The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.
“Nu sapopoé” dina kitab Daniel ku William Miller dipikawanoh minangka lambang Roma kapir atawa kapirisme, tapi dina poé-poé panungtungan éta jadi lambang panolakan kana bebeneran-bebeneran dasar William Miller. Ieu ngagambarkeun ahir hiji pambrontakan anu dimimitian dina taun 1863, ku panolakan kana pamahaman Miller ngeunaan “tujuh waktu” Musa dina Imamat dua puluh genep. Nalika Adventisme nampik idéntifikasi anu bener ngeunaan “nu sapopoé” salaku kapirisme, maranéhna ngarobah lambang Iblis jadi lambang Kristus. Yesaya nandakeun yén pagawean ieu téh nya éta ngabalingkeun sagala hal tibalik. Panolakan kana “nu sapopoé” diteundeun pageuh dina taun 1930-an (generasi katilu Adventisme), tapi éta geus jadi pasualan ti saprak 1901 (generasi kadua Adventisme). Saperti halna jeung Israil kuna, panolakan kana bebeneran anu lumangsung saeutik-saeutik ngabalukarkeun ditarimana hiji kasalahan anu ngandung unsur-unsur dosa anu teu kahampura.
The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.
Dosa anu teu bisa dihampura pikeun urang Yahudi anu sok ngabéla ku alesan-alasan leutik, dilambangkeun nalika maranéhna nyirian pagawean-pagawean anu geus dipigawé ku Kristus minangka pagawean-pagawean Iblis. Israél baheula mangrupa lambang utama pikeun Israél modéren, jeung Israél modéren ngalakukeun éta pisan, ngan sabalikna. Maranéhna nyokot pagawean-pagawean Iblis (kapir), tuluy nandeskeun éta pagawean-pagawean ka Kristus. Pemberontakan Israél baheula ngawengku pilihan maranéhna ka Iblis minangka raja maranéhna.
When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.
Ku sabab kitu, sanggeus Pilatus ngadangu eta ucapan, anjeunna mawa Yesus ka luar, tuluy calik dina korsi pangadilan di hiji tempat anu disebut Balé Batu, ari dina basa Ibrani mah, Gabbata. Harita teh poe nyiapkeun Paska, kira-kira jam kagenep; sarta anjeunna ngandika ka urang Yahudi, “Tingal Raja maraneh!” Tapi maranehna ngagorowok, “Singkirkeun Anjeunna, singkirkeun Anjeunna, salibkeun Anjeunna.” Pilatus ngandika ka maranehna, “Naha Kami kudu nyalibkeun Raja maraneh?” Imam-imam kapala ngawaler, “Kami teu boga raja iwal ti Kaisar.” Ku kituna anjeunna nyerenkeun Anjeunna ka maranehna pikeun disalibkeun. Tuluy maranehna nyandak Yesus, sarta mingpin Anjeunna indit. Yohanes 19:13–16.
Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.
Pilatus téh wakil Roma kapir, jeung Sister White nétélakeun yén naga anu dialungkeun kaluar ti sawarga dina Wahyu pasal dua welas téh nyaéta Iblis; tapi dina harti kadua, naga éta ogé nyaéta Roma kapir. Ku sabab éta, naga dilambangkeun ku “anu sapopoé.” Ahir pemberontakan Israél baheula, nalika maranéhna sacara umum ngumumkeun, “Kami teu boga raja salian ti Kaisar,” ngawakilan pernyataan umum maranéhna yén maranéhna téh rahayat ti rajana, jeung rajana maranéhna téh Iblis. Éta pemberontakan ngalawan Allah salaku Raja, mimiti dina jaman Nabi Samuel, nalika maranéhna nampik Allah minangka Raja maranéhna sarta nungtut sangkan dipasihan raja manusa supaya maranéhna bisa sarua jeung bangsa-bangsa séjén.
Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.
