The question we will seek to resolve in this article is how the first mention of the kingdoms of Bible prophecy in Daniel chapter two agrees with the last mention of the kingdoms of Bible prophecy in Revelation seventeen. I intend to raise some questions about what is actually identified in Nebuchadnezzar’s image and the pioneer’s position, that their history represented the point when the rock would strike the feet of the image.
Pitakon ingkang badhé kita upados rampungaken wonten ing artikel punika inggih punika kadospundi sebutan kapisan bab karajan-karajan ing ramalan Kitab Suci wonten ing Daniel pasal kalih saged sarujuk kaliyan sebutan pungkasan bab karajan-karajan ing ramalan Kitab Suci wonten ing Wahyu pitulas. Kawula badhé ngaturaken sawetawis pitakon ngenani punapa ingkang sajatosipun dipunidentifikasi wonten ing reca Nebukadnezar lan pendirian para perintis, bilih sajarahipun makili titik wekdal nalika watu punika badhé nempuh sukuning reca punika.
Sister White identifies that we had reached the point where “God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay,” which she further describes as the “mingling of churchcraft and statecraft.”
Suster White negesake bilih kita sampun dumugi ing titik nalika “pakaryan suci kagunganipun Gusti Allah dipunlambangaken déning sikil patung ingkang wonten campuran wesi kaliyan lempung teles,” ingkang lajeng piyambakipun katerangaken malih minangka “campuran antawisipun kaprigelan gréjawi lan kaprigelan nagari.”
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Kita wus tekan sawijining wektu nalika pakaryan suci kagungane Gusti Allah dipralambangaké déning sikilé reca iku, ing ngendi wesi mau kacampur karo lempung teles. Gusti Allah kagungan umat, umat pilihan, sing pangertèné kudu disucekaké, sing ora kena dadi najis marga numpukaké ing dhasar kayu, suket garing, lan damèn. Saben jiwa sing setya marang pepakoné Gusti Allah bakal weruh yèn ciri pambédaning iman kita iku yaiku Sabat dina kapitu. Manawa pamaréntahan ngajèni Sabat kaya sing wis diprentahaké déning Gusti Allah, pamaréntahan iku bakal ngadeg ana ing kakuwatané Gusti Allah lan ana ing pangayomaning iman sing biyèn wis kaparingaké marang para suci. Nanging para negarawan bakal njunjung sabat palsu, lan bakal nyampur iman agama panunggalané karo pangreksaning anaking kepausan iki, kanthi nempataké iku ngungkuli Sabat kang wis disucekaké lan diberkahi déning Pangéran, sing wis dipisahaké kanggo ditetepaké suci déning manungsa, minangka pratandha antarané Panjenengané lan umaté tumrap sewu turun-temurun. Campuran antarané kaprigelan greja lan kaprigelan nagara dipralambangaké déning wesi lan lempung. Pasekuton iki lagi nglemahaké sakèhé kakuwatan gréja-gréja. Maringi greja kakuwatan nagara mangkono iki bakal ndhatengaké akibat sing ala. Manungsa meh ngluwihi wates kasabarané Gusti Allah. Wong-wong mau wis nanduraké kakuwatané ana ing pulitik, lan wis manunggal karo kepausan. Nanging bakal tekan wektuné nalika Gusti Allah bakal ngukum wong-wong sing wis mbatalaké angger-anggeré, lan pakaryan ala mau bakal mbalela marang awaké dhéwé.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The time which we have come to when God’s sacred work is mingling churchcraft and statecraft, is a description of a progressive period of time. She says the mingling “is weakening all the power of the churches,” and it “will bring evil results,” and that “the time will come when God will punish those who have made void His law.”
Wektu kang saiki kita tekan nalika pakaryan suci kagungané Gusti Allah dicampur karo pakaryan greja lan pakaryan nagara, iku minangka sawijining katrangan bab sawijining mangsa wektu kang lumaku maju. Panjenengané ngandika menawa campuran iku “lagi nglemahaké sakèhé kakuwatan greja-greja,” lan menawa iku “bakal ndhatengaké asil-asil kang ala,” lan menawa “bakal teka wektuné nalika Gusti Allah bakal ngukum wong-wong kang wis ngilangaké daya pangiketé angger-anggering-Toret Panjenengané.”
The mingling of church and state that weakens the power of the churches is a description of the church of Pergamos, where the combining of churchcraft and statecraft represented the falling away that precedes the revealing of the man of sin. Pergamos and the emperor that symbolizes the compromise between Christianity and idolatry takes place in the fourth kingdom of Daniel two. That compromise is represented in Daniel two with the use of the word “clay.”
