William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.
William Miller ngadasarkeun amanat kenabianna kana kerangka dua kakawasaan nu nganyenyeri, anu ku anjeunna leres diidéntifikasi minangka Roma kapir jeung Roma papal.
“William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
“William Miller, nalika nerapkeun hermeneutikana, ningali dina rupa-rupa petikan apokaliptik hiji téma anu terus ngulang, nyaéta pasulayan antara umat Allah jeung musuh-musuh maranéhna. Dina analisisna ngeunaan kakawasaan-kakawasaan anu nganiaya umat Allah sapanjang jaman, anjeunna ngembangkeun konsép dua kajijikan, anu dihartikeun minangka paganisme (kajijikan anu kahiji) anu ngalambangkeun kakuatan panganiaya di luar gareja, jeung kapausan (kajijikan anu kadua) anu ngawakilan kakawasaan panganiaya di jero gareja. Ieu motif dua kajijikan anu janten ciri pikeun kalolobaan tafsiran nubuatna saterusna.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.
The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.
Para ahli teologi Adventisme ngakuan kanyataan yén kerangka panerapan nubuatan Miller téh nya éta dua kakawasaan nu nganyatakeun karuksakan, nyaéta paganisme jeung kapapaan, sanajan maranéhna ngan nganggap éta sabagé analisis ngeunaan sajarah Millerite, lain sabagé hiji bebeneran anu dipaparinkeun ka anjeunna ku Allah.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Gusti ngutus malaikat-Na pikeun ngagerakkeun manah saurang patani anu can percaya kana Alkitab, sangkan nungtun anjeunna nalungtik nubuat-nubuat. Malaikat-malaikat Allah terus-terusan nganjang ka jalma pilihan éta, pikeun mingpin pikiranana jeung muka kana pangartina nubuat-nubuat anu salawasna poék pikeun umat Allah. Mimiti ranté bebeneran dipasihkeun ka anjeunna, sarta anjeunna ditungtun pikeun nalungtik unggal tumbu demi tumbu, nepi ka anjeunna nenjo kalayan héran jeung kagum kana Firman Allah. Anjeunna ningali di dinya aya ranté bebeneran anu sampurna. Eta Firman anu ku anjeunna kungsi dianggap henteu diilhamkeun, ayeuna kabuka di hareupeun paningalna dina kaéndahan jeung kamulyaanana. Anjeunna ningali yén hiji bagian tina Kitab Suci ngajelaskeun bagian séjén, sarta lamun hiji ayat katutup pikeun pangartina, anjeunna manggihan dina bagian séjén tina Firman éta hal anu ngajelaskeunana. Anjeunna nganggap Firman Allah anu suci éta kalayan kabungah sarta kalayan hormat jeung rasa ajrih anu pangjerona.” Early Writings, 230.
“His angel” is identified directly as Gabriel by Sister White.
“Malaikat-Na” langsung dipikawanoh minangka Jibril ku Sister White.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.
Kecap-kecap malaikat éta, “Kami téh Jibril, anu nangtung di payuneun Allah,” nuduhkeun yén anjeunna nyekel kalungguhan anu kacida luhurna dina pangadilan-pangadilan sawarga. Nalika anjeunna sumping mawa talatah ka Daniel, anjeunna ngadawuh, “Teu aya saurang ogé anu nyepeng pageuh babarengan jeung Kami dina hal-hal ieu, iwal ti Mikail [Kristus], Pangeran maranéh.” Daniel 10:21. Ngeunaan Jibril, Jurusalamet ngandika dina Wahyu, yén “Mantenna ngutus sarta ngécéskeun éta ku jalan malaikat-Na ka hamba-Na, Yohanes.” Wahyu 1:1. Jeung ka Yohanes éta malaikat ngadawuh, “Kami ieu sasama abdi jeung anjeun sarta jeung dulur-dulur anjeun, para nabi.” Wahyu 22:9, R.V. Pikiran anu matak kagum—yén malaikat anu nangtung pangdeukeutna dina kahormatan ka Putra Allah téh nyaéta anu dipilih pikeun muka tujuan-tujuan Allah ka manusa-manusa anu dosa. Kahayang Sagala Jaman, 99.
