In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
Ing bab pitulas lan wolulas saka Wahyu, sawijining malaékat maringi wahyu marang Yohanes ngenani ukuman atas kapapaan. Ing panjlentrehan bab ukumané kang pungkasan, karajan-karajan ing ramalan Kitab Suci dipratelakaké.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Lan iki pangerten kang nduwèni kawicaksanan. Pitu sirah iku pitu gunung, kang dienggoni lungguhe wong wadon mau. Lan ana pitu raja: lima wis tiba, siji ana, lan sijiné durung teka; lan manawa panjenengané teka, dhèwèké kudu tetep sawatara mangsa cendhak. Lan kéwan galak kang biyèn ana, lan saiki ora ana, iya iku dhèwèké kang kaping wolu, lan asalé saka pitu mau, lan tindak marang karusakan. Wahyu 17:9–11.
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
Yokanan kanthi kasukman wus digawa menyang taun 1798, ing kono dheweke kaparingan piwulang manawa pitung sirah ing kéwan galak kang nggawa wong wadon papal iku yaiku pitung raja. Raja iku sawijining karajan, lan karajan uga minangka sirah ing wangsit Kitab Suci. Ing taun 1798, lima karajan wus rubuh lan siji nalika iku lagi mrentah. Karajan kapitu isih ana ing mangsa ngarep, lan karajan iku dilambangaké déning sapuluh raja. Banjur Yokanan diparengaké weruh manawa karajan kawolu iku yaiku kéwan galak papal, kang asalé saka pitung mau. Kapapalan iku karajan kaping lima, lan iku wus nampa tatu kang matèni, saéngga nalika tatu kang matèni iku waras, banjur iku dadi sirah kawolu kang asalé saka pitung mau.
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
Ing Daniel loro, papat karajan kang kapisan yaiku Babil, Medo-Pèrsia, Yunani, lan Roma. Papat karajan kang harfiah iku uga nglambangaké papat karajan rohani, lan bebarengan padha nandhakaké wolung ratu, utawa sirah-sirah, ing Wahyu pitulas, amarga Gusti Yesus tansah nggambaraké pungkasaning sawijining prakara lumantar wiwitaning prakara iku. Daniel pasal loro iku minangka sebutan kang kapisan bab karajan-karajan ing ramalan Kitab Suci, lan Wahyu pitulas iku kang pungkasan, mulané loro-loroné kudu sarujuk, amarga Allah ora tau owah.
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
Karajan kaping lima sing wis rubuh ing taun 1798 iku yaiku Babil rohani, kapapan. Karajan kaping nem sing ngasta panguwasa ing taun 1798 iku yaiku karajan sungu loro sing wis katitipaké lumantar pralambang karajan sungu loro saka wong Média lan Persia. Karajan kaping pitu, sing dumadi saka sapuluh ratu, kang ing taun 1798 durung teka, iku yaiku pamaréntahan siji donya, sing wis katitipaké lumantar pralambang Yunani, pamaréntahan siji donya saka Aleksander Agung. Endhas kaping wolu, sing asalé saka antarané pitu mau, yaiku karajan kaping lima sing nandhang tatu pati, nanging urip manèh nalika tatu pati iku wis waras.
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
Pengadilan tumrap si sundel gedhé kadadéan ing “jam” krisis hukum Minggu, yaiku sawijining wewengkon wektu kang diwiwiti déning hukum Minggu ing Amérika Sarékat lan lumaku terus sajroning sajarah nganti mangsa sih-rahmat tumrap manungsa katutup. Ing “jam” iku, kang ana ing Daniel diarani “ing dina-dinané para raja iki”, Allah bakal ngadegaké Kratoné. Ing “jam” iku udan pungkasan lagi kawutahaké.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Udan pungkasan lagi bakal tumiba marang wong-wong kang resik—ing wektu iku kabeh bakal nampani iku kaya biyèn.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
“Nalika para malaékat papat mau ngeculaké, Kristus bakal ngedegaké karajané. Ora ana siji waé kang nampani udan pungkasan kajaba wong-wong kang nindakaké sakèhé sing bisa ditindakaké.” Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
Panyurahaning udan pungkasan iku lumaku saya maju, awit iku cocog karo pangadilan, lan pangadilan iku lumaku saya maju. Kaum Millerit mangertos bilih piyambakipun gesang wonten ing sikilipun patung ing Daniel pasal kalih. Piyambakipun pitados bilih Roma punika kratoning bumi ingkang pungkasan, lan piyambakipun leres, nanging winates ing pangertosanipun.
