୟ, ଏବଂ “ବାଇବେଲର ସମସ୍ତ ପୁସ୍ତକ ପ୍ରକାଶିତବାକ୍ୟ ପୁସ୍ତକରେ ଏକତ୍ର ହୋଇ ସେଠାରେ ଶେଷ ପାଉଛି” ବୋଲି ଥିବା ତଥ୍ୟ ସହିତ ଯୋଗ ହୋଇ, ଜଗତର ଶେଷକାଳର ଘଟଣାମାନ ସମ୍ବନ୍ଧୀୟ ଭବିଷ୍ୟବାଣୀୟ ସାକ୍ଷ୍ୟକୁ ସମନ୍ୱୟ କରିବା ପାଇଁ ପ୍ରକାଶିତବାକ୍ୟ ପୁସ୍ତକକୁ ମୂଳ ସନ୍ଦର୍ଭବିନ୍ଦୁ ଭାବେ ସ୍ଥାପିତ କରେ।

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

Dalam fasal ketujuh belas Wahyu, kita melihat pelacur besar yang berzina dengan raja-raja di bumi dan hukuman muktamadnya.

> 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.

> ကောင်းကင်တမန် ခုနစ်ပါးတို့တွင် ဖလားခုနစ်လုံးကို ကိုင်ဆောင်သော တစ်ပါးသည် လာ၍ ငါနှင့် စကားပြောလျက်၊ “ဤနေရာသို့ လာလော့။ ရေများစွာပေါ်၌ ထိုင်နေသော ပြည့်တန်ဆာမကြီး၏ တရားစီရင်ခြင်းကို သင့်အား ငါပြမည်။ မြေကြီး၏ ဘုရင်တို့သည် ထိုမိန်းမနှင့် မတရားသော ကာမဆက်ဆံခြင်းကို ပြုကြပြီ။ မြေကြီးသူမြေကြီးသားတို့သည်လည်း သူမ၏ မတရားသော ကာမဆက်ဆံခြင်း၏ စပျစ်ရည်ကြောင့် မူးယစ်ခြင်းသို့ ရောက်ကြပြီ” ဟု ဆို၏။ ဗျာဒိတ်ကျမ်း ၁၇:၁၊ ၂။

The prophets never contradict one another.

Baprofeta ga ba a ganetsane le ka motlha.

> 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.

> Ne me sunsum hyɛ adiyifoɔ no ase. Na Onyankopɔn nyɛ basabasayɛ no farebae, na mmom asomdwoeɛ deɛ, sɛnea ɛteɛ wɔ ahotefoɔ asafo nyinaa mu no. 1 Korintofoɔ 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.

Qetellong ya lefase “kahlolo ya seotswa se segolo se dutseng hodima metsi a mangata,” seotswa se segolo seo “marena a lefatshe a entseng bohlola” le sona, seotswa se segolo se entseng “baahi ba lefatshe” ba tahwe “ka veine ya bohlola ba sona;” se hlahiswa ke Esaia e le “seotswa” se lebetsweng ka “matsatsi a morena a le mong,” kapa dilemo tse mashome a supileng tsa boporofeta. Ha dilemo tse mashome a supileng di fela, Tiro “e tla etsa bohlola le mebuso yohle ya lefatshe.” Seotswa sa Esaia ke seotswa se segolo sa Johanne. Seotswa sa Esaia le seotswa sa Johanne di emela kereke ya Roma e K’hatholike, hobane mosadi ke letshwao la kereke Lentsweng la Modimo.

> 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.

> Istri-istri, tunduklah kepada suamimu sendiri seperti kepada Tuhan. Karena suami adalah kepala istri, sama seperti Kristus adalah kepala jemaat; dan Dialah Juruselamat tubuh itu. Sebab itu, sebagaimana jemaat takluk kepada Kristus, demikian jugalah istri-istri kepada suaminya sendiri dalam segala sesuatu. Hai suami-suami, kasihilah istrimu, sama seperti Kristus juga telah mengasihi jemaat dan telah menyerahkan diri-Nya baginya, supaya Ia menguduskannya, sesudah menyucikannya dengan permandian air oleh firman, supaya dengan demikian Ia menempatkan jemaat di hadapan diri-Nya sebagai jemaat yang mulia, yang tidak bercacat atau berkerut atau yang serupa itu, melainkan supaya jemaat itu kudus dan tidak bercela. Demikian juga suami wajib mengasihi istrinya sama seperti tubuhnya sendiri: siapa yang mengasihi istrinya mengasihi dirinya sendiri. Sebab tidak pernah orang membenci tubuhnya sendiri, tetapi mengasuh dan merawatinya, sama seperti Kristus terhadap jemaat, karena kita adalah anggota tubuh-Nya, dari daging-Nya dan dari tulang-tulang-Nya. Sebab itu laki-laki akan meninggalkan ayahnya dan ibunya dan akan bersatu dengan istrinya, sehingga keduanya itu menjadi satu daging. Rahasia ini besar, tetapi yang aku maksudkan ialah hubungan Kristus dan jemaat. Bagaimanapun juga, bagi kamu masing-masing berlaku: kasihilah istrimu seperti dirimu sendiri, dan istri hendaklah menaruh hormat kepada suaminya. 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.

Apostol Paulus menjelaskan bahawa gereja Kristus secara nubuatan dilambangkan sebagai seorang perempuan. Oleh itu, seorang perempuan dalam nubuatan ialah sebuah gereja, tetapi gereja Kristus adalah “kudus dan tidak bercela.” Gereja yang tidak kudus dilambangkan sebagai perempuan yang tidak kudus; oleh itu, Yesaya mengenal pasti seorang sundal dan Yohanes seorang pelacur. Mereka melambangkan kepausan sebagai seorang pelacur dan gereja Tuhan ialah seorang dara.

> 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.

> Kerana aku cemburu terhadap kamu dengan cemburu ilahi; kerana aku telah mempertunangkan kamu kepada satu suami, supaya aku dapat mempersembahkan kamu sebagai seorang perawan yang suci kepada Kristus. 2 Korintus 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.

Bukan sahaja gereja Tuhan dilambangkan sebagai seorang dara, tetapi dia juga dipertunangkan kepada hanya satu suami. Tirus dan perempuan sundal besar dalam penglihatan Yohanes melakukan percabulan dengan raja-raja di bumi. Gereja Katolik mempunyai hubungan dengan beberapa lelaki, bukan satu. Daniel memberitahu kita bahawa raja-raja itu ialah kerajaan-kerajaan.

> 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.

> Inilah mimpi itu; dan kami akan memberitahukan tafsirnya di hadapan raja. Tuanku raja, adalah raja segala raja; karena Allah semesta langit telah mengaruniakan kepada tuanku kerajaan, kuasa, kekuatan, dan kemuliaan. Dan di mana pun anak-anak manusia diam, binatang-binatang di padang dan burung-burung di udara telah diserahkan-Nya ke dalam tangan tuanku, dan Ia telah menjadikan tuanku berkuasa atas mereka semuanya. Tuankulah kepala dari emas itu. Dan sesudah tuanku akan bangkit suatu kerajaan lain yang lebih rendah daripada tuanku, dan suatu kerajaan ketiga dari tembaga, yang akan memerintah atas seluruh bumi. Dan kerajaan yang keempat akan kuat seperti besi; oleh karena besi meremukkan dan menaklukkan segala sesuatu; dan seperti besi yang menghancurkan semuanya ini, demikianlah kerajaan itu akan meremukkan dan meluluhlantakkan. 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.

Dalam Daniel dua, kerajaan-kerajaan dalam nubuatan Alkitab dikenalpasti dan dijelaskan. Ketika Daniel menjelaskan mimpi itu kepada Nebukadnezar, dia memberitahu Nebukadnezar bahawa dialah kepala emas itu. Kepala emas itu ialah seorang raja, tetapi seorang raja melambangkan sebuah kerajaan. Gereja Roman Katolik ialah pelacur besar yang berzina dengan semua raja di bumi pada penghujung tujuh puluh tahun nubuatan. Raja-raja itu bersifat simbolik bagi manusia, dan Tirus ialah seorang perempuan yang najis. Seorang perempuan ialah sebuah gereja, seorang sundal ialah gereja yang tidak kudus; seorang lelaki ialah seorang raja dan seorang raja ialah sebuah kerajaan. Seorang perempuan ialah sebuah gereja dan seorang raja ialah sebuah negara. Hubungan yang tidak sah antara kedua-dua entiti ini melambangkan perzinaan rohani.

The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.

Perlembagaan Amerika Syarikat ialah suatu dokumen ilahi yang menegaskan keperluan untuk mengekalkan kedua-dua entiti ini secara berasingan. Walaupun kita belum selesai mengenal pasti Tirus sebagai gereja Roman Katolik, pada ketika ini nampaknya sesuai untuk meninjau satu lagi lambang dalam Yesaya dua puluh tiga yang menjelaskan perlambangan lelaki dan perempuan—gereja dan negara.

> 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.

> Lihambani tiko tiko ra Vakalitiya; tiko leri a ri kona, ku nga si va kona muasiriya va tiyiseta lava kala lava va dzulaka le mananga; va yimisa minara dzala kona, va tlakusa tiyindlu ta vuhosi ta kona; kutani a dzisa kona eku onhakeni. Esaya 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:

Dalam ayat itu, orang Asyur mendirikan negeri orang Kasdim dan membangun baik “menara-menara” maupun “istana-istana.” Orang Asyur adalah lambang Nimrod, dan orang Kasdim melambangkan para pemimpin agama dari agama-agama rahasia Babel. Sebuah “menara” adalah lambang sebuah gereja. Ketika Yesus mengemukakan perumpamaan tentang kebun anggur, Sister White mengulas perumpamaan itu sebagai berikut:

> “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.

> “Da pengajian jega, tuan rumah ngelambangka Allah, kebun anggur nya ngelambangka bansa Yahudi, lalu pagar nya ngelambangka adat ilahi ke nyadika pengelindung sida. Menara nya endang lambang Bait Allah.” Desire of Ages, 596.

The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.

Asiria a fonda tân la Chaldei, kâ mîng tânliî a tawng, ca “palace” hû. “Palace” hin “siangpahrang” a entîr a, siangpahrang chuan ram a entîr leh ṭhîn. Ram chu khawpui anga entîr a ni bawk.

> 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.

> Ba re, A re a ikageleng motse le tora, e tlhōrō ea yona e tle e fitlhe legodimong; mme a re itireleng leina, gore re se ka ra gasamisiwa mo godimo ga lefatshe lotlhe. Genesi 11:4.

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

“한채를높이세우다”와“왕궁”아시리아사람이세운것은곧님롯이세운“도성”과“탑”이다.

> 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.

> Dzadzo dzavho dzi ḓo eḓela nḓilani ya muḓi muhulu, une nga lwa muya wa vhidzwa Sodoma na Egipita, he na Murena washu a vhambiwa. Nzumbululo 11:8.

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

Phefumulelo iyasazisa ukuthi “umuzi omkhulu” ekuSambulweni 11 umelela umbuso waseFrance ngesikhathi soGuquko lwaseFrance.

> “‘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.

> “‘ទីក្រុងធំ’ ដែលសាក្សីទាំងនោះត្រូវបានសម្លាប់នៅតាមផ្លូវរបស់វា ហើយជាកន្លែងដែលសាកសពរបស់ពួកគេដេកស្ថិតនៅ គឺជា​អេហ្ស៊ីប ‘ខាងវិញ្ញាណ’។ ក្នុងចំណោមជាតិសាសន៍ទាំងអស់ដែលត្រូវបានបង្ហាញនៅក្នុងប្រវត្តិសាស្ត្រព្រះគម្ពីរ អេហ្ស៊ីបគឺជាជាតិដែលបានបដិសេធយ៉ាងក្លាហានបំផុតនូវអត្ថិភាពនៃព្រះដ៏មានព្រះជន្មរស់ និងបានប្រឆាំងនឹងបញ្ញត្តិរបស់ទ្រង់។ មិនដែលមានព្រះមហាក្សត្រណាម្នាក់ហ៊ានធ្វើការបះបោរយ៉ាងចំហ និងយ៉ាងក្រអឺតក្រទមប្រឆាំងនឹងអំណាចនៃស្ថានសួគ៌ លើសជាងស្ដេចអេហ្ស៊ីបទេ។ កាលដែលសារត្រូវបាននាំមកដល់ទ្រង់ដោយម៉ូសេ ក្នុងព្រះនាមនៃព្រះអម្ចាស់ ផារ៉ោនបានឆ្លើយដោយអំណួតថា៖ ‘ព្រះយេហូវ៉ាជានរណា ដែលខ្ញុំគួរស្តាប់តាមសំឡេងរបស់ទ្រង់ ដើម្បីឲ្យអ៊ីស្រាអែលចេញទៅ? ខ្ញុំមិនស្គាល់ព្រះយេហូវ៉ាទេ ហើយលើសពីនេះទៅទៀត ខ្ញុំក៏មិនឲ្យអ៊ីស្រាអែលចេញទៅដែរ។’ និក្ខមនំ 5:2, A.R.V. នេះគឺជាអនិश्वरនិយម ហើយជាតិសាសន៍ដែលត្រូវបានតំណាងដោយអេហ្ស៊ីប នឹងបញ្ចេញសំឡេងនៃការបដិសេធស្រដៀងគ្នាចំពោះសិទ្ធិអំណាចរបស់ព្រះដ៏មានព្រះជន្មរស់ ហើយនឹងបង្ហាញវិញ្ញាណនៃការមិនជឿ និងការប្រឆាំងយ៉ាងរឹងទទឹងដូចគ្នា។ ‘ទីក្រុងធំ’ នេះក៏ត្រូវបានប្រៀបធៀប ‘ខាងវិញ្ញាណ’ ទៅនឹងសូដុំផងដែរ។ ភាពពុករលួយរបស់សូដុំក្នុងការរំលោភបំពានច្បាប់របស់ព្រះ ត្រូវបានបង្ហាញយ៉ាងពិសេសនៅក្នុងអំពើអាសអាភាស។ ហើយអំពើបាបនេះក៏ត្រូវតែជាលក្ខណៈពិសេសដ៏លេចធ្លោនៃជាតិសាសន៍ដែលនឹងបំពេញតាមសេចក្តីកំណត់នៃបទគម្ពីរនេះផងដែរ។”

> “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.