Campuraning pasamuwan lan nagara kang nglemahake kakuwatane pasamuwan-pasamuwan iku minangka gambaran pasamuwane Pergamos, ing ngendi panyawijining kaprigelan pasamuwan lan kaprigelan nagara nggambarake pamurtadan sing ndhisiki kababaré manungsa dosa. Pergamos lan kaisar sing nglambangake kompromi antarané Kristen lan brahala mau dumadi ana ing karajan kaping papat saka Daniel loro. Kompromi mau digambarake ing Daniel loro lumantar panganggone tembung “lempung.”
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Daniel 2:31–34.
Paduka, dhuh raja, sampun nyumurupi, lah ana sawijining reca ageng. Reca ageng punika, ingkang padhangé endah sanget, ngadeg wonten ing ngarsa Paduka; lan wujudipun nggegirisi. Sirahing reca punika kadamel saking emas murni, dhadhanipun lan lengen-lengenipun saking salaka, wetengipun lan pupunipun saking tembaga, sikilipun saking wesi, dene tlapakanipun sapérangan saking wesi lan sapérangan saking lemah. Paduka nyumurupi ngantos wonten satunggaling watu katètès tanpa tangan, ingkang nempuh reca punika ing tlapakanipun ingkang saking wesi lan lemah, sarta remuk dados pecahan. Daniel 2:31–34.
As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”
Nalika panafsiré Daniel terus lumajeng, iku wis dudu manèh “lempung,” nanging malih dados lempung reged utawa “lempung lendhut.”
And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.
Lan déné sampéyan nyumurupi sikil lan driji-drijiné, sapérangan saka lemah liyané tukang grabah lan sapérangan saka wesi, karajan iku bakal kabagi-bagi; nanging ana ing jeroné bakal tetep ana sapérangan saka kakuwatané wesi, awit sampéyan nyumurupi wesi mau kacampur karo lemah teles. Daniel 2:41.
The pure clay which was the Potter’s clay changes to miry clay. God’s is the divine Potter and his work is never miry.
Lempung murni sing dadi lembunge Sang Tukang Tembikar iku owah dadi lendhut. Allah iku Sang Tukang Tembikar ilahi, lan pakaryané ora tau dadi lendhut.
But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Isaiah 64:8.
Nanging saiki, dhuh Pangéran, Paduka punika Rama kawula; kawula punika lempung, lan Paduka punika tukang gerabah kawula; lan kawula sadaya punika pakaryaning asta Paduka. Yesaya 64:8.
In the history of pagan Rome, the church of Smyrna was pure clay. In the history of Pergamos, which is the fourth kingdom in Daniel two, the clay changes into miry clay. What is first mentioned in the passage as simply “clay”, and thereafter “potter’s clay”, changes into “miry clay”, as the interpretation continues. Pergamos is where that change was accomplished in order to prepare the way for Thyatira, or papal Rome. The change from “clay” into “miry clay” is the falling away that prepares the way for Thyatira, which Paul identifies as the “falling away first” in Second Thessalonians.
Ing sajroning sajarah Roma kafir, pasamuwan Smirna iku lempung kang murni. Ing sajarah Pergamus, kang dadi karajan kaping papat ing Daniel loro, lempung mau malih dadi lempung berlumpur. Apa kang wiwitané kasebut ing pethikan iku mung minangka “lempung”, lan sawisé kuwi “lempung pandhe gerabah”, malih dadi “lempung berlumpur”, kaya dene panerangane terus lumaku. Pergamus iku papan ing ngendi owah-owahan mau kalaksanakake kanggo nyawisake dalan tumuju Tiatira, utawa Roma kepausan. Owah-owahan saka “lempung” dadi “lempung berlumpur” iku murtad kang nyawisake dalan tumuju Tiatira, kang déning Paulus diidentifikasi minangka “murtad luwih dhisik” ing Tesalonika Kapindho.
The Millerites could see no further than the fourth kingdom of Rome and expected the Second Coming of Christ to be the next prophetic event, for the stone that smites the image’s feet represents the Second Coming. But did Christ set up a kingdom in 1798? He did come into the Most Holy Place on October 22, 1844, to receive a kingdom, but was it set up at that time?
Para pandhèrèkipun Miller boten saged nyumurupi langkung adoh tinimbang karajan kaping papat, yaiku Roma, lan ngarep-arep bilih Rawuhipun Kristus ingkang kaping kalih badhé dados prastawa wangsit salajengipun, awit watu ingkang nggebag sikiling reca punika nglambangaken Rawuhipun kaping kalih. Nanging, punapa Kristus ngadegaken satunggaling karajan ing taun 1798? Panjenenganipun pancen rawuh mlebet ing Papan Ingkang Maha Suci tanggal 22 Oktober 1844, kanggé nampi satunggaling karajan, nanging punapa karajan punika sampun katetepaken ing wekdal punika?