“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.
“Pikiran anu endah—yén malaikat anu nangtung pangdeukeutna dina kahormatan ka Putra Allah téh nyaéta anu dipilih pikeun muka maksud-maksud Allah” ka pikiran William Miller. Henteu ngan Gabriel wungkul, tapi para malaikat dina jamak nungtun pangarti anjeunna kana nubuat-nubuat “anu salawasna geus poék pikeun umat Allah.” Gabriel jeung malaikat-malaikat séjén nungtun Miller ngalangkungan Alkitab sacara runtuy ti Kajadian teras ka hareup. Ku kituna anjeunna dipingpin ka nubuat waktu pangpanjangna dina Alkitab, nyaéta “tujuh kali” (dua rébu lima ratus dua puluh taun) dina Imamat dua puluh genep, lila saméméh anjeunna dipingpin ka dua rébu tilu ratus poé dina Daniel pasal dalapan ayat opat welas.
“I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …
“Saterusna sim kuring nyanggakeun diri kana doa jeung kana maca Firman. Sim kuring netepkeun pikeun nyingkirkeun sagala prasangka anu geus nyampak dina pikiran, pikeun ngabandingkeun Kitab Suci jeung Kitab Suci kalayan tuntas, sarta ngudag panalungtikanana ku jalan anu teratur jeung sistematis. Sim kuring ngamimitian ku Kajadian, sarta maca ayat demi ayat, maju henteu leuwih gancang ti batan sakumaha harti tina unggal bagian téh dibuka, nepi ka ngantunkeun sim kuring bébas tina kabingungan ngeunaan naon waé anu sipatna mistis atawa anu katingalina papaséa. Iraha waé sim kuring manggihan hal anu samar, kabiasaan sim kuring nya éta ngabandingkeunana jeung sakabéh bagian séjén anu patali; sarta kalayan pitulung ti CRUDEN, sim kuring nalungtik sakabéh téks Kitab Suci anu ngamuat kecap-kecap penting anu kapanggih dina bagian anu samar naon waé. Tuluy, ku ngantep unggal kecap miboga patalina anu sajatina kana poko téks éta, lamun pamadegan sim kuring ngeunaan éta luyu jeung unggal bagian séjén anu patali dina Alkitab, éta henteu deui jadi kasusah. Ku jalan kieu sim kuring neruskeun ulikan Alkitab, dina pamariksaan kahiji sim kuring kana éta, salila kurang leuwih dua taun, sarta sapinuhna yakin yén éta téh napsirkeun dirina sorangan. Sim kuring manggihan yén ku ngabandingkeun Kitab Suci jeung sajarah, sakabéh nubuat, sajauh geus kagenepan, geus kagenepan sacara harfiah; yén sagala rupa lambang, métapora, misil, pasemon, jeung sajabana dina Alkitab, boh dijelaskeun dina patalina anu langsung, boh istilah-istilah anu dipaké pikeun ngungkabkeunana ditangtukeun dina bagian séjén tina Firman, sarta lamun geus dijelaskeun kitu, kudu kaharti sacara harfiah luyu jeung éta katerangan. Ku kituna sim kuring jadi yakin yén Alkitab téh hiji sistem bebeneran anu diwahyukeun, anu dipidangkeun kalayan écés tur basajan pisan, nepi ka ‘jalma anu keur ngumbara, sanajan bodo, moal nyasar di jerona.’ …”
“From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.
