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

Buku Daniel - Nombor Seratus Empat Puluh Satu

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

Penyingkapan Makna Kenabian tentang Kembalinya Kepausan dan Presiden Kedelapan

Author

Jeff Pippenger

Published

March 17, 2024

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

Ntchumang chunga papacy-in leiah lalṭhutphah a lo kir lehna, a nih chu lu pariatna, chu chu lu sarih zînga pakhat a ni tih hrilhlâwkna chanchinbû-a awmzia danglamte hi tûnah kan en ngun hle a ni. Hei hi kan tih chhan chu, president pariatna, chu chu president sarih zînga pakhat a nih chu, papal sakawlh lim dinchhuahna a tihfamkim lâia hrilhlâwkna chanchinbû-a awmzia danglamte chu fimkhur taka hriat chian theih nân a ni. Hêng thutak hi kan ngaihtuah tan-naah Karmel Tlâng leh Heroda piancham ni kan hmang tawh a ni. Hêng entîr thlarau bohte hian United States-a Sunday dân lo thleng mai tûr chu an entîr vek a, chu chu Daniela bung 11-na châng 41-naah pawh a entîr bawk a ni.

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

> Ia juga akan masuk ke negeri yang mulia itu, dan banyak negeri akan ditumbangkan; tetapi yang akan terluput dari tangannya ialah Edom, Moab, dan para pemuka bani Amon. Daniel 11:41.

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

Raja palsu dari utara memasuki negeri yang mulia dalam ayat itu. Negeri yang mulia dalam sejarah Israel purba ialah tanah Yehuda, dan negeri itu digambarkan sebagai suatu negeri yang berlimpah dengan susu dan madu, dan atas sebab ini, antara yang lain, negeri itu mulia. Negeri itu mulia kerana Kristus telah memilih kota rayanya, Yerusalem, sebagai tempat bait-Nya, dan kota tempat Dia memilih untuk menaruh nama-Nya.

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

> ខ្ញុំ​មិន​បាន​ជ្រើសរើស​ទីក្រុង​ណាមួយ​ក្នុង​ចំណោម​កុលសម្ព័ន្ធ​ទាំងអស់​របស់​អ៊ីស្រាអែល ដើម្បី​សង់​ព្រះវិហារ​មួយ​សម្រាប់​ឲ្យ​នាម​របស់​ខ្ញុំ​ស្ថិត​នៅ​ទីនោះ ចាប់​តាំង​ពី​ថ្ងៃ​ដែល​ខ្ញុំ​បាន​នាំ​ប្រជាជន​របស់​ខ្ញុំ​ចេញ​ពី​ស្រុក​អេហ្ស៊ីប​មក​នោះ​ឡើយ ហើយ​ក៏​មិន​បាន​ជ្រើសរើស​មនុស្ស​ណា​ម្នាក់​ឲ្យ​ធ្វើ​ជា​អ្នក​គ្រប់គ្រង​លើ​ប្រជាជន​អ៊ីស្រាអែល​របស់​ខ្ញុំ​ដែរ។ ប៉ុន្តែ ខ្ញុំ​បាន​ជ្រើសរើស​ក្រុង​យេរូសាឡឹម ដើម្បី​ឲ្យ​នាម​របស់​ខ្ញុំ​ស្ថិត​នៅ​ទីនោះ ហើយ​បាន​ជ្រើសរើស​ដាវីឌ​ឲ្យ​គ្រប់គ្រង​លើ​ប្រជាជន​អ៊ីស្រាអែល​របស់​ខ្ញុំ។ ២ របាក្សត្រ ៦:៥, ៦។

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

Lefatshe la mmatota la Juda e ne e le naga e e galalelang ya Iseraele ya bogologolo ya mmatota, mme United States ke naga ya semowa ya Juda, naga e e galalelang ya Iseraele ya segompieno ya semowa.

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

> “Vakakha ndaka kha Mune wasedzaho nga Murena sa vhupuluso ha vhathu Vhawe, uri vha kone u Mu rabela u ya nga zwine mbilu dzavho dza vha vhudza, ndaka ye lwa miṅwaha minzhi ya tsireledzwa nga tshitangu tsha Maanḓa-othe, ndaka ye Mudzimu a i fhaṱutshedza nga u ita uri i vhe vhupo ha u vhulunga vhurereli ho kunaho ha Kristo,—musi yeneyo ndaka, nga vho-mulayo vhayo, i tshi landula milayo ya VhuProtestante, nahone ya ṋea thuso kha vhufuraleli ha Vhuroma nga u sokou dzhenelela kha mulayo wa Mudzimu,—ndi hone hune mushumo wa u fhedzisela wa muthu wa tshivhi wa ḓo dzumbululwa.” Signs of the Times, June 12, 1893.