Tuluy sakabéh kokolot Israél ngariung, tuluy sumping ka Samuel di Rama, sarta maranéhna nyarita ka anjeunna, “Tingali, anjeun geus sepuh, ari putra-putra anjeun henteu leumpang dina jalan-jalan anjeun; ku sabab kitu ayeuna angkatkeun pikeun kami saurang raja, supaya ngahakiman kami, saperti sakabéh bangsa.” Tapi perkara éta henteu merenah dina paningal Samuel, waktu maranéhna nyarita, “Pasihan kami saurang raja pikeun ngahakiman kami.” Tuluy Samuel neneda ka PANGERAN. Jeung PANGERAN ngandika ka Samuel, “Turutkeun sora rahayat dina sagala hal anu diucapkeun ku maranéhna ka anjeun; sabab lain anjeun anu dipiceun ku maranéhna, tapi Kami anu dipiceun ku maranéhna, supaya Kami ulah maréntah maranéhna. Nurutkeun sagala kalakuan anu geus dipigawé ku maranéhna ti mimiti poé Kami naékkeun maranéhna kaluar ti Mesir nepi ka poé ieu, ku jalan maranéhna geus ninggalkeun Kami sarta ngawula ka allah-allah séjén, kitu ogé maranéhna ngalampahkeun ka anjeun.” 1 Samuel 8:4–8.
Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.
Israél baheula teu kungsi nyadar yén maranéhna geus nampik Allah, atawa yén kahayang maranéhna pikeun miboga raja dunyawi bakal terus maju nepi ka titik nalika maranéhna nyalibkeun Al Masih, sarta milih Iblis jadi rajana. Pemberontakan maranéhna katutupan tina panon sorangan ku pamadegan-pamadegan kabeneran diri sorangan, yén sanajan maranéhna nampik Allah, maranéhna tetep umat pilihan, sabab, ceuk pamikiran maranéhna, Allah masih kénéh miara hiji palayanan kenabian anu suci, malah sanggeus Samuel ogé.
They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.
Maranéhna salah ngartikeun palayanan kenabian para nabi, ku percaya yén ayana nabi-nabi Allah ngabuktikeun yén maranéhna téh umat pilihan Allah. Maranéhna henteu ningali yén maranéhna geus jauh ti Allah sarta para nabi téh keur ngupayakeun mingpin maranéhna balik deui ka Allah, sabab maranéhna napsirkeun kagiatan para nabi minangka bukti pamingpinan Allah. Ieu kajadian sanajan maranéhna terus-terusan nampik sakabéh amanat para nabi anu dikirim ka maranéhna. Tipu daya anu sarua nimpa Adventisme dina taun 1863.
Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.
Adventism nolak gerakan nu geus dihijikeun ngaliwatan palayanan William Miller, sarta milih jadi garéja nu kadaptar sacara hukum dina taun anu sarua nalika maranéhna nampik pekabaran Musa ngeunaan “tujuh kali,” sakumaha ditepikeun ku Elia (William Miller). Dina taun anu sarua maranéhna nyieun bagan nubuat palsu, nu geus teu bisa deui dibaca, sarta teu bisa deui “nyarita” sakumaha numutkeun Habakuk 2 ayat 3, lantaran merlukeun hiji lambar panarangan pikeun ngajelaskeunana. Bagan-bagan Habakuk bisa dibaca sakumaha ayana, ku kituna bagan-bagan éta bisa “nyarita”.
Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.
Adventisme nolak ngalakukeun pamariksaan diri naon baé ngeunaan pilihan anu maranéhna jieun dina taun 1863, sabab dina ahirna mah maranéhna miboga nabi awéwé di antara maranéhna, anu ngabuktikeun yén maranéhna téh umat sesa anu diidéntifikasi dina kitab Wahyu, anu miboga Roh Nubuat. Maranéhna némbongkeun sumanget jeung sikep anu sarua jeung Israil baheula, sarta pamberontakan anu dimimitian ku panolakan kana permata kahiji anu kapanggih ku Miller, tungtungna nyababkeun panolakan maranéhna ogé kana idéntifikasi Miller ngeunaan permata “the daily”.
Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.
Israél modérn nolak pamahaman Miller ngeunaan “nu sapopoé,” hiji lambang Roma kapir, anu satuluyna mangrupakeun lambang Sétan, sarta maranéhna ngaku yén “nu sapopoé” téh lambang Kristus. Kalayan kecap séjén, Israél modérn milih narima hiji lambang sétanis minangka lambang Kristus. Sakumaha Israél baheula kungsi ngungkabkeun yén maranéhna teu boga raja iwal ti Caesar, hiji wakil Roma kapir, anu mangrupakeun lambang Sétan.
In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.