> “Ho ya ka ka mantšu a moporofeta, gona, pejana ga ngwaga wa 1798 go be go tla tsoga maatla a mangwe a tšwago go Sathane le ao a nago le semelo sa gagwe, gore a lwe le Beibele. Gomme nageng yeo bohlatse bja dihlatse tše pedi tša Modimo bo bego bo tla homotšwa ka mokgwa woo, go be go tla bonagala go se dumele go Modimo ga Farao le boitshwaro bjo bo hlephilego bja Sodoma.

> “This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.

> “Nubuat ini telah menerima penggenapan yang paling tepat dan mencolok dalam sejarah Perancis. Semasa Revolusi, pada tahun 1793, ‘dunia buat pertama kalinya mendengar suatu perhimpunan manusia, yang dilahirkan dan dididik dalam tamadun, dan yang menganggap diri mereka berhak untuk memerintah salah satu bangsa Eropah yang terbaik, mengangkat suara mereka bersama-sama untuk menyangkal kebenaran yang paling khusyuk yang diterima oleh jiwa manusia, dan sebulat suara menolak kepercayaan kepada serta penyembahan terhadap suatu Ketuhanan.’—Sir Walter Scott, Life of Napoleon, jil. 1, bab 17. ‘Perancis ialah satu-satunya bangsa di dunia yang mengenainya masih kekal catatan sahih bahawa sebagai suatu bangsa ia mengangkat tangannya dalam pemberontakan terbuka terhadap Pencipta alam semesta. Ramai penghujat, ramai orang kafir, memang telah ada, dan masih terus ada, di England, Jerman, Sepanyol, dan di tempat-tempat lain; tetapi Perancis berdiri tersendiri dalam sejarah dunia sebagai satu-satunya negara yang, melalui dekri Dewan Perundangannya, mengisytiharkan bahawa tiada Allah, dan yang seluruh penduduk ibu kotanya, serta sebahagian besar di tempat-tempat lain, perempuan mahupun lelaki, menari dan menyanyi dengan sukacita dalam menerima pengumuman itu.’—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.

“Bandar raya yang besar” dalam Wahyu sebelas ialah bangsa Perancis yang telah mengeluarkan suatu “dekri oleh Perhimpunan Perundangannya” yang mengisytiharkan bahawa tiada Allah. Dekri itu merupakan suatu ungkapan ateisme sebagaimana dilambangkan oleh pemberontakan Firaun. Sebuah bandar raya yang besar ialah suatu kerajaan, atau suatu “bangsa” atau suatu “negara.” Dalam Wahyu sebelas Perancis terdiri daripada dua lambang—Mesir dan 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 dimaklumkan, “Inilah ateisme, dan bangsa yang dilambangkan oleh Mesir akan menyuarakan penyangkalan yang serupa terhadap tuntutan Allah yang hidup dan akan memperlihatkan roh ketidakpercayaan serta pembangkangan yang sejenis. ‘Kota besar’ itu juga dibandingkan, ‘secara rohani,’ dengan Sodom. Kebejatan Sodom dalam melanggar hukum Allah terutama dinyatakan dalam percabulan.”

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

Bandar atau bangsa besar Perancis dilambangkan secara simbolik oleh suatu bangsa (Mesir) dan sebuah kota (Sodom). Mesir “akan bersuara,” dan percakapan sesuatu bangsa melambangkan urusan kenegaraan, bukan urusan gereja. Mesir ialah negara dan Sodom ialah gereja; demikianlah gambaran yang terdapat dalam pasal sebelas Wahyu.

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

> “‘Ukukhuluma’ kwesizwe kuyisenzo seziphathimandla zaso zomthetho nezobulungiswa.” 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.

Dalam Wahyu sebelas, Yohanes mengemukakan peristiwa-peristiwa Revolusi Prancis dalam perlambangan kenabian. Revolusi itu sendiri menyediakan bukti sejarah yang berlimpah tentang keabsahan nubuat Yohanes dalam pasal tersebut. Yohanes bernubuat, kemudian Revolusi Prancis menggenapi nubuat itu, dan selanjutnya—baik nubuat maupun penggenapan historis dari nubuat itu—menunjukkan serta memparalelkan peristiwa-peristiwa pada akhir dunia, ketika sekali lagi suatu negara yang bobrok dipersatukan dengan suatu gereja yang bobrok. Tentu saja, pertumpahan darah menyusul pernikahan yang najis itu. Kerajaan Allah juga adalah sebuah kota besar.

> 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.

> Lalu ia membawa aku dalam roh ke atas sebuah gunung yang besar lagi tinggi, dan memperlihatkan kepadaku kota yang besar itu, Yerusalem yang kudus, turun dari surga, dari 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.

> “Pehnaba Nonggi Laktuna, Masi-da Utliba Asibu, Luhongba Matamdagi Mangonda Thok-i. Luhongbasi Christ-na Mahakki Leingak Khutlakpagi Macha Nupi Oirabani. Nongpok Ningthourolgi Maming Oiriba Nongpok Lamdam Ashengba, Jerusalem Anouba, Aduga Leingakki Khwaidagi Mapan Oiriba, ‘nupi luhongdaba,’ ‘Sajik-gi Nupi’ haibagi Mingna Kou-i. Swargadutna John-da Hairak-i: ‘Mapham Asi-da Lak-u, Eina Nangonda Nupi Luhongdaba, Sajik-gi Nupi Adu Utkani.’ ‘Mahakna Eibu Thawai-gi Phibamda Pukhatlaga,’ mahoushana hai, ‘Aduga Swargadagi Eppagi Mapandagi Makhoigi Ningthourol Ashengba, Jerusalem Adu Eina Utnaba Pangthok-i.’ Revelation 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.

Pemberontakan Nimrod digambarkan melalui tindakannya membangun sebuah menara dan sebuah kota, yang melambangkan perpaduan gereja dan negara pada akhir dunia, sebab semua nabi berbicara tentang akhir dunia. Pemberontakan Nimrod juga merupakan kelanjutan dari pemberontakan Lusifer, yang keinginannya ialah mengambil alih baik gereja Allah maupun negara 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.

> A ku wele njhani u huma etilweni, wena Lusifere, n’wana wa vurhonga! A ku tsemiwe njhani u wisiwa ehansi, wena loyi a a tsanisa matiko! Hikuva u te embilwini ya wena, ndzi ta tlhandlukela etilweni, ndzi ta tlakusa xiluvelo xa mina ehenhla ka tinyeleti ta Xikwembu: ndzi ta tlhela ndzi tshama entshaveni ya nhlengeletano, ematlhelweni ya le n’walungu: ndzi ta tlhandlukela ehenhla ka vukulu bya mapapa; ndzi ta fana ni La nge Henhla-henhla. Esaya 14:12–14.

As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”

Sakumaha Yesaya ngungkabkeun kahayang-kahayang rusiah dina haté Lucifer pikeun jadi “sarua jeung Nu Maha Luhur,” anjeunna nétélakeun yén Lucifer keur narékahan supaya diuk dina dua korsi anu écés béda. Anjeunna hayang “ngaluhurkeun” “tahtana saluhureun béntang-béntang Allah” sarta “diuk ogé di gunung jamaah, di beulah kalér.”

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

Chanchipi ni mfano wa mamlaka ya mfalme—au mamlaka ya dola—na “pande za kaskazini” ni kanisa la Mungu.

> 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.

> Nyimbo na Zaburi kwa wana wa Kora. Bwana ni mkuu, naye astahili kusifiwa sana katika mji wa Mungu wetu, katika mlima wa utakatifu wake. Mzuri kwa mahali pake, furaha ya dunia yote, ni mlima Sayuni, pande za kaskazini, mji wa Mfalme mkuu. Mungu amejulikana katika majumba yake ya kifalme kuwa kimbilio. Zaburi 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.

Jerusalem ialah “kota Raja yang besar,” demikian menandakan takhta politik Tuhan, dan Jerusalem juga ialah “gunung kekudusan-Nya,” “di sisi utara,” demikian menandakan takhta keagamaan Tuhan. Sejak awal, pemberontakan dan peperangan Iblis digambarkan dalam konteks keinginannya untuk memerintah atas kedua-duanya, iaitu gereja Tuhan dan negara Tuhan. Sesudah itu Iblis memimpin dalam pemberontakan Nimrod, dan negeri yang didirikannya bagi orang Kasdim digambarkan sebagai suatu negeri tempat Nimrod membina baik sebuah menara mahupun sebuah kota—gereja dan negara.

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.

Ka re, fa Isaiah a yi ita mai karuwanci, kuma babbar karuwa ta Yohanna suka yi fasikanci da sarakunan duniya, annabci yana nuna cewa wata alaƙa marar tsarki ce ta kasance tsakanin cocin Roman Katolika da sarakunan duniya a ƙarshen shekaru saba’in na annabci.

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:

Moporoﬁta Esaia o hlalosa kahlolo ea seotswa Tiro khaolong ea mashome a mabeli a metso e meraro, ’me Johanne o hlalosa kahlolo eona eo ka letšoao la mosali ea apereng ’mala o mofubelu o sekareleta, ea tsejoang e le “Babylona e kholo.” Paki ea boraro ea kahlolo eona eo ea seotswa sona seo ke e latelang:

> “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.

> “Wanita (Babel) dalam Wahyu 17 digambarkan sebagai ‘berpakaian ungu dan kirmizi, serta berhias emas dan batu-batu permata dan mutiara, dengan sebuah cawan emas di tangannya yang penuh dengan kekejian dan kenajisan: ... dan pada dahinya tertulis suatu nama, Rahasia, Babel Besar, ibu segala pelacur.’ Nabi itu berkata: ‘Aku melihat wanita itu mabuk oleh darah orang-orang kudus dan oleh darah para martir Yesus.’ Selanjutnya Babel dinyatakan sebagai ‘kota besar itu, yang memerintah atas raja-raja di bumi.’ Wahyu 17:4–6, 18. Kuasa yang selama begitu banyak abad mempertahankan kekuasaan lalim atas para raja di dunia Kristen ialah 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.

Tairo ezali lingomba ya Romo Katolika na “mikolo ya nsuka.” Na ntango wana, bopapa ekobima mpe ekoyemba banzembo na yango ya kobenda na bakonzi ya mokili, mpe na ndenge wana ekokamba bakonzi na mosala ya pite ya ekelamu, oyo na esakweli ezali kosangana ya lingomba mpe mbulamatari.

> 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.

> បន្ទាប់មក នៅថ្ងៃនោះ នឹងកើតមានថា ទីរ៉ុសនឹងត្រូវបានបំភ្លេចអស់រយៈពេលចិតសិបឆ្នាំ តាមចំនួនថ្ងៃនៃស្ដេចមួយអង្គ។ បន្ទាប់ពីចប់ចិតសិបឆ្នាំ ទីរ៉ុសនឹងច្រៀងដូចជាស្រីពេស្យា។ អេសាយ 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.

Morena ke mmuso mo porofetong ea Baebele, ka jalo Ture e tla lebalwa mo nakong e mmuso wa porofeto o busang ka dingwaga di le masome a supa.

> 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.

> Akoa etia sɛ, wɔ saa da no mu no, wɔbɛma Tiro ayera mfe aduɔson, sɛnea ɔhene baako nna te; na mfe aduɔson no akyi no, Tiro bɛto dwom sɛ oguamanfoɔ. Fa sankuo, kyinkyin kurow no mu, wo a woyɛ oguamanfoɔ a wɔwerɛ afi wo; bɔ nnwom dɛdɛ, to nnwom pii, na wɔakae wo. Na ɛbɛba sɛ, mfe aduɔson no akyi no, Awurade bɛsra Tiro, na ɔbɛsan akɔ ne akatua so, na ɔne wiase ahennie nyinaa a ɛwɔ asase ani no bɛbɔ aguaman. Yesaia 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.”