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

После того как поддельный царь севера победил царя юга (бывший Советский Союз) в сороковом стихе, в 1989 году, затем он покоряет славную землю (Соединённые Штаты Америки). В сорок первом стихе слово «страны» является добавленным словом и не вполне точно, ибо во время воскресного закона «многие», которые будут низвержены, — это категория людей, знавших различие между субботой седьмого дня и днём солнца до того, как вступил в силу воскресный закон.

> “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.

> “Phetoho ea Sabatha ke pontšo kapa letšoao la bolaoli ba kereke ea Roma. Ba, ba utloisisang litletlebo tsa taelo ea bone, ba khethang ho boloka Sabatha ea bohata sebakeng sa ea ’nete, ka hoo ba fana ka tlotla ho matla ao feela ao ka ’ona e laetsoeng. Letšoao la sebata ke Sabatha ea bopapa, e amohetsoeng ke lefatše sebakeng sa letsatsi leo Molimo a le behileng.

> “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.

> “Nguni ixesha lokwamkela uphawu lwerhamncwa, njengoko luchaziwe esiprofetweni, alikafiki. Ixesha lovavanyo alikafiki. Kukho amaKristu okwenyaniso kuzo zonke iicawa, kuquka nakwiBandla lamaRoma Katolika. Akukho namnye ugwetywayo de abe efumene ukukhanya, walibona noxanduva lomthetho wesine. Kodwa xa kuya kuphuma umthetho onyanzelisa iSabatha yobuxoki, naxa isikhalo esikhulu sengelosi yesithathu siya kubalumkisa abantu ngokunqula irhamncwa nomfanekiso walo, umgca uya kutsalwa ngokucacileyo phakathi kobuxoki nenyaniso. Ngoko ke abo basaqhubeka ekwaphuleni umthetho baya kwamkela uphawu lwerhamncwa emabunzini abo okanye ezandleni zabo.

> “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.

> “Dengan langkah yang cepat kita sedang menghampiri masa ini. Apabila gereja-gereja Protestan akan bersatu dengan kuasa sekular untuk mempertahankan suatu agama palsu, yang kerana menentangnya nenek moyang mereka telah menanggung penganiayaan yang paling dahsyat, maka Sabat kepausan akan dikuatkuasakan oleh kuasa gabungan gereja dan negara. Akan ada suatu kemurtadan nasional, yang hanya akan berakhir dalam kehancuran nasional.” Bible Training School, 2 Februari 1913.

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

Sehlopha sa “ba bangata” ba ripitlwang molaong wa Sontaha o tlang ka potlako, ke bao ba tla tshwarwa ba ikarabella mabapi le lesedi la Sabatha, e leng lesedi le newang bakeng sa nako eo, leo e leng ntlha ya phetoho, le qaka historing ya kereke hammoho le ya ditjhaba. Sehlopha seo ke kereke ya Boadventiste ba Laodisea e fihletseng qetellong ya ho hlahlathela ha bona lefeelleng la borabele. Ke moo ba hlatsoelwang kantle molomong wa Morena ka ho sa feleng. Boadventiste ba Laodisea ke bao ba ileng ba bitswa ho tla leseding la lengeloi la boraro, ebang ke Kadeshe ya pele historing ya 1844, ho isa ho 1863, kapa Kadeshe ya bobedi historing ya 2001, ho isa molaong wa Sontaha.

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

> Lalu raja itu berkata kepadanya, Sahabat, bagaimana engkau dapat masuk ke mari tanpa mengenakan pakaian pesta pernikahan? Maka orang itu pun terdiam. Kemudian berkatalah raja itu kepada para hamba: Ikatlah kaki dan tangannya, bawalah dia pergi, dan campakkanlah dia ke dalam kegelapan yang paling gelap; di sanalah akan terdapat ratap tangis dan kertak gigi. Sebab banyak yang dipanggil, tetapi sedikit yang dipilih. Matius 22:12–14.

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

Lentsoe la lengeloi la boraro, ebang ka 1844, kapa ka 2001, e ne e le pitso e isang lenyalong. “Ba bangata” ba lihuoa molaong oa Sontaha, ke “ba bangata” ba hanneng seaparo sa lenyalo sa ho loka ha Kreste, ’me ho e-na le hoo ba fetoha karolo ea mokha oa lenyalo oa marena a leshome ho seotsoa sa Roma. Etsoe lenyalong leo, motho a ka boloka liaparo tsa hae, hobane sohle seo ba se hlokang ho tlosa nyeliso ea bona ke ho bitsoa ka fane ea seotsoa se busang holim’a marena a leshome.