Dina hal panerapan nubuat, éta pilihan nungtut sangkan Israél modéren kudu ngartikeun deui bab tujuh, dalapan, jeung salapan tina kitab Daniel, nyaéta bab-bab anu dilambangkeun ku Walungan Ulai, sarta anu mangrupa paningkatan pangaweruh dina sajarah Millerite. Maranéhna bakal kapaksa ngarobah éta bab-bab, sabab bab dalapan langsung nyebut “the daily” tilu kali.
Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.
Ku sajarah tempat tetenjo ngeunaan Walungan Ulai dibuka segelna, kaum Millerit henteu tiasa ningali deui karajaan-karajaan dunya séjén saméméh Kristus sumping deui sarta ngadegkeun Karajaan-Na anu langgeng, sakumaha dilambangkeun dina Daniel pasal dua. Ku sabab éta maranéhna nganggap karajaan kaopat, nyaéta Roma, minangka hiji karajaan anu miboga dua aspék. Dua aspék éta langsung dilambangkeun dina Daniel pasal tujuh jeung dalapan. Daniel nétélakeun yén tetenjo anu ditarimana dina pasal dalapan kudu dipikaharti patalina jeung tetenjo dina pasal tujuh.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1.
Dina taun katilu pamaréntahan raja Belsyasar, hiji titingalian nembongan ka kuring, nya éta ka kuring, Daniél, sanggeus anu geus nembongan ka kuring dina awalna. Daniel 8:1.
The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.
Tetempoan anu “nembongan ka” Daniel “mimitina,” nyaéta tetempoan dina pasal tujuh.
In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.
Dina taun kahiji Belsyazar, raja Babul, Daniel meunang hiji impian jeung tetenjoan dina pikiranna nalika keur ngagoler dina ranjangna; tuluy anjeunna nyerat éta impian, sarta ngedalkeun inti tina éta perkara-perkara. Daniel 7:1.
The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.
Dua titingali éta ngawakilan dua aspék karajaan-karajaan dina nubuat Alkitab anu mimitina geus digambarkeun dina Daniel pasal dua. Opat karajaan, nyaéta Babul, Mado-Pérsia, Yunani, jeung Rum, diulang deui dina pasal tujuh, tuluy deui dina pasal dalapan, tapi kalayan ngabédakeun antara unsur-unsur pulitik tina opat karajaan éta jeung unsur-unsur agamawi tina opat karajaan éta. Dina Daniel pasal tujuh, karajaan-karajaan éta dilambangkeun ku sato galak nu ngamangsa, ari dina pasal dalapan karajaan-karajaan anu sarua ditepikeun ku sato-sato pangurbanan Bait Suci. Daniel mikahayang ngartos kana titingali dina pasal tujuh, tuluy Jibril sumping ka anjeunna pikeun ngajelaskeunana.
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.
Kami, Daniel, kacida nalangsana dina roh kami di tengah-tengah raga kami, sarta tetenjoan dina sirah kami ngageumpeurkeun ka kami. Tuluy kami ngadeukeutan ka salah sahiji anu nangtung di dinya, sarta naros ka anjeunna ngeunaan kayaktian tina sakabéh ieu. Ku kituna anjeunna ngawartoskeun ka kami, sarta méré nyaho ka kami kana harti tina perkara-perkara éta. Ieu sato galak anu gedé, anu jumlahna opat, nyaéta opat raja, anu bakal timbul ti bumi. Tapi jalma-jalma suci milik Nu Maha Agung bakal narima karajaan, sarta miboga karajaan éta salalanggengna, nya salalanggengna jeung salalanggengna. Daniel 7:15–18.
Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.
Daniél dibéjaan yén éta opat sato galak téh ngalambangkeun opat karajaan di bumi anu bakal aya nepi ka Karajaan Allah anu langgeng ditegakkan, saluyu jeung Daniel pasal dua. Bakal aya opat karajaan di bumi anu miheulaan datangna Karajaan Allah anu langgeng, sakumaha dilambangkeun ku batu anu dipotong tina gunung sarta ngeusian sakuliah bumi dina pasal dua.
Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.
Sadérék White ngalegaan pamahaman Millerit ngeunaan opat karajaan éta jauh ngaleuwihan pamahaman Millerit, nalika anjeunna ngécéskeun sato galak bumi dina Wahyu pasal tilu welas.
“At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.