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
“Ing jamané para ratu iki,” temenan dumadi ana ing sajarah karajan Roma, nanging iku dudu sajarah Roma kafir utawa Roma kapausan, iku sajarah Roma modhèren. Para Millerit nerapaké Roma kafir lan Roma kapausan minangka siji karajan, lan kanthi mangkono padha nggunakaké sawijining pethikan saka kitab Yehezkiel ngenani ratu pungkasaning Yehuda (Zedekia), kanggo nyangga pangertené.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Lan sira, pangéran Israèl kang nistha lan duraka, kang dinané wus teka, nalika pialané pialang wus tumeka ing wekasané, mangkéné pangandikané Pangéran Allah: Copota serbaning kaluhuran, lan jungkira makutha iku; iki ora bakal tetep kaya biyèn: unggulna wong kang asor, lan asorna wong kang luhur. Aku bakal mbalèkaké, mbalèkaké, mbalèkaké iku; lan iku ora bakal ana manèh, nganti rawuh Panjenengané kang nduwèni haké; lan Aku bakal maringaké iku marang Panjenengané. Yehezkiel 21:25–27.
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
Wiwit saka Zedekia bakal ana telung karajan sing bakal “dibalèkaké,” sing bakal nuntun marang Sang Kristus, kang “duwèké hak,” kanggo mrentah. Babilon, Medo-Persia, lan Yunani kabèh bakal digulingaké nganti tekan karajan Roma, lan sajrone sajarah karajan kaping papat iku, Sang Kristus bakal rawuh lan ngedegaké sawijining karajan. Panjenengané nindakaké prakara iku kanthi temenan.
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
“Sing paling pinunjul ing antarane wong-wong sing kanthi cepet nggiring bangsa mau menyang karusakan yaiku Zedekia, rajané. Kanthi sakabehe nilar piwulang Pangéran kaya sing kaparingaké lumantar para nabi, lali marang utang panuwun sing kudu dibalesé marang Nebukadnezar, nglanggar sumpah kasetyan kang suci sing wis diucapaké atas asmane Pangéran Allahé Israèl, rajané Yehuda mbrontak marang para nabi, marang sing wis maringi kabecikan marang dhèwèké, lan marang Allahé. Amarga gumunggung ing kawicaksanané dhéwé, dhèwèké ngupaya pitulungan marang mungsuh kuna tumrap kamakmurané Israèl, “kanthi ngutus para utusané menyang Mesir, supaya wong-wong mau maringi dhèwèké jaran lan rakyat akèh.”
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
“‘Apa dhèwèké bakal oleh karaharjan?’ mangkono Gusti takon ngenani wong sing kanthi nistha mangkono wis ngiyanati saben kapitadosan suci; ‘apa dhèwèké bakal uwal, sing nindakaké prekara-prekara mangkono? utawa apa dhèwèké bakal nglanggar prejanjian, lan kapitulungan? Demi Ingsun, mangkono pangandikané Pangeran Yehuwah, satemené ana ing panggonan panggonané ratu sing wis ngangkat dhèwèké dadi ratu, kang sumpahé dipoyoki, lan prejanjiané dilanggar, iya karo dhèwèké ana ing tengahing Babil dhèwèké bakal mati. Uga Sang Pringon ora bakal mbiyantu dhèwèké ana ing perang nganggo wadya-bala kang rosa lan kumpulan kang akèh: … awit dhèwèké ngremehaké sumpah kanthi nglanggar prejanjian, nalika lah dhèwèké wis mènèhi tangané, lan wis nindakaké kabèh prekara iki, dhèwèké ora bakal uwal.’ Yeheskiel 17:15–18.”