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

> “Pada hari itu tujuh orang perempuan akan memegang seorang laki-laki, katanya: Kami akan makan roti kami sendiri dan memakai pakaian kami sendiri; hanya biarlah kami disebut dengan namamu, supaya dihapuskan cela kami.” Yesaya 4:1.

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

Mereka gagal dalam ujian pemakanan yang pertama, kerana mereka memilih untuk memakan roti mereka sendiri, bukannya roti dari syurga. Mereka gagal dalam ujian yang kedua, di mana mereka sepatutnya memuliakan Tuhan dengan menyatakan tabiat-Nya, tetapi sebaliknya mereka memilih untuk mengenakan pakaian mereka sendiri. Mereka gagal dalam ujian penentu yang ketiga, kerana mereka menyatakan nama (tabiat) binatang itu, kerana mereka memilih untuk menolak nama (tabiat) Kristus. Tujuan Nimrod membina sebuah kota (negara), dan sebuah menara (gereja), dalam penyebutan pertama tentang Babel, adalah supaya ia dapat membuat suatu nama bagi dirinya sendiri.

> 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.

> Lalu mereka berkata, Marilah kita dirikan bagi kita sebuah kota dan sebuah menara yang puncaknya sampai ke langit; dan marilah kita membuat nama bagi kita, supaya kita jangan terserak ke seluruh muka bumi. Kejadian 11:4.

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

Nkgatello ke sesupo sa semelo, e bile semelo sa seporofeto sa sebata sa borobedi, seo e lego sa tše šupago, ke tlhago ye mebedi ya kopanyo ya Kereke (tora) le Mmušo (motse). Mathateng a matšatši a bofelo batho ba tla ikaroganya ka dihlopha tše pedi.

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

> “স্বল্পই নয়, মাত্র দুটি শ্রেণি হতে পারে। প্রত্যেক পক্ষই স্পষ্টভাবে চিহ্নিত—কেউ জীবন্ত ঈশ্বরের মোহর বহন করে, নয়তো পশুর চিহ্ন বা তার প্রতিমার চিহ্ন বহন করে। আদমের প্রত্যেক পুত্র ও কন্যা আপন সেনাপতি রূপে খ্রিষ্ট অথবা বারাব্বাকেই বেছে নেয়। আর যারা নিজেদের অবিশ্বস্তদের পক্ষে স্থাপন করে, তারা শয়তানের কৃষ্ণ পতাকার অধীনে দাঁড়িয়ে আছে, এবং তাদের বিরুদ্ধে খ্রিষ্টকে প্রত্যাখ্যান করা ও তাঁহার প্রতি অবজ্ঞাপূর্ণ ব্যবহার করার অভিযোগ আনা হয়। তাদের বিরুদ্ধে এ অভিযোগও আনা হয় যে, তারা ইচ্ছাকৃতভাবে জীবন ও মহিমার প্রভুকে ক্রুশবিদ্ধ করছে।” Review and Herald, January 30, 1900.

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

Sehlopha se seng se tla emela setšoantšo sa sebata, ’me sehlopha se seng se tla emela setšoantšo sa Kreste. Se seng se tla be se apere seaparo sa lenyalo sa Kreste, ’me sehlopha se seng se tla be se apere “liaparo tsa sona.” Sehlopha se seng se tla be se ja lijo tsa leholimo, ’me se seng se tla be se ja “bohobe ba sona.” Sehlopha se jang bohobe ba sona, ’me se bolokang liaparo tsa sona, se emela “ba bangata” ba ileng ba bitsoa ka lentsoe la lengeloi la boraro, ’me ke bona “ba bangata” ba hlōloang ha molao oa Sontaha o tlang haufinyane o fihla. Boiteko ba bona ba ho lopolla boemo ba bona bo lahlehileng ha semelo sa bona se bonahatsoa nakong ea tlokotsi ea molao oa Sontaha ke tšepo ea bohata ea hore haeba ba ka amohela lebitso la seotsoa sa Roma, ho etsa joalo ho tla tlosa “nyeliso” ea bona.

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

Masa itu, segelintir yang terpilih diangkat sebagai panji bagi seratus empat puluh empat ribu itu, dan kemudian ada satu kelompok lain dalam ayat empat puluh satu yang lalu “terlepas” dari tangan raja utara palsu itu. Kata Ibrani yang diterjemahkan sebagai “terlepas,” dalam ayat empat puluh satu, bererti terlepas seolah-olah kerana licin, dan takrif itu menyampaikan gagasan seperti memegang sebatang sabun di dalam air, lalu oleh sebab kelicinan sabun itu, ia terlucut dari tanganmu. Unsur utama dalam takrif perkataan itu, apabila digunakan dalam bahasa Ibrani, ialah bahawa apa pun yang terlepas itu merupakan sesuatu yang, sebelum pelepasan itu, telah berada di bawah penguasaan apa pun yang daripadanya ia terlepas.