“Dumasar kana ulikan anu leuwih jero kana Kitab Suci, kuring nyindekkeun yén tujuh mangsa kakawasaan bangsa-bangsa kapir kudu dimimitian nalika bangsa Yahudi eureun jadi bangsa anu merdéka, nyaéta dina mangsa pangbuangan Manasyeh, anu ku para ahli kronologi anu pangsaéna ditangtukeun dina taun 677 S.M.; yén 2300 poé dimimitian babarengan jeung tujuh puluh minggu, anu ku para ahli kronologi anu pangsaéna ditetepkeun ti taun 457 S.M.; jeung yén 1335 poé, anu dimimitian ku dicabutna kurban poean, jeung ditegakkeunana kajijikeun anu nyababkeun karuksakan, Daniel pasal tujuh ayat sabelas, kudu dititimangsa ti ditegakkeunana kakawasaan kapausan, sanggeus dicabutna kajijikeun-kajijikeun kapir, anu, nurutkeun para ahli sajarah anu pangsaéna anu ku kuring bisa dirujuk, kudu ditetepkeun kira-kira ti taun 508 M. Ku ngitung sakabéh mangsa nubuat ieu ti rupa-rupa titimangsa anu dipasihkeun ku para ahli kronologi anu pangsaéna pikeun kajadian-kajadian anu ti dinya éta mangsa-mangsa téh écés kudu diitung, éta sakabéhna bakal réngsé babarengan, kira-kira dina taun 1843 M. Ku kituna, dina taun 1818, dina ahir dua taun ulikan kuring kana Kitab Suci, kuring dibawa kana kacindekan anu agung tur ngageterkeun, yén kira-kira dina dua puluh lima taun ti mangsa éta sakabéh urusan kaayaan urang anu ayeuna bakal dirampungkeun…” William Miller’s Apology and Defense, 6, 12.
The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.
Aturan sebutan kahiji netepkeun yén hal anu pangheulana disebut téh miboga pentingna anu panggedéna, sarta hal anu pangheulana disebut dina Wahyu pasal hiji ayat hiji nyaéta prosés komunikasi anu digunakeun ku Rama nalika Mantenna maparin hiji pesen ka Yesus, anu satuluyna masrahkeun éta ka malaikat-Na, anu tuluy masrahkeun deui ka saurang nabi, anu satuluyna nulis éta sarta ngirimkeunana ka jamaah-jamaah. Nalika Adventisme nampik karya jeung pamanggihan William Miller, maranéhna lain waé nampik pondasi maranéhna, tapi ogé nampik pisan prosés komunikasi anu nungtun Miller kana pamahaman-pamahamanna, sarta maranéhna nampik prosés anu jadi hiji-hijina jalan pikeun manusa ngartos kana Wahyu Yesus Kristus anu dibuka pas saméméh waktu kasempetan tobat ditutup.
Miller was led to understand that the seven times of Leviticus commenced in 677 BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.
Miller dibingbing nepi ka ngartos yén tujuh mangsa dina Imamat dimimitian dina taun 677 SM. Ngan dina taun 1856 Gusti ngagunakeun Hiram Edson pikeun netelakeun yén panyebaran dina tujuh mangsa éta ogé dilaksanakeun ngalawan sapuluh kaom kalér Israél. Gusti keur ngupayakeun ngamekarkeun pamahaman ngeunaan tujuh mangsa saluyu jeung, tapi jauh ngaleuwihan, panemuan dasar Miller ngeunaan tujuh mangsa. Tapi dina taun 1856 caang anu dipidangkeun ku Hiram Edson sacara misterius nepi ka tungtungna, sabab artikel kadalapan dina runtuyan éta dipungkas ku kecap-kecap James White, anu harita jadi Redaktur Review and Herald, “To be continued.” Éta téh bakal “continued” tapi henteu nepi ka sanggeus 11 Séptémber 2001 nalika Gusti mingpin umat-Na kana “old paths” sarta ahirna kana runtuyan artikel anu can réngsé anu ditulis ku Hiram Edson.
We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.
Urang ayeuna henteu keur ngungkulan panolakan anu mimiti timbul teu lila sanggeus kuciwa gedé éta, tapi ngan ukur pikeun nétélakeun yén sanajan Miller dipingpin ka “tujuh waktu” dina Imamat dua puluh genep, écés yén Gusti miboga maksud pikeun nambahan pamahaman awal ngeunaan tujuh waktu éta ngaleuwihan pamahaman dasar Miller ngeunaan éta perkara. Anjeunna milih Hiram Edson, hamba anu sarua tina sajarah éta kénéh, anu saméméhna geus dipilih ku Anjeunna pikeun nampa visi ngeunaan Kristus ngaléngkah asup ka Rohangan Nu Maha Suci dina 23 Oktober 1844.