The answer to the first of those two questions is that Christ did not set up His everlasting kingdom in 1798. The second question whether or not Christ set up His everlasting kingdom on October 22, 1844 is also no.
Wangsulan tumrap pitakonan kang kapisan saka rong pitakonan mau yaiku manawa Kristus ora ngedegaké Kratoné kang langgeng ing taun 1798. Pitakonan kang kapindho, yaiku apa Kristus ngedegaké Kratoné kang langgeng ing tanggal 22 Oktober 1844 utawa ora, wangsulané uga ora.
Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.
Apa ana sawijining karajan kang diadegaké ing jaman Roma kapir? Aku takon mangkéné amarga para perintis mangertèni yèn karajan kaping papat iku kalebu Roma kapir lan Roma kapausan, kang nandhani taun 1798 minangka pungkasaning karajan kaping papat nalika Kristus bakal ngadegaké sawijining karajan langgeng. Nanging kitab Wahyu netepaké ana patang karajan kang ndhèrèk sawisé Roma kapir.
If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”
Manawi karajan kaping papat saka wesi ing Daniel bab loro mung nglambangaké Roma kapir, ing ngendi kompromi Konstantinus kaawakaké déning lempung kang malih dadi lempung lendhut, punapa Kristus ngadegaké karajan ing sajarah punika? Wangsulanipun inggih punika: inggih. Ing salib, yaiku sajarah Pergamos, dudu Tiatira, Kristus ngedegaké karajaning Panjenengané, yaiku karajan “sih-rahmat.” Ana karajan langgeng kang dipundegakaké ing salib, lan dhampar karajan punika dados pralambang tumrap satunggaling dhampar kang badhé dipundegakaké nalika udan pungkasan. Dhampar udan pungkasan punika nglambangaké karajaning Panjenengané, yaiku karajan “kamulyan.”
“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 katindakake déning para murid ing asmane Gusti iku ing saben pérangané bener, lan prastawa-prastawa kang dituduhaké déning pangumuman mau malah nalika kuwi lagi kelakon. ‘Wektuné wus katetepaké, kratoning Allah wus cedhak,’ mangkono pawartané. Nalika pungkasaning ‘wektu’—sewidak sanga minggu ing Daniel 9, kang kudu ngancik tekan Sang Mesias, ‘Sang Kang Kainaki’—Kristus wis nampi pengurapan Roh sawisé baptisané déning Yohanes ing Yordan. Lan ‘kratoning Allah’ kang padha diwartakaké wis cedhak kuwi katetepaké lumantar pejahé 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 katetepaké nalika ‘kraton lan panguwasa, lan kaluhuraning karaton ing sangisoring langit kabèh, bakal kaparingaké marang umating para suci kagungané Kang Mahaluhur;’ yaiku karajan langgeng, kang ing kono ‘sakèhing panguwasa bakal ngabdi lan manut marang Panjenengané.’ Daniel 7:27. Miturut panganggoné ing Kitab Suci, tetembungan ‘kratoning Allah’ dienggo kanggo nuduhaké loro-loroné, yaiku kratoning sih-rahmat lan kratoning kamulyan. Kratoning sih-rahmat katuduhaké déning Paulus ing Surat marang wong Ibrani. Sawisé nuding marang Kristus, Sang Juru Pantara kang kebak welas asih, kang ‘melu ngrasa marang kelemahane kita,’ rasul iku ngandika: ‘Mulane ayo padha sowan kanthi kendel marang dhampar sih-rahmat, supaya kita nampa sih-pangapunten lan kaparingan sih-rahmat.’ Hebrews 4:15, 16. Dhampar sih-rahmat makili kratoning sih-rahmat; awit anané dhampar iku nuduhaké anané sawijining karajan. Ing akèh pasemoné, Kristus migunakaké tetembungan ‘kratoning swarga’ kanggo nuduhaké pakaryaning sih-rahmat ilahi tumraping atiné 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 dhampar kamulyan iku nggambarake kratoning kamulyan; lan kraton iki kasebut ing pangandikané Sang Juruwilujeng: ‘Manawa Putraning Manungsa rawuh sajroning kamulyané, lan para malaékat suci kabèh bebarengan karo Panjenengané, nalika iku Panjenengané bakal lenggah ing dhampar kamulyané: lan ana ing ngarsané bakal kaimpun sakèhé bangsa.’ Matius 25:31, 32. Kraton iki isih bakal kelakon ing tembé. Iku ora bakal diadegaké nganti rawuhipun 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.” The Great Controversy, 347.