Selama zaman suatu kerajaan yang memerintah selama tujuh puluh tahun nubuatan, gereja Katolik Roma akan dilupakan. Pada akhir tujuh puluh tahun itu, kuasa kepausan akan “memetik kecapi dengan merdu, menyanyikan banyak nyanyian.” Secara nubuat, sebuah “nyanyian” melambangkan “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.

> “Tahta’nın önündeki billûr deniz üzerinde, ateşle karışmış gibi olan o cam denizde,—Tanrı’nın yüceliğiyle öylesine parlaktır ki,—canavar üzerinde, onun sureti üzerinde, onun damgası üzerinde ve adının sayısı üzerinde ‘zafer kazanmış’ olan topluluk bir araya toplanmıştır. Siyon Dağı üzerinde Kuzu ile birlikte, ‘Tanrı’nın arpalarına sahip olarak,’ insanların arasından fidye ile kurtarılmış olan yüz kırk dört bin kişi durmaktadır; ve birçok suların sesi gibi, büyük bir gök gürültüsünün sesi gibi, ‘arpalarını çalan arpçıların sesi’ işitilmektedir. Ve tahta’nın önünde, hiç kimsenin yüz kırk dört binden başkasının öğrenemeyeceği ‘yeni bir ezgi’ söylerler. Bu, Musa’nın ve Kuzu’nun ezgisidir—bir kurtuluş ezgisi. O ezgiyi yüz kırk dört binden başkası öğrenemez; çünkü o, onların tecrübesinin ezgisidir—başka hiçbir topluluğun şimdiye dek yaşamamış olduğu bir tecrübe. ‘Bunlar, Kuzu nereye giderse O’nu izleyenlerdir.’ Bunlar, yeryüzünden, yaşayanların arasından göğe alınmış olarak, ‘Tanrı’ya ve Kuzu’ya ilk ürünler’ sayılırlar. Vahiy 15:2, 3; 14:1-5. ‘Bunlar, büyük sıkıntıdan çıkanlardır;’ bir ulus var olduğundan beri eşi görülmemiş olan sıkıntı zamanından geçmişlerdir; Yakup’un sıkıntısı zamanının ıstırabına katlanmışlardır; Tanrı’nın yargılarının son dökülüşü sırasında bir şefaatçi olmaksızın ayakta durmuşlardır. Ama kurtarılmışlardır; çünkü ‘kaftanlarını yıkadılar ve onları Kuzu’nun kanında ağarttılar.’ ‘Ağızlarında hile bulunmadı; çünkü Tanrı’nın önünde kusursuzdurlar.’ ‘Bunun için Tanrı’nın tahtı önündedirler ve O’na tapınağında gece gündüz hizmet ederler; ve taht üzerinde oturan onların arasında yaşayacaktır.’ Yeryüzünün kıtlık ve veba ile harap edildiğini, güneşin insanları büyük hararetle yakma gücüne sahip olduğunu görmüşlerdir; ve kendileri de acıya, açlığa ve susuzluğa katlanmışlardır. Ama ‘artık acıkmayacaklar, artık susamayacaklar; ne güneş onların üzerine vuracak, ne de herhangi bir sıcaklık. Çünkü tahtın ortasında olan Kuzu onları güdecek ve onları yaşayan suların pınarlarına götürecek; ve Tanrı onların gözlerinden bütün gözyaşlarını silecektir.’ Vahiy 7:14-17.” Büyük Mücadele, 648.

> “‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.

> “‘Di dalam bait-Nya setiap orang berbicara tentang kemuliaan-Nya’ (Mazmur 29:9), dan nyanyian yang akan dinyanyikan oleh orang-orang tebusan—nyanyian pengalaman mereka—akan menyatakan kemuliaan Allah: ‘Besar dan ajaib segala pekerjaan-Mu, ya Tuhan Allah, Yang Mahakuasa; adil dan benar segala jalan-Mu, ya Raja segala zaman. Siapakah yang tidak akan takut, ya Tuhan, dan memuliakan nama-Mu? sebab hanya Engkau yang kudus.’ 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.

Pada akhir tujuh puluh tahun nubuatan, kepausan akan “memainkan lagu yang merdu, menyanyikan banyak nyanyian, supaya” ia “diingat.” Pada akhir kerajaan yang memerintah selama tujuh puluh tahun nubuatan, Gereja Katolik Roma akan mengingatkan dunia akan pengalaman sejarah masa lalunya. Dalam sejarah itu ia memerintah sebagai otoritas moral dalam suatu hubungan antara dirinya dan raja-raja Eropa. Sejarah itu dengan tepat diidentifikasi sebagai Zaman Kegelapan, dan segala kegelapan yang dengan cara apa pun dapat dikaitkan dengan sejarah ketika Kepausan memerintah atas raja-raja Eropa dapat ditelusuri kepada tindakan yang paling mendasar yang menghasilkan seluruh kegelapan sesudahnya. Tindakan itu ialah perpaduan gereja dan negara, perpaduan raja-raja Eropa dan Gereja Katolik. Dalam suatu pernikahan alkitabiah, laki-laki harus memerintah atas perempuan, tetapi percabulan yang terjadi dalam sejarah itu terbalik dari tatanan yang benar dalam hubungan laki-laki dan perempuan.

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.

Pada penghujung tujuh puluh tahun akan terjadi suatu krisis besar apabila kerajaan nubuat Alkitab yang memerintah dunia sepanjang jangka waktu ketika Kepausan secara nubuatan dilupakan sampai kepada kesudahannya. Krisis sedunia yang dihasilkan oleh keruntuhan kerajaan itu membuka jalan bagi Gereja Katolik untuk mula memberitahu dunia bahawa, untuk mengharungi masa-masa kesesakan yang ditimbulkan oleh keruntuhan kerajaan itu, dunia mesti tunduk kepada autoriti moral Gereja Roman Katolik, sebagaimana digambarkan dalam sejarah Zaman Kegelapan.

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?

Bila kerajaan itu berakhir dan kepausan menyanyikan nyanyian pengalamannya yang lampau, suatu pengalaman yang oleh para sejarawan dilabelkan sebagai kegelapan; maka bagaimana mungkin sejarah yang gelap itu dapat menjadi suatu pekabaran yang akan dibagikan oleh kepausan kepada raja-raja di bumi sehingga meyakinkan mereka untuk berzinah dengannya? Dalam suatu krisis besar, mengapakah pengalaman zaman-zaman yang lampau, (nyanyiannya) pengalamannya sebelum ia dilupakan secara nubuat, memberikan logika bagi raja-raja di bumi untuk menerima pengalaman kegelapan sebagai penyelesaian bagi krisis besar mereka?

> “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 besar, bahkan daripada mereka yang tidak memandang Romanisme dengan sebarang sikap memihak, sedikit sekali menyedari bahaya daripada kuasa dan pengaruhnya. Ramai yang berhujah bahawa kegelapan intelektual dan moral yang berleluasa pada Zaman Pertengahan telah memihak kepada penyebaran dogma-dogmanya, tahayul-tahayulnya, dan penindasannya, dan bahawa kecerdasan yang lebih tinggi pada zaman moden, penyebaran pengetahuan secara umum, serta kebebasan yang semakin meluas dalam hal-hal agama menghalang kebangkitan semula sikap tidak bertoleransi dan kezaliman. Gagasan bahawa keadaan sedemikian akan wujud pada zaman yang tercerahkan ini malah diperolok-olokkan. Memang benar bahawa terang yang besar, dari segi intelektual, moral, dan agama, sedang bersinar ke atas generasi ini. Pada halaman-halaman terbuka Firman Kudus Allah, terang dari syurga telah dicurahkan ke atas dunia. Tetapi harus diingat bahawa semakin besar terang yang dianugerahkan, semakin besarlah kegelapan mereka yang memutarbelitkan dan menolaknya.

> “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.

> “Thuto ya Baebele e e nang le thapelo e ne e tla bontsha Baporotestanta semelo sa mmatota sa bopapa mme e ne e tla ba dira gore ba bo ila le go bo tila; mme ba le bantsi ba botlhale thata mo go ikakanyeng ga bone mo ba utlwang gore ga ba tlhoke go batla Modimo ka boikokobetso gore ba eteletswe pele mo boammaaruring. Le fa ba ikgantsha ka lesedi la bone, ga ba itse Dikwalo le gone maatla a Modimo. Ba tshwanetse go nna le tsela nngwe ya go didimatsa digakolodi tsa bone, mme ba batla se se nang semowa go gaisa e bile se se nyenyefatsang go sekae. Se ba se eletsang ke mokgwa wa go lebala Modimo o o tla itshwarang jaaka mokgwa wa go mo gakologelwa. Bopapa bo siametse thata go fitlhelela ditlhoko tsa botlhe bano. Bo ipaakanyeditse dikarolo di le pedi tsa batho, tse di akaretsang mo e ka nnang lefatshe lotlhe—bao ba batlang go bolokwa ka tsotlhe tsa bone, le bao ba batlang go bolokwa mo dibeng tsa bone. Fano ke sephiri sa maatla a jone.”

> “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.

> “Занги ойиюуны агуу харанхуй пап ламын эрх мэдлийн амжилтад таатай байсныг харуулсан билээ. Мөн ойиюуны агуу гэрлийн өдөр ч түүний амжилтад адилхан таатай болох нь бас илэрхийлэгдэх болно. Өнгөрсөн үеүүдэд, хүмүүс Бурханы үггүй, үнэний мэдлэггүй байхдаа, тэдний нүд боолттой байсан бөгөөд хөл дор нь тавьсан торыг харалгүй олон мянган хүн урхинд орсон. Энэ үед ч хүний таамаглалын хурц гялбаанд, “хуурамчаар шинжлэх ухаан хэмээн нэрлэгддэг” зүйлд нүд нь гялбаж сохордог олон хүн байна; тэд торыг олж хардаггүй бөгөөд яг л нүд нь боолттой мэт түүн уруу амархан ордог. Бурхан хүний оюуны чадварыг Бүтээгчээсээ ирсэн бэлэг хэмээн үзэж, үнэн ба зөвт байдлын үйлчлэлд зориулагдан ашиглагдах ёстой байхаар тогтоосон; харин бардамнал ба шуналт хүсэл тэжээгдэж, хүмүүс өөрсдийн онолыг Бурханы үгнээс дээгүүр өргөмжлөхөд, ухаан мэдлэг нь мунхаглалаас ч илүү их хор хөнөөл учруулж чадна. Иймээс өнөөгийн, Библид итгэх итгэлийг нураадаг хуурамч шинжлэх ухаан нь, өөртөө таатай хэлбэрүүдтэй пап ламын эрх мэдлийг хүлээн авах замыг бэлтгэхэд, Харанхуй зууны үед түүний сүр хүчийг өсгөн бэхжүүлэх замыг нээхэд мэдлэгийг хааж боосонтой адилхан амжилттай болох болно.” Агуу тэмцэл, 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.

> Katolik Rom mengakui bahwa perubahan hari Sabat telah dibuat oleh gereja mereka, dan mereka menunjuk perubahan itu sendiri sebagai bukti otoritas tertinggi gereja. Mereka menyatakan bahwa dengan memelihara hari pertama dalam pekan sebagai Sabat, orang-orang Protestan sedang mengakui kuasanya untuk menetapkan hukum dalam perkara-perkara ilahi. Gereja Roma tidak melepaskan tuntutannya akan ketidakbersalahan; dan apabila dunia serta gereja-gereja Protestan menerima suatu Sabat palsu yang diciptakannya, sementara mereka menolak Sabat TUHAN, mereka pada hakikatnya mengakui tuntutan itu. Mereka boleh mengemukakan otoritas bagi perubahan ini, tetapi sesatnya penalaran mereka mudah terlihat. Penganut kepausan cukup tajam untuk melihat bahwa orang-orang Protestan sedang menipu diri mereka sendiri, dengan sengaja memejamkan mata terhadap fakta-fakta dalam perkara ini. Sementara lembaga hari Minggu makin memperoleh dukungan, ia bersukacita, dengan keyakinan bahwa pada akhirnya hal itu akan membawa seluruh dunia Protestan ke bawah 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.

> “Perubahan hari Sabat ialah tanda atau meterai kewibawaan gereja Roma. Mereka yang, dengan memahami tuntutan perintah keempat, memilih untuk memelihara Sabat palsu sebagai ganti Sabat yang benar, dengan demikian memberi penghormatan kepada kuasa yang olehnya sahaja hal itu diperintahkan. Tanda binatang itu ialah Sabat kepausan, yang telah diterima oleh dunia sebagai ganti hari yang telah ditetapkan oleh 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.