This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.
Ku sabab éta sim kuring ngagunakeun kecap-kecap ahli téologi Advent pikeun ngaku yén kerangka pikeun sakabéh panerapan nubuat Miller dumasar kana pamahamanana ngeunaan dua kakawasaan anu ngabinasakeun, anu dina kitab Daniel digambarkeun minangka “daily” (kapir), anu salawasna dipatalikeun boh jeung “transgression” boh jeung “abomination,” duanana ngawakilan rupa-rupa aspék kakawasaan papalisme anu ngabinasakeun. Pamahaman dasar Miller ngeunaan kakawasaan-kakawasaan Romawi geus ngaronjat pisan ti saprak sajarah anu anjeunna wakilan.
The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.
Malaikat-malaikat Allah, kaasup Jabrail, nungtun Miller kana pamahaman-pamahaman anu diproklamasikeunana. Pamahaman-pamahaman éta ngawengku nubuat-nubuat anu diproklamasikeunana, aturan-aturan tafsir Alkitab anu digunakeunana, jeung ogé kerangka anu ngamungkinkeun anjeunna nyusun nubuat-nubuat éta kalawan bener. Ka Miller dipaparinkeun kerangka yén dua kakawasaan anu ngalantarankeun karuksakan anu disinggung dina Daniel téh nyaéta Roma kapir jeung Roma kapapaan. Future for America dipingpin kana kerangka tilu kakawasaan anu ngalantarankeun karuksakan, nyaéta naga, sato galak, jeung nabi palsu.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.
Sarta kuring nempo tilu roh najis siga bangkong kaluar tina sungut naga, jeung tina sungut sato galak, jeung tina sungut nabi palsu. Sabab éta téh roh-roh setan, anu ngayakeun mujijat-mujijat, anu maratuh ka para raja di bumi jeung di sakuliah dunya, pikeun ngumpulkeun maranéhna kana perang dina poé anu agung éta, nyaéta poé Allah Nu Mahakawasa. Wahyu 16:13, 14.
Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.
Karangka pikeun mangsa hareup Amérika diwangun dina dasar karya Miller, tapi ngalangkungan wates tempat karya anjeunna eureun. Adventisme ninggalkeun karangka anjeunna sarta mulang deui kana teologi Protestanisme murtad jeung Roma. Garis nubuat anu sarua diteruskeun dina kitab Wahyu, anu dimimitian dina kitab Daniel.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Wahyu teh hiji kitab anu disegel, tapi ogé hiji kitab anu geus dibuka. Ieu nyatet kajadian-kajadian anu ajaib anu baris lumangsung dina poé-poé panungtungan sajarah bumi ieu. Pangajaran-pangajaran dina kitab ieu téh pasti, lain mistis jeung teu kaharti. Di jerona, jalur nubuat anu sarua diteruskeun saperti dina Daniel. Sababaraha nubuat geus diulang ku Allah, ku kituna nembongkeun yén éta kudu dipaparinkeun pentingna. Gusti henteu ngulang hal-hal anu henteu gedé akibatna.” Manuscript Releases, jilid 9, 8.
Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.
Miller teu tiasa ngartos nubuat-nubuat dina kitab Wahyu, sabab garis paganisme jeung kapapaan anu kacida pageuhna dipidangkeun dina kitab Daniel dilegaan dina kitab Wahyu nepi ka ngawengku kakawasaan panganiaya salajengna anu bakal mucunghul dina panggung sajarah kenabian.
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.