“Kratoning sih-rahmat katetepaké sanalika sawisé manungsa tumiba ing dosa, nalika sawijining rancangan katata kanggo nebus bangsa kang luput. Nalika iku kraton mau wus ana ing sajroning karsané Gusti Allah lan lumantar prasetyanipun; lan kanthi pracaya, manungsa bisa dadi para kawulanipun. Nanging kraton iku durung sajatiné katetepaké nganti pati Sang Kristus. Sanadyan sawisé miwiti pakaryanipun ing bumi, Sang Juru Slamet, kang kesel déning wangkal lan ora matur nuwuné manungsa, bisa waé mundur saka kurban ing Kalvari. Ing Getsemani, tuwung kasangsaran gumeter ana ing asta-Nipun. Nalika semana Panjenenganipun bisa waé ngusap kringet getih saka bathuk-Nipun lan ninggalaké bangsa kang luput supaya nemu tiwas ing pialanipun. Saupama Panjenenganipun tumindak mangkono, mesthi ora bakal ana panebusan tumrap manungsa kang wus tumiba. Nanging nalika Sang Juru Slamet masrahaké nyawanipun, lan kanthi ambegan pungkasané nguwuh, ‘Wis rampung,’ nalika iku kacumponané rancangan panebusan dadi mesthi. Prasetya kaslametan kang kaparingaké marang pasangan kang kebak dosa ing Eden dikukuhaké. Kratoning sih-rahmat, kang sadurungé wis ana marga saka prasetyanipun Gusti Allah, nalika iku katetepaké.” The Great Controversy, 347.
Christ did set up an everlasting kingdom in the prophetic history of pagan Rome, not at the end of papal Rome. He also sets up His kingdom of glory at His Second Coming which includes the history of the latter rain, when the four winds of Islam are released.
Kristus pancen ngadegaké karajan langgeng ing sajarah kenabian Roma kapir, dudu ing pungkasan Roma kapausan. Panjenengané uga ngadegaké karajan kamulyan-Nya nalika Rawuhé Kang Kapindho, kang nyakup sajarah udan pungkasan, nalika papat angin Islam diluwari.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Udan pungkasan lagi rawuh marang wong-wong kang suci—nalika iku kabèh 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. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Nalika malaékat papat mau nglepas, Kristus bakal ngedegaké Kratoné. Ora ana wong kang nampa udan pungkasan kejaba mung wong-wong kang lagi nindakaké sakehing kang bisa ditindakaké déning dhèwèké. Kristus bakal mitulungi kita. Kabèh wong bisa dadi wong kang ngalahaké lumantar sih-rahmaté Allah, lumantar rahé Gusti Yésus. Sakèhé swarga nresnani pakaryan iki. Para malaékat uga padha kasengsem.” Spalding and Magan, 3.
When the four winds are released, Christ sets up His kingdom. Both the latter rain and the releasing of the four winds represent progressive events, and neither represent a point in time. The four winds represent Islam.
Nalika patang angin dilepasaké, Kristus ngedegaké Kratoné. Udan pungkasan lan uga pelepasané patang angin padha makili prastawa-prastawa kang lumaku kanthi maju, lan loro-loroné dudu makili sawijining titik wektu. Patang angin iku makili Islam.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Malaékat-malaékat lagi nyekeli angin papat, kang dilambangaké minangka jaran ngamuk sing ngupaya uwal lan mbrastha ing saindenging lumahing bumi kabèh, nggawa karusakan lan pati ing dalané.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Punapa kita badhé tilem wonten ing pinggiringing jagad langgeng punika piyambak? Punapa kita badhé dados tumpul, adem, lan pejah? Dhuh, mugi-mugi wonten ing pasamuwan-pasamuwan kita Roh lan ambeganing Allah kaembusaken dhateng umatipun, supados piyambakipun saged jumeneng wonten ing sampéyanipun lan gesang. Kita kedah mirsani bilih margi punika ciut, lan gapura punika sesak. Nanging nalika kita ngliwati gapura ingkang sesak punika, jembaringipun tanpa wates.” Manuscript Releases, volume 20, 217.
The angels are holding the angry horse of Islam that is seeking to break loose bearing death and destruction in its path, in the time period when the Spirit of God is breathed upon God’s people. They then stand upon their feet and live. Prior to the Spirit being breathed upon them, God’s people are dead, for the breath of the Spirit causes them to stand up and live. When Sister White says we have now come to a time when the feet of the image that is mixed with iron and miry clay represents the combination of church and state, the outpouring of the latter rain was still in the future.
