John the Baptist was a connecting link prophet.
Yokanan Pambaptis iku nabi panguwung sing nyambungake.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Nabi Yohanes iku dadi pangiket sing nyambungaké antarané loro jaman tatanan ilahi. Minangka wakilé Allah, dhèwèké maju ngatonaké sesambungané angger-angger lan para nabi karo tatanan Kristen. Dhèwèké iku pepadhang kang luwih cilik, kang bakal disusul déning Pepadhang kang luwih ageng. Pangrasané Yohanes dipadhangi déning Roh Suci, supaya dhèwèké bisa madhangi bangsane; nanging ora ana pepadhang liya sing tau sumunar utawa bakal sumunar kanthi cetha mangkono marang manungsa kang wis tiba, kajaba pepadhang kang medal saka piwulang lan tuladha Yesus. Kristus lan misi Panjenengané mung kasumerepan kanthi samar minangka pralambang ana ing kurban-kurban kang kabayang. Malah Yohanes dhéwé durung ngertèni kanthi sampurna bab urip kang bakal teka, kang langgeng, lumantar Sang Juru Slamet.” The Desire of Ages, 220.
Jesus was also a connecting link prophet.
Gusti Yesus ugi dados nabi panggandheng.
“Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.
“Kristus sampun nuntun margi saking bumi dhateng swarga. Panjenenganipun dados pranala pangiket antawisipun kalih donya punika. Panjenenganipun ndhatengaken katresnan lan kauningan manahipun Gusti Allah dhateng manungsa, lan ngangkat manungsa lumantar kasaenan-kasaenan Panjenenganipun supados kapanggih kaliyan pandamaining Gusti Allah. Kristus punika margi, kayekten, lan gesang. Angèl sanget pakaryanipun ndhèrèk maju, langkah demi langkah, kanthi rekasa lan alon, nglajeng maju lan munggah, wonten ing margi kasucèn lan kasantosan. Nanging Kristus sampun nyawisaken pepak sarana kangge maringi kasantosan enggal lan kakiyatan ilahi ing saben langkah majeng wonten ing gesang ilahi. Punika kawruh lan pengalaman ingkang dipuntosaken sanget déning para tangan ing kantor, lan kedah dipungadhahi, menawi boten, saben dinten piyambakipun ngasta cacad tumrap pakaryanipun Kristus.” Testimonies, jilid 3, 193.
John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:
Pakaryan kenabiané Yohanes Pembaptis kalebu nyambungaké tatanan panggawéné pangluwaran ing bumi karo papan suci ing swarga. Tembung-tembung kapisan sing diucapaké Yohanes nalika dhèwèké wiwitan ndeleng Gusti Yésus yaiku:
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.
Esuke, Yokanan weruh Gusti Yesus rawuh marani dheweke, banjur ngandika, Lah Cempening Allah, kang ngilangaké dosa jagad. Yokanan 1:29.
But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.
Nanging sanadyan Yokanan bakal ngenali peralihan saka Israèl kuna menyang Israèl rohani, pangertené bab peralihan iku winates.
“Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.
Sang Kristus ngandika, minangka pambener tumrap Yohanes, “Nanging kowé padha metu arep ndeleng apa? Nabi? Ya, Aku pitutur marang kowé, malah luwih saka nabi.” Yohanes iku ora mung nabi kanggo medhar prakara-prakara kang bakal kelakon ing tembé, nanging uga anaking prasetya, kapenuhan ing Roh Suci wiwit lair, lan wis katetepaké déning Allah kanggo nindakake pakaryan mirunggan minangka sawijining pambaru, yaiku nyawisaké sawijining umat supaya bisa nampani Sang Kristus. Nabi Yohanes iku dadi gegandhènging loro jaman pangayoman sih-rahmat.
“The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.