“Ngaliwatan kapir, tuluy ngaliwatan kapausan, Sétan ngalantarankeun kakawasaanana salila mangabad-abad dina upaya mupus tina bumi para saksi Allah anu satia. Jalma-jalma kapir jeung para pangagem kapausan digerakkeun ku sumanget naga anu sarua. Bédana ngan ieu, yén kapausan, ku nyieun purapura ngabdi ka Allah, jadi musuh anu leuwih bahaya jeung leuwih kejem. Ngaliwatan jalan Romanisme, Sétan ngajadikeun dunya tawanan. Garéja Allah anu ngaku-ngaku éta kabawa asup kana jajaran kasasab ieu, jeung leuwih ti sarébu taun umat Allah sangsara dina amarah naga. Jeung nalika kapausan, sanggeus dirampas kakuatanana, kapaksa eureun tina panganiayaan, Yohanes ningali hiji kakawasaan anyar mucunghul pikeun ngaguar sora naga, sarta nuluykeun pagawéan anu sarua kejemna jeung pinuh ku pitenah. Kakawasaan ieu, anu pangahirna anu bakal merangan garéja jeung hukum Allah, dilambangkeun ku hiji sato galak anu tandukna siga anak domba. Sato-sato galak saméméhna naék tina laut, tapi ieu mucunghul tina bumi, ngalambangkeun tumuwuhna bangsa anu damai, anu ku éta dilambangkeun. ‘Dua tanduk siga anak domba’ kacida hadéna ngagambarkeun watak Pamaréntah Amérika Sarikat, sakumaha katémbong dina dua asas dasarna, nyaéta Republikaanisme jeung Protestantisme. Asas-asas ieu téh rusiah tina kakawasaan jeung kamakmuran urang salaku hiji bangsa. Maranéhna anu mimiti manggihan pangungsian di basisir Amérika bungah lantaran geus nepi ka hiji nagri anu bébas tina tuntutan sombong kapausan jeung tirani pamaréntahan karajaan. Maranéhna mutuskeun pikeun ngadegkeun hiji pamaréntahan dina dadasar anu lega, nyaéta kabébasan sipil jeung kabébasan agama.”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“Tapi guratan tegas tina patlot nubuatan ngébréhkeun hiji parobahan dina ieu kaayaan anu tengtrem. Sato galak anu tandukna siga anak domba nyarita ku sora naga, sarta ‘ngajalankeun sakabéh kakawasaan sato galak anu kahiji di hareupeunana.’ Nubuatan nyatakeun yén manehna bakal ngandika ka jalma-jalma anu maratuh di bumi supaya maranéhna nyieun hiji gambar pikeun sato galak éta, sarta yén ‘manehna nyababkeun sakumna, boh nu leutik boh nu gedé, nu beunghar boh nu miskin, nu merdéka boh nu hamba, narima hiji tanda dina leungeun katuhuna, atawa dina tarangna; sarta supaya euweuh jalma anu bisa meuli atawa ngajual, iwal ti anu boga éta tanda, atawa ngaran sato galak éta, atawa bilangan ngaranna.’ Ku kituna Protestantisme nuturkeun léngkah-léngkah Kapapaan.” Signs of the Times, November 1, 1899.
For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.
Pikeun Miller, sato galak ti laut jeung sato galak ti bumi dina Wahyu tilu welas ngagambarkeun Roma pagan anu diteruskeun ku Roma kapapaan. Miller ogé narékahan pikeun nerapkeun kerangka pamahamanna kana Wahyu tujuh welas, nanging panyageuran tatu maot kapapaan, kalungguhan profétis Amérika Sarikat jeung Perserikatan Bangsa-Bangsa aya di luar kerangka ilahi anu geus dipasrahkeun ka anjeunna ku para malaikat. Pikeun anjeunna, sato galak anu naék ti bumi dina Wahyu tilu welas téh nya éta kapapaan.
Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.
Miller téh utusan anu baris dipaké pikeun nyabut jubah Protestantisme tina panangan jalma-jalma anu ngaku Protestan, anu geus kaluar tina Jaman Poék. Mangsa nalika Amérika Sarikat bakal nyarita saperti naga, nalika Republikanisme robah jadi démokrasi jeung Protestantisme nu murtad bakal ngahiji jeung pamaréntahan nu murtad sarta ngulang deui pakaitna garéja jeung nagara anu mangrupa gambar kapapaan, can datang dina jamanna. Ku sabab éta, manéhna narékahan pikeun nempatkeun kitab Wahyu kana raraga ilahi anu geus dipaparinkeun ka dirina ku malaikat.
