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.
Dina pasal tujuh welas jeung dalapan welas dina Wahyu, hiji malaikat mawa ka Yohanes titingalian ngeunaan pangadilan kana kapapaan. Dina pamarincian ngeunaan pangadilan ahirna, karajaan-karajaan dina nubuat Kitab Suci dipidangkeun.
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.
Sareng ieu pikiran anu miboga hikmah. Tujuh sirah éta téh tujuh gunung, tempat awéwé éta linggih. Jeung aya tujuh raja: lima geus rubuh, hiji keur aya, jeung nu saurang deui can datang; sarta lamun manéhna datang, manéhna kudu tetep sakeudeung wungkul. Jeung sato galak anu kungsi aya, tapi ayeuna teu aya, nya éta ogé anu ka dalapan, sarta asalna tina nu tujuh, jeung manéhna indit kana kabinasaan. 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.
Yohanes ku Allah dipindahkeun sacara rohani ka taun 1798, di dinya anjeunna dipiwarang yén tujuh sirah dina sato galak anu ngagotong awéwé kapausan téh nyaéta tujuh raja. Raja téh hiji karajaan, jeung dina nubuat Alkitab karajaan ogé mangrupa hiji sirah. Dina taun 1798, lima karajaan geus ragrag jeung hiji keur maréntah harita. Karajaan katujuh masih kénéh bakal datang, sarta éta dilambangkeun ku sapuluh raja. Tuluy Yohanes dibéjaan yén karajaan kadalapan téh nyaéta sato galak kapausan, anu asalna tina anu tujuh. Kapausan téh karajaan kalima, sarta éta geus nampa tatu nu mawa pati, ku kituna nalika tatu nu mawa patina cageur, mangka éta jadi sirah kadalapan anu asalna tina anu tujuh.
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.
Dina Daniel dua, opat karajaan anu kahiji nyaéta Babul, Médo-Pérsia, Yunani, jeung Roma. Opat karajaan literal éta ogé ngagambarkeun opat karajaan rohani, sarta babarengan éta nangtukeun dalapan raja, atawa huluna, dina Wahyu tujuh belas, sabab Yesus salawasna ngagambarkeun tungtung hiji perkara ku awal hiji perkara. Daniel pasal dua mangrupikeun sebutan anu pangheulana ngeunaan karajaan-karajaan dina nubuat Alkitab, sedengkeun Wahyu tujuh belas mangrupikeun anu pamungkas, ku sabab éta duanana kudu sajalan, margi Allah henteu kungsi robah.
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.
Karajaan kalima anu geus ragrag dina taun 1798 nyaéta Babilon rohani, nyaéta kapausan. Karajaan kagenep anu keur nyekel kakawasaan dina taun 1798 nyaéta karajaan anu boga dua tanduk, anu geus dilambangkeun ku karajaan dua tanduk bangsa Média jeung Pérsia. Karajaan katujuh, anu ngawengku sapuluh raja, anu dina taun 1798 can acan datang, nyaéta pamaréntahan saalam dunya, anu geus dilambangkeun ku Yunani, pamaréntahan saalam dunya Aleksander Agung. Sirah kadalapan, anu asalna ti antara anu tujuh, nyaéta karajaan kalima anu meunang tatu maot, tapi hirup deui nalika tatu maot éta cageur.
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.
Panghukuman ka palacur gede lumangsung dina “jam” krisis hukum Minggu, nya éta hiji mangsa anu dimimitian ku hukum Minggu di Amérika Sarikat sarta nerus sapanjang sajarah nepi ka masa percobaan manusa ditutup. Dina “jam” éta, anu dina Daniel dicirian minangka “dina poé-poé raja-raja ieu”, Allah bakal ngadegkeun Karajaan-Na. Dina “jam” éta hujan panungtung keur dicurahkeun.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Hujan panungtung bakal tumiba ka jalma-jalma anu murni—mangka sakabéh maranéhna bakal narimana, saperti baheula.”
“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.