Para malaékat lagi nyekeli jaran Islam sing murka, kang ngupaya mbledhos metu karo nggawa pati lan karusakan ing dalané, sajrone wewatoning wektu nalika Rohing Allah dipunambusaken marang umaté Allah. Banjur padha ngadeg ing sikilé lan urip. Sadurungé Roh iku dipunambusaken marang wong-wong mau, umaté Allah iku mati, awit ambeganing Roh iku njalari wong-wong mau ngadeg lan urip. Nalika Sister White ngandika bilih kita saiki wis tekan ing sawijining mangsa nalika sikilé reca kang campuraning wesi lan lempung teles nggambarake panyawijiné greja lan nagara, tumpahing udan pungkasan isih ana ing mangsa ngarep.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Udan pungkasan iku bakal tumiba marang umaté Gusti Allah. Ana malaékat sing kawasa bakal tumurun saka swarga, lan salumahing bumi kabèh bakal katerangan déning kamulyané.” Review and Herald, April 21, 1891.
There are two voices in Revelation eighteen.
Ana swara loro ing Wahyu wolulas.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches.” Selected Messages, book 2, 118.
“Nalika Gusti Yesus miwiti paladosan umum Panjenengane, Panjenengane nyucekake Padaleman Suci saka panodhanan najis kang sacrilegious. Ing antarané tumindak pungkasan saka paladosan Panjenengane ana panyucekan kaping pindho marang Padaleman Suci. Mangkono uga, ing pakaryan pungkasan kanggo paring pepènget marang jagad, ana loro sesambatan kang béda kang katujokaké marang greja-greja.” Selected Messages, buku 2, 118.
The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.
Swara kang kapisan iku minangka panggugah tumrap umaté Allah, lan swara kang kapindho iku minangka panggugah tumrap anak-anaké Allah liyané sing isih ana ing Babilon.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Bible Echo, May 4, 1896.
“Ana sawijining jagad kang gumlethak ana ing pialaning duraka, ing pangapusan, lan kasasar, ana ing wewayanging pati piyambak,—turu, turu. Sapa ta kang ngrasa laraning jiwa kanggo nggugah wong-wong mau? Swara apa kang bisa nggayuh wong-wong mau? Pikiran kawula kabekta marang mangsa ngarep nalika pratandha iku bakal kaparingake, ‘Lah, Sang Penganten Kakung rawuh; metua sira padha nemoni Panjenengane.’ Nanging sapérangan wong bakal wis ngentèni nganti telat kanggo olèh lenga kanggo nambahi lampune, lan kasep banget anggoné bakal nemu yèn watak, kang dilambangaké déning lenga iku, ora bisa dipindhahaké.” Bible Echo, May 4, 1896.
In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?
Ing pethikan punika wonten kalih pitakenan ingkang dipunaturaken. Sinten ingkang ngraosaken rekasaing jiwa supados nggugah piyambakipun? Swanten punapa ingkang saged nggayuh piyambakipun?
The “voice” that awakens the world is the second voice of Revelation eighteen that calls God’s other flock out of Babylon. Both God’s people and the world need to be awakened by the Midnight Cry, which is simply another symbol of the latter rain.
“Swara” kang nggugah jagad iki yaiku swara kapindho ing Wahyu wolulas kang nimbali wedhus gembala Allah liyané metu saka Babil. Umaté Allah lan uga jagad padha mbutuhake digugah déning Pambulanging Tengah Wengi, kang satemené mung minangka pralambang liya saka udan pungkasan.
Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.
Apa para Millerit bener nalika ngenali manawa ing jamaning karajan kang kaping papat Kristus bakal ngadegaké sawijining karajan langgeng? Inggih.
He established His kingdom of “grace” at the cross, which was during the history of the fourth kingdom of Bible prophecy. That kingdom being pagan Rome. In Daniel two, is the falling away that precedes the church of Thyatira represented? Yes, for the clay which represents God’s people changed from clay unto miry clay. So where is Thyatira in the image? Or is it even in the image? It is represented in the image, and Nebuchadnezzar sheds light on that fact when he reaches the height of his proud arrogance in chapter four of Daniel.
Panjenengané netepaké karajaning “si-rahmat” ana ing kayu salib, yaiku sajroning sajarah karajan kaping papat ing ramalan Kitab Suci. Karajan iku yaiku Roma kapir. Ing Daniel loro, apa murtad sing ndhisiki pasamuwan Thyatira iku dilambangaké? Inggih, awit lempung sing nglambangaké umaté Allah owah saka lempung dadi lempung lunthuk. Dadi, ana ing endi Thyatira ing patung iku? Utawa, apa pancèn ana ing patung iku? Thyatira dilambangaké ana ing patung iku, lan Nebukadnésar maringi pepadhang tumrap kasunyatan iku nalika dhèwèké tekan pucaking angkuh lan gumunggungé sing kebak kasombongan ing pasal papat kitab Daniel.