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

Dalam ayat empat puluh satu, kesatuan tiga serangkai antara naga, binatang itu, dan nabi palsu disempurnakan.

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

> “Baphrotestanta ba United States ba tla etella pele ka go otlolla diatla tša bona go putla lešoba le legolo gore ba swere seatla sa Spiritualism; ba tla fihlelela ka godimo ga moletlo go gokagana diatla le maatla a Roma; gomme ka fase ga khuetšo ya kopano ye ya mahlakore a mararo, naga ye e tla latela mekgatong ya Roma ka go gatakela ditokelo tša letswalo.” The Great Controversy, 588.

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

புனித ஞாயிற்றுக்கிழமைச் சட்டத்தின் போது ஐக்கிய அமெரிக்கா ஐக்கிய நாடுகள் சபையுடனும் பாப்பரசாட்சியுடனும் கைகோர்க்கும் வேளையில், அதற்கு முன்பு பாப்பரசாட்சியின் கையில் இருந்த ஒரு மக்கள் குழு, போலியான வடதிசை ராஜாவின் கையிலிருந்து அப்போது “தப்பித்துப்” போகிறார்கள். அந்த மக்கள் முன்பே பாப்பரச அதிகாரத்தின் பிடியில் வைக்கப்பட்டிருந்தார்கள். அந்த மக்கள் ஹேரோதின் பிறந்தநாள் விருந்தில், அப்போது மரணமோ விடுதலையோ எதிர்பார்த்து ரோமர் சிறைக் குழிகளில் சிறைவைக்கப்பட்டிருந்த யோவான் ஸ்நானகரனால் பிரதிநிதித்துவப்படுத்தப்படுகிறார்கள். ஞாயிற்றுக்கிழமைச் சட்டத்தின் போது பாப்பரசாட்சியின் சிறைப்பிடிப்பிலிருந்து தப்பிக்கும் அந்த மக்கள் வர்க்கம், மூன்று கோத்திரங்களால் பிரதிநிதித்துவப்படுத்தப்படுகின்றது; ஆகையால் அவர்கள் நவீன பாபிலோனின் மும்மடங்கான அமைப்பைச் சின்னமாகக் காட்டுகிறார்கள்.

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

Pada saat itu juga, suara kedua dalam Wahyu pasal delapan belas memanggil umat itu untuk keluar dan melarikan diri dari Babel, supaya mereka jangan mengambil bagian dalam penghukuman-penghukuman atasnya yang pada waktu itu mulai berlangsung. Suara kedua itu adalah suara Kristus, tetapi suara itu melambangkan suara seratus empat puluh empat ribu orang yang pada waktu itu sedang memberitakan pekabaran malaikat ketiga dengan suara nyaring. Ketika mereka yang luput dari tangan itu (suatu lambang ketundukan), mereka luput dari tangan raja utara palsu, dan kemudian mereka mendapati tangan raja utara yang sejati.

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

នានៅភ្នំកាមេល ពួកហោរារបស់បាអាល់ត្រូវបានសម្លាប់ ហើយដោយសារតែទេវតាក្លែងក្លាយប្រុសដែលពួកគេតំណាង នោះពួកគេតំណាងឲ្យរដ្ឋ ខណៈដែលពួកហោរារបស់អាសថារ៉ុតតំណាងឲ្យសាសនាចក្រ។ អេលីយ៉ាបានសម្លាប់ពួកហោរារបស់បាអាល់ ដោយហេតុនេះបានកំណត់អត្តសញ្ញាណចុងបញ្ចប់នៃនគរទីប្រាំមួយ ទោះបីជាសាសនានៃប្រូតេស្តង់បោះបង់ជំនឿ ដូចដែលត្រូវបានតំណាងដោយសាឡូមេ ក៏នៅតែត្រូវបានតំណាងដដែល។ សាឡូមេ ដែលជាប្រូតេស្តង់បោះបង់ជំនឿ ក្នុងនាមជាសាឡូមេ បានល្បួងហេរ៉ូឌ ហើយស្តេចទាំងដប់បានយល់ព្រមចូលទៅក្នុងសម្ព័ន្ធរវាងសាសនាចក្រ និងរដ្ឋ ជាមួយនឹងក្បាលទីប្រាំបី ដែលកើតចេញពីក្បាលទាំងប្រាំពីរ។ សាឡូមេគឺជានាងដែលហេរ៉ូឌដ៏ប្រព្រឹត្តអំពើរួមភេទជិតសាច់ឈាម ចង់បានក្នុងចិត្តរបស់ខ្លួន។

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

> Empa ke a lo raya nyin se, Obiara a ɔhwɛ ɔbea bi de pɛ no no, wafa no ho aguaman dedaw wɔ ne koma mu. Mateo 5:28.