He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
Anjeunna kapilih pikeun ngartos kana nambahanana pangaweruh anu dihasilkeun dina taun 1798 nalika visi Walungan Ulai dina Daniel dalapan jeung salapan dibuka segelna. Ka hareupna, Amérika kudu ngartos visi Walungan Hiddekel dina Daniel pasal sapuluh nepi ka dua belas anu dibuka segelna dina taun 1989, nalika, sakumaha diterangkeun dina Daniel sabelas, ayat opat puluh, nagara-nagara anu ngawakilan urut Uni Soviét disapuan ku kapausan jeung Amérika Sarikat.
The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.
Raraga anu dipasrahkeun ku para malaikat ka Future for America dumasar kana idéntifikasi sarta panerapan nubuat dina kontéks pasatuan tilu rupa, nyaéta naga, sato galak, jeung nabi palsu.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Cahya anu ditarima ku Daniel ti Allah dipasihkeun hususna pikeun poé-poé panungtungan ieu. Tetenjoan-tetenjoan anu ku anjeunna katingali di sisi walungan Ulai jeung Hiddekel, walungan-walungan gedé di Sinear, ayeuna keur lumangsung dina prosés kacumponan, jeung sagala kajadian anu geus dinubuatkeun bakal geura kajadian.” Testimonies to Ministers, 112.
The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.
Kaum Millerit mapagkeun amanat malaikat kahiji jeung kadua, ngawartakeun dibukana pangadilan. Future for America keur mapagkeun amanat malaikat katilu.
I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.
Abdi parantos melak, Apolos nyiraman; ari Allah anu maparin tumuwuhna. Ku sabab kitu, anu melak téh lain naon-naon, kitu deui anu nyiraman téh lain naon-naon; ngan Allah anu maparin tumuwuhna. Ari anu melak jeung anu nyiraman téh hiji; sarta unggal jalma bakal narima ganjaranana sorangan nurutkeun pagaweanana sorangan. Sabab kami téh sasama pagawé jeung Allah; aranjeun téh ladang kagungan Allah, aranjeun téh wangunan kagungan Allah. Nurutkeun kana kurnia Allah anu dipaparinkeun ka abdi, sapertos hiji tukang ngawangun anu wijaksana, abdi parantos neundeun pondasina, sarta anu sanés ngadegkeun wangunan di luhurna. Tapi masing-masing jalma kudu ngawas kumaha manehna ngawangun di luhureun éta. Sabab teu aya saurang ogé anu tiasa neundeun pondasi anu sanés ti batan anu parantos diteundeun, nya éta Yesus Kristus. 1 Korinta 3:6–11.
To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.
Pikeun nampilkeun amanat malaikat katilu kalawan leres, anjeun ogé kudu nampilkeun amanat dua malaikat nu kahiji, sabab urang parantos dibéjaan yén moal aya nu katilu lamun teu aya nu kahiji jeung nu kadua. Amanat kahiji jeung kadua téh jadi dasar, sedengkeun amanat katilu téh batu panutupna, tapi amanat katilu moal kungsi mungkir atawa nentang amanat kahiji jeung kadua. Lamun kitu, éta lain amanat anu sajati.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Pesen anu kahiji jeung kadua dipasihkeun dina taun 1843 jeung 1844, sarta ayeuna urang aya dina handapeun pangwawaran pesen anu katilu; tapi katilu-tuluna pesen éta masih kénéh kudu diproklamasikeun. Ayeuna ogé, sarua pentingna jeung baheula, yén éta pesen-pesen kudu diulangkeun ka jalma-jalma anu keur néangan bebeneran. Ku kalam jeung ku sora urang kudu ngagelarkeun éta pangwawaran, bari nembongkeun runtuyanana, jeung panerapan nubuat-nubuat anu mawa urang ka pesen malaikat anu katilu. Moal aya anu katilu lamun henteu aya anu kahiji jeung anu kadua. Pesen-pesen ieu kudu urang sampaikan ka dunya ngaliwatan publikasi-publikasi, dina ceramah-ceramah, bari nembongkeun dina jalur sajarah kenabian hal-hal anu geus kajadian jeung hal-hal anu bakal kajadian.” Selected Messages, buku 2, 104, 105.