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
“Tumrap ‘pangeran duraka kang najis’ wus tekan dinane pangetungan pungkasan. ‘Busakna serbaning karaton iku,’ mangkono dhawuhe Pangeran, ‘lan culanen makutha iku.’ Ora nganti Kristus piyambak ngedegake Kratonipun, Yehuda ora bakal diparengake maneh nduwèni ratu. ‘Aku bakal mbalikke, mbalikke, mbalikke iku,’ mangkono dhawuh ilahi ngenani dhamparing brayat Dawud; ‘lan iku ora bakal ana maneh, nganti Panjenengane rawuh kang sajatine nduwèni hak marang iku; lan Aku bakal maringake iku marang Panjenengane.’ Yehezkiel 21:25–27.” Prophets and Kings, 450, 451.
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
Miller pun leres, nanging pangertosanipun winates, awit karajan ingkang dipunadegaken déning Kristus nalika Panjenenganipun lumampah wonten ing antaraning manungsa, sanès karajan bumi ingkang pungkasan. Isih badhé wonten sekawan ratu sasampunipun karajan Roma kapir. Nanging Kristus pancèn ngedegaken karajaning “sih-rahmat” wonten ing salib, nanging karajan punika boten dipunadegaken ing jamanipun sedasa ratu ing Wahyu pitulas, ugi boten dipunadegaken nalika wekdalipun udan pungkasan. Karajan ingkang dipunadegaken déning Kristus ing dinten-dinten pungkasan, inggih punika karajaning “kamulyan”-Nipun. Sister White ngandharaken kanthi langsung bab kalih karajan punika.
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
Para Millerite mangertos bilih Kristus ngedegaken satunggaling karajan sajroning sajarah karajan kaping sekawan, lan pangertosipun punika leres, nanging winates. Ing sajarah karajan kaping sekawan, Kristus ngedegaken karajan “sih-rahmat,” lan ing sajarah karajan kaping wolu, Panjenenganipun ngedegaken karajan “kamulyan”-Nya. Ing sajarah nalika Panjenenganipun ngedegaken karajan “sih-rahmat,” Roh Suci kawutahaken ing dinten Pentakosta. Pentakosta dados pralambang tumrap kawutahanipun udan pungkasan, ing sajarah nalika Panjenenganipun ngedegaken karajan “kamulyan”-Nya.
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
Pesen Pentakosta iku pesen bab wunguné Kristus sacara harfiah. Pesen udan pungkasan, paling ora sapérangané, yaiku pesen bab wungun simbolis kang diwakili déning tédhak-tédhakan profètis manawa kang kaping wolu saka pitu, kang kaleksanan ana ing kéwan mau, lan uga rong sungu saka kéwan bumi. Kratonan kang kaping papat lan kang kaping wolu iku papané Kristus netepaké Kratoné.