“Waktu opat malaikat ngaleupaskeun, Kristus bakal ngadegkeun Karajaan-Na. Taya saurang ogé bakal narima hujan ahir iwal jalma-jalma anu keur ngalakukeun sagala nu maranéhna bisa.” 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.
Kucuran hujan ahir téh lumangsung sacara progresif, sabab éta saluyu jeung pangadilan, sarta pangadilan téh progresif. Kaum Millerite ngartos yén maranéhna keur hirup dina bagian suku tina patung dina Daniel pasal dua. Maranéhna yakin yén Roma téh karajaan dunya panungtungan, sarta maranéhna leres, nanging kawates dina pamahamanana.
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.
“Poé-poé raja-raja ieu” memang kajadian dina sajarah karajaan Roma, tapi éta lain sajarah Roma kapir atawa Roma kapausan; éta téh sajarah Roma modéren. Kaum Millerit nerapkeun Roma kapir jeung Roma kapausan minangka hiji karajaan, jeung ku kituna maranéhna ngagunakeun hiji petikan tina kitab Ezekiel ngeunaan raja panungtung Yuda (Zedekiah), pikeun ngadukung pamahaman maranéhna.
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.
Jeung maneh, pangeran Israil anu jahat tur najis, anu poéna geus datang, nalika kajahatan bakal nepi ka tungtungna, kieu saur Pangéran Allah: Cabut serban karajaan, jeung copot makuta: ieu moal tetep sarua deui; luhurkeun anu handap, jeung handapkeun anu luhur. Kami bakal ngabalikkeun, ngabalikkeun, ngabalikkeun éta; sarta éta moal aya deui, nepi ka Anjeunna sumping anu memang kagungan hak kana éta; sarta Kami bakal masrahkeun éta ka Anjeunna. 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.
Ti jaman Zedekia bakal aya tilu karajaan anu bakal “dibalikkeun,” anu bakal ngarah ka Kristus, anu “hakna,” pikeun maréntah. Babul, Médo-Pérsia, jeung Yunani sadayana bakal digulingkeun nepi ka karajaan Roma, sarta salila sajarah karajaan kaopat éta, Kristus bakal sumping jeung ngadegkeun hiji karajaan. Anjeunna ngalakukeun éta pisan.
“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.’
“Anu pangmimitina di antara jalma-jalma anu kalawan gancang mingpin bangsa éta kana karuksakan nyaéta Zedekia, rajana maranéhna. Ku cara pisan ninggalkeun piwuruk PANGERAN sakumaha anu dipasihkeun ngaliwatan para nabi, mopohokeun hutang rasa sukur anu dipiboga ka Nebukadnesar, ngalanggar sumpah kasatiaan anu khidmat anu diucapkeun dina ngaran PANGERAN, Allah Israil, raja Yuda ngabangkang ka para nabi, ka anu geus méré kahadéan ka dirina, jeung ka Allahna. Dina kasia-siaan hikmahna sorangan manéhna néangan pitulung ka musuh baheula kamakmuran Israil, “ngutus duta-dutana ka Mesir, supaya maranéhna méré manéhna kuda jeung jalma anu loba.”
“‘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.
“‘Naha manéhna bakal hasil?’ dawuh Gusti ngeunaan jalma anu ku cara kitu hina pisan ngahianat unggal kapercayaan suci; ‘naha manéhna bakal luput anu ngalakukeun hal-hal kitu? atawa naha manéhna bakal ngalanggar perjangjian, tuluy dibébaskeun? Demi Kami hirup, saur Gusti ALLAH, saéstuna di tempat raja anu ngajadikeun manéhna raja, anu sumpahna dipoyok ku manéhna, jeung anu perjangjianna diruksak ku manéhna, nya éta babarengan jeung raja éta di tengah Babel manéhna bakal maot. Jeung Firaun ogé, kalayan pasukanana anu kuat jeung rombonganana anu gede, moal bisa nulungan manéhna dina peperangan: … ku sabab manéhna ngaremehkeun sumpah ku ngalanggar perjangjian, padahal, katingal, manéhna geus masrahkeun leungeunna, sarta geus ngalakukeun sagala hal ieu, manéhna moal luput.’ Yehezkiel 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.