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

Itakat li Herode duyut nkan itie mme ufok ye ndọk esie ke esit esie, ndien oro eketụk idụt usụn̄ usụn̄ mmọ kiet ke esit esie, ndien enye ama akabare kiet ye Salome.

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

> Nako ke a tlohele rrago le mmagwe, a kgomarele mosadi wa gagwe; gomme bona ba tla ba nama e tee. Genesi 2:24.

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

ꯍꯦꯔꯣꯗꯀꯤ ꯅꯨꯡꯉꯥꯏꯔꯥꯕ ꯅꯨꯃꯤꯠꯀꯤ ꯆꯥꯛꯆꯥꯕꯗ ꯍꯦꯔꯣꯗ ꯑꯃꯁꯨꯡ ꯁꯂꯣꯃꯤ ꯑꯃꯒ ꯑꯃ ꯑꯣꯏꯈꯤ, ꯑꯃꯁꯨꯡ ꯑꯍꯥꯕꯅ ꯃꯥꯏꯐꯝ ꯑꯣꯏꯅ ꯐꯣꯡꯗꯣꯛꯈꯤꯕ ꯍꯦꯔꯣꯗ ꯑꯗꯨ ꯎꯠꯇꯔ ꯂꯩꯕꯥꯛꯀꯤ ꯅꯤꯡꯊꯧ ꯑꯅꯤꯔꯝꯒꯤ ꯃꯍꯥꯛ ꯑꯣꯏꯅꯤ꯫ ꯃꯇꯝ ꯑꯗꯨꯗ ꯂꯥꯛꯀꯗꯧꯔꯤꯕ ꯁꯟꯗꯦ ꯂꯣ ꯑꯗꯨꯗ, ꯆꯔꯥꯏ-ꯆꯔꯧꯗꯥ ꯎꯠꯂꯤꯕ ꯆꯥꯎꯔꯁꯤ ꯑꯍꯨꯝ ꯑꯗꯨ ꯂꯣꯏꯁꯤꯟꯂꯤ ꯃꯇꯝꯗ ꯂꯣꯏꯁꯤꯟꯂꯤ, ꯃꯔꯝꯗꯤ ꯃꯃꯥꯡꯗ ꯃꯑꯣꯡ ꯑꯃ ꯑꯣꯏꯈꯤꯕ ꯃꯤꯇ ꯑꯗꯨ ꯂꯣꯟꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯂꯩꯌꯦꯛ ꯂꯩꯅꯕꯒꯤ ꯃꯃꯥꯡ ꯑꯃꯥꯒ ꯂꯣꯟꯁꯤꯡ ꯑꯗꯨ ꯃꯥꯌꯥꯝ ꯈꯟꯅꯈꯤꯕ ꯃꯑꯣꯡ ꯑꯣꯏꯅ (ꯁꯥꯈꯤꯒꯤ ꯃꯃꯥꯡ), ꯑꯗꯨ ꯑꯦꯂꯥꯏꯖꯥꯅ ꯍꯥꯠꯂꯛꯄꯗꯒꯤ꯫ ꯃꯇꯨꯡꯗ ꯁꯂꯣꯃꯤꯅ ꯍꯦꯔꯣꯗꯕꯨ ꯑꯄꯨꯟꯕ ꯊꯥꯗꯣꯛꯏ, ꯃꯍꯥꯛꯑꯃꯒ ꯑꯃ ꯑꯣꯏ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯂꯩꯕꯥꯛꯀꯤ ꯑꯩꯅꯥꯡ ꯑꯅꯤꯐꯥꯎꯕꯥꯒꯤ ꯑꯃꯥꯡ (ꯃꯥꯂꯦꯝ-ꯄꯨꯡꯐꯝ ꯂꯩꯕꯥꯛ) ꯃꯍꯥꯛꯀꯤ ꯏꯃꯥꯕꯨ (ꯃꯥꯂꯦꯝ-ꯄꯨꯡꯐꯝ ꯂꯩꯁꯪ) ꯄꯤꯒꯗꯕꯅꯥ ꯃꯍꯥꯛꯄꯨ ꯊꯥꯗꯣꯛꯏ꯫ ꯃꯇꯝ ꯑꯗꯨꯗ ꯁꯂꯣꯃꯤꯅ ꯑꯍꯥꯕ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯇꯔꯥꯅꯤ ꯍꯔꯥꯎꯕꯁꯤꯡꯕꯨ ꯍꯦꯛꯇ ꯄꯥꯟꯊꯣꯛꯈꯤ, ꯃꯔꯝꯗꯤ ꯅꯤꯡꯊꯧ ꯑꯅꯤꯔꯝ ꯄꯨꯝꯅꯃꯛꯅ ꯑꯃꯒ ꯑꯃ ꯊꯥꯖꯤꯟꯅꯔꯦ꯫