> “Akan tetapi, waktu untuk menerima tanda binatang itu, sebagaimana ditetapkan dalam nubuatan, belum tiba. Masa ujian itu belum datang. Ada orang-orang Kristen sejati di setiap gereja, termasuk juga dalam persekutuan Katolik Roma. Tidak seorang pun dihukum sebelum mereka menerima terang itu dan melihat kewajiban hukum yang terkandung dalam hukum keempat. Tetapi apabila dekrit itu akan dikeluarkan untuk memaksakan sabat palsu, dan apabila seruan nyaring malaikat ketiga akan memperingatkan manusia terhadap penyembahan kepada binatang itu dan patungnya, garis pemisah akan ditarik dengan jelas antara yang palsu dan yang benar. Maka mereka yang masih terus hidup dalam pelanggaran akan menerima tanda binatang itu pada dahi mereka atau pada tangan mereka.

> “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.

> “Au nuam takin he hun hi kan hnaih mek a ni. Protestant kohhran te chuan sakhaw dik lo humhalh nan ram thuneina nen an inṭawm ang a, chu sakhua dodal avâng chuan an pu leh pate kha tihduhdahna nasa ber an tuar tawh a ni; chutih hunah chuan kohhran leh ram thuneina inkawp zung zung thuneina hmangin papal Sabbath chu tihhlawhtlin a ni ang. Hnam pum puiin kal sualna a awm ang a, chu chu hnam chhiatnaah chauh a tawp dâwn a ni.” 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.

Joale re se re amme matshwao a mahlano ao re batlang ho a tsebahatsa pele re ka sebetsana ka botlalo le kgaolo ka boyona. Motseng boporofeteng ba Baebele, motse ke mmuso, mme mo go Isaia 23 go na le mebuso e mebedi e e amanang thata, le fa go ntse jalo e farologane ka go tlhamaletse. Wa ntlha ke “motse o o rwesang dikorone” mme o mongwe ke “motse wa bagwebi.” Mo metlheng ya bofelo maatla a a laolang kopano e e menagantsweng gabedi ya drakone, sebatana le moporofeti wa maaka ke bopapa. Ke one mmuso o o nang le korone.

> “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.

> “Se re ntse re atamela tlokotsing ea ho qetela, ho bohlokoa ka ho fetisisa hore ho be le kutloano le bonngoe har’a ditshebeletso tsa Morena. Lefatshe le tletse sefefo le ntwa le dikhohlano. Empa tlas’a hlooho e le nngwe—matla a bopapa—batho ba tla kopana ho hanyetsa Modimo ka sebopeho sa dipaki tsa Hae. Bonngoe bona bo tiiswa ke mokoenehi e moholo. Ha a ntse a batla ho kopanya baemedi ba hae hore ba lwantse nnete o tla sebetsa ho arola le ho qhalanya ba e emelang. Mohono, menahano e mpe, le puo e mpe, di hlohleletswa ke yena ho hlahisa ho hloka kutlwano le dikarohano.” Testimonies, volume 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.”

Empayar yang bertakhta mahkota itu ialah Tirus, yang bermaksud, “sebuah batu.” Dalam pasal ini Tirus melambangkan kepausan yang berusaha memalsukan Kristus, kerana kepausan itu ialah antikristus. Perkataan “anti” dalam antikristus bererti “di tempat.” Kepausan berusaha memalsukan Kristus pada setiap peringkat, dan nama Tirus bererti batu, kerana kepausan ialah pemalsuan terhadap “Gunung Batu Segala Zaman.”

> 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.

> Ke mang yo o rerileng maele ano kgatlhanong le Ture, motse o o rwesitsweng serwalo, o bagwebi ba one e leng dikgosana, o ba ba gwebo ya one e leng ba ba tlotlegang ba lefatshe? Jehofa wa masomosomo o go ikaeleletse, go nyenyefatsa boikgogomoso jwa kgalalelo yotlhe, le go tlisa mo nyatsegong botlhe ba ba tlotlegang ba lefatshe. Tswelela mo lefatsheng la gago jaaka noka, wena morwadia Taresise; ga go tlhole go na le thata. O otlolotse seatla sa gagwe godimo ga lewatle, a reketlisa magosi; Jehofa o ntshitse taelo kgatlhanong le motse wa bagwebi, gore o senye dikago tsa one tse di thata. Isaia 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.

Chhúngte hna nih saksi tampi chungin “ramram hna a hninhnahnak” cu Pathian nih, Islam hmangin, a tuahmi a si ti kan langter duh. Islam cu miphun hna a thinphangtertu thilti theihnak a si i, miphun hna hninhnahnak dingah hmanmi a si. Hi tikah hin Bawipa nih “lei cung i upa bik hna” cu hmusitnak ah a tlunter ding ti a rel cang timi kan hngalhter lai; anmah cu an “sumdawnnak” le “kaltlaknak” hmangtu “sumdawntu” le “kaltlaktu” hna an si, an “hmun ngan” hna cu siatsuah ding an si. Khua sumdawnnak le khua bawi hringhrang pehtu cun “vanram lungawi lohnak” an chuahter cang i, Bawipa nih an “hmun ngan” hna siatsuah dingin a tum cang; cucu economy a entawn. Economy a tluksiamnak cu United States ah Sunday law a um hlanah a thleng, zeicahtiah Sunday law a um hlanah United States mi hna nih anmah cu “Pathian deihnak le can ah lunglawmhnak” ah kirter dingin an hal. An thu relnak cu, Pathian thuthennak hna cu Sunday cu “ngakchia tein fimkhur takin a hriamh” tiang an dih lai lo ti a si. Bible saksi tampi nih kan chuak kal lai mi hi vawlei pumpi economy ah a lianngan tukmi tluksiamnak pakhat a naih cang ti an i tluk. Cuka tluksiamnak cu Sunday law hlanah a thleng, cuti bangin 1837 kum i tluksiamnak khal October 22, 1844 hlanah a thleng.

> “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.

> “ပြီးလျှင် လှည့်ဖြားသူအကြီးသည် ဘုရားသခင်ကို အမှုတော်ဆောင်သောသူများသည် ဤဘေးအန္တရာယ်များကို ဖြစ်စေကြသည်ဟု လူတို့ကို ယုံကြည်လက်ခံစေမည်။ ကောင်းကင်၏ မနှစ်သက်ခြင်းကို ကိုယ်တိုင် ဆွဲဆောင်ခဲ့ကြသော အုပ်စုသည် ဘုရားသခင်၏ ပညတ်တော်များကို နာခံခြင်းအားဖြင့် ပညတ်တော်ကို ချိုးဖောက်သူများအတွက် အစဉ်မပြတ် ပြစ်တင်သက်သေဖြစ်နေသော သူများအပေါ် မိမိတို့၏ အခက်အခဲအပေါင်းကို တင်လွှဲမည်။ လူတို့သည် တနင်္ဂနွေနေ့ ဥပုသ်ကို ချိုးဖောက်ခြင်းအားဖြင့် ဘုရားသခင်ကို ပြစ်မှားနေကြသည်ဟု ကြေညာခံရမည်။ ဤအပြစ်ကြောင့် မတော်တဆဘေးဒဏ်များ ရောက်ရှိလာခဲ့ပြီး၊ တနင်္ဂနွေနေ့ စောင့်ထိန်းခြင်းကို တင်းကျပ်စွာ အတည်ပြု လိုက်နာစေရန် ပြဋ္ဌာန်းမထားသမျှ ထိုဘေးဒဏ်များ ရပ်တန့်မည်မဟုတ်ဟု ဆိုကြမည်။ ထို့ပြင် စတုတ္ထပညတ်တော်၏ တောင်းဆိုချက်များကို တင်ပြသောသူများသည် ဤနည်းဖြင့် တနင်္ဂနွေနေ့အပေါ် လေးမြတ်ရိုသေမှုကို ဖျက်ဆီးနေကြသဖြင့် လူမျိုးအတွက် အနှောင့်အယှက်ဖြစ်စေသောသူများဖြစ်ကြောင်း၊ ထို့ကြောင့် လူတို့သည် ဘုရားသခင်၏ မျက်နှာသာတော်နှင့် လောကီဆိုင်ရာ ကြီးပွားသာယာမှုသို့ ပြန်လည်ရရှိခြင်းကို တားဆီးလျက်ရှိကြောင်းလည်း ကြေညာကြမည်။ ထိုသို့အားဖြင့် ရှေးကာလ၌ ဘုရားသခင်၏ ကျွန်အပေါ် တင်ပြခဲ့သော စွပ်စွဲချက်ကို ထပ်မံတင်ပြကြမည်၊ ထိုစွပ်စွဲချက်၏ အခြေခံအကြောင်းပြချက်များလည်း ထိုအချိန်ကကဲ့သို့ပင် တူညီစွာ တည်ရှိလျက်ရှိမည်။ ‘အာခပ်သည် ဧလိယကို မြင်သောအခါ၊ “ဣသရေလကို နှောင့်ယှက်သောသူသည် သင်ပေလော” ဟု ဧလိယအား မေးလေ၏။ ထိုအခါ ဧလိယက၊ “ဣသရေလကို ငါမနှောင့်ယှက်၊ သင်နှင့် သင်၏အဘအမျိုးအိမ်သာလျှင် ထာဝရဘုရား၏ ပညတ်တော်များကို စွန့်ပစ်၍ ဗာလဘုရားတို့နောက်သို့ လိုက်ကြသောကြောင့် ဣသရေလကို နှောင့်ယှက်ကြသည်” ဟု ဖြေဆိုလေ၏။’ 1 Kings 18:17, 18. လူတို့၏ အမျက်ဒေါသသည် မမှန်သော စွပ်စွဲချက်များကြောင့် လှုံ့ဆော်ခံရသကဲ့သို့၊ သူတို့သည် ဘုရားသခင်၏ သံတမန်များအပေါ် အယူဖောက်ပြန်သော ဣသရေလသည် ဧလိယအပေါ် ပြုမူခဲ့သည့် လမ်းစဉ်နှင့် အလွန်ဆင်တူသော လမ်းစဉ်ကို လိုက်နာကြမည်။” The Great Controversy, 590.

Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.

Elijah menentang nabi-nabi Baal dan imam-imam berhala di Gunung Karmel melambangkan undang-undang Ahad. Pekabaran kepada jemaat ialah, “pilihlah pada hari ini kepada siapa kamu hendak beribadah.” Apabila sejarah ini berulang pada masa undang-undang Ahad, persoalannya ialah, “hari yang manakah yang akan kamu pilih, kerana hari yang kamu pilih menunjukkan kepada siapa kamu beribadah.” Sebelum Gunung Karmel terdapat tiga setengah tahun kemarau yang dahsyat. Sebelum undang-undang Ahad terdapat satu rangkaian undang-undang Ahad, tetapi undang-undang itu belum “dikuatkuasakan dengan tegas.” Prinsip yang berkaitan dengan undang-undang Ahad ialah bahawa kemurtadan nasional diikuti oleh kebinasaan nasional. Contoh bagi hal itu ialah Konstantinus pada tahun 321 meluluskan suatu undang-undang Ahad, dan tidak lama kemudian empat sangkakala pertama dalam Wahyu fasal lapan mula membawa Rom Barat kepada kesudahannya menjelang tahun 476. Kisah Konstantinus penting kerana ia melibatkan peninggian hari Ahad secara beransur-ansur, dan pada masa yang sama sekatan-sekatan yang semakin bertambah terhadap Sabat hari ketujuh. Sejarah yang progresif itu mencapai kesudahannya apabila rakyat dipaksa memelihara hari Ahad atau dianiaya kerana memelihara Sabat. Demikian juga kesudahan peningkatan perundangan Ahad di Amerika Syarikat. Satu prinsip yang berkaitan dengan penguatkuasaan ibadah hari Ahad ialah, “kemurtadan nasional diikuti oleh kebinasaan nasional.” Prinsip ini bererti bahawa peningkatan penguatkuasaan undang-undang Ahad menghasilkan peningkatan penghakiman Allah, sebelum undang-undang Ahad yang sebenar dalam Wahyu tiga belas ayat sebelas. Setiap penggubalan akan membawa kebinasaan yang sepadan. Penghakiman-penghakiman yang dituduhkan oleh warga kepada para pemelihara Sabat sebagai puncanya, sebenarnya dihasilkan oleh peningkatan penguatkuasaan perundangan Ahad. Kami telah menyertakan satu petikan daripada The Great Controversy, yang saya berikan judul Sunday Progression. Saya mengesyorkan agar anda membacanya sekali lagi. Ia terdapat dalam kategori yang berjudul 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.