“Agamané wong Yahudi, minangka akibat saka panyimpangé saka Gusti Allah, akèh-akèhé mung dumadi saka upacara. Yokanan iku pepadhang kang luwih cilik, kang kudu dilanjutaké déning pepadhang kang luwih gedhé. Dhèwèké kudu ngoyak kapercayané rakyat marang tradhisi-tradhisiné, lan ngélingaké wong-wong mau marang dosa-dosané, sarta nuntun wong-wong mau marang pamratobat; supaya wong-wong mau kasiyapaké kanggo ngregani pakaryané Kristus. Gusti Allah maringi marang Yokanan lumantar ilham, madhangi nabi iku supaya bisa nyingkiraké takhayul lan pepeteng saka batané wong-wong Yahudi kang jujur, kang amarga piwulang-piwulang palsu sajroning turun-temurun wis nglumpuk ana ing dhèwèké.”
“The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.
“Murid kang paling asor sing ndherek Gusti Yesus, sing nyekseni mukjijat-mukjijaté, lan ngrungokaké piwulang-piwulang panduman ilahi saka Panjenengané, sarta krungu tembung-tembung panglipur kang medal saka lambéné, iku luwih oleh hak istimewa tinimbang Yohanes Pembaptis, awit dhèwèké kagungan pepadhang kang luwih cetha. Ora ana pepadhang liya kang wis madhangi, utawa bakal tau madhangi, budi manungsa dosa kang wus tiba, kajaba pepadhang kang wus lan isih kaparingaké lumantar Panjenengané sing dadi pepadhangé jagad. Kristus lan misi Panjenengané mung kasumurupan kanthi samar lumantar kurban-kurban kang mung minangka wewayangan. Malah Yohanes piyambak ngira yèn pamaréntahan Kristus bakal ana ing Yerusalem, lan yèn Panjenengané bakal netepaké karajan kadonyan, kang para kawulané bakal dadi wong-wong suci.” Review and Herald, 8 April 1873.
The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.
Rasul Paulus uga minangka nabi pranala pangubung sing kapacak kanggo ngenali pangetrapan-pangetrapan sunnat nabi saka transisi harfiah tumuju marang kang rohani. Panjenengané mangertos manawa Yerusalem kang harfiah wis ora dadi Yerusalemé sunnat nabi manèh, amarga nalika iku wus ngalami transisi tumuju Yerusalem swarga.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Awit Agar iku Gunung Sinai ing tanah Arab, lan cocog karo Yerusalem kang saiki ana, sarta kaiket ing pangawulan bebarengan karo anak-anake. Nanging Yerusalem kang ana ing dhuwur iku mardika, yaiku ibuné kita kabèh. Galatia 4:25, 26.
In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.
Ing pasal kapindho saka 2 Thessalonians, kang wis kita rembag, Paulus netepake manawa Roma pagan kang harfiah iku kakuwatan sing nahan Roma kepausan rohani supaya ora munggah ing dhampar nganti taun 538. Ing pasal iku panjenengane netepake manawa “manungsa dosa” kang lenggah ing Padalemaning Allah, iku “raja” kang padha uga diidentifikasi déning Daniel ing pasal kaping sewelas, ayat telung puluh enem. Bukti manawa “raja ing sisih lor” ing enem ayat pungkasan saka Daniel pasal kaping sewelas iku kapausan dadi kunci kanggo netepake rerangkèning kayekten kang digunakaké déning Future for America wiwit tambahing kawruh ing taun 1989.
In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.
Ing bab kang padha, Paulus netepaké pakaryané Roma kapir minangka sing nahan munggahé kakuwasan kapapaan, nganti tekan wektu nalika Roma kapir bakal disingkiraké; kanthi mangkono dhèwèké uga netepaké yèn “kang saben dina” ing kitab Daniel iku Roma kapir. Kabeneran iku banjur dadi kunci utama kanggo netepaké rerangkèning kabeneran kang ngasilaké tambahing kawruh ing taun 1798.