The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? Daniel 4:30.
Sang ratu ngandika mangkéné, “Apa dudu iki Babel gedhé, kang wus dakbangun dadi papaning karajan lumantar kakuwataning pangwasaku, lan kanggo kamulyaning kaluhuraningsun?” Daniel 4:30.
Just prior to Nebuchadnezzar’s judgment of twenty-five hundred and twenty days of living like a beast of the field, he exhibited his pride by asking the question of whether or not he built the kingdom that is Babylon the great? The whore of Revelation seventeen has written on her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” The Roman church, as Sister White calls her is Babylon the Great. The head of gold in the image represents literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that has the singular characteristic as being the power who received a deadly wound. In Isaiah twenty-three the papal power represented as Tyre, would be forgotten for seventy years as the days of one king. Literal Babylon represented by Nebuchadnezzar also received a deadly wound that was healed when Nebuchadnezzar was banished from his kingdom for twenty-five hundred and twenty days. Literal Babylon the great typified spiritual Babylon the great and both had their kingdoms temporarily removed, and thereafter restored. The whore of Revelation seventeen did not have a silver cup in her hand, nor a brass or iron cup, she had a golden cup.
Sakdurungé paukuman Nebukadnésar sajroning rong éwu limang atus rong puluh dina urip kaya kéwan ing ara-ara, dhèwèké nduduhaké kasombongané kanthi takon apa iya dhèwèké sing mbangun karajan kang aran Babil Agung iku? Sundhal ing Wahyu pitulas mawa tulisan ing bathuké, “RAHASIA, BABIL AGUNG, IBUNÉ PARA SUNDHAL LAN KABOMINASINING BUMI.” Greja Roma, kaya dene sinebut déning Sister White, iku Babil Agung. Endhas emas ing reca iku nggambaraké Babil harfiah lan uga nggambaraké Babil rohani, yaiku karajan kaping lima ing wangsit Kitab Suci kang nduwèni ciri tunggal minangka kakuwasan sing nampa tatu pati. Ing Yesaya rong puluh telu, kakuwasan kepausan kang dipralambangaké déning Tirus bakal kalalèkaké sajroning pitung puluh taun, kaya dina-dinané siji ratu. Babil harfiah kang dipralambangaké déning Nebukadnésar uga nampa tatu pati sing waras nalika Nebukadnésar dibuwang saka karajané sajroning rong éwu limang atus rong puluh dina. Babil harfiah, yaiku Babil Agung, dadi pralambang tumrap Babil rohani, yaiku Babil Agung, lan loro-loroné tau dicopot karajané kanggo sawatara wektu, lan sawisé kuwi dibalèkaké manèh. Sundhal ing Wahyu pitulas iku ora nyekel tuwung pérak ing tangané, uga dudu tuwung tembaga utawa wesi, nanging tuwung emas.
And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication. Revelation 17:4.
Lan wong wadon iku ngagem sandhangan wungu lan abang kirmizi, sarta kasungsangan emas, watu-watu aji, lan mutiara, nyekel tuwung emas ana ing tangane kang kebak barang-barang nistha lan reregeding jinahe. Wahyu 17:4.
Gold represented literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that received a deadly wound in 1798, when the sixth kingdom of Bible prophecy took the throne. Literal Babylon in the image was followed by a silver kingdom that consisted of two powers, the Medes and the Persians, and the Persian horn in Daniel eight came up last and higher. Darius the Mede was the first horn and his general, Cyrus was a Persian that would ultimately come into power after the Median king Darius.
Emas nggambarake Babil kanthi harfiah, lan uga nggambarake Babil kasukman, yaiku karajan kaping lima ing wangsit Kitab Suci sing nampani tatu pati ing taun 1798, nalika karajan kaping enem ing wangsit Kitab Suci njupuk dhampar. Babil kanthi harfiah ing patung mau banjur diterusake déning sawijining karajan pérak sing dumadi saka rong kakuwasan, yaiku wong Média lan wong Pèrsi, lan sungu Pèrsi ing Daniel wolu munggah pungkasan lan luwih dhuwur. Darius, wong Média, iku sungu kang kapisan, lan panglimané, Koresyus, iku wong Pèrsi sing ing pungkasane bakal mlebu ing kakuwasan sawisé Darius, ratu wong Média.