“Dina ieu diwanohkeun deui hiji lambang séjén. Ceuk nabi: ‘Kami ningali hiji sato galak séjén naék ti bumi; sarta manehna miboga dua tanduk saperti anak domba.’ Ayat 11. Boh rupa sato galak ieu boh cara mucunghulna nuduhkeun yén bangsa anu dilambangkeun ku éta téh béda jeung anu dipidangkeun dina lambang-lambang saméméhna. Karajaan-karajaan gedé anu geus maréntah dunya dipidangkeun ka nabi Daniel minangka sato-sato galak nu mangsa, anu naék nalika ‘opat angin langit ngagelebug kana sagara raya.’ Daniel 7:2. Dina Wahyu tujuh welas hiji malaikat nerangkeun yén cai ngagambarkeun ‘bangsa-bangsa, balaréa, nagara-nagara, jeung basa-basa.’ Wahyu 17:15. Angin téh lambang pasulayan. Opat angin langit anu ngagelebug kana sagara raya ngagambarkeun adegan-adegan pikasieuneun ngeunaan panaklukan jeung révolusi anu ku éta karajaan-karajaan ngahontal kakawasaan.” The Great Controversy, 439.
The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.
Mahluk-mahluk galak téh lambang tina panaklukan-panaklukan anu kahontal nalika karajaan-karajaan naék kana kakawasaan. Dina harti nubuatan, hiji sato galak ngagambarkeun kakawasaan pulitik, ékonomi, jeung militér hiji karajaan. Karajaan-karajaan anu sarua, anu digambarkeun dina Daniel pasal dua jeung tujuh, ogé digambarkeun dina pasal dalapan, tapi di dinya maranéhna kabéh dipatalikeun jeung unsur-unsur anu asalna tina Bait Suci Allah, sarta ku kituna maranéhna ngagambarkeun unsur kaagamaan tina éta karajaan-karajaan, sabab maranéhna kabéh mangrupa hiji persatuan antara gareja jeung nagara.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:1–8.
Dina taun katilu pamaréntahan raja Belsyasar, aya hiji titingalian nembongan ka kuring, nyaéta ka kuring, Daniél, sanggeus titingalian anu geus nembongan ka kuring ti heula. Jeung kuring ningali dina hiji titingalian; sarta kajadian, waktu kuring ningali, yén kuring aya di Susan, di jero karaton, anu aya di propinsi Élám; jeung kuring ningali dina titingalian éta, yén kuring aya di sisi walungan Ulai. Tuluy kuring ngangkat panon, sarta ningali, jeung behold, aya hiji domba jalu nangtung di hareupeun walungan, anu boga dua tanduk; jeung éta dua tanduk téh luhur; tapi anu hiji leuwih luhur ti nu séjén, sarta anu leuwih luhur téh tumuwuhna pandeurieun. Kuring ningali éta domba jalu nyodok ka kulon, ka kalér, jeung ka kidul; nepi ka teu aya sasatoan anu bisa nangtung di hareupeunna, jeung teu aya anu bisa ngaleupaskeun tina leungeunna; tapi manehna ngalakonan sakahayangna, sarta jadi agung. Jeung bari kuring keur ngémutan, behold, aya hiji embe jalu datang ti kulon ngalangkung beungeut sakuliah bumi, sarta sukuna henteu nyabak kana taneuh; jeung éta embe boga hiji tanduk anu kasohor di antara panonna. Jeung manehna datang ka éta domba jalu anu boga dua tanduk, anu ku kuring geus katingali nangtung di hareupeun walungan, sarta lumpat nyorang ka manehna dina amarah kakawasaanana. Jeung kuring ningali manehna geus deukeut ka éta domba jalu, sarta manehna kagugah ku amarah ka anjeunna, tuluy neunggeul éta domba jalu, sarta megatkeun dua tandukna; jeung teu aya kakuatan dina éta domba jalu pikeun nangtung di hareupeunna, tapi anjeunna ngalungkeunana kana taneuh, sarta nginjak-injak anjeunna; jeung teu aya anu bisa ngaleupaskeun éta domba jalu tina leungeunna. Ku sabab éta, éta embe jalu jadi kacida agungna; sarta nalika manehna keur kuat, tanduk anu gedé éta pegat; sarta gagantina mucunghul opat tanduk anu kasohor nu ngajuru ka opat penjuru angin langit. Daniél 8:1–8.
Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.