In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.
Ing sajarahipun William Miller, pesen punika dipunwartakaken nalika badhé kalampahan satunggaling transisi saking gerakan Philadelphian dhateng gerakan Laodicean. Ing sajarahipun Future for America, transisi saking gerakan Laodicean dhateng gerakan Philadelphian sapunika saweg kalampahan.
The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.
Kayektèn kang dipratélakaké déning Paulus ana ing 2 Tesalonika, kang nandhani owahing tatanan saka Roma kapir kang harfiah tumuju Roma kapapan kang rohaniah, dadi rerangkèn dhasar tumrap pangerten kenabiané Miller. Loro-loroné, Yohanes Pembaptis lan Paulus, padha diangkat kanggo nerangaké owahing tatanan saka kang harfiah tumuju kang rohaniah. William Miller dipratipèkaké déning Yohanes Pembaptis, lan ana ing pakaryané iku dadi prakara kang wigati yèn dhèwèké mangertèni sesambungan lan owahing tatanan antarane Roma kapir lan Roma kapapan, yaiku owahing tatanan kang Yohanes diangkat kanggo nandhani.
There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.
Ana limang rujukan tumrap “kang saben dina” ing kitab Daniel, lan rujukan-rujukan iku tansah ndhisiki sawijining pralambang bab kakuwasan kapausan. Ing konteks transisi kenabian kang kita rembug, kabèh limang rujukan iku nyakup perpindhahan saka Roma harfiah menyang Roma rohani. “Kang saben dina” ing kitab Daniel iku salah siji saka bebener-bebener kang kagambarake ing loro lêmpêngé Habakuk, mula iku minangka bebener dhasar kang kudu dibélani; sawijining bebener kang ing pungkasané bakal katutupan déning permata-permata lan dhuwit recehan palsu lan tiron. Dudu sawijining kacilakan manawa saben bebener kang kagambarake ing loro bagan suci iku nduwèni panyengkuyung ilahi kang langsung ana ing sajroning tulisan-tulisan Ellen White. Nampik salah siji waé saka bebener-bebener dhasar mau (kalebu “kang saben dina”), tegesé ing wektu kang padha uga nampik panguwasa Roh Wangsit.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Banjur aku weruh gegayutan karo ‘Saben Dina,’ manawa tembung ‘kurban’ iku ditambahaké déning kawicaksananing manungsa, lan ora kalebu ing teks; lan manawa Gusti maringi pamrayoga sing bener bab iku marang wong-wong sing nglairaké sesambat bab jam pangadilan. Nalika isih ana kasawijèn, sadurungé taun 1844, meh kabèh padha manunggal ing pamrayoga sing bener bab ‘Saben Dina;’ nanging wiwit taun 1844, ana ing sajroning kabingungan, pamrayoga-pamrayoga liya wis ditampa, lan pepeteng sarta kabingungan banjur ndhèrèk.” Review and Herald, November 1, 1850.
Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.
Wong-wong “sing nyuarakake sesambat bab jam pangadilan,” mangertèni “kang saben dina” minangka pralambang paganisme, lan/utawa Roma kapir. Pangertené nyakup kasunyatan manawa wong-wong mau mangertèni yèn tembung “kurban” ora klebu ing pethikan ing kitab Daniel, ing panggonan tembung iku wis ditambahaké déning para juru tarjamah (kanthi kawicaksanan manungsa) saka Alkitab King James. Pangerten para pelopor uga nyakup yèn “kang saben dina” iku tansah kaaturaké sesarengan karo salah siji saka loro pralambang kakuwasan kapapan, lan yèn paganisme (“kang saben dina”) tansah ndhisiki pralambang kapapan. Kabèh mau tansah diidentifikasi miturut urutan nalika mlebu ing sajarah kenabian. Kitab Daniel lan Wahyu ora tau nyimpang saka urutan sajarah yèn paganisme ndhisiki kapapan, lan nalika kitab Wahyu ngenalaké kakuwasan katelu kang njalari kasunyatan sepi, yaiku nabi palsu, urutan mau tansah kajagi.
Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).
Tanpa piwulang Paulus manawa prakara-prakara harfiah sajroning ramalan wus ngalih dadi prakara rohaniah ing mangsa salib, bakal tuwuh sawijining dilema gegayutan karo pitedah Kristus bab karusakan Yerusalem kang kapacak ing sakabèhé Injil kajaba Injil Yohanes. Loro pralambang kapausan kang magepokan karo “kurban saben dina” ing kitab Daniel yaiku pangawon kang njalari kasirnan lan panerak kang njalari kasirnan. Loro pralambang iku makili tandha kéwan galak (pangawon) lan gambaré kéwan galak (panerak).
The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.
Pelanggaran sing ngidini kapausan matèni wong-wong sing dianggep minangka bidah yaiku panggabungan gréja lan nagara, kanthi gréja sing nguwasani sesambungan iku. Mangkono, Daniel nggambaraké panggabungan gréja lan nagara, yaiku gambar saka kéwan paus, minangka pelanggaran kasunyatan sepi. Kitab Suci nandhani panyembahan brahala minangka jejijikan, lan kabèh panyembahan brahala saka kakuwasan paus kagambaraké lumantar sabat brahalaé, sing déning Yohanes diarani tandha kéwan iku, lan déning Daniel diarani jejijikan kang ndadèkaké sepi.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
Lan saka salah siji antarané mau metu sawijining sungu cilik, kang saya dadi gedhé banget, tumuju ing sisih kidul, lan tumuju ing sisih wétan, lan tumuju ing tanah kang endah. Sarta sungu iku saya dadi gedhé, nganti tekan marang bala langit; lan saperangan saka bala mau lan saka lintang-lintang dipunbuwang menyang lemah, sarta dipunidak-idak. Malah, dhèwèké ngluhuraké awaké dhéwé nganti marang pangérané bala, lan kurban saben dina dijupuk saka Panjenengané, lan papan pangibadah suci kagungané dipunrubuhaké. Lan sawijining bala dipunsrahaké marang dhèwèké nglawan kurban saben dina marga saka panerak, lan bebener dipunbanting menyang lemah; lan dhèwèké tumindak, sarta kasil makmur. Daniel 8:9–12.
We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.
Ayat-ayat punika badhé kita rembag kanthi langkung rinci ing artikel sanès, nanging ing ayat kaping sewelas, kakuwasan ingkang ngluhuraken piyambak nglawan Kristus punika inggih Rum kapir, nalika piyambakipun nyobi matèni Panjenenganipun nalika miyosipun lan lajeng pungkasanipun nindakaken punika wonten ing salib. Ayat punika nyariosaken bilih “dening piyambakipun” (Rum kapir), “kang saben dinten punika kasingkiraken.” Tembung Ibrani ingkang dipunjarwakaken dados “kasingkiraken” punika “rum,” lan tegesipun inggih “ngangkat munggah lan ngluhuraken”. Rum kapir badhé ngangkat munggah lan ngluhuraken agami kapir, lan punika saestu ingkang dipuntindakaken wonten ing sajarah. Mila saking punika piyambakipun kaaranan Rum “kapir”.
The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.
Ayat sabanjuré netepaké yèn Roma kapapaan diparingi sawijining “bala” (kakuwatan militèr), kang nglawan, utawa kang bakal ngalahaké “kang saben dina” (kapitayahan pagan). Iki uga sawijining kasunyatan sajarah, awit kakuwatan militèr dipigunakaké déning kapapaan (sanadyan dhèwèké ora tau nduwèni tentara dhéwé), kanggo ngalahaké alangan kang dipasang marang munggahé marang kakuwatan. Kakuwatan iku asalé saka Roma pagan. Kakuwatan militèr kang dipigunakaké mau diparingaké marang dhèwèké lumantar “panerak,” awit panerak kang ndadèkaké dhèwèké bisa ngendhalèkaké bala-tentarané para ratu kang njumenengaké dhèwèké ing dhampar ing taun 538, yaiku panerak awujud gabungan gréja lan nagara. Kaping pisan Roma pagan dirembug ing ayat sewelas, kanthi mratélakaké marang sing nyinau yèn Roma pagan bakal nglawan Kristus, lan yèn iku bakal ngluhuraké agama paganisme.