Ka “pangeran jahat nu najis” geus datang poé pamariksaan ahir. “Cabut serban karajaan,” timbalan Gusti, “jeung copot makuta.” Teu saméméh Kristus pribadi ngadegkeun Karajaan-Na, Yuda diidinan deui boga raja. “Kuring baris ngabalikeun, ngabalikeun, ngabalikeun éta,” kitu parentah ilahi ngeunaan tahta kulawarga Daud; “jeung éta moal aya deui, nepi ka datang Anjeunna anu memang boga hak kana éta; sarta ku Kami éta bakal dipasrahkeun ka Anjeunna.” 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 leres, tapi pangartosna kawates, sabab karajaan anu diadegkeun ku Kristus nalika Anjeunna leumpang di antara manusa lain karajaan ahir di bumi. Sanggeus karajaan Roma kapir, masih bakal aya opat raja deui. Sanajan kitu, Kristus memang ngadegkeun karajaan “rahmat” dina salib, tapi éta karajaan teu diadegkeun dina mangsa sapuluh raja dina Wahyu tujuh belas, jeung teu ogé diadegkeun dina mangsa hujan ahir. Karajaan anu diadegkeun ku Kristus dina poé-poé panungtungan téh nya éta karajaan “kamulyaan”-Na. Sister White nyarios sacara langsung ngeunaan duanana karajaan ieu.
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.”
Urang Millerite ngartos yén Kristus ngadegkeun hiji karajaan salila sajarah karajaan kaopat, sarta maranéhna leres, tapi pamahaman maranéhna kawates. Dina sajarah karajaan kaopat, Kristus ngadegkeun karajaan “rahmat,” sarta dina sajarah karajaan kadalapan, Anjeunna ngadegkeun karajaan “kamulyaan”-Na. Dina sajarah nalika Anjeunna ngadegkeun karajaan “rahmat,” Roh Suci dicurahkeun dina poé Pentakosta. Pentakosta ngagambarkeun curahan hujan panungtungan, dina sajarah nalika Anjeunna ngadegkeun karajaan “kamulyaan”-Na.
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.
Amanat Pentakosta nyaéta amanat ngeunaan kabangkitan Kristus sacara harfiah. Amanat hujan ahir, sahenteuna sabagianna, nyaéta amanat ngeunaan kabangkitan simbolis anu dilambangkeun ku tatarucingan nubuat yén anu ka dalapan ti anu tujuh, anu kagungan kasampurnaan dina sato galak éta, kitu deui dua tanduk sato galak bumi. Karajaan kaopat jeung ka dalapan téh tempat Kristus ngadegkeun Karajaan-Na.
“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.