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

> Maka tanduk sepuluh yang telah engkau lihat itu ialah sepuluh orang raja, yang belum menerima kerajaan; tetapi mereka menerima kuasa sebagai raja selama satu jam bersama-sama dengan binatang itu. Mereka ini sehati sepikir, dan akan menyerahkan kuasa serta kekuatan mereka kepada binatang itu. Wahyu 17:12, 13.

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

Sebata seo ba neelago matla le bokgoni bja bona go sona ke sebata seo seotswa se se nametšego. Sebata se emela semelo sa seswantšho, e lego kopanyo ya Kereke le Mmušo, moo mosadi (Kereke) a laolago kamano yeo, gobane ke lenyalo la Selatine, moo sefane e lego leina la mosadi, le moo mosadi a bušago monna, e le borabele kgahlanong le kamano ya nnete ya lenyalo.

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

> Ka re mosadi a re: Ke tla ntsifatsa thata bohutsana jwa gago le go ithwala ga gago; ka botlhoko o tla belega bana; mme keletso ya gago e tla nna kwa monneng wa gago, mme ene o tla go busa. Genesi 3:16.

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

Ka dikhosi khumi iwei hi ku anakanya, naswona i mbilu yin’we.

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

> “Pwahla 17:13–14 aphɔwmu no. ‘Yei wɔ adwene baako.’ Nkabom a ɛfa wiase nyinaa ho bɛba, apam kɛse bi a ɛwɔ biakoyɛ mu, Satan ahoɔden no nkabom. ‘Na wɔde wɔn tumi ne wɔn ahoɔden bɛma aboa no.’ Saa kwan yi so na wɔda saa tumi korɔ a ɛyɛ atirimɔdensɛm, nhyɛso de tia ɔsom ahofadi, ahofadi a wɔde som Onyankopɔn sɛnea ahonim kyerɛ no adi, sɛnea papacy no daa no adi no ara, bere a atwam no mu no, ɛtaa wɔn a wɔyɛɛ akokoduru sɛ wɔremfa wɔn ho nhyia Romanism amanne ne ɔsom ahyehyɛde ahorow no ho no.

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

> “Katika vita vitakavyopiganwa katika siku za mwisho, nguvu zote potovu ambazo zimeasi uaminifu kwa sheria ya Yehova zitaungana katika upinzani dhidi ya watu wa Mungu. Katika vita hivi Sabato ya amri ya nne itakuwa jambo kuu linalobishaniwa; kwa maana katika amri ya Sabato, Mtoaji mkuu wa Sheria hujitambulisha Mwenyewe kuwa ndiye Muumba wa mbingu na nchi.” The Seventh-day Adventist Bible Commentary, 983.

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

Maraja goba tsa lesome, bao moeteledipele wa bona e leng Ahabe, kgotsa Herode, ba fapoositswe ke Salome, morwadia Herodiase. Ditšhaba tse di Kopaneng, tse ka nako ya molao wa Sontaga di fapoosiwang ke Salome, e leng bodumedi jwa maaka jwa Boprotestanta jo bo tlhanogileng, mme tse pele e neng e le bogosi jwa borataro jwa boporofeti jwa Baebele, di tsaya taolo ya bogosi jwa maraja goba a lesome, ba botlhe ba dumalanang go neela bodumedi jwa Bokatoliki sephatlo sa bogosi jwa bona. Ba tsaya tshwetso eno ka bongwefela jwa pelo, gonne maraja goba otlhe a ne a fapoositswe ke motshameko o o gokang wa ga Salome. Ba dumalana go bea maatla a bona a a kopaneng mo tirong ya go bolaya ba ba emelwang ke Johane Mokolobetsi.