The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.
Ayat sabanjuré nggambarake panerak saka gabungan gréja lan nagara kang ndadèkaké kapapanan bisa ngalahaké lan nyingkiraké panyangga kang biyèn ditindakaké déning Roma kapir marang dheweke. Sajarah ndhukung panrapan saka loro ayat mau. “Saben dina” nggambaraké salah siji: Roma kapir, yaiku kakuwatan kang nglawan Kristus, utawa agama kapirisme kang diluhuraké déning Roma kapir. Lambang “saben dina” banjur diterusaké déning kapapanan, amarga iku nandhani panerak gabungan gréja lan nagara kang dadi prakara sing maringi kakuwatan marang kapapanan kanthi sawijining bala kanggo nindakaké pakaryan regedé. Panganggoné kang katelu déning Daniel tumrap “saben dina” yaiku pitakonan kang ngasilaké wangsulan, yaiku tugu utama Adventisme.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Banjur aku krungu ana sawijining wong suci ngandika, lan wong suci liyane ngandika marang wong suci tartamtu kang lagi ngandika mau, “Nganti kapan sesanti bab kurban saben dina lan panerak kang njalari karusakan iku bakal lumaku, nganti pasucèn lan bala katon padha kapasrahaké supaya diidak-idak?” Daniel 8:13.
In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”
Ing ayat iki, pitakonan kang diajokaké yaiku nganti suwene wahyu iku, mangka njaluk wangsulan kang makili sawijining kurun wektu, dudu sawijining titik wektu. Pitakonan iku ora ngenani ing tanggal pira wahyu iku bakal kalakon, nanging ngenani suwene wahyu iku. Ayat iku ora takon, “Kapan?”, nanging takon, “Nganti suwene?” Wahyu iku ngenani kakuwasan-kakuwasan kang ndadèkaké sepi lan rusak, yaiku paganisme kang dilambangaké minangka “kang saben dina,” lan kepausan kang dilambangaké déning panerakane kepausan, kang kalakon nalika dheweke nindakaké laku jina karo para ratu ing bumi. Loro kakuwasan kang ndadèkaké sepi lan rusak mau, yaiku paganisme kang banjur diterusaké déning kepausan, bakal ngidak-idak papan suci lan umat sajroning wektu “pitu mangsa.”
It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.
Penting kanggo mangertèni yèn nginjak-injak papan suci kang harfiah, kang diwiwiti ing jaman Babil, lan terus nganti tumekaning karusakané Yérusalèm déning Roma kapir ing taun 70 M, iku ditindakaké déning kakuwasan-kakuwasan kapir wiwit saka wiwitaning sajarah nganti pungkasané. Mulané, kapirisme harfiah ing wangun jamak iku kang nginjak-injak papan suci harfiah lan bala harfiah (umaté Allah). Nanging, Roma rohaniah iku kang nginjak-injak Yérusalèm rohaniah lan Israèl rohaniah.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Nanging pelataran sing ana ing sanjabaning Padaleman Suci, tinggalen wae, lan aja diukur; awit iku wus kaparingake marang para bangsa liya: lan kutha suci bakal diinjak-injak déning wong-wong mau patang puluh loro sasi. Lan Aku bakal maringi panguwasa marang saksi-Ku loro, lan wong loro iku bakal medhar wangsit sajrone sewu rong atus suwidak dina, nganggo kain kabung. Wahyu 11:2, 3.