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
“Pangumuman kang wis katindakaké déning para murid ing asmaning Pangéran kuwi, ing saben rinci, bener temenan, lan kadadéan-kadadéan kang dituding déning pangumuman mau sajatiné nalika kuwi lagi kelakon. ‘Wektuné wus kaleksanan, kratoning Allah wus cedhak,’ mangkono pesené. Nalika ‘wektu’ mau entèk—yaiku swidak sanga minggu ing Daniel 9, kang kudu nganti tumeka marang Sang Mesias, ‘Sang Kang Kabebungah’—Kristus wus nampani jebadaning Roh sawisé baptisané déning Yohanes ana ing Yordan. Lan ‘kratoning Allah’ kang padha diumumaké wis cedhak mau, katetepaké lumantar seda-Né Kristus. Kraton iki dudu, kaya kang wis diwulangaké supaya padha pracaya, sawijining karajan kadonyan. Uga dudu karajan mangsa ngarep kang langgeng lan ora kena pati, kang bakal ditegakké nalika ‘kraton lan panguwasa, sarta kaluhuraning karaton ing sangisoring saindenging langit, bakal kaparingaké marang umaté para suci kagungané Kang Mahaluhur;’ yaiku karajan langgeng, ing ngendi ‘kabèh panguwasa bakal ngabdi lan mituhu marang Panjenengané.’ Daniel 7:27. Kaya kang dienggo ing Kitab Suci, ungkapan ‘kratoning Allah’ dipigunakaké kanggo nandhani loro-loroné: kratoning sih-rahmat lan kratoning kamulyan. Kratoning sih-rahmat dipratélakaké déning Paulus ing Serat marang wong Ibrani. Sawisé nuding marang Kristus, Sang juru pambélani kang kebak welas asih, kang ‘kasengkuyung déning rasa marang kaapesan kita,’ rasul mau ngandika: ‘Mulané ayo padha sowan kanthi kendel marang dhampar sih-rahmat, supaya kita oleh kawelasan, lan nemu sih-rahmat.’ Ibrani 4:15, 16. Dhampar sih-rahmat nglambangaké kratoning sih-rahmat; awit anané dhampar iku nduduhaké anané sawijining karajan. Ing akèh pasemoné, Kristus migunakaké ungkapan ‘kratoning swarga’ kanggo nandhani pakaryaning sih-rahmat ilahi tumraping ati manungsa.”
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
“Mangkono ta dhamparing kamulyan iku nggambarake kratoning kamulyan; lan kraton iki kasebut ing pangandikané Sang Juru Slamet: ‘Manawa Putraning Manungsa rawuh ing kamulyané, lan sakehing malaékat suci nunggil karo Panjenengané, nalika iku Panjenengané bakal lenggah ing dhamparing kamulyané; lan ana ing ngarsané bakal padha diklumpukaké kabèh bangsa.’ Matius 25:31, 32. Kraton iki isih bakal kalakon ing tembé. Iku ora bakal diadegaké nganti rawuhé Kristus kaping pindho.”
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.
“Karajaning sih-rahmat katetepaké sanalika sawisé manungsa tiba ing dosa, nalika sawijining rancangan katata kanggo panebusaning bangsa kang kebak kaluputan. Karajan iku banjur wus ana ing ancas lan lumantar janji Allah; lan lumantar pracaya, manungsa bisa dadi para kawulane. Nanging karajan iku durung sajatiné katetepaké nganti tekan sedané Kristus. Malah sawisé lumebet ing misi-Né ing bumi, Sang Juru Slamet, kang kesel déning kakukuhan lan ora matur nuwuné manungsa, bisa waé mundur saka kurbaning Kalvari. Ing Getsemani tuwunging kasangsaran gumeter ana ing asta-Né. Ing wektu iku uga Panjenengané bisa ngusap kringet getih saka bathuk-Né lan ninggalaké bangsa kang kebak kaluputan supaya tiwas ing pialané. Saupama Panjenengané nindakaké mangkono, mesthi ora ana panebusan tumrap manungsa kang wus tiba. Nanging nalika Sang Juru Slamet masrahaké nyawa-Né, lan kanthi ambegan pungkasané nguwuh, ‘Sampun kalampahan,’ nalika iku kasampurnaning rancangan panebusan wis kasantosakaké. Janji kawilujengan kang kaparingaké marang pasangan kang nindak dosa ana ing Eden banjur katetepaké. Karajaning sih-rahmat, kang sadurungé wus ana lumantar janji Allah, banjur katetepaké.”
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
“Mangkono patiné Kristus—prastawa iku piyambak kang para murid wis dipandeng minangka karusakan pungkasan tumrap pangarep-arepé—satemené dadi bab kang ndadèkaké pangarep-arep iku tetep mesthi ing salawas-lawasé. Sanadyan prastawa iku ndhatengaké kuciwaning ati kang nglarani banget tumrap wong-wong mau, iku minangka pucaking bukti yèn kapitadosané padha bener. Prastawa kang wus ngebaki wong-wong mau kanthi kasusahan lan pepesé pangarep-arep iku, satemené dadi prastawa kang mbukak lawanging pangarep-arep tumrap saben anaké Adam, lan ing kono kauripané ing mangsa ngarep lan kabagyan langgengé sakabèhé para wong setya kagungané Allah ing sadawaning jaman kapusataké.”