There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.
Aya hiji paniténan anu kacida hadéna ngeunaan sajarah Millerite jeung sajarah urang. Kaum Millerite téh mangrupa awalna, sedengkeun urang mangrupa ahirna. Maranéhna nepikeun jeung ngahirupan amanat malaikat kahiji jeung kadua. Urang nepikeun amanat malaikat katilu. Amanat maranéhna anu can diségél (visi Ulai) kapanggih dina dua pasal dina kitab Daniel, sedengkeun amanat urang (visi Hiddekel) kapanggih dina tilu pasal. Maranéhna ngawanohkeun cilaka kahiji jeung kadua, sarta hirup dina jero kacumponan cilaka kadua. Urang ngawanohkeun sarta hirup dina jero kacumponan cilaka katilu. Raraga panerapan nubuat maranéhna nyaéta Roma kapir (naga) jeung Roma kapausan (sato galak). Raraga panerapan nubuat urang nyaéta Roma modéren minangka sato galak tilu rupa.
As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.
Nalika urang mimiti nimbang-nimbang ciri Roma kapausan dina pasal ka tujuh welas tina Wahyu minangka nu kadalapan anu asalna tina tujuh, pantes pikeun urang mertimbangkeun naon anu dipikaharti ku kaum Millerit ngeunaan Roma dina sajarah pondasi. Malaikat katilu bakal nampa cahaya tambahan, tapi cahaya éta moal kungsi nentang bebeneran anu geus mapan.
Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.
Dina pasal dua, tujuh, dalapan, sawelas, jeung dua welas kitab Daniel ngaidentipikasi Roma, di antara kakawasaan-kakawasaan séjén. Urang keur mertimbangkeun dua fase Roma saméméh taun 1798; nyaéta pagan jeung papal, minangka kerangka pikeun panerapan nubuat Miller. Miller jeung para panaratas ngaidentipikasi yén “jalma-jalma perampok ti bangsamu” dina Daniel pasal sawelas ayat opat welas ngawakilan Roma.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Dina mangsa eta loba anu bakal ngalawan ka raja kidul; deuih jalma-jalma tukang ngarampok ti bangsamu bakal ngangkat dirina pikeun netepkeun eta tetenjoan; tapi maranéhna bakal rubuh. Daniel 11:14.
There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”
Aya sahanteuna aya dua perkara anu penting pikeun diperhatikeun dina ieu ayat. Kecap “vision” dina ieu ayat mangrupa salah sahiji tina dua kecap Ibrani dina kitab Daniel anu ditarjamahkeun jadi “vision.” Salah sahiji kecap Ibrani anu ditarjamahkeun jadi “vision” nyaéta châzôn, sarta hartina impian, atawa hiji nubuat atawa hiji tetenjoan. Kecap châzôn nandakeun sajarah nubuatan, atawa hiji mangsa waktu, sarta kapanggih sapuluh kali dina kitab Daniel jeung salawasna ditarjamahkeun jadi “vision.”
The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”
Kecap Ibrani nu séjén anu ogé ditarjamahkeun jadi “tetenjoan” nyaéta mar-eh’ sarta hartina panampakan. Kecap mar-eh’ nandakeun hiji titingalian tunggal, hiji titik dina waktu. Kecap Ibrani mar-eh’ kapanggih tilu welas kali dina Daniel, sarta ditarjamahkeun jadi “tetenjoan” genep kali, opat kali jadi “raray,” dua kali jadi “panampakan,” jeung sakali jadi “alus rupana.”
The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.