> “Tuhanku telah menyatakan apa yang akan berlaku pada hari-hari terakhir, supaya umat-Nya dipersiapkan untuk berdiri menentang badai tentangan dan murka. Mereka yang telah diberi amaran tentang peristiwa-peristiwa di hadapan mereka tidak seharusnya duduk dalam jangkaan tenang akan ribut yang bakal datang, sambil menghiburkan diri bahawa Tuhan akan melindungi orang-orang setia-Nya pada hari kesusahan. Kita hendaklah seperti orang yang menantikan Tuhan mereka, bukan dalam penantian yang sia-sia, melainkan dalam pekerjaan yang sungguh-sungguh, dengan iman yang tidak goyah. Sekarang bukanlah waktunya untuk membiarkan fikiran kita dikuasai oleh perkara-perkara yang kurang penting. Sementara manusia sedang tidur, Syaitan sedang giat mengatur perkara-perkara supaya umat Tuhan tidak mendapat belas kasihan atau keadilan. Gerakan Ahad kini sedang mara dalam kegelapan. Para pemimpin sedang menyembunyikan isu yang sebenar, dan ramai yang bergabung dalam gerakan itu sendiri tidak melihat ke mana arus bawah itu sedang menuju. Pengakuan-pengakuannya lemah lembut dan tampaknya Kristian, tetapi apabila ia mula berbicara, ia akan menyingkapkan roh naga itu. Menjadi kewajipan kita untuk melakukan segala yang terdaya bagi menghindarkan bahaya yang diancamkan itu. Kita harus berusaha melucutkan prasangka dengan menempatkan diri kita dalam terang yang wajar di hadapan orang ramai. Kita harus mengemukakan kepada mereka persoalan sebenar yang dipertikaikan, dan dengan demikian mengemukakan bantahan yang paling berkesan terhadap langkah-langkah untuk menyekat kebebasan hati nurani. Kita harus menyelidiki Kitab Suci dan sanggup memberikan alasan bagi iman kita. Nabi itu berkata: ‘Orang fasik akan terus berbuat fasik; dan tidak seorang pun daripada orang fasik akan memahami; tetapi orang bijaksana akan memahami.’” 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.

ခရစ်တော်၏တနင်္ဂနွေနေ့ဥပဒေပြဋ္ဌာန်းရေးလှုပ်ရှားမှုကို သိမြင်ခွဲခြားရန်မှာ ခက်ခဲ၏၊ အကြောင်းမှာ ၎င်းသည် “အမှောင်ထဲ၌” မိမိလမ်းကို ဖောက်လုပ်လျက်ရှိပြီး ပုပ်ရဟန်းမင်းစနစ်သည် “မသိမသာ၊ မသံသယဝင်စေဘဲ” “မိမိ၏အင်အားများကို မိမိ၏ရည်ရွယ်ချက်များ အကောင်အထည်ဖော်ရန် ပိုမိုခိုင်မာစေလျက်ရှိ” သောကြောင့်ဖြစ်သည်။ တနင်္ဂနွေနေ့ဥပဒေပြဋ္ဌာန်းရေးကို အမှောင်ထဲ၌ ဖြတ်သန်းအောင်မြင်စေရန် လုပ်ဆောင်သည့်အမှုသည် တစ်သိန်းလေးသောင်းလေးထောင်၏ စမ်းသပ်ခြင်းလုပ်ငန်းစဉ်အတွင်း ဗဟိုပြဿနာတစ်ရပ်ဖြစ်သည်မှာ အမှန်တကယ်ဖြစ်သည်။ ဒံယေလနှင့် စစ္စတာဝှိုက်၏စကားအရ “ဆိုးယုတ်သူတို့အနက် တစ်ဦးမျှ နားလည်ကြလိမ့်မည်မဟုတ်” ဟု ဆိုထားသည်။ ဒံယေလ၌ ဖော်ပြထားသော “ဆိုးယုတ်သူတို့” သည် မဿဲ၏ “မိုက်သောကညာများ” ဖြစ်ပြီး၊ ယင်းတို့ကို စစ္စတာဝှိုက်က လောဒိကိအသင်းသားများဟု သတ်မှတ်ထားသည်။ ပညာရှိသူတို့သည် ယခုဖြစ်ပျက်လျက်ရှိသော အဖြစ်အပျက်များကို နားလည်ကြလိမ့်မည်၊ ကျွန်ုပ်တို့ပတ်ဝန်းကျင်ရှိ သမိုင်းကြောင်းက ဘုရားသခင်၏နှုတ်ကပတ်တော်နှင့် ဆန့်ကျင်နေသည်ဟု ထင်ရသော်လည်း ဖြစ်၏။ ကျွန်ုပ်တို့သည် ဘုရားသခင်၏နှုတ်ကပတ်တော်ကို ယုံကြည်မည်လော၊ သို့တည်းမဟုတ် ကျွန်ုပ်တို့ပတ်ဝန်းကျင်၌ ဖြစ်ပျက်လျက်ရှိသောအရာများကို ယုံကြည်မည်လော။ သို့ရာတွင် အဆုံးကာလသည် နောဧ၏နေ့ရက်များကဲ့သို့ ဖြစ်လိမ့်မည်ဟု ကျွန်ုပ်တို့အား ကြိုတင်သတိပေးထားပြီးဖြစ်သည်။

> “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.

> “Dunia, yang penuh dengan kerusuhan, penuh dengan kesenangan fasik, sedang tertidur, tertidur dalam rasa aman duniawi. Manusia menjauhkan kedatangan Tuhan dari pikiran mereka. Mereka menertawakan amaran-amaran. Kesombongan yang angkuh itu berkata, ‘Segala sesuatu tetap berlangsung seperti sejak awal mula.’ ‘Hari esok akan seperti hari ini, bahkan jauh lebih limpah.’ 2 Petrus 3:4; Yesaya 56:12. Kami akan semakin tenggelam dalam kecintaan akan kesenangan. Tetapi Kristus berkata, ‘Lihatlah, Aku datang seperti pencuri.’ Wahyu 16:15. Tepat pada waktu dunia bertanya dengan ejekan, ‘Di manakah janji kedatangan-Nya?’ tanda-tanda sedang digenapi. Sementara mereka berseru, ‘Damai dan aman,’ kebinasaan yang mendadak sedang datang. Ketika si pengejek, si penolak kebenaran, telah menjadi lancang; ketika rutinitas pekerjaan dalam pelbagai bidang pencarian wang dijalankan tanpa mengindahkan prinsip; ketika pelajar dengan giat mencari pengetahuan tentang segala sesuatu kecuali Alkitabnya, Kristus datang seperti pencuri.”

> “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.

> “पृथ्वीमा भएका सबै कुरा अशान्तिमा छन्। समयका चिन्हहरू भयावह छन्। आउँदै गरेका घटनाहरूले पहिले नै आफ्ना छायाहरू फ्याँकिरहेका छन्। परमेश्वरको आत्मा पृथ्वीबाट हट्दै हुनुहुन्छ, र समुद्रमा र स्थलमा विपत्तिमाथि विपत्ति आइरहेको छ। आँधीहरू, भूकम्पहरू, आगलागीहरू, बाढीहरू, र हरेक प्रकारका हत्याहरू भइरहेका छन्। भविष्यलाई कसले पढ्न सक्छ? सुरक्षा कहाँ छ? मानवीय वा सांसारिक कुनै पनि कुरामा निश्चितता छैन। मानिसहरू तीव्रगतिमा आफूले रोजेको झण्डामुनि पङ्क्तिबद्ध भइरहेका छन्। तिनीहरू आफ्ना अगुवाहरूका गतिविधिहरूलाई व्याकुलतापूर्वक पर्खिरहेका र हेरिरहेका छन्। केही यस्ता छन्, जो हाम्रा प्रभुको प्रकट हुने दिनको प्रतीक्षा गर्दै, हेरचाह गर्दै, र त्यसका लागि कार्य गर्दैछन्। अर्को वर्गचाहिँ पहिलो महान् धर्मत्यागीको सेनापतित्वअन्तर्गत पङ्क्तिबद्ध हुँदै गएको छ। थोरैले मात्र आफ्नो हृदय र प्राणले विश्वास गर्छन् कि त्याग्नुपर्ने एउटा नरक छ र प्राप्त गर्नुपर्ने एउटा स्वर्ग छ।”

> “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 itu sedang datang menyelinap secara berangsur-angsur atas kita. Matahari bersinar di cakrawala, menempuh peredarannya yang biasa, dan langit masih menyatakan kemuliaan Allah. Manusia masih makan dan minum, menanam dan membangun, kawin dan dikawinkan. Para pedagang masih membeli dan menjual. Manusia masih saling berdesakan satu sama lain, berlomba untuk tempat yang tertinggi. Para pecinta kesenangan masih berbondong-bondong ke teater, pacuan kuda, dan rumah-rumah judi. Kegairahan yang paling tinggi sedang merajalela, namun masa kasihan sedang segera berakhir, dan setiap perkara hampir segera diputuskan untuk kekekalan. Setan melihat bahwa waktunya singkat. Ia telah mengerahkan semua alat kerjanya agar manusia dapat diperdaya, disesatkan, disibukkan, dan dipikat, sampai hari masa kasihan itu berakhir, dan pintu kemurahan tertutup untuk selama-lamanya.”

> “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.

> “Ho theosa ka makgolo a mengwaga go tla go rena mantšu a temošo a Morena wa rena go tšwa Thabeng ya Mehlware: ‘Itlhokomeleng, gore dipelo tša lena di se ke tša imelwa neng le neng ke bosenyi bja go iphediša, le botagwa, le dipelaelo tša bophelo bjo, gore letšatši leo le se ke la le wela le sa letelwa.’ ‘Ka gona phakgamang, le rapele ka mehla, gore le balwe le swanetše go phonyokga dilo tše ka moka tšeo di tlago go direga, le go ema pele ga Morwa wa motho.’” 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.

Dalam pasal dua puluh tiga kitab Yesaya, Zidon adalah Amerika Serikat dan Tirus adalah kepausan. Tirus dan Zidon adalah kota-kota Fenisia kuno yang sezaman, terletak di pesisir Laut Tengah. Keduanya dikenal karena perdagangan maritim, kekayaan, dan pengaruhnya di dunia kuno. Zidon beserta “para saudagarnya” memenuhi kembali Tarsis dalam bagian itu. Para saudagar Zidon memperniagakan “benih Sihor,” yaitu “hasil panen dari sungai,” dan itulah buah “dari sungai” itu, dan itulah “pendapatannya,” sebab ia adalah “pasar bangsa-bangsa.” Semua nabi berbicara tentang akhir dunia, maka siapakah pasar bangsa-bangsa pada akhir dunia? Itulah Amerika Serikat.

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?

ស៊ីហោរ​ជា​ទន្លេ​មួយ​នៅ​ក្នុង​អេស៊ីប (ប្រហែល​ជា​តំបន់ដេលតា​នៃ​ទន្លេ​នីល) ហើយ​ត្រូវ​បាន​ប្រើ​ដើម្បី​តំណាង​ឲ្យ​ទ្រព្យសម្បត្តិ​នៃ​លោកិយ ព្រោះ​អេស៊ីប​គឺ​ជា​លោកិយ។ «កូនស្រី​ព្រហ្មចារី» របស់​ស៊ីដូន​តំណាង​ឲ្យ​ជំនាន់​ចុងក្រោយ​នៃ​សហរដ្ឋអាមេរិក ហើយ​នាង​ត្រូវ​បាន​សង្កត់សង្កិន​ដោយ​ច្បាប់​អាជ្ញាសឹក​ដែល​អម​ដំណើរ​នឹង​ច្បាប់​ថ្ងៃ​អាទិត្យ និង​ការ​វិនាស​ជាតិ​ដែល​កើត​តាម​មក​ភ្លាមៗ។ ព្រហ្មចារី​ទាំង​នោះ​របស់​ស៊ីដូន​ត្រូវ​បាន​ស្តីបន្ទោស​ដោយ​សំណួរ​អំពី​ទីរ៉ុស​ដែល​ថា «តើ​នេះ​ជា​ទីក្រុង​ដ៏​រីករាយ​របស់​អ្នក​ឬ» (នគរ) ដែល​សហរដ្ឋអាមេរិក​បាន​រីករាយ​នៅ​ក្នុង​វា​ឬ? តើ «នេះ​ជា​នគរ​ដែល​មាន​ប្រវត្តិបុរាណ​តាំង​ពី​សម័យ​ដើមដំបូង» ឬ ដែល​យោង​តាម​អត្ថបទ​នោះ វា​ត្រូវ​បាន​បង្កើត​ឡើង​ដោយ​និមរ៉ូឌ ភ្លាមៗ​បន្ទាប់​ពី​ទឹក​ជំនន់​ឬ?

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.

Ndziulunkulu u kunguhatile naswona “u bohile” leswaku a xupula “Tiri, muti lowu vekaka tihosi en’wen’wini.” Ku xupuriwa ka vupapa ku katsa ku wa ka xipimelo xa timali xa misava, hikuva “Hosi Xikwembu xi nyikile” “xileriso xo lwa na” “Sidoni” “muti wa vaxavisi,” (United States.) Xileriso xa xona “xo lovisa swisirhelelo leswi tiyeke,” kumbe ikhonomi ya United States, i xileriso xa Savata, hikuva vudyoho bya tiko emahlweni ka Xikwembu byi landzeleriwa hi ku onhaka ka tiko.