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
“Pangajab-pangajab sih-kadarman kang tanpa wates wus tekan marang kacawisane kasampurnan, malah lumantar kuciwane para murid. Sanadyan atine wus katundhung dening sih-rahmat ilahi lan kasektèn pangandikane Panjenengané, kang ‘ngandika kaya durung tau ana wong ngandika mangkono,’ nanging isih kaselipan ana ing emas murni katresnané marang Gusti Yésus, campuran logam asor arupa gumunggung kadonyan lan pepénginan kang mentingaké awaké dhéwé. Malah ana ing kamar Paskah, ing wektu kang khidmat mau nalika Sang Guru wis wiwit mlebu ing ayanging Gethsemane, ana ‘padudon ana ing antarané wong-wong mau, sapa ing antarané wong-wong mau kang kudu dianggep paling gedhé.’ Lukas 22:24. Pangwasané kebak déning dhampar, makutha, lan kamulyan, déné ana ing sangarepé dhéwé wus gumelar wirang lan sangsara ing taman, balé pangadilan, lan salibing Kalvari. Gumunggunging ati lan ngelaking kamulyan kadonyan iku kang nuntun wong-wong mau supaya nggegem kanthi rosa marang piwulang palsu ing jamane, sarta nglalèkaké pangandikané Juruwilujeng kang nuduhaké sipat sejatiné Kratoné, lan nunjuk marang sangsara lan pejahé Panjenengané. Lan kaluputan-kaluputan iki nuwuhaké pacoban—landhep nanging prelu—kang diparengaké supaya dadi pambeneré. Sanadyan para murid wus klèru mangertèni tegesing pawartané, lan gagal nyumurupi pangajab-pangajabé, nanging wong-wong mau wus martakaké pepènget kang diparingaké Gusti Allah marang wong-wong mau, lan Pangéran bakal maringi ganjaran marang pracayané sarta ngurmati katrimané. Marang wong-wong mau bakal dipasrahaké pakaryan kanggo ngumandhangaké marang sakehing bangsa Injil kamulyan bab Pangérané kang wus wungu. Kanggo nyawisaké wong-wong mau tumrap pakaryan iki, pengalaman kang miturut panemuné pait banget mau diparengaké kelakon.” The Great Controversy, 347, 348.
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
Ing kitab Wahyu, “budi kang nduwèni kawicaksanan” ngetang “cacahing manungsa”, lan mangreti yèn “manungsa” iku uga karajan kaping wolu, yaiku kang asalé saka pitu mau. “Manungsa duraka” iku sirahing karajan kaping wolu kang mrentah para ratu lan para sudagar ing bumi, kang digandhèngi déning pitu pasamuwan supaya luput saka cacad panganiaya, lan kang lenggah ana ing sadhuwuring akèh banyu.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Panjenengané banjur ngandika marang aku, “Banyu kang kokdeleng, ing ngendi si sundel iku lungguh, iku para bangsa, lan wong akèh, lan para umat, lan basa-basa.” Wahyu 17:15.
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
“wong dosa” mréntah nguwasani donya pulitik, moneter, agama, lan sipil, sarta kabèh manungsa, kajaba wong-wong kang wis olèh kamenangan ngungkuli kéwan iku, lan reca-gambarané, tandhané, lan cacahé asmane.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Lan aku weruh kaya segara kaca kacampuran geni; lan wong-wong kang wus oleh kamenangan ngungkuli kéwan iku, lan ngungkuli reca-gawéné, lan ngungkuli tandha-gawéné, lan ngungkuli cacahe asmane, padha ngadeg ana ing sandhuwuring segara kaca iku, padha nyekel clempungé Allah. Lan padha ngidungaké kidungé Musa, abdining Allah, lan kidungé Sang Cempe, mangkéné: Agung lan nggumunaké iku pakaryan-paduka, dhuh Pangéran Allah Kang Mahakwasa; adil lan satuhu iku dalan-paduka, dhuh Ratuning para suci. Wahyu 15:2, 3.