“Wawaran anu parantos dipidamel ku para murid dina nami Gusti éta leres dina unggal hal, sarta kajadian-kajadian anu ditunjuk ku éta malah dina waktos éta keur lumangsung. ‘Waktuna geus pinuh, karajaan Allah geus caket,’ kitu pesen maranéhna. Dina ahir ‘waktu’ éta—genep puluh salapan minggu dina Daniel 9, anu kudu ngalegaan nepi ka Al Masih, ‘Anu Diurapi’—Kristus parantos narima pangurapan Roh sanggeus dibaptis ku Yohanes di Yordan. Jeung ‘karajaan Allah’ anu ku maranéhna diumumkeun geus caket téh ditegakkan ku pupusna Kristus. Karajaan ieu lain, sakumaha maranéhna geus diajarkeun pikeun percaya, hiji kakaisaran dunya. Kitu deui lain éta karajaan kahareup anu langgeng jeung teu bisa paéh, anu bakal ditegakkan nalika ‘karajaan jeung kakawasaan, jeung kaagungan karajaan di handapeun sakuliah langit, bakal dipasrahkeun ka umat jalma-jalma suci ti Nu Maha Luhur;’ éta karajaan langgeng, anu di jerona ‘sagala kakawasaan bakal ngawula jeung nurut ka Anjeunna.’ Daniel 7:27. Sakumaha dipaké dina Alkitab, ungkara ‘karajaan Allah’ dipaké pikeun nandaan boh karajaan rahmat boh karajaan kamulyaan. Karajaan rahmat dipintonkeun ku Paulus dina Surat ka Ibrani. Sanggeus nunjuk ka Kristus, panganteur anu pinuh welas asih anu ‘kakeuna ku rasa kana kalemahan-kalemahan urang,’ rasul éta nyebut: ‘Ku sabab kitu hayu urang datang kalawan wani ka tahta rahmat, supaya urang meunang rahmat, jeung manggihan kurnia.’ Ibrani 4:15, 16. Tahta rahmat ngagambarkeun karajaan rahmat; sabab ayana hiji tahta nandakeun ayana hiji karajaan. Dina loba pasemon-Na Kristus ngagunakeun ungkara ‘karajaan sawarga’ pikeun nandaan padamelan rahmat ilahi dina hate manusa.”
“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.
“Ku kituna tahta kamulyaan ngawakilan karajaan kamulyaan; jeung karajaan ieu anu dimaksud dina pangandika Jurusalamet: ‘Lamun Putra Manusa sumping dina kamulyaana-Na, sarta sakabeh malaikat suci jeung Anjeunna, mangka Anjeunna bakal linggih dina tahta kamulyaana-Na: sarta di payuneun Anjeunna bakal dikumpulkeun sakabeh bangsa.’ Mateus 25:31, 32. Karajaan ieu masih kénéh bakal datang. Ieu moal ditegakkan nepi ka datangna Kristus anu kadua kalina.”
“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.
“Karajaan rahmat diadegkeun langsung sanggeus ragragna manusa, nalika hiji rencana disusun pikeun panebusan bangsa anu salah. Harita éta geus aya dina maksud jeung ku jangji Allah; sarta ku iman, manusa bisa jadi rahayatna. Sanajan kitu, éta can saenyana diadegkeun nepi ka pupusna Kristus. Malah sanggeus ngamimitian kana misi-Na di bumi, Jurusalamet, ku lantaran cape ku kateguh-hate jeung teu nyaho budi manusa, bisa wae mundur tina kurban di Kalvari. Di Getsemani cangkir kasangsaraan ngageter dina panangan-Na. Malah dina mangsa éta kénéh Anjeunna bisa mupus késang getih tina tarang-Na sarta ninggalkeun bangsa anu salah supaya binasa dina kajahatanana. Lamun Anjeunna ngalakukeun kitu, moal aya panebusan pikeun manusa anu geus ragrag. Tapi nalika Jurusalamet nyerahkeun nyawa-Na, sarta ku napas panungtungan-Na sasambat, ‘Geus réngsé,’ harita kacumponan rencana panebusan jadi dipastikeun. Jangji kasalametan anu dipasihkeun ka pasangan anu dosa di Éden ditegeskeun. Karajaan rahmat, anu saméméhna geus aya ku jangji Allah, harita diadegkeun.”
“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.
“Ku kituna pupusna Kristus—kajadian pisan anu ku murid-murid téh geus dipandang minangka karuksakan ahir tina harepan maranéhna—nya éta anu ngajadikeun eta langgeng pasti. Sanajan éta geus mawa maranéhna kana kuciwa anu pohara nyeri, éta téh puncak tina bukti yén kayakinan maranéhna geus bener. Kajadian anu geus ngeusian maranéhna ku kasedihan jeung putus asa, nya éta anu muka panto harepan pikeun unggal anak Adam, sarta anu jadi puseur hirup nu bakal datang jeung kabagjaan langgeng sakumna jalma satia ka Allah dina sagala jaman.”
“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.