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.”

Tlhotlhomiso ya bopapa e simolola ka go phutlhama ga ikonomi ya lefatshe lotlhe e le karabelo mo go senngweng ga ikonomi ya United States. Sidone e na le “ntlo” e e amanang le ikonomi ya yone, ka jalo e emetse sebopego sa tsa madi se se senngwang, gonne ga o sa tlhola o ka tsena mo go yone. Ga go sa tlhola go na le matsete kgotsa dipoelo tse di tswang mo “ntlwaneng” eo, gonne e senyegile. Tshenyo eo e diragala ka nako ya molao wa Tshipi, le fa pele ga molao wa Tshipi go setse go na le dikatlholo tse di ntseng di oketsega. Fa go phutlhama goo go fitlha, bopapa, USA mmogo le dikgosana tsa yone tsa bagwebi le barekisi ba yone ba ba tlotlegang le dikepe tsa Tarshishe ba tla “bokolela.”

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.

ទីតាំងនៃ «Tarshish» ក្នុងបទនេះ ត្រូវបានភ្ជាប់នឹងទ្រព្យសម្បត្តិក្នុងសម័យបុរាណ ហើយនាវានៃ Tarshish ក្នុងព្រះគម្ពីរ គឺជានិមិត្តរូបដ៏សំខាន់បំផុតនៃអំណាចសេដ្ឋកិច្ច។

> 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.

> Nokhona matshipi a hosi a ma ya eTarixixi ni malandza ya Huramu; naswona hi malembe manharhu hi rin’we a ku vuya matshipi ya le Tarixixi ma tisa nsuku, ni silivhere, ni manaka ya ndlopfu, ni timfenhe, ni tiphika. Hosi Solomoni a tlula tihosi hinkwato ta misava hi rifuwo ni vutlhari. 2 Tikronika 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 melambangkan kekuatan ekonomi, dan Tarsis ialah kapal ekonomi utama dalam nubuatan Alkitab. Generasi terakhir Tarsis, yang dilambangkan oleh “anak perempuan” Tarsis, diperintahkan untuk “melintasi negerimu seperti sungai,” dan yang didapatinya ialah bahwa negerinya “tidak ada lagi kekuatan,” dan tidak lagi dapat “bersukacita” atas kerajaan Tirus. Kekuatan yang mereka cari ialah kekuatan ekonomi Zidon yang dahulu, tetapi itu telah lenyap, sebab laut telah berbicara “katanya, Aku tidak bersalin, dan tidak melahirkan anak-anak, dan tidak membesarkan orang-orang muda, dan tidak membesarkan anak-anak dara,” dengan demikian mengenali generasi terakhir laut itu, yaitu bangsa-bangsa dunia yang meratapi kehancuran perekonomian dunia; dan pada saat itulah bangsa-bangsa dunia tersadar akan kenyataan bahwa merekalah generasi terakhir dalam sejarah bumi, dan sudah terlambat untuk bersiap bagi hidup yang kekal.

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

> “Wulitakni ongkosni a·sel rang∙sakang baksa kraa changgipao pilakkna man·gen, jensalo jringjrotni nikgiminrangni bebe ong·ani mandeoni nikna aro ma·sina cholko o·penga.” 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.”

A tih “report” anaa “message” bɔ gyina mu ma ɔhaw ma obiara a ɔwɔ nkyekyɛmu no mu. “Report” a edi kan no fa Egypt ho, na “report” a ɛto so abien no yɛ Tyre. Egypt ho “report” no wɔ bere a atwam mu, efisɛ Yesaia ka sɛ, “sɛnea wɔtee Egypt ho amanneɛ no,” na eyi kyerɛ sɛ Onyankopɔn ayɛ biribi afa Egypt ho ansa na Ɔresɛe Zidon (USA.) Nea Onyankopɔn yɛɛ Egypt no, na ɛno nso gyina hɔ ma Egypt ho “report” no, ne sɛ Ɔsɛee Egypt bere a ɛne bere a edi kan a Onyankopɔn ne ɔman a Wapaw wɔn no hyɛɛ apam no wɔ abusuabɔ mu. “Report” abien no yɛ “report” koro no ara. Egypt ho report no yɛ mfiase, na Tyre ho report no yɛ awiei. Alpha ne Omega no de saa asɛm yi mfiase abakɔsɛm no ada apam a ɛfa mpem ɔha aduanan anan no ho wɔ nna a edi akyiri no mu adi. “Report” a ɛfa Egypt ho no ne Po Kɔkɔɔ agyede no, bere a wɔsɛee Farao ne n’asraafo no; eyi yɛ su no ma Onyankopɔn nkurɔfoɔ agyede a etwa to no, sɛnea “report” a ɛyɛ “Tyre adesoa” no gyina hɔ ma no.

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.

ၽဝ်းအာဏာတန်ခိုးသည် သာသနာကျမ်းစာအတွင်း တာရှစ်သင်္ဘောများကို ဖျက်ဆီးသောအရာအဖြစ် ကိုယ်စားပြုထားသည့်အရာမှာ အစ္စလာမ်ဖြစ်သည်။ အစ္စလာမ်အကြောင်းကို နောက်ပိုင်းတွင် ဆက်လက်ဆွေးနွေးမည်ဖြစ်သောကြောင့်၊ ဤအကြောင်းအရာကိုလည်း နောက်တစ်ချိန်တွင် ပိုမိုပြည့်စုံစွာ တင်ပြမည်။ ထိုကျမ်းပိုဒ်၌ ၎င်းကို “Chittim” ဟူ၍ ကိုယ်စားပြုဖော်ပြထားပြီး၊ ယင်းသည် ရှေးဟောင်းအမည်ဖြစ်သော Cyprus ကို ရည်ညွှန်းသည်။ ထို့ပြင်၊ ဇိဒုန်နှင့် တိုင်ရာ၏ ပျက်စီးခြင်းကို “Chittim” မှ ဖော်ထုတ်ပြသထားသည်ဟု ထိုကျမ်းပိုဒ်က ဆိုသည်။ အစ္စလာမ်၏ သင်္ကေတတွင် သမ္မာကျမ်းစာအနာဂတ္တိ၌ အမေရိကန်ပြည်ထောင်စု၏ ပျက်စီးခြင်းကို အလွန်တိကျသတ်မှတ်ထားသော ပုံဖော်ချက်တစ်ရပ်လည်း ပါဝင်သည်။

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.

खिए मसि होननो पुथिआव रिफार खालामजों साननाय सालफोरखौ उनाव दंफुथायनो गोनां; मानोना बेबोफोरा जायफा मोनसे मोनसे उनावानै थांनाय भागनिफ्राय सिगां थांनाय भविष्यद्बाणीनि समखोनि समयखौ सिनायथि खालामो। मसि होननो तेइसोमाबो जाकाय २२ नंबार जाकायाव थानाय “दृश्यनि उपत्यकानि भार”नि उनाव आवो; आरो बेयो जाकाय २१ नंबार जाकायनि सिगां दं, जायाव “थाम भार” दं, आरो बे थामबो इस्लामखौ सिनायथि खालामो। बे जाकायनि सिगां, जाकाय २० नि पद १ आव, भविष्यद्बाणीमय इतिहासनियाव थानाय ओंखारखौ थाप होजायो, जायनि उनाव थांनाय जाकायफोराव बिफंनि भविष्यद्बाणीफोरखौ सिनायथि खालामजायो।

> 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.

> Pada tahun Tartan datang ke Asdod (ketika Sargon, raja Asyur, mengutus dia), lalu memerangi Asdod dan merebutnya. 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.

“Тартан” гэх үг нь нэр байж болох бөгөөд, эсвэл хамгийн магадлалтайгаар цэргийн удирдагчийн цол юм. Тартан Египетийн нэгэн хот болох Ашдодод ирж, Ассиричууд дэлхий дахиныг аажмаар эрхшээлдээ оруулж байсан түүхийн үед түүнийг эзлэн авав. Ассир нь Вавилоны хэв шинж байв. Ассир болон Вавилон аль аль нь хойноос гарч ирсэн хаант улсууд байсан бөгөөд Бурханы хонийг “тараасан” “арслангууд” хэмээн тодорхойлогддог бөгөөд хоёулаа ижил шийтгэлийг хүлээн авдаг. Ассир эхнийх нь байсан, Вавилон сүүлчийнх нь байв.

> 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.

> Israel ialah seekor domba yang tercerai-berai; singa-singa telah menghalau dia: mula-mula raja Asyur telah menelannya; dan akhirnya Nebukadnezar, raja Babel, telah mematahkan tulang-tulangnya. Oleh itu beginilah firman TUHAN semesta alam, Allah Israel: Sesungguhnya, Aku akan menghukum raja Babel dan negerinya, sebagaimana Aku telah menghukum raja Asyur. Yeremia 50:17, 18.

Prophetically they are both the “haughty Assyrian.”

Secara nubuat, kedua-duanya ialah “Asyur yang angkuh.”

> “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.

> “Ko Senakeriba, ilay Asyriana mpiavonavona, nanevateva sy niteny ratsy an’Andriamanitra, ary nandrahona an’i Isiraely tamin’ny fandringanana, dia ‘tamin’izany alina izany no nivoahan’ny anjelin’i Jehovah ka namely ny tobin’ny Asyriana dimy arivo amby valopolo sy iray hetsy.’ Nisy ‘naringana avokoa ny lehilahy mahery rehetra, mbamin’ny mpitarika sy ny komandy,’ tao amin’ny tafik’i Senakeriba. ‘Koa niverina tany amin’ny taniny izy, sady menatra.’ [2 Mpanjaka 19:35; 2 Tantara 32:21.]” Ilay Ady Lehibe, 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.

Tahun ketika “Tartan datang ke Asdod” dan “merebutnya” melambangkan penaklukan dunia secara bertahap oleh kuasa kepausan sebagaimana digambarkan dalam enam ayat terakhir Daniel sebelas. Sejarah krisis undang-undang Ahad, yang merupakan “hari-hari terakhir” penghakiman penyiasatan, dan yang membawa secara langsung kepada penghakiman pelaksanaan, (tujuh tulah terakhir) ialah latar sejarah yang dilambangkan oleh “tahun” ketika Tartan datang ke Asdod. Dengan konteks sejarah itu ditetapkan, Yesaya kemudian menyampaikan tiga nubuatan kebinasaan mengenai Islam, satu mengenai Adventisme Laodikia, dan kemudian beban Tirus. Pasal dua puluh empat merupakan salah satu contoh klasik tentang tujuh tulah terakhir, yang diikuti oleh pasal dua puluh lima yang melambangkan kelepasan akhir umat Allah, di mana kita mendapati umat Allah mengungkapkan salah satu pernyataan yang paling terkenal semasa masa kesusahan besar.

> 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.

> Mo nakong eo go tla bolelwa ka thwe: Bonang, yo ke Modimo wa rena; re mo letile, mme o tla re pholosa. Yo ke Jehofa; re mo letile; re tla itumela, re thabe mo pholosong ya gagwe. Jesaya 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.

Zana zikwi mia moja na arobaini na nne ni mabikira wenye hekima waliomngojea Bwana wao aje arusini, ingawa alikawia kulingana na mfano wa mabikira kumi. Hao si Walaodekia, bali ni Wafiladelfia. Hadi hatua hii, makala hii imekuwa ikiweka muktadha.

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.

No 1798. gadā Napoleons sagūstīja pāvestu, nodarot pravietisko nāvējošo brūci, kas pasaules galā tiek dziedināta saskaņā ar Atklāsmes grāmatas trīspadsmito nodaļu. Tajā brīdī Savienotās Valstis ieņēma savu vietu kā sestā Bībeles pravietojumu valstība saskaņā ar Daniēla grāmatas otro, septīto, astoto un vienpadsmito nodaļu un Atklāsmes grāmatas divpadsmito, trīspadsmito, sešpadsmito, septiņpadsmito un astoņpadsmito nodaļu. Kopš tā laika gan Savienoto Valstu republikāniskais rags, gan protestantiskais rags (adventisms) ir aizmirsuši, kas ir pāvestība. 1798. gads ir pirmais gads, kad pārējās pasaules tautas atzina Savienotās Valstis par suverēnu valsti, un tas ir arī gads, kad vēsturē parādījās pirmā eņģeļa vēsts.

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” urang Protestan dina mangsa harita nyaéta, “Alkitab jeung Alkitab wungkul.” Kaum Protestan ngébréhkeun dirina minangka pembéla Alkitab wungkul, jeung nalika Adventisme nyokot mantel maranéhna dina datangna malaikat kadua, maranéhna narima éta “motto,” sarta satuluyna dipikawanoh minangka “umat kitab.” Ka maranéhna geus dipaparinkeun, ngaliwatan palayanan William Miller, sakumpulan aturan anu, lamun dipaké kalayan merenah, bakal muka Alkitab ka pikiran sakumna jalma anu hayang ngadéngé. Aturan William Miller ngeunaan Tafsir Nubuat nyaéta naon anu ceuk ilham kudu urang pelajari lamun urang rék masrahkeun pekabaran malaikat katilu.