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
Wong-wong “wicaksana” sing mangertosi “tambaning kawruh,” nalika Wahyu Yesus Kristus kabikak segelé, yaiku wong-wong sing duwe “pangerten” lan “ngetung cacahe kéwan mau: awit iku cacahe manungsa; lan cacahe nem atus sawidak nem.” “Pangerten” iku nggambarake sapérangan saka proses panggodhèkan telung tataran sing tansah kelakon nalika Yesus mbikak segelé sawijining ramalan. Mulané dicathet manawa wong-wong mau “wis oleh kamenangan ngungkuli” “cacahe asmane.”
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
Nampa kamenangan iku ateges lulus saka sawijining ujian, lan wong-wong sing “wicaksana” lan “mangertos” oleh kamenangan sing gegandhengan karo angka 666, lan ayat iku uga nandhesake manawa ana wolung karajan, lan yen karajan kaping wolu iku asalé saka pitu. “Rahasia” iku dipralambangaké ing Daniel pasal loro, amarga pandongané Daniel yaiku supaya mangertos “rahasia” iku. Wahyu manawa ana wolung karajan, lan karajan kaping wolu iku asalé saka pitu, lan yèn angka karajan iku yaiku 666, iku dadi rahasia sing digambaraké dipikoleh Daniel lumantar pandongané, lan Daniel nggambaraké wong-wong “wicaksana” kagungané Allah ing dina-dina wekasan.
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
Daniel nglambangaké para “wicaksana” ing dina-dina pungkasan sing marang wong-wong mau rahasia Daniel loro kabukak, lan rahasia iku yaiku wahyu yèn rujukan pungkasan lan kapisan tumrap karajan-karajan ing ramalan Kitab Suci iku ana wolung karajan ing reca mau. Wahyu iku njunjung pangerten Millerite babagan Daniel bab loro, nanging sumunar sapuluh ping luwih padhang, sawisé iku diakoni. Kamulyané, amarga sapuluh ping luwih padhang, nglambangaké sawijining ujian sing dipikantuk kamenangan déning para “wicaksana”, amarga karajan kaping wolu sing asalé saka pitu iku, uga karajan kaping nem sing minangka satunggaling persatuan rangkep telu saka naga, kéwan buas, lan nabi palsu. Mulané, naga, kéwan buas, lan nabi palsu iku kabèh minangka karajan kaping nem, lan bebarengan nggambaraké 666.
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
Nebukadnezar diuji lumantar wahyu ing Daniel pasal loro, lan panjenengané gagal ing pangadilan mau. Ing Daniel loro, Daniel nglambangaké para “wicaksana” kang kasil ngliwati pangadilan bab rahasia reca iku. Nebukadnezar ing pasal telu nglambangaké wong duraka kang gagal ing pangadilan kang padha iku. Nebukadnezar, minangka ratu kapisan saka karajan kapisan, nglambangaké ratu pungkasan saka karajan pungkasan. Mulané panjenengané nglambangaké “manungsa dosa,” yaiku manungsa ing ramalan kang dicekel déning pitu pasamuwan. Manungsa katitahaké ing dina kaping nem, mulané angka nem iku angka tumraping umat manungsa. Cacahé Nebukadnezar iku nem. Nebukadnezar gagal ing pangadilan angka 666, lan nglambangaké wong duraka ing dina-dina pungkasan. Minangka pralambang tumrap manungsa dosa, cacahe iku nem.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.
Raja Nebukadnésar yasa sawijining reca emas, dhuwuré sewidak hasta lan ambané nem hasta; banjur diadegaké ing tanah rata Dura, ing wilayah propinsi Babil. Daniel 3:1.