John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.
Yokanan Pembaptis iku nabi pranala sing ngenali owahing dispensasi saka papan suci kadonyan menyang papan suci kaswargan, tanpa mangerteni kasampurnaning pakaryane dhéwé. Paulus iku nabi pranala sing ngenali owahing dispensasi saka Israel harfiah (bala tentara) menyang Israel rohani. Yerusalem sing katindhes nganti patang puluh loro sasi iku Yerusalem rohani.
“The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.
“Wektu-wektu sing kasebut ing kéné—patang puluh loro sasi,” lan “sewu rong atus sawidak dina”—iku padha, padha-padha nggambarake mangsa nalika pasamuwan Kristus bakal nandhang panindhesan saka Roma. Sewu rong atus suwidak taun kaunggulan kapapaan diwiwiti ing taun 538 M., mula bakal rampung ing taun 1798. Ing wektu iku sawijining bala tentara Prancis mlebu Roma lan ndadekake paus dadi tawanan, lan dheweke mati ana ing pembuangan. Sanadyan sawisé kuwi ora suwé banjur kapilih paus anyar, hirarki kapapaan wiwit wektu iku ora tau manèh bisa ngasta kakuwatan kaya kang biyèn tau diduwèni.” The Great Controversy, 266.
Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.
Paulus ngidentifikasi bilih ing mangsa transisi ingkang kalampahan wonten ing sajarah salib, Yerusalem rohaniah ingkang “ana ing luhur,” dados kutha ingkang kapilih déning Allah kanggé mapanakaké asmanipun, lan Yerusalem harfiah mandheg dados Yerusalemipun ramalan Kitab Suci.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Amarga Agar iku Gunung Sinai ing Arabia, lan cocog karo Yérusalèm kang saiki ana, lan lagi kaiket ing pangawulan bebarengan karo anak-anaké. Nanging Yérusalèm kang ana ing dhuwur iku mardika, yaiku ibu kita kabèh. Galatia 4:25, 26.
This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.
Bebener iki wigati banget supaya dipahami kanthi bener, lan panrapan palsu tumrap Yérusalèm harfiah minangka pralambang ramalan Kitab Suci iku kalebu pérangan saka panyasatan sing digawé déning para Yesuit kanggo ngrusak bebener manawa paus Roma iku antikristus. Piwulang palsu mau ngasilaké kapracayan ing sajroning Protestanisme murtad sing ndadèkaké wong-wong mau kanthi kliru ngarahaké pandelengé marang bangsa Yahudi Israel modhèren minangka pralambang ramalan. Yérusalèm harfiah mandheg dadi Yérusalèmé Gusti Allah ing jaman salib.
“The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.
“Kutha Yérusalèm wis ora dadi papan suci manèh. Laknat Allah tumiba ing kono amarga panolakan lan panyaliban Kristus. Noda peteng kaluputan dumunung ing ndhuwuré, lan ora bakal manèh dadi papan suci nganti wis diresiki déning geni-géni pamurnèn saka swarga. Nalika bumi iki, kang kena laknat marga saka dosa, diresiki saka saben rereged dosa, Kristus bakal ngadeg manèh ing Gunung Zaitun. Nalika sikilé ngambah ing kono, gunung iku bakal pecah dadi loro, lan dadi dhataran kang amba, kang wis disawisaké kanggo kuthané Allah.” Review and Herald, 30 Juli 1901.
The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.
Pentinge pambédan antarané Yerusalem harfiah lan Yerusalem rohaniah bakal dipunrembag nalika kita nimbang wangsit Kristus bab pungkasaning jagad. Kang kaping papat Daniel nyebat “pangurbanan sadina-dina,” yaiku ing bab sewelas.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Lan lengen-lengen bakal ngadeg ing sisihé, lan bakal najisi pasucèn kang kuwawa, lan bakal nyingkiraké kurban saben dina, lan bakal masang pangawijining nistha kang ndadèkaké karusakan. Daniel 11:31.