Bab dalapan dimimitian ku Daniel negeskeun yén dina mangsa éta anjeunna keur hirup dina sajarah karajaan kahiji tina nubuat Alkitab (Babul), tapi dina panglihatanna teu aya lambang anu dipaké pikeun ngagambarkeun Babul, sabab éta dimimitian ku domba jalu anu ngalambangkeun karajaan dunya kadua, nyaéta Mado-Pérsia. Henteuna lambang pikeun Babul téh ngahaja, sabab hiji ciri utama Babul nyaéta yén éta ngawakilan hiji karajaan anu dipiceun, tuluy saterusna dipulihkeun deui, sakumaha digambarkeun ku “tujuh mangsa” hirupna Nebukadnesar salaku sasatoan. Salila “tujuh mangsa” éta, aya hiji unsur Babul rohani (kapausan) anu digambarkeun, sabab kapausan téh karajaan anu kaliwat ku poho salila tujuh puluh taun simbolis, dina mangsa éta manéhna ngalaman tatu anu nyababkeun maot. Kanyataan yén Daniel netelakeun yén anjeunna narima panglihatan éta “dina taun katilu pamaréntahan raja Belsyasar,” nandakeun Babul minangka karajaan anu miheulaan karajaan kadua, nyaéta Mado-Pérsia, tapi éta nekenkeun Babul minangka karajaan anu disumputkeun, atawa anu kaliwat ku poho, anu kaliwat ku poho salila mangsa hiji raja.
The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.
Sasato-sasato dina pasal dalapan teh lain sato galak, tapi sato-sato anu dipaké jadi kurban dina palayanan Bait Suci. Karajaan kaopat digambarkeun minangka “tanduk leutik,” lain minangka sato; tapi tanduk téh mangrupa bagian tina Bait Suci Allah, sabab altar-altar di Bait Suci Allah miboga tanduk minangka bagian tina rarancangna.
Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.
Henteu ngan opat karajaan dina nubuat anu digambarkeun ku Daniel kalawan istilah-istilah tempat suci, carita dina éta pasal ogé ngandung sababaraha kecap anu langsung diturunkeun tina palayanan tempat suci Allah. Carita dina éta pasal dipidangkeun maké kecap-kecap Ibrani anu dicokot tina palayanan tempat suci, sarta ogé lampah ngahaturkeun hiji kurban dina palayanan tempat suci diwangun dina struktur éta pasal. Kanyataan yén Daniel ku ngahaja ngahijikeun pasal tujuh jeung dalapan babarengan, ngamungkinkeun jalma-jalma anu hayang ningali, yén pasal tujuh, keur ngaidentipikasi tata-nagara karajaan-karajaan dina nubuat Alkitab sarta pasal dalapan, keur ngaidentipikasi tata-garéja karajaan-karajaan dina nubuat Alkitab.
Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.
Adventisme geus kapaksa nutupan kanyataan ieu ku dongéng-dongéng satanis, sabab pangakuan ieu ngébréhkeun yén permata-permata Miller téh luyu pisan sakumaha anu ku Allah parantos dirancang. Panolakan maranéhna kana pamahaman Miller ngeunaan “the daily,” digambarkeun minangka hiji panyangkaan yén “Allah henteu miboga pamahaman,” sabab maranéhna nyebutkeun yén nalika Allah masihan kerangka éta ka Miller (ngaliwatan palayanan para malaikat suci), éta henteu akurat.
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.
Sabenerna, ngabalik-balikkeun kaayaan ku maranéh bakal dianggap saperti leutak tukang periuk; sabab naha hasil karya bakal nyebut ka anu nyieunna, “Manéhna henteu nyieun kami”? atawa naha barang anu dibentuk bakal nyebut ka anu ngabentukna, “Manéhna teu boga pangarti”? Yesaya 29:16.
The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.
Raraga Miller téh nya éta struktur nubuat anu ku anjeunna dipikawanoh sarta dipaké, nanging ti taun 1863 saterusna, Adventisme balik deui kana panerapan-panerapan téologis Protestantisme nu murtad jeung Katolikisme, pikeun nutupan permata-permata tina impian Miller. Adventisme narima hiji raraga palsu (hal anu diraraga), pikeun nampik pagawéan éta, kitu deui Nu Nyiptakeun pagawéan éta. Ku cara kitu, maranéhna ngaku yén Nu Nyiptakeun pagawéan éta taya pamahaman. Panolakan kana raraga éta, baheula kitu jeung ayeuna kénéh kitu, nyaéta panolakan kana nambahanana pangaweruh anu dibuka segélna dina taun 1798. Jalma-jalma anu nampik nambahanana pangaweruh, nampik kana pagawéan éta jeung kana Nu Nyiptakeun pagawéan éta, sarta dina istilah Daniel maranéhna téh “jalma-jalma jahat”.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Loba jalma bakal dimurnikeun, dijadikeun bodas, sarta diuji; ari jalma-jalma jahat mah bakal terus ngalakonan kajahatan; jeung moal aya saurang ogé tina jalma-jalma jahat anu bakal ngarti; tapi jalma-jalma wijaksana bakal ngarti. Daniel 12:10.