“Maksud-maksud rahmat anu taya wates keur ngahontal kasampurnaanna, sanajan ngaliwatan kaciwa para murid. Sanajan hate maranéhna geus katarik ku rahmat ilahi jeung kuasa pangajaran-Na, anu ‘ngandika sapertos can kungsi aya jalma anu ngandika kitu,’ tapi campur jeung emas murni kanyaah maranéhna ka Yesus téh aya campuran logam handap, nya éta kareueus dunya jeung ambisi-ambisi mementingkeun diri. Malah di rohangan Paska, dina éta jam anu khidmat, nalika Guru maranéhna geus asup kana kalangkang Getsemani, aya ‘pasulayan di antara maranehna, saha di antara maranehna anu kudu dianggap panggedéna.’ Lukas 22:24. Paningal maranéhna pinuh ku tahta, makuta, jeung kamulyaan, padahal pas di hareupeun maranéhna aya hina jeung sangsara taman, balé pangadilan, jeung salib Kalvari. Kareueus hate maranéhna, kahayangna kana kamulyaan dunya, nya éta anu nyababkeun maranéhna pageuh nempel kana pangajaran palsu dina jamanna, sarta ngaliwatkeun tanpa dipalire kecap-kecap Jurusalamet anu némbongkeun hakékat sajati karajaan-Na, sarta nunjuk ka hareup kana sangsara jeung pupusna-Na. Jeung kasalahan-kasalahan ieu ngahasilkeun ujian—teuas tapi diperlukeun—anu diidinan pikeun ngabenerkeun maranéhna. Sanajan para murid geus salah ngartos kana harti pesenna, sarta geus gagal ningali kanyataan tina harepan-harepan maranéhna, tapi maranéhna geus ngawawarkeun pangeling-eling anu dipasrahkeun ku Allah ka maranéhna, sarta Gusti bakal ngabales iman maranéhna jeung ngahormat kana kataatan maranéhna. Ka maranéhna bakal dipasrahkeun pagawean pikeun ngumandangk e un ka sagala bangsa Injil anu mulya ngeunaan Gusti maranéhna anu geus gugah tina maot. Pangalaman anu ku maranéhna karasa pait pisan téh diidinan, supaya nyiapkeun maranéhna pikeun pagawean ieu.” 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.
Dina kitab Wahyu, “pikiran anu miboga hikmat” ngitung “bilangan hiji jalma”, sarta ngakuan yén “jalma” éta ogé karajaan anu ka dalapan, anu asalna tina nu tujuh. “Jalma dosa” téh kapala karajaan anu ka dalapan anu ngawasa para raja jeung padagang bumi, anu dihijikeun ku tujuh jemaat sangkan nyingkahan hinaan panganiayaan, sarta anu linggih dina loba cai.
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.
Jeung anjeunna ngandika ka kuring, Cai anu ku maneh dipiwarang, tempat si palacur linggih, nyaéta bangsa-bangsa, jeung balaréa, jeung umat-umat, jeung 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.
“jalma dosa” ngawasa kana dunya pulitik, moneter, agama, jeung sipil, sarta sakumna manusa, iwal jalma-jalma anu geus meunang kameunangan tina sato galak, jeung patungna, tandana, jeung angka ngaranna.
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.
Sarta kuring ningali saolah-olah aya sagara kaca pacampur ku seuneu; sarta maranéhna anu geus meunang kameunangan tina sato galak, tina gambarna, tina tandana, jeung tina angka ngaranna, nangtung dina sagara kaca, nyekel kacapi-kacapi Allah. Jeung maranéhna ngalagukeun pupujian Musa, abdi Allah, jeung pupujian Anak Domba, pokna, Agung jeung ajaib padamelan-Manten, nun Gusti Allah Nu Mahakawasa; adil jeung sajati jalan-jalan-Manten, nun Raja 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.”