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

សត្វតិរច្ឆាន (អង្គការសហប្រជាជាតិ) ត្រូវបានគ្រប់គ្រងដោយស្តេចកំពូលមួយ (កូនស្រីរបស់យេសេបិល)។ យេសេបិលបានបញ្ជាកូនស្រីរបស់នាងឲ្យផ្ដើមទំនាក់ទំនងផិតក្បត់ និងរួមភេទជាមួយញាតិជាមួយហេរ៉ូឌ និងស្តេចដទៃទៀត ពីព្រោះនាងជាមាតានៃស្រីពេស្យា។ នាងគឺជាអ្នករកស៊ីបម្រើផ្លូវភេទរបស់កូនស្រីខ្លួនឯង។ ហេរ៉ូឌ អាហាប់ និងអង្គការសហប្រជាជាតិត្រូវបានលួងលោមដោយហោរាក្លែងក្លាយ ដែលគឺសហរដ្ឋអាមេរិក។ សហរដ្ឋអាមេរិក ឈប់ក្លាយជានគរទីប្រាំមួយ នៅពេលដែលហោរារបស់បាលត្រូវបានសម្លាប់ ហើយហោរារបស់អាសថារូថ (សាឡូមេ) ភ្លាមៗក្លាយជាអំណាចគ្រប់គ្រងនៃនគរទីប្រាំពីរ ដោយសារវាចម្លងនៅក្នុងពិភពលោក នូវអ្វីដែលវាទើបតែបានសម្រេចនៅក្នុងសហរដ្ឋអាមេរិក។

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

Satwa iku para ratu sing ana ing sesambungan karo putriing sundel, lan sundel iku wong wadon sing mrentah ing sadhuwure satwa mau. Gusti Yesus maringi pepindhan pungkasaning sawijining prakara lumantar wiwitaning prakara mau. Kaya dene pepindhan ing Wahyu bab pitulas bab wolung karajan mbukak segelé wolung karajan ing Daniel bab loro, satwa lan wong wadon sing nunggang ing sadhuwure satwa mau mbukak segel kasunyatan kenabian liyane, yaiku kang adhedhasar kang kapisan makili kang pungkasan.

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

တောလှန်ရေးကျမ်း အခန်းကြီး တစ်ဆယ့်ခုနစ်သည် သမ္မာကျမ်းစာ ပရောဖက်ပြုချက်၌ ဖော်ပြသော နိုင်ငံတော်များအကြောင်း နောက်ဆုံးရည်ညွှန်းချက်ဖြစ်သဖြင့်၊ သမ္မာကျမ်းစာ ပရောဖက်ပြုချက်၌ ဖော်ပြသော နိုင်ငံတော်များအကြောင်း ပထမဆုံးရည်ညွှန်းချက်ဖြစ်သော ဒံယေလကျမ်း အခန်းကြီး နှစ်သည်လည်း ပရောဖက်ဆိုင်ရာ မဖြစ်မနေလိုအပ်ချက်အရ နိုင်ငံတော် ရှစ်ပါးကို ကိုယ်စားပြုရမည်ဖြစ်ပြီး၊ ထိုအနက် ရှစ်မြောက်နိုင်ငံတော်သည် ခုနစ်ပါးထဲက ဖြစ်၏။ ထို့အတူ၊ အခန်းကြီး တစ်ဆယ့်ခုနစ်၌ မိန်းမနှင့် သူမ စီးနင်းနေသော သားရဲအပေါ် စီရင်တော်မူခြင်းသည်လည်း ၁၇၉၈ ခုနှစ်၌ အပျိုမိန်းမအပေါ် ပထမဆုံး စီရင်ခြင်း၌ ကိုယ်စားပြုထားရမည်ဖြစ်သည်။

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

Malaikat itu memberitahukan kepada Yohanes pada pembukaan pasal tujuh belas bahwa ia akan memperlihatkan kepadanya penghukuman atas perempuan sundal besar itu dan atas binatang yang ditungganginya. Kali pertama perempuan sundal itu dihakimi telah dipahami dengan benar sebagai tahun 1798, ketika kepausan menerima lukanya yang mematikan, dan waktu kesudahan pun tiba. Namun, apabila suatu “waktu kesudahan” digambarkan dalam sejarah nubuatan, selalu ada dua penanda yang dilambangkan oleh orang-orang. Kelahiran Harun dan saudaranya Musa merupakan waktu kesudahan dalam sejarah itu. Kedua penanda tersebut melambangkan kelahiran Yohanes Pembaptis, dan enam bulan kemudian sepupunya, Yesus, sehingga menandai waktu kesudahan bagi sejarah itu. Pada akhir pembuangan tujuh puluh tahun, yang melambangkan waktu kesudahan pada tahun 1798, Darius dan keponakannya Koresy adalah dua penanda waktu kesudahan itu. Bersama-sama, mereka melambangkan Reagan dan Bush yang pertama, pada waktu kesudahan tahun 1989.