This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.
Ayat iki nedahaké pakaryané Roma kafir nalika ngangkat kapausan lenggah ing dhampar bumi ing taun 538. “Tangan-tangan” iku nggambaraké kakuwatan militèr Roma kafir kang ngadeg mbéla kapausan, diwiwiti déning Clovis, raja bangsa Franka, ing taun 496. Manéka raja Éropah padha makarya kanggo ngukuhaké panggonané kapausan sawisé Clovis, nanging ayat iki nedahaké patang prakara kang ditindakaké para raja Éropah (tangan-tangan) kanggo kapausan, sawisé padha nerak lumantar mbentuk aliansi gréja lan nagara karo sundel Tirus.
Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.
Sawisé padha ngadeg kanggo ndhukung kepausan, wong-wong mau “ngregeti” utawa ngrusak kutha Roma, kang dadi pralambang kakuwatan tumrap Roma kapir lan Roma kapausan. Pangregetan kang kasebut ing ayat iku kalakon bola-bali sajrone taun-taun kang lumaku, nalika kutha Roma digawa ana ing sangisoré serangan militèr kang tanpa pedhot. Para ratu Éropah iku (lengen-lengen) uga bakal “ngilangaké kurban sadina-dina.” Tembung Ibrani kang dijarwakaké “ngilangaké” ing ayat iki dudu “rum,” kaya ing pasal wolu. Ing ayat iki, tembung kang dijarwakaké “ngilangaké” yaiku “sur,” lan tegesé nyirnakaké. Lengen-lengen para ratu Éropah bakal nyirnakaké panentangan kapir marang munggahé kepausan ing taun 508. Banjur ing taun 538, lengen-lengen mau bakal masang kepausan ing dhamparing bumi. Banjur ing Konsili Orléans, ing taun iku uga, kepausan ngleksanakaké sawijining angger-angger bab dina Minggu.
Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.
Minggu minangka dina pangibadah iku kang déning Sister White sinebut sabat “brahala”, lan panyembahan brahala iku minangka teges Alkitabiah kang sampurna tumrap tembung “nistha”. Ing taun 538, lengené Roma kapir ngedegaké nistha kang ndadèkaké sepi.
“All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.
“Kabeh wong sing bakal ngluhuraké lan nyembah sabat brahala, yaiku sawijining dina sing ora diberkahi déning Gusti Allah, padha mbiyantu Iblis lan para malaékaté kanthi sakèhé kakuwatan saka kabisan kang diparingaké Gusti Allah marang wong-wong mau, kang wus padha diselewengaké kanggo panggunaan kang luput. Diilhami déning roh liya, kang mbutakaké pangrasa pambédané, wong-wong mau ora bisa weruh yèn pangluhuran dina Minggu iku sakabèhé minangka pranatané Gréja Katulik.” Selected Messages, buku 3, 423.
Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.
Ramalan lan sajarah nyengkuyung penerapan sing lagi wae kita tetepaké tumrap ayat telung puluh siji. Nalika kita ngandika manawa ramalan nyengkuyung penerapan iki, kang kita maksud yaiku yèn ana ramalan-ramalan liyané sing ngrembug prakara-prakara kang padha iki, tanpa saiki nggawa prakara-prakara iku menyang sajroning pirembugan. Kaping lima lan pungkasané Daniel migunakaké tembung “the daily,” iku kapanggih ana ing bab rolas.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.
Lan wiwit wektu kurban sabendina bakal disingkiraké, lan jejijikan kang ndadèkaké sepi bakal didegaké, bakal ana sewu rong atus sangang puluh dina. Begja wong kang ngentèni, lan tekan ing sewu telung atus telung puluh lima dina. Daniel 12:11, 12.
Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.