The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.
“Jalma-jalma doraka bakal terus ngalampahkeun kadurjanaan,” ku kituna nandakeun panolakan ka bebeneran anu beuki maju tur beuki ngaronjat. Panolakan jalma-jalma doraka kana kerangka éta téh mangrupa panolakan ka Allah, sarta sabalikna Allah nampik jalma-jalma doraka ku sabab panolakan anu maranéhna rék laksanakeun ngaliwatan hiji kerangka palsu.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Umat Kami binasa ku lantaran kurangna pangaweruh; ku sabab maneh geus nolak pangaweruh, Kami ogé bakal nolak maneh, nepi ka maneh moal jadi imam pikeun Kami deui; ku sabab maneh geus mopohokeun hukum Allah maneh, Kami ogé bakal mopohokeun anak-anak maneh. Hosea 4:6.
God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”
Umat Allah, anu ti taun 1844 nepi ka 1863 jadi “imam-imam” Allah, ditampik lantaran kakurangan maranéhna kana “pangaweruh” anu geus ditambahan ngaliwatan palayanan William Miller. Penting pikeun mertimbangkeun kontéks ayat genep dina Hosea, sabab kontéks éta nandakeun aya pambrontakan anu beuki ngaronjat ngalawan bebeneran, anu dipidangkeun salaku “pangaweruh.”
Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.
Dangukeun pangandika PANGERAN, eh urang Israil: sabab PANGERAN gaduh pasualan ngalawan pangeusi nagara, lantaran di eta tanah teu aya kayaktian, teu aya welas asih, jeung teu aya pangaweruh ngeunaan Allah. Ku sumpah palsu, ku ngabohong, ku maehan, ku maling, jeung ku jinah, maranehna ngarempak sagala wates, nepi ka getih nyambung kana getih. Ku sabab eta tanah bakal nalangsa, jeung sakur anu nyicingan eta bakal ngalayung, kitu deui sato-sato leuweung jeung manuk-manuk di langit; enya, lauk-lauk di laut oge bakal disingkirkeun. Tapi ulah aya nu pasulayan, ulah oge aya nu nyalahkeun batur: sabab rahayat maneh sarua jeung jalma-jalma anu pasulayan jeung imam. Ku sabab eta maneh bakal rubuh dina beurang, jeung nabi oge bakal rubuh babarengan jeung maneh dina peuting, sarta indung maneh ku Kami baris dibinasakeun. Umat Kami binasa lantaran kurang pangaweruh; ku sabab maneh geus nampik pangaweruh, Kami oge bakal nampik maneh, supaya maneh ulah jadi imam pikeun Kami deui; ku sabab maneh geus mopohokeun Hukum Allah maneh, Kami oge bakal mopohokeun anak-anak maneh. Beuki maranehna lobana, beuki maranehna dosa ka Kami; ku sabab eta kamulyaan maranehna ku Kami baris dirobah jadi kaera. Maranehna ngahakan dosa umat Kami, jeung hate maranehna ditangtungkeun kana kagorenganana. Jeung bakal kajadian: sakumaha rahayat, sakitu oge imam; sarta Kami bakal ngahukum maranehna nurutkeun lampahna, jeung males ka maranehna nurutkeun kalakuanana. Sabab maranehna bakal dahar, tapi moal wareg; maranehna bakal ngalacur, tapi moal nambahan; sabab maranehna geus eureun merhatikeun ka PANGERAN.
Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.