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

1798, ambayo ilikuwa wakati wa mwisho ambapo kitabu cha Danieli kilifunuliwa katika historia ya Wamileriti, ilitambulisha kifo cha kinabii cha kipengele cha kisiasa cha mnyama wa Ukatoliki. Jenerali wa Napoleoni, Berthier, aliingia moja kwa moja ndani ya Vatikani, akamkamata papa na kukomesha mamlaka ya kisiasa ya mnyama wa Ukatoliki. Mwaka mmoja baadaye, mwaka 1799, mwanamke aliyempanda mnyama huyo kwa karne nyingi, akiwa amewakilishwa na papa, alikufa akiwa kifungoni. Hukumu ya kahaba huyo inajumuisha pia hukumu juu ya mnyama aliyemtumia kutawala mataifa. Ufunuo sura ya kumi na saba inatambulisha hukumu ya mnyama, na pia ya kahaba anayemtawala na kumpanda mnyama huyo.

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

> “Dunia dipenuhi dengan badai, peperangan, dan perselisihan. Namun di bawah satu kepala—kuasa kepausan—umat manusia akan bersatu untuk menentang Allah dalam diri saksi-saksi-Nya.” Testimonies, jilid 7, 182.

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

ခေါင်းတော်ရှစ်ပါးမြောက်၊ ဆိုလိုသည်မှာ ခုနစ်ပါးထဲမှဖြစ်သော ခေါင်းတော်သည်၊ တိရစ္ဆာန်ပေါ်၌ စီးနင်းသော ပြည့်တန်ဆာမ၏ သမီးက အုပ်ချုပ်ထားသည့် ဘုရင်ဆယ်ပါးဖြင့် ဖွဲ့စည်းထားသော ထိုတိရစ္ဆာန်အပေါ် စိုးစံသော ပုပ်ရဟန်းမင်းဆိုင်ရာ အာဏာဖြစ်သည်။ ခုနစ်ပါးထဲမှဖြစ်သော ရှစ်ပါးမြောက်နိုင်ငံတော်၏ အစိတ်အပိုင်းများကို၊ အမေရိကန်ပြည်ထောင်စုအတွင်း တိရစ္ဆာန်၏ ပုံသဏ္ဍာန်ကို ဖွဲ့စည်းသောအခါ၊ ခုနစ်ဦးသော သမ္မတများထဲမှဖြစ်သော ရှစ်ဦးမြောက်နှင့် နောက်ဆုံး သမ္မတ၌ မြင်ရမည်ဖြစ်သည်။ သမ္မတနိုင်ငံဝါဒနှင့် ပရိုတက်စတင့်ဝါဒ၏ ဖောက်ပြန်သော ဦးချိုများ ပေါင်းစည်းမှုသည် တိရစ္ဆာန်၏ ပုံသဏ္ဍာန်အပေါ် အုပ်စိုးမည့် “ခေါင်း” တစ်ပါးကို မဖြစ်မနေ ရှိရမည်ဖြစ်ပြီး၊ ထိုအုပ်စိုးသူသည် အလွန်ထူးကဲသော အာဏာရှင်တစ်ဦး ဖြစ်လိမ့်မည်။

We will continue this study in the next article.

ᱟᱢᱢᱟ ᱧᱮᱞ ᱞᱟᱹᱜᱤᱫ ᱡᱚᱢᱚᱱ ᱞᱮᱠᱟᱛ ᱨᱮ ᱟᱨᱦᱚᱸ ᱞᱮ ᱮᱦᱚᱵᱟᱜᱼᱟ।

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

> Mazmur atau Nyanyian Asaf. Ya Allah, janganlah berdiam diri; janganlah berdiam, dan janganlah tenang, ya Allah. Sebab sesungguhnya musuh-musuh-Mu mengadakan kegemparan, dan orang-orang yang membenci Engkau telah mengangkat kepala. Mereka telah bermusyawarah dengan licik terhadap umat-Mu, dan berunding melawan orang-orang yang Kaulindungi. Mereka berkata: Marilah, kita lenyapkan mereka sebagai suatu bangsa, supaya nama Israel tidak diingat lagi. Sebab mereka telah berunding bersama-sama dengan sehati; mereka bersekutu melawan Engkau: kemah-kemah Edom dan orang-orang Ismael, Moab dan orang-orang Hagar; Gebal, Amon, dan Amalek; orang-orang Filistin bersama penduduk Tirus; Asyur pun bergabung dengan mereka; mereka telah menolong anak-anak Lot. Selah. Mazmur 83:1–8.

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