Cyrus was a type of Christ who was going to begin the process of freeing God’s people from captivity. The Medo-Persian empire represents the sixth kingdom of Bible prophecy which is the United States. The United States has two horns representing Republicanism and Protestantism. Darius represents the Republican horn of the United States and Cyrus represents the horn of Protestantism. As Cyrus began the process of freeing God’s people to rebuild Jerusalem and the temple, the United States was the land which was raised up to free the captives of spiritual Babylon’s captivity in order to erect the spiritual temple, of which the Millerites laid the foundation. The literal captivity in Babylon being seventy years typified the captivity in spiritual Babylon for twelve hundred and sixty years. The United States is the shoulders of silver in Nebuchadnezzar’s image.
Kores iku sawijining pralambang tumrap Kristus, sing badhé miwiti prosès mbébasaké umaté Allah saka panangkaran. Kakaisaran Medo-Pèrsia nglambangaké karajan kaping nem ing ramalan Kitab Suci, yaiku Amérika Sarékat. Amérika Sarékat nduwèni rong sungu sing nglambangaké Republikanisme lan Protestanisme. Darius nglambangaké sungu Republikan saka Amérika Sarékat, lan Kores nglambangaké sungu Protestanisme. Kaya déné Kores miwiti prosès mbébasaké umaté Allah supaya mbangun manèh Yérusalèm lan Padaleman Suci, mangkono uga Amérika Sarékat dadi nagara sing diangkat kanggo mbébasaké para tawanan saka panangkarané Babul kasukman, supaya ngedegaké padaleman suci kasukman, kang dhasaré wis dilebokaké déning kaum Millerit. Panangkaran harfiah ing Babul sajroning pitung puluh taun iku dadi pralambang tumrap panangkaran ing Babul kasukman sajroning sèwu rong atus suwidak taun. Amérika Sarékat iku pundhak-pundhak pérak ing reca Nebukadnésar.
The third kingdom of brass was Greece that represents a worldwide kingdom. That kingdom is the United Nations, that in Revelation seventeen was the kingdom that in 1798 had not yet came. The ten kings of Revelation seventeen agree to give their kingdom unto the papacy, the eighth kingdom, that is of the seven. They make this agreement because they are forced to by the United States, and because the world is being destroyed by the “four winds” of Islam, that are released during the time of the latter rain, which begins to be fully poured out at the Sunday law in the United States.
Karajan katelu saka tembaga iku Yunani, kang nggambarake sawijining karajan saindenging jagad. Karajan iku yaiku Perserikatan Bangsa-Bangsa, kang ing Wahyu pitulas minangka karajan sing ing taun 1798 durung teka. Sepuluh ratu ing Wahyu pitulas padha sarujuk masrahake karajané marang kepausan, yaiku karajan kaping wolu, kang asalé saka pitu iku. Wong-wong mau nganakaké kasarujukan iki amarga kapeksa déning Amerika Serikat, lan amarga jagad iki lagi dirusak déning “papat angin” Islam, kang diluwari sajroning mangsa udan pungkasan, kang wiwit kacurakaké kanthi kebak nalika hukum Minggu ana ing Amerika Serikat.
At the Sunday law in the United States, God establishes His kingdom of “glory” as He lifts up His people as an ensign to call God’s other children out of Babylon. Thus, the horn of Protestantism comes up last and is higher than the first in agreement with the two horns of Medo-Persia. Once the United Nations agrees to turn the control of the world over to the papacy, the four winds of Islam are released and the worldwide kingdom is confronted by the warfare that followed the death of Greece’s first horn that was broken and produced four horns.
Nalika angger-angger Minggu dileksanakaké ing Amérika Sarékat, Allah netepaké kratoning “kamulyan”-Nya nalika Panjenengané ngunggahaké umaté minangka panji kanggo nimbali para putraning Allah liyané supaya metu saka Babul. Mulané, sungu Protestanisme munggah pungkasan lan luwih dhuwur tinimbang kang kapisan, salaras karo rong sungu Medo-Persia. Bareng Perserikatan Bangsa-Bangsa sarujuk nyerahaké pangendhalèn donya marang kepausan, patang angin Islam dibébasaké, lan kraton donya kabèh ngadhepi peperangan sing ngetutaké patiné sungu kapisan Yunani sing wis diremuk lan ngasilaké patang sungu.
When the image reaches the feet of iron (statecraft) and miry clay (churchcraft) and the ten toes (ten kings), the stone that has been cut out of the mountain without hands strikes the feet of the image. The Millerites were accurate to Daniel’s image, as much as they could be accurate from their vantage point in prophetic history. But the Alpha and Omega always illustrates the end with the beginning and the four kingdoms of Nebuchadnezzar’s image represent four literal kingdoms that typify their spiritual counterparts at the end of the world.