Cabul, anggur, jeung anggur anyar ngarebut haté. Umat Kami ménta piwuruk ka brahala-brahala kai maranéhna, sarta tongkat maranéhna ngawartakeun ka maranéhna; sabab roh cabul geus nyasabkeun maranéhna, sarta maranéhna geus ngalacur, ngajauhan Allah maranéhna. Maranéhna ngurbankeun kurban di puncak-puncak gunung, jeung ngaduruk menyan di pasir-pasir, handapeun tangkal ek, jeung populus, jeung elm, lantaran kalangkangna hadé; ku sabab éta putri-putri maranéh bakal ngalacur, sarta pamajikan-pamajikan maranéh bakal nyieun jinah. Kami moal ngahukum putri-putri maranéh nalika maranéhna ngalacur, atawa pamajikan-pamajikan maranéh nalika maranéhna nyieun jinah; sabab maranéhna sorangan misahkeun diri jeung awéwé-awéwé lacur, sarta maranéhna ngurbankeun kurban jeung para palacur; ku sabab éta umat anu teu boga pangarti bakal tumpur. Sanajan maneh, Israil, ngalacur, ulah nepi ka Yuda ngalakukeun dosa; sarta ulah maranéh datang ka Gilgal, ulah ogé maranéh naék ka Bethaven, atawa sumpah, “Demi PANGERAN anu hirup.” Sabab Israil mundur siga anak sapi bikang anu murtad; ayeuna PANGERAN bakal ngangon maranéhna kawas anak domba di tempat anu lega. Éfraim ngahiji jeung brahala-brahala: antepkeun manéhna. Inuman maranéhna geus haseum; maranéhna teu eureun-eureun ngalacur; para pamingpinna kalayan éra mikaresep kecap, “Pasihkeun!” Angin geus ngabungkus manéhna dina jangjangna, sarta maranéhna bakal éra ku sabab kurban-kurban maranéhna. Hosea 4:1–19.
The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.
Pépéling Hosea nyaéta yén, “PANGERAN boga pasulayan jeung pangeusi nagri, lantaran teu aya bebeneran, teu aya welas asih, jeung teu aya pangaweruh ngeunaan Allah di nagri éta.” Adventisme nyaéta umat Allah dina poé-poé panungtungan. Dina poé nalika lalaki nu mawa sikat lebu asup ka kamar Miller, Adventisme, kaasup rahayatna, imam-imamna, jeung nabi-nabina, “anu teu ngarti bakal tumpur,” sabab maranéhna bakal “kapaut kana brahala-brahala.” Brahala-brahala maranéhna nyaéta doktrin-doktrin palsu maranéhna, anu dirajut kana hiji kerangka palsu.
The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.
Pangbarontakan anu dilambangkeun ku panolakan kana nambahanana pangaweruh téh mangrupa paningkatan pangbarontakan anu lumangsung terus nepi ka ngahontal titik nalika mangsa uji maranéhna réngsé ku pangucapan yén maranéhna ngahiji jeung doktrin-doktrin palsu anu disapukeun kaluar ti rohangan Miller. Pangbarontakan maranéhna dilambangkeun minangka ngalakukeun palacuran terus-terusan. Ti taun 1863 teras nepi ka panutupan mangsa uji, maranéhna terus-terusan ngabangkang nepi ka dimuntahkeun kaluar tina sungut Gusti.
The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.
Pangbarontakan dina nampik pangaweruh dilambangkeun ku maranéhna anu “terus-terusan” ngalakukeun zinah, jeung sanajan lain kecap Ibrani anu sarua, hartina sarua jeung kecap Ibrani “tamid” anu hartina “sinambung”, sarta éta ditarjamahkeun jadi “the daily” dina kitab Daniel.
We will continue our study of the four kingdoms of Bible prophecy in the next article.
Urang baris nuluykeun ulikan urang ngeunaan opat karajaan dina nubuat Alkitab dina artikel salajengna.
“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.
“Saterusna kuring ningali ngeunaan ‘Daily,’ yén kecap ‘sacrifice’ téh ditambahan ku hikmah manusa, sarta henteu kaasup kana éta téks; jeung yén Gusti masihan pamadegan anu leres ngeunaan éta ka jalma-jalma anu ngembarkeun seruan jam pangadilan. Nalika kasatuan aya, saméméh 1844, ampir sakabéh maranéhna ngahiji dina pamadegan anu leres ngeunaan ‘Daily;’ tapi ti saprak 1844, dina kaayaan kacau, pamadegan-pamadegan séjén geus dianut, sarta gelap jeung kabingungan geus nuturkeun.” Review and Herald, November 1, 1850.