Pameca lan sajarah nedahaké yèn ing taun 508, perlawanan marang munggahé kakuwasan kapapaan sajatiné rampung, nalika sing pungkasan saka telung alangan géografis (bangsa Goth), kacabut kaya kang kasebut ing Daniel pasal pitu.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Aku nggatekake sungu-sungu mau, lan lah, ana sungu cilik liyane metu ana ing antarané, ing ngarepé sungu iki telu saka sungu-sungu kang kapisan padha dicabut nganti oyod-oyodé; lan lah, ana ing sungu iki mripat kaya mripaté manungsa, lan cangkem kang ngucap prakara-prakara gedhé. Daniel 7:8.
The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.
Telung sungu sing disirnakaké iku kagambar ana ing loro loh suci, lan nalika sing katelu saka telung pepalang géografis mau diusir metu saka kutha Roma, ing taun 508, panentangan marang tuwuhé kakuwasan kepausan banjur disingkiraké. Panyetegan sing katandhakaké ing ayat sewelas iku nglambangaké telung puluh taun antarane 508 lan 538. Iku nandhani telung puluh taun nalika ancang-ancang kanggo ngedegaké manungsa duraka ana ing Padalemané Allah wis kalaksanakké.
The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.
Tembung sing dipunjarwakake dados “kapundhut” ugi inggih punika “sur,” tegesipun nyingkirake, lan ing taun 508, perlawanan tumrap munggahipun kapausan dipun-singkirake (kapundhut). Wiwit tanggal punika, sewu kalih atus sangang dasa taun nuntun panjenengan dumugi 1798, lan tatu mematikaning kapausan. Sewu tiga atus tigang dasa gangsal dinten nuntun panjenengan dumugi kuciwa ingkang kapisan, lan wiwitaning wekdal tundha ing pungkasaning taun 1843. Ayat punika njanjekake berkah dhateng tiyang-tiyang ingkang “rawuh” dumugi 1843. Tembung “rawuh” tegesipun ndemek. Dinten kapisan taun 1844 nandhani kuciwa ingkang kapisan, nanging dinten pungkasan taun 1843 ndemek wekdal kapisan taun 1844. Dinten pungkasaning satunggal taun ndemek dinten kapisaning taun salajengipun. Berkah ingkang kaiket kaliyan tanggal punika dipunteguhaken déning sajarah lan wangsit.
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
Kita badhé nerusaké pangrembag kita bab tegesipun “the daily” minangka kayektèn dhasar ing artikel salajengipun.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Kabèh pesen sing kaparingaké wiwit taun 1840–1844 kudu saiki digawe kanthi kakuwatan, awit akèh wong sing wis kelangan pituduhé. Pesen-pesen iku kudu digawa marang kabèh gréja.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kristus ngandika, ‘Rahayu mripatmu, awit mripatmu padha ndeleng; lan kupingmu, awit kupingmu padha krungu. Amarga satemen-temene Aku pitutur marang kowe, manawa akeh para nabi lan wong mursid kang kepéngin ndeleng samubarang kang padha kokdeleng, nanging ora padha ndeleng; lan krungu samubarang kang padha kokrungu, nanging ora padha krungu’ [Matthew 13:16, 17]. Rahayu mripat kang nyumurupi prakara-prakara sing kasumurupan ing taun 1843 lan 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Pesen iku wis kaparingake. Lan ora kena ana panundhan sajroning mbaleni pesen iku, amarga pratandha-pratandha jaman lagi kaleksanan; pakaryan panutup kudu rampung. Pakaryan gedhe bakal kalakon sajrone wektu cekak. Ora suwe bakal ana pesen kang kaparingake miturut panetepane Gusti Allah, lan pesen iku bakal saya ngrembaka dadi sesambat sora. Banjur Daniel bakal ngadeg ana ing pandumane, kanggo maringi paseksene.” Manuscript Releases, volume 21, 437.