Anu “wijaksana” anu ngarti kana “nambahanana pangaweruh,” waktu Wahyu Yesus Kristus dibuka segelna, nya eta jalma-jalma anu boga “pangarti” sarta “ngitung bilangan sato galak tea: sabab eta teh bilangan hiji jelema; jeung bilanganana Genep ratus genep puluh genep.” Eta “pangarti” ngawakilan sabagian tina prosés pangujian tilu lengkah anu salawasna kajadian nalika Yesus muka segel hiji nubuat. Ku sabab eta dicatet yen maranehna geus “meunang kameunangan ngalawan” “bilangan ngaranna.”
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.
Pikeun meunangkeun kameunangan hartina ngalangkungan hiji tés, sarta jalma-jalma anu “wijaksana” jeung “ngarti” meunang kameunangan anu patali jeung angka 666, sarta éta ayat ogé netelakeun yén aya dalapan karajaan, jeung yén anu kadalapan téh asalna tina anu tujuh. Éta “rahasia” dilambangkeun dina Daniel pasal dua, sabab doa Daniel téh pikeun ngartos “rahasia” éta. Wahyu yén aya dalapan karajaan, sarta karajaan anu kadalapan téh asalna tina anu tujuh, jeung angka karajaan éta nyaéta 666, nyaéta rahasia anu digambarkeun ku Daniel minangka hal anu dihontal ku doana, sarta Daniel ngalambangkeun jalma-jalma “wijaksana” milik Allah dina poé-poé panungtungan.
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 ngawakilan jalma-jalma “wijaksana” dina poé-poé panungtungan anu rusiah Daniel dua geus dibuka segelna ka maranéhna, jeung éta rusiah téh nyaéta panyingkepan yén rujukan panungtungan jeung pangheulana kana karajaan-karajaan dina nubuat Alkitab téh nyaéta yén aya dalapan karajaan dina éta patung. Éta panyingkepan ngadukung pamahaman Millerite ngeunaan Daniel pasal dua, tapi caangna sapuluh kali leuwih caang, sanggeus éta diakuan. Kacemerlanganna, ku sabab sapuluh kali leuwih caang, ngawakilan hiji ujian anu ku jalma-jalma “wijaksana” dimeunangkeun, sabab karajaan kadalapan anu asalna tina tujuh, ogé mangrupa karajaan kagenep anu mangrupakeun hiji pasatuan tilu rupa tina naga, sato galak, jeung nabi palsu. Ku kituna, naga, sato galak, jeung nabi palsu téh sadayana mangrupa karajaan kagenep, sarta babarengan ngawakilan 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.
Nebukadnesar diuji ku panyingkabana dina Daniel pasal dua, sarta anjeunna gagal dina éta ujian. Dina Daniel dua, Daniel ngawakilan jalma-jalma “wijaksana” anu lulus dina ujian ngeunaan rusiah patung éta. Nebukadnesar dina pasal tilu ngawakilan jalma-jalma jahat anu gagal dina ujian anu sarua pisan. Nebukadnesar, minangka raja kahiji tina karajaan kahiji, ngawakilan raja panungtungan tina karajaan panungtungan. Ku kituna anjeunna ngawakilan “jalma dosa,” jalma dina nubuat anu dicekel ku tujuh garéja. Manusa diciptakeun dina poé kagenep, ku sabab éta angka genep mangrupa angka umat manusa. Bilangan Nebukadnesar téh genep. Nebukadnesar gagal dina ujian bilangan 666, sarta ngawakilan jalma-jalma jahat dina poé-poé panungtungan. Salaku lambang jalma dosa, bilanganana téh genep.
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 Nebukadnesar ngadamel hiji patung tina emas, jangkungna genep puluh hasta, jeung lébarna genep hasta; anjeunna ngadegkeun eta di dataran Dura, di propinsi Babul. 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 éta jangkungna genep puluh hasta, rubakna genep hasta, sarta dijieun ku Nebukadnésar, anu bilanganana genep. Patung éta ditegakkan dina pemberontakan ngalawan cahaya tina patung dina pasal dua, sarta katerangan tilu rangkep ngeunaan patung éta, nalika anjeun ngartos yén bilangan Nebukadnésar téh genep, sarua jeung genep, genep, genep.