> “Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.

> Kristus bersabda, “Jika seorang hendak mengikut Aku, hendaklah ia menyangkal dirinya, memikul salibnya, dan mengikut Aku.” Lagi pula Ia berkata, “Akulah terang dunia; barangsiapa mengikut Aku, ia tidak akan berjalan dalam kegelapan.” Terang kebenaran sedang memancar seperti pelita yang bernyala, dan mereka yang mengasihi terang tidak akan berjalan dalam kegelapan. Mereka akan menyelidiki Kitab-Kitab Suci, supaya mereka mengetahui dengan pasti bahwa mereka sedang mendengarkan suara Gembala yang benar, dan bukan suara orang asing.

> “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:

> “Bao ba a dira mo go boleleng molaetsa wa moengele wa boraro ba tlhotlhomisa Dikwalo ka mokgwa o o tshwanang le o Rre Miller a neng a o amogela. Mo bukeng e nnye e e bidiwang Views of the Prophecies and Prophetic Chronology, Rre Miller o naya melao e e latelang e e bonolo mme e le ya botlhale le ya botlhokwa ya go ithuta Baebele le go e ranola:

> “‘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. Setlwe sengwe le sengwe se tshwanetse go nna le seabe sa sone se se tshwanetseng mo thutong e e tlhagisiwang mo Baebele; 2. Lokwalo lotlhe lo a tlhokega, e bile lo ka tlhaloganngwa ka go ikitlaetsa ka tlhoafalo le ka go ithuta; 3. Ga go sepe se se senotsweng mo Lokwalong se se ka fitlhiwang kgotsa se se tla fitlhiwang mo go ba ba kopang ka tumelo, ba sa okaoke; 4. Gore o tlhaloganye thuto, phutha ditemana tsotlhe tsotlhe tse di buang ka kgang e o e batlang go e itse, mme morago o letle lefoko lengwe le lengwe go nna le tlhotlheletso ya lone e e tshwanetseng; mme fa o ka bopa kakanyo ya gago ntle le kganetsano, ga o ka ke wa bo o le mo phosong; 5. Lokwalo le tshwanetse go nna motlhalosi wa lone ka bolone, ka gonne ke molao wa lone ka bolone. Fa ke ikaega ka moruti mongwe gore a ntlhalosetse, mme a ka nna a fopholetsa bokao jwa lone, kgotsa a eletsa gore bo nne jalo ka ntlha ya tumelo ya gagwe ya lekoko, kgotsa gore a tsewe a le botlhale, foo go fopholetsa ga gagwe, keletso ya gagwe, tumelo ya gagwe ya lekoko, kgotsa botlhale jwa gagwe ke tsone molao wa me, e seng Baebele.’”

> “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.

> “Sedemikian di atas ialah sebahagian daripada peraturan-peraturan ini; dan dalam pengajian kita terhadap Alkitab, kita semua patut memperhatikan prinsip-prinsip yang telah dikemukakan.

> “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?’

> “Mahkibolok kangani ka dalan ni Debata; alai sibolis manggunaon godang siholan asa mambotohon dalan ni Debata jala mangalului hata na sala, asa ingkon mansai tarida jala marhitehite do pangaramotion molo adong jolma na ro mangantusi aha situtu na diajarhon ni i. Sada sian pangallilion na bolon di partingkian on i ma godang mangoloi parasaan, jala mangaku jujur tungpe maninggali hata-hata na torang sian hata ni Debata ala hata i ndang sarupahon dohot parasaan. Godang halak ndang marojak ni parpadanan tu haporseaonna i saluhutna marojak tu emosi. Ugamona marhitehite haroaon; molo i salpu, salpu do pe haporseaonna. Parasaan tarbahen sekam, alai hata ni Debata i ma gandum. Jala ‘aha,’ didok panurirang i, ‘partalian ni sekam dohot 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.

> “Ta mi reng hrapmi chu an neih ngai loh leh an hmuh theih loh êng leh hriatna an ngaihsak loh avângin mi an thiam lohnaah an pûk dâwn lo. Mahse mi tam tak chuan Krista tirhkohte’n an hmaah an lo chhawp chhuah thutak chu an thuâwih duh lo, khawvêl thupêk angah an inrem a duh vângin; tin, an hriatthiamna a thleng tawh thutak, thlarauah êng a lo var tawh chu, Rorelnaa chuan anmahni chu a thiam lohna tûrin a ding ang. He hun hnuhnung berah hian kumkhuaa lo eng tawh êng zawng zawng khâwm khat chu kan nei a, chuvângin kan mawhphurhna pawh a zâwt angin min phurhtîr ang. Thianghlimna kawng chu khawvêl nen a inang hniam tlâng lo; chumi chu kawng siam sang tak a ni. He kawngah hian kan kal a, Lalpa thupêkte kawngah kan tlaikawrh a nih chuan, ‘mi felte kawng chu êng var ang a ni a, ni famkim ni thlengin a lo var zual zêl ang’ tih chu kan hmuh ang.” 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.

U ka pulea hi ntsato leyikulu malugana na milawu ya William Miller eka Nhlokomhaka leyi nge William Miller ehansi ka xiyenge xa Swilotlelo swa Vuprofeta.

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.

Dalam “penelaahan kita terhadap Alkitab, kita semua akan berbuat baik jika memperhatikan prinsip-prinsip yang dikemukakan” dalam kaidah-kaidah penafsiran nubuat milik “Bapa Miller”. Tanduk Protestanisme telah diberikan dokumen suci yang kita sebut Alkitab, dan juga diberikan tanggung jawab untuk membela serta memajukan prinsip-prinsip yang terkandung di dalamnya, dan tanduk Protestan itu juga telah diberikan seperangkat kaidah untuk membagi dengan benar makna dan maksud dari dokumen-dokumen suci itu.

The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.

Tanduk Republikanisme telah diberi sebuah dokumen suci yang kita sebut Konstitusi, dan juga diberi tanggung jawab untuk membela dan memajukan asas-asas yang terkandung di dalamnya. Tanduk Republik itu juga telah diberi seperangkat kaidah untuk membagi dengan tepat makna dan maksud dokumen suci tersebut. Kaidah-kaidah yang diberikan untuk membagi dengan tepat Konstitusi ialah Bill of Rights, dan di dalamnya diabadikan tujuan Konstitusi yang paling utama dalam ketentuan-ketentuan pertama Bill of Rights. Amendemen Pertama yang tercantum dalam Bill of Rights adalah kebebasan beragama, berekspresi, berbicara, dan 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

> “ምክር ቤቱ ሃይማኖትን ለመመሥረት የሚመለከት ሕግ አያወጣም፤ ወይም ነጻ ሃይማኖታዊ አምልኮን የሚከለክል ሕግ፤ ወይም የንግግር ነጻነትን ወይም የፕሬስ ነጻነትን የሚገድብ ሕግ፤ ወይም ሕዝቡ በሰላም ለመሰብሰብና ለተፈጸሙ ቅሬታዎች መፍትሔ እንዲያገኝ መንግሥትን ለመማጸን ያለውን መብት የሚቀንስ ሕግ አያወጣም።” የአሜሪካ የሕገ መንግሥት ማሻሻያ፣ ፩።

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.

Molao oa Sontaha ke tlhaselo e pepenene khahlanong le taba ea pele ea Molao-motheo, e tiisang tokoloho ea bolumeli, e felisoang ka molao oa Sontaha, ka hona e tšoaea qetello ea Molao-motheo, qetello ea United States e le ’muso oa botšelela oa boporofeta ba Bibele, le qaleho ea mahloriso khahlanong le bao ka nako eo ba phatlalatsang molaetsa oa lengeloi la boraro ka mohoo o moholo. Ba phatlalatsang mohoo o moholo oa lengeloi la boraro le ho hanyetsa timetso ea Tokiso ea Pele le ea Molao-motheo ba hlorisoa ke bao ho neng ho loketse hore e be bona ba tšehetsang le ba sebelisang melao e halalelang, e sireletsang tokomane e halalelang eo ba neng ba behetsoe ka molao ho e sireletsa. Sena ke setšoantšo sa ho utloisisa le ho sebelisa lipale tse bapileng tsa manaka a mabeli a sebata sa lefatše se kang konyana. Bo-ntate ba thehileng Molao-motheo ba bapisoa le Ntate Miller. Lentsoe Ntate le sebelisitsoeng ho Miller le sebelisetsoa ho supa moetapele, eseng moprista oa bopapa. Bibele e hanela ho bitsa batho ntate ha ba ipolela hore ke batataisi ba semoea. Ba-Millerite ba reheletsoe ka ntat’a bona, joalokaha ho atisa ho ba joalo. Ho fetoa ke phapang ena ke ho fetoa ke karolo e ’ngoe ea seo molaetsa oa Elia o se bolelang, ha o khutlisetsa lipelo tsa bo-ntate ho bana le tsa bana ho bo-ntate.

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.

Marekani katika Isaya ishirini na tatu ni ufalme wa sita wa unabii wa Biblia, nao hubaki hivyo hadi utakapopindua Katiba yake katika sheria ya Jumapili inayokaribia kwa kasi. Ufalme wa sita hutawala kwa miaka sabini ya kinabii, nayo ndiyo siku za mfalme mmoja. Ufalme huo (mfalme ni ufalme) uliotawala kwa miaka sabini ulikuwa Babeli. Katika kipindi cha miaka hiyo sabini, pembe ya dola ilikuwa serikali ya Babeli, na pembe ya kanisa ilikuwa Wakaldayo. Danieli, Shadraka, Meshaki na Abednego wanawakilisha wale mia moja arobaini na nne elfu. Pembe zote mbili pamoja na watu wa Mungu zinawakilishwa katika ushuhuda wa Danieli. Miaka sabini ya uteka katika Babeli ilikuwa siku za mfalme mmoja ambazo Isaya anazitumia kubainisha kwamba historia ya kinabii ya Marekani na historia ya Waadventista ni kipindi cha 1798 hadi sheria ya Jumapili.

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.

Mengenal pasti bahawa garis sejarah nubuatan bagi kedua-dua tanduk Amerika Syarikat membolehkan kita mempertimbangkan pengakhiran dan permulaan, dengan dua saksi bertanduk itu untuk mengenal pasti ciri tanduk yang satu lagi. Lagipun, semua tanduk itu adalah sama. Dalam Daniel terdapat tanduk-tanduk, sebahagiannya dipatahkan, dengan tanduk-tanduk yang tumbuh daripada tanduk yang telah dipatahkan itu. Sebahagian tanduk dalam Daniel tidak sama besar antara satu dengan yang lain, muncul kemudian daripada yang lain. Namun tidak demikian halnya dengan dua tanduk Amerika Syarikat. Kedua-dua tanduk itu berjalan selari melalui sejarah yang sama dan menghasilkan tanda-tanda jalan yang sama, meskipun berbeza antara satu dengan yang lain dari segi tujuannya. Terdapat juga pengecualian-pengecualian dalam sejarah itu yang penting untuk difahami.

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.

Pada permulaan Adventisme telah berlaku suatu perubahan daripada sejarah nubuatan yang dilambangkan oleh jemaat Filadelfia kepada jemaat Laodikia. Oleh itu, pada akhirnya juga mesti berlaku suatu perubahan daripada sejarah nubuatan Laodikia. Wahyu Yesus Kristus merangkumi terang pemahaman ini, dan hal ini merupakan sebahagian daripada apa yang sedang dimeteraibukakan pada waktu ini.

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.”

Dan “sesudah genap tujuh puluh tahun” paus akan “menyanyi” dan “pelacur” yang “terlupakan” itu akan diingat kembali. Ia “diingat kembali” pada hukum hari Minggu, di mana persoalannya adalah antara penyembahan matahari, atau penyembahan akan hari yang oleh hukum Allah diperintahkan kepada umat manusia untuk “ingat.”

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.

Dalam artikel ini kami telah mengenal pasti bahawa sejarah pemerintahan Babilon selama tujuh puluh tahun melambangkan sejarah Amerika Syarikat dari tahun 1798 hingga undang-undang Ahad. Dalam artikel yang terdahulu dan juga kerap dalam Jadual Habakuk, kami mengenal pasti bahawa penawanan di Mesir dan pembebasan daripadanya juga melambangkan sejarah Amerika Syarikat dan umat Tuhan. Keempat-empat sejarah Babilon, Mesir, Adventisme dan Amerika Syarikat itu bukanlah satu-satunya garis yang dapat dibawakan ke atas garis-garis ini, tetapi apabila kita menerapkan kaedah penyebutan pertama kepada keempat-empat garis itu—hal itu sungguh menakjubkan. Saya akan menutup artikel ini dengan satu gambaran yang ringkas dan sebahagian sahaja tentang apa yang saya maksudkan, dan apa yang saya berniat untuk teruskan apabila kita membicarakan dengan lebih lanjut sejarah Yesaya dua puluh tiga pada suatu ketika nanti.