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
Patung emas iku dhuwuré sewidak hasta lan ambané nem hasta, sarta digawé déning Nebukadnésar, kang wilangané nem. Patung iku diadegaké minangka pambrontakan marang pepadhanging patung ing pasal loro, lan katrangan telu-lapisé bab patung iku, nalika panjenengan mangertèni yèn wilangané Nebukadnésar iku nem, padha karo nem, nem, nem.
We will continue this study in the next article.
Panaliten iki bakal kita terusaké ing artikel sabanjuré.
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
“Pikiran kanggo netepaké karajan lan sawijining dinasti kang bakal lestari ing salawas-lawase, banget narik kawigatèn sang panguwasa agung, ing ngarsané lengené para bangsa ing bumi ora bisa ngadeg. Kanthi semangat kang lair saka ambisi tanpa wates lan kasombongan kang mentingaké dhiri, dhèwèké banjur rembugan karo para wong wicaksanané bab carané supaya prakara iku bisa kalakon. Amarga lali marang panyedhiyaning panguwasa Ilahi kang nggumunaké gegayutan karo impen bab reca gedhé iku; lali uga yèn Gusti Allahé Israèl lumantar abdiné Daniel wus njlentrehaké kanthi cetha tegesé reca iku, lan yèn gegayutan karo katrangan iki para wong gedhé ing karajan wis kapitulungan saka pati kang ngisin-isini; lali marang samubarang kabèh kajaba pepénginané kanggo netepaké kakuwasan lan kaluhurané dhéwé, sang raja lan para penasehat nagarané mutusaké yèn kanthi sakèhing cara kang bisa ditindakaké, padha bakal ngupaya ngluhuraké Babil minangka kang paling unggul, lan pantes nampa kasetyan saka jagad kabèh.
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
“Gambaran simbolis kang lumantar iku Allah wis nglairaké marang sang ratu lan marang umat kersané tumrap bangsa-bangsa ing bumi, saiki arep digawé dadi sarana kanggo ngluhuraké kakuwasan manungsa. Tafsiré Daniel bakal ditampik lan dilalèkaké; kayektèn bakal disalahtegesi lan disalahgunakaké. Simbol kang katetepaké déning Swarga kanggo mbikak marang pikiraning manungsa prakara-prakara wigati kang bakal kelakon ing tembé, bakal digunakaké kanggo ngalang-alangi panyebaran kawruh kang dikersakaké Allah supaya ditampa déning donya. Mangkono, lumantar reka-dayané para wong ambisius, Iblis ngupaya nggagalkaké karsaning Ilahi tumrap umat manungsa. Mungsuhing manungsa ngerti yèn kayektèn kang ora kacampuran kaluputan iku sawijining daya kang kuwasa kanggo nylametaké; nanging manawa dipigunakaké kanggo ngluhuraké awaké dhéwé lan ndhukung rancanganing manungsa, kayektèn iku malih dadi daya tumrap piala.”
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
“Saka pamedharane kasugihaning bandha kang melimpah, Nebukadnésar ndhawuhaké supaya digawé arca emas kang gedhé, kang ing ciri-ciri umumé padha karo apa sing wis katon ana ing sesanti, kajaba mung ing satunggal prakara, yaiku bahan kang kanggo nyusun arca mau. Wong Khaldéa, kang wis kulina marang pepethaning déwa-déwané kapir kang mewah lan agung, durung tau sadurungé gawé apa waé kang nganti kaya mangkéné nggumunaké lan mulya kaya reca kang padhang sumunar iki, dhuwuré nem puluh hasta lan ambané enem hasta. Lan ora nggumunaké manawa ing nagara kang pangibadah marang brahala nyebar kanthi umum, arca kang éndah lan tanpa tandhing regané ana ing dhataran Dura, kang nglambangaké kamulyaning Babil lan kaluhuran sarta kakuwatané, kasucèkaké dadi sesembahan. Mulané prakara iku banjur dipatrapaké, lan metu dhawuh manawa ing dina pentasbihané kabèh wong kudu nduduhaké kasetyan kang paling dhuwur marang kakuwatan Babil kanthi sujud ana ing ngarepé arca mau.” Prophets and Kings, 504, 505.