Nalika reca mau tekan sikil wesi (kaprentahan nagari) lan lempung teles (kaprentahan gréja) sarta driji sikil sapuluh (raja-raja sapuluh), watu kang wis kauncal saka gunung tanpa tangan nempuh sikilé reca mau. Para Millerit trep karo reca Daniel, sajauh sing bisa ditrepake saka sudut pandangé ing sajarah kenabian. Nanging, Sang Alfa lan Omega tansah nggambarake pungkasan lumantar wiwitan, lan patang karajan ing reca Nebukadnezar makili patang karajan sajati kang dadi pralambang tumrap padanan rohaniné ing pungkasaning donya.
With the kingdoms of history Rome comes up eighth and is of the seven. In Daniel seven Rome comes up eighth and is of the seven. In Daniel eight Rome comes up eighth and is of the seven. In Revelation seventeen Rome comes up eighth and is of the seven. In Daniel two, which represents the first mention of the kingdoms of Bible prophecy, modern spiritual Rome comes up eighth and is of the seven. The first (Alpha) illustration of the kingdoms of Bible prophecy identifies the last (Omega).
Ing karajan-karajan sajroning sajarah, Roma muncul kaping wolu lan asalé saka pitu iku. Ing Daniel pitu, Roma muncul kaping wolu lan asalé saka pitu iku. Ing Daniel wolu, Roma muncul kaping wolu lan asalé saka pitu iku. Ing Wahyu pitulas, Roma muncul kaping wolu lan asalé saka pitu iku. Ing Daniel loro, kang nggambarake panyebutan kapisan tumrap karajan-karajan ramalan Kitab Suci, Roma rohani modhèren muncul kaping wolu lan asalé saka pitu iku. Gambaran kapisan (Alpha) bab karajan-karajan ramalan Kitab Suci nandhani kang pungkasan (Omega).
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Kita wis tekan ing sawijining mangsa nalika pakaryan suci kagungané Gusti Allah digambarake déning sikil patung kang ing kono wesi katcampur karo lempung teles. Gusti Allah kagungan umat, umat pilihan, kang pangertèné kudu disucekake, kang ora kena dadi najis déning nyelehake ing ndhuwur dhasar kayu, suket garing, lan jerami. Saben nyawa kang setya marang pepakoning Gusti Allah bakal weruh yèn pratandha mbedakake iman kita iku Sabat dina kapitu. Saupama pamaréntah ngurmati Sabat kaya kang wis didhawuhake déning Gusti Allah, pamaréntah iku bakal ngadeg ana ing kakuwatané Gusti Allah lan ing pambéla marang iman kang sapisan dipasrahake marang para suci. Nanging para negarawan bakal njunjung sabat palsu, lan bakal nyampur iman agamane karo pangreksan marang anaké kepausan iki, kanthi nyelehake iku ing sadhuwuré Sabat kang wis disucekake lan diberkahi déning Pangéran, kang wis kapisahake déning Panjenengané supaya manungsa netepi kanthi suci, minangka tandha antarané Panjenengané lan umat kagungané nganti sewu turun-temurun. Campuran antarané pakaryan gréja lan pakaryan nagara digambarake déning wesi lan lempung. Pakumpulan iki lagi nglemesake sakèhé kakuwatan gréja-gréja. Nglengkapi gréja kanthi kakuwatan nagara iki bakal nuwuhake akibat kang ala. Manungsa meh wis ngluwihi tapel watas kasabarané Gusti Allah. Wong-wong mau wis nandur kakuwatane ana ing pulitik, lan wis nyawiji karo kepausan. Nanging bakal tumeka sawijining wektu nalika Gusti Allah bakal ngukum wong-wong kang wus mbatalake angger-anggeré, lan pakaryan ala mau bakal mbalela marang awake dhewe.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”
Sang Alfa lan Omega wis ndadèkaké pamahaman pionir sing bener bab Daniel loro dadi “anyar.”
And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Revelation 21:5, 6.
Lan Panjenengané kang lenggah ing dhampar ngandika, Lah, Aku ndadèkaké samubarang kabèh dadi anyar. Lan Panjenengané ngandika marang aku, Tulisana: awit pangandika iki bener lan setya. Lan Panjenengané ngandika marang aku, Wis kalakon. Aku iki Alfa lan Omega, wiwitan lan wekasan. Wong kang ngelak bakal Dakparingi ngombe saka pancuraning banyu panguripan kanthi tanpa bayar. Wahyu 21:5, 6.