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.

Ri hun ti Babilon i don get wan kin wey e convert for di beginning, an wan wicked kin for di end. No matter whether na Biden o Trump, because di book of Daniel de teach say na God de set up rulers an de bring dem down. Wetin person fit know for sure about either Democrat o Republican leader for di time of di Sunday law na say dem na wicked leader. Nebuchadnezzar bin be Babilon; na him bin be di tyrant of Babilon, wey bin willing for throw three good men inside di fire. But eventually e bin convert to Daniel im God. No so for di last leader, Belshazzar. E bin be wan wicked kin. Di United States for prophecy de begin as wan lamb, wan symbol of Christ an Im sacrifice for mankind. For di end di United States go speak as wan dragon. Di change from Christ to Satan for dis line of history de represented by di difference between Nebuchadnezzar an Belshazzar.

> “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.

> “Belshazzar telah diberikan banyak kesempatan untuk mengetahui dan melakukan kehendak Allah. Ia telah melihat kakeknya, Nebukadnezar, disingkirkan dari pergaulan manusia. Ia telah melihat akal budi yang dibanggakan oleh raja yang angkuh itu diambil oleh Dia yang telah memberikannya. Ia telah melihat raja itu dihalau dari kerajaannya, dan dijadikan teman bagi binatang-binatang di padang. Tetapi kecintaan Belsyazar kepada hiburan dan pemuliaan diri menghapuskan pelajaran-pelajaran yang seharusnya tidak pernah ia lupakan; dan ia melakukan dosa-dosa yang serupa dengan dosa-dosa yang mendatangkan penghakiman yang nyata atas Nebukadnezar. Ia menyia-nyiakan kesempatan-kesempatan yang dengan murah hati dianugerahkan kepadanya, dengan mengabaikan untuk menggunakan kesempatan-kesempatan yang ada dalam jangkauannya untuk mengenal kebenaran. ‘Apakah yang harus kuperbuat supaya aku diselamatkan?’ adalah pertanyaan yang dilewati dengan acuh tak acuh oleh raja yang besar namun bodoh itu.” Bible Echo, 25 April 1898.

Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.

Elelani, nsocor a Belshazzar e mmɔne no ne ɔhene ogyimifo no. Ɔnyaa atemmu koro no ara te sɛ n’agya Nebukadnessar, efisɛ wɔde atemmu abien no nyinaa gyinaa hɔ sɛ “mmere ason” a ɛwɔ Lewifo nhoma no ti aduonu asia mu. Nebukadnessar tenaa wuram sɛ aboa mfe apem abien ahanum ne aduonu nnawɔtwe, a ɛyɛ Kyerɛwsɛm mu mfe ason; na ne ba Belshazzar atemmu a wɔkyerɛwee wɔ ɔfasu no so no nso gyina hɔ ma apem abien ahanum ne aduonu. Nsonsonoe no ne sɛ atemmu a ɛbaa Nebukadnessar so no dan no ma ɔyɛɛ ɔhene nyansafo, na Belshazzar de, n’atemmu no baa ɔhene ogyimifo no so.

> “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.

> “라빌론의 마지막 통치자에게도, 예표적으로 그 첫 통치자에게 그러하였던 것처럼, 신적 감시자의 선고가 이르렀다. ‘오 왕이여, … 네게 이르노니 왕국이 네게서 떠났느니라.’ 다니엘 4:31.” 『선지자와 왕』, 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 pada dinding bagi presiden yang terakhir ialah Pindaan Pertama yang mengenal pasti “dinding” pemisahan antara gereja dan negara, yang tidak difahami oleh raja bodoh yang terakhir itu. “Tujuh kali” dalam Imamat dua puluh enam melambangkan “penyerakan umat” yang dilaksanakan oleh raja utara pada waktu undang-undang Ahad. Penyerakan itu ialah kebinasaan nasional yang menyusul selepas undang-undang Ahad. Bangsa yang keenam telah melupakan pelajaran bapa-bapa pengasas mereka yang menggubal Perlembagaan untuk melindungi bukan sahaja daripada gereja yang rosak, tetapi juga daripada raja-raja Eropah yang zalim yang tidur dengan perempuan yang rosak itu. Bapa-bapa pengasas itu melambangkan mereka yang menolak kepausan dan raja-raja Eropah, kerana mereka mengetahui daripada pengalaman mereka sendiri, setelah keluar daripada suatu penyerakan selama seribu dua ratus enam puluh tahun kegelapan kepausan, bahawa perlindungan terhadap jenis kezaliman itu mesti menjadi teras Perlembagaan baharu mereka. Mereka ialah bapa-bapa yang bijaksana, mereka seperti anak domba, tetapi tidak demikian halnya dengan bapa yang terakhir, kerana dia akan berkata-kata seperti seekor naga. Para Bapa keluar daripada suatu penyerakan dan anak itu kembali ke dalam suatu penyerakan. Tiran dalam kedua-dua keadaan ialah kepausan yang pertama dan kepausan yang terakhir.

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.

Pwonɛ ni i metoe atɛn wɔ Nebukadnesar, ɔhene a odi kan, ne ɔhene a otwa toɔ Belsasar so no, ne Leviticus aduonu nsia no mu “mmere nson” no a ɛyɛ petee. Nebukadnesar tenaa mu, na Belsasar nso wɔkyerɛw too afasu no so sɛ ne nwoma a ɛda ne wu so no, anadwo koro no ara a owui no. Pwonɛ a ɛkyerɛ Republican abɛn no wɔ mfiase no ne sɛ ofii ɔhene a ofi atifi fam no nkoasom mu guan bae, na pwonɛ a ɛkyerɛ Republican abɛn no wɔ ne awiei ne nnommum a wɔde fi ɔhene a ofi atifi fam no mu ba. Kwasida mmara no ne “anadwo koro no ara” a ɛwom na ewu sɛ Bible nkɔmhyɛ mu ahenni a ɛto so asia no. Mfatoho ahorow anan no nyinaa mu no, Belsasar, Nebukadnesar, ne mfiase ne awiei a ɛfa Republican abɛn no ho no, Leviticus aduonu nsia no mu aduonu num aduonu no ne pwonɛ a wɔda no adi wɔ mfiase ne awiei no. Eyi gyina hɔ ma Alfa ne Omega no nsaasehyɛ.

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.

ព្រះបន្ទូលទំនាយអំពី «ពេលវេលា» ដំបូងដែល William Miller បានរកឃើញ គឺរយៈពេលម្ភៃប្រាំពីររយម្ភៃ នៃ លេវីវិន័យ ជំពូក​ម្ភៃប្រាំមួយ។ វាជាថ្មដំបូងនៅក្នុងគ្រឹះដែលព្រះយេស៊ូវបានដាក់ឡើងតាមរយៈការងាររបស់ Miller។ វាក៏ជាសេចក្តីពិតគ្រឹះដំបូងដែលសាសនាអាដវិន្ទីសបានដាក់មួយឡែកនៅឆ្នាំ 1863 ផងដែរ។ នៅពេលដែលថ្មសេចក្តីពិតទាំងអស់របស់ Miller ត្រូវបានដាក់ចូលក្នុងគ្រឹះ សេចក្តីពិតទាំងនោះត្រូវបានតំណាងនៅលើតារាងពីររបស់ Habakkuk គឺតារាងអ្នកត្រួសត្រាយឆ្នាំ 1843 និង 1850។ តារាងទាំងពីរនោះតំណាងឲ្យទំនាក់ទំនងសញ្ញាសម្ព័ន្ធរវាងព្រះជាម្ចាស់ និងប្រជាជនដែលទ្រង់បានដាក់ឈ្មោះរបស់ទ្រង់លើពួកគេ ដូចដែលតារាងពីរនៃក្រឹត្យវិន័យដប់ប្រការបានតំណាងឲ្យសញ្ញាសម្ព័ន្ធជាមួយអ៊ីស្រាអែលបុរាណ។

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….

Pada penghujung Adventisme Laodikia, ketika ia dimuntahkan dari mulut Tuhan pada waktu undang-undang hari Ahad, tulisan di dinding itu ialah dua carta perintis yang suci itu. Carta-carta yang tidak dapat mereka baca, kerana mereka telah menolak untuk menerima manfaat daripada pekhabaran amaran pada permulaan sejarah mereka….

The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.

Likhang tsa ditšhelete tsa 1837 kwa United States e ne e le tiragalo e e raraaneng e e bakilweng ke motswako wa mabaka a ikonomi, maano, le ditiro tsa kgwebisano ya boikhakanyo.

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.

Gudur Syifulatif: Dalam tahun-tahun menjelang 1837, telah berlaku suatu ledakan syifulatif dalam tanah dan pelaburan, yang sebahagiannya didorong oleh peluasan negara ke arah barat. Syifulasi tanah, khususnya di perbatasan barat, telah menyebabkan harga tanah melambung dan peminjaman yang berlebihan.

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.

Kredit yang mudah dan pinjaman spekulatif: Bank-bank dan institusi kewangan mengeluarkan sejumlah besar kredit dan pinjaman, selalunya tanpa cagaran yang mencukupi. Akses yang mudah kepada kredit ini menyumbang kepada kegilaan spekulatif itu dan meningkatkan risiko ketidakstabilan kewangan.

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.

ការពង្រីកប្រតិបត្តិការរបស់ធនាគារហួសហេតុ៖ ធនាគារជាច្រើនបានពង្រីកប្រតិបត្តិការរបស់ខ្លួនយ៉ាងឆាប់រហ័ស ជាញឹកញាប់ចេញប្រាក់ក្រដាស (ក្រដាសប្រាក់ធនាគារ) លើសពីបរិមាណលោហធាតុមានតម្លៃ (មាស និងប្រាក់) ដែលខ្លួនមានសម្រាប់គាំទ្រវា។ ការអនុវត្តនេះ ដែលគេស្គាល់ថាជា “wildcat banking,” បានបណ្តាលឲ្យមានរូបិយប័ណ្ណចរាចរដែលគ្មានការគ្រប់គ្រង និងមិនគួរឲ្យទុកចិត្ត ក្នុងបរិមាណលើសលប់។

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.

Melao ya Ekonomi ya Jackson: Melao ya Mopresidente Andrew Jackson e nkile karolo go oketšeng boima bja bothata bjo. Ka 1836 o ile a ntšha Specie Circular, yeo e bego e laela gore mafelo a setšhaba a rekwe ka tšhelete ya nnete (gauta le silifera) go e na le tšhelete ya pampiri. Se se ile sa hlola go kitimela go fetolela dinoutse tša dipanka go ba specie, sa baka kgatelelo ya ditšhelete le go wa ga dipanka.

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.

Факторҳои байналмилалӣ: Буҳрон дар Иёлоти Муттаҳида ҳамчунин зери таъсири шароити иқтисодии байналмилалӣ қарор дошт. Таназзул дар иқтисоди Британия, ки яке аз шарикони муҳими тиҷоратии Иёлоти Муттаҳида буд, ба коҳиш ёфтани талабот ба молҳо ва содироти амрикоӣ оварда расонд. Ин, дар навбати худ, ба соҳибкорӣ ва фаъолияти тиҷоратии амрикоӣ таъсир расонд ва ба шиддат гирифтани тангии иқтисодӣ мусоидат кард.

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.

បាតុភាពភ័យស្លន់ស្លោ និងការរត់ដកប្រាក់ពីធនាគារ៖ នៅខែឧសភា ឆ្នាំ 1837 ការរញ្ជួយផ្នែកហិរញ្ញវត្ថុជាបន្តបន្ទាប់ រួមទាំងការបរាជ័យរបស់ធនាគារ និងការរឹតបន្តឹងឥណទាន បាននាំឲ្យកើតមានភាពភ័យស្លន់ស្លោក្នុងចំណោមវិនិយោគិន និងអ្នកដាក់ប្រាក់។ ភាពភ័យស្លន់ស្លោនេះបានបណ្តាលឲ្យមានរលកនៃការរត់ដកប្រាក់ពីធនាគារ និងការរួមតូចយ៉ាងធ្ងន់ធ្ងរនៃឥណទាន។

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.

Penguncupan Bekalan Wang: Apabila bank-bank gagal dan kredit diperketatkan, keseluruhan bekalan wang dalam ekonomi menguncup dengan ketara. Penguncupan bekalan wang ini memburukkan lagi kesukaran ekonomi dan memperdalam kemelesetan. Gabungan faktor-faktor ini membawa kepada kemerosotan ekonomi yang teruk, yang dicirikan oleh kegagalan bank, pengangguran, pengurangan perbelanjaan pengguna, dan kemelesetan ekonomi secara 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 tidak mempunyai apa pun yang perlu ditakuti tentang masa depan, kecuali jika kita melupakan jalan yang dengannya Tuhan telah memimpin kita, dan pengajaran-Nya dalam sejarah kita yang lampau.” Life Sketches, 196.

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