We will continue this study in the next article.
Urang baris neraskeun ieu pangajaran dina artikel salajengna.
“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 pikeun ngadegkeun kakaisaran jeung hiji dinasti anu kudu langgeng salawasna, kacida ngagerakkeunana ka pangawasa anu perkasa, anu di hareupeun pananganana bangsa-bangsa di bumi geus teu mampuh nangtung. Kalawan sumanget anu lahir tina ambisi nu taya watesna jeung kareueus diri anu mementingkeun diri sorangan, anjeunna ngalebet kana musyawarah jeung jalma-jalma wijaksanana ngeunaan kumaha carana ngalaksanakeun ieu. Poho kana panyadiaan-panyadiaan pangersa anu luar biasa patali jeung impian ngeunaan arca anu agung; poho ogé yén Allah Israil, ngaliwatan abdi-Na Daniel, geus netelakeun harti arca éta, sarta yén patali jeung ieu panyaritahan, jalma-jalma agung di karajaan éta geus disalametkeun tina pati anu ngahina; poho kana sagala hal iwal kahayang maranéhna pikeun ngadegkeun kakawasaan jeung kaunggulan maranéhna sorangan, raja jeung para panaséhat nagarana mutuskeun yén ku sagala cara anu mungkin maranéhna bakal narékahan ngangkat Babul salaku nu pangluhurna, jeung pantes nampa kasatiaan sajagat.
“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 anu ku Allah geus dipaké pikeun nganyatakeun ka raja jeung ka rahayat maksud-Na ngeunaan bangsa-bangsa di bumi, ayeuna rek dijadikeun sarana pikeun ngamulyakeun kakawasaan manusa. Tafsiran Daniel bakal ditolak jeung dipopohokeun; bebeneran bakal disalahhartikeun jeung disalahgunakeun. Lambang anu ku Surga geus ditangtukeun pikeun muka ka pikiran manusa perkara-perkara anu penting ngeunaan mangsa nu bakal datang, bakal dipaké pikeun ngahalangan sumebarna pangaweruh anu ku Allah dipikahayang sangkan ditarima ku dunya. Ku kituna, ngaliwatan rekacipta jalma-jalma anu ambisius, Iblis keur narékahan pikeun ngagagalkeun maksud ilahi pikeun umat manusa. Musuh umat manusa nyaho yén bebeneran anu teu kahalangan ku kasalahan mangrupa kakuatan anu ampuh pikeun nyalametkeun; tapi lamun dipaké pikeun ngangkat diri jeung pikeun ngamajukeun rarancang manusa, éta jadi kakuatan pikeun kajahatan.
“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.
“Tina gudang banda-na anu beunghar, Nebukadnesar maréntahkeun sangkan dijieun hiji arca emas anu gedé, sarupa dina ciri-ciri umum jeung anu kungsi katingali dina titingalian, iwal dina hiji hal, nyaéta bahan anu dipaké pikeun nyieunna. Sanajan maranéhna geus biasa kana gambaran-gambaran anu megah ngeunaan déwa-déwa kapir maranéhna, urang Kaldea can kungsi saméméhna ngahasilkeun naon-naon anu sakitu ngareueuskeun jeung agungna saperti ieu patung anu ngagurilap, jangkungna genep puluh hasta jeung rubakna genep hasta. Jeung teu matak héran yén di hiji nagri tempat pangibadah ka brahala sumebar sacara umum, arca anu éndah tur teu aya tandingna hargana di dataran Dura, anu ngagambarkeun kamulyaan Babul jeung kaagungan sarta kakawasaanana, dipaparinan pikeun dijadikeun obyék pangibadah. Ku sabab kitu hal éta tuluy diatur, sarta hiji parentah dikaluarkeun yén dina poé pangbaktian éta sakabéh jalma kudu némbongkeun kasatiaan anu pangluhurna ka kakawasaan Babul ku sujud ka hareupeun arca éta.” Prophets and Kings, 504, 505.