Para garong ti bangsam melambangkan Roma, ku sabab éta poko nubuat ngeunaan Roma nu netepkeun “tetempoan” nubuat dina kitab Daniel. Ku sabab kitu, penting pikeun ngartos harti Roma minangka lambang nubuat.
Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.
Logika nubuat nungtut yén kecap “vision” anu ngagambarkeun sajarah nubuat téh nyaéta “vision” anu sarua jeung anu dibahas dina kitab Wahyu, sabab ilham netelakeun yén Daniel jeung Wahyu téh hiji kitab anu sarua, yén duanana silih lengkepan, yén duanana silih nyampurnakeun, sarta yén garis nubuat anu sarua anu aya dina Daniel diteruskeun dina Wahyu. Pokok-pokok ieu anu ditepikeun dina Spirit of Prophecy geus kaasup dina runtuyan artikel ieu, ku kituna moal ku sim kuring diasupkeun deui. Kuring baris nambihan hiji deui pokok anu ogé geus ku urang diasupkeun tina Sister White. Éta pokok nyaéta yén sakabéh kitab dina Alkitab patepung sarta mungkas dina kitab Wahyu. “Vision” sajarah nubuat (châzôn) anu kapanggih dina Daniel sarta diteguhkeun ku poko nubuat ngeunaan Roma, ngagambarkeun visi sajarah nubuat sapanjang Alkitab. Sakabéh kitab dina Alkitab patepung sarta mungkas dina Wahyu, sarta Allah henteu kungsi ngabantah ka Diri-Na sorangan. Moal kungsi! Lamun anjeun nyangka yén Anjeunna geus ngalakukeun kitu, hartina anjeun keur salah ngartos kana hiji hal. Kecap Ibrani anu sarua pisan (châzôn) ogé ditarjamahkeun jadi vision dina kitab Siloka.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Di mana teu aya tetenjoan, umat jadi musna; ari sing saha anu nyepeng kana hukum, bagja manéhna. Siloka 29:18.
That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.
Éta téh hal kahiji anu kudu dipertimbangkeun ngeunaan éta ayat. Lamun urang salah ngartos Roma, mangka urang moal bisa netepkeun paningal sajarah nubuatan. Kanyataan éta dina hakekatna netepkeun usaha-usaha kaum Yésuit jeung nu séjénna sapanjang sajarah anu geus ngenalkeun teologi palsu pikeun ngancurkeun poko nubuatan ngeunaan Roma. Nalika urang mertimbangkeun pamahaman dasar ngeunaan Roma, urang kudu nyimpen ieu dina pikiran.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Jalma-jalma anu jadi bingung dina pamahaman maranéhna ngeunaan firman, anu gagal ningali harti antikristus, pasti bakal nempatkeun dirina di pihak antikristus. Ayeuna geus euweuh waktu pikeun urang nyaluyukeun diri jeung dunya. Daniel keur nangtung dina bagianana jeung dina tempatna. Nubuat-nubuat Daniel jeung Yohanes kudu dipikaharti. Eta silih napsirkeun. Eta maparin ka dunya bebeneran-bebeneran anu kudu dipikaharti ku unggal jelema. Nubuat-nubuat ieu kudu jadi kasaksian di dunya. Ku panggenepanana dina poe-poe panungtungan ieu, eta bakal ngajentrekeun dirina sorangan.” Kress Collection, 105.
If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.
Lamun anjeun gagal ningali harti antikristus (Roma), anjeun bakal ngagabung jeung Roma, sarta ieu pangéling disimpen dina kontéks sanggup atawa henteu sanggup ngartos kitab Daniel jeung Wahyu. Kaum Millerit ngawangun pamahaman dasar Adventisme dina dasar pangidéntifikasian maranéhna kana Roma. Maranéhna ngartos yén Roma dilambangkeun ku dua kakawasaan pangmusnakeun, yén duanana téh mangrupa fase-fase Roma, tapi maranéhna can aya dina hiji titik sajarah pikeun ningali Roma minangka hiji persatuan tilu rupa sakumaha dilambangkeun dina kitab Wahyu. Ku kituna, Daniel téh jadi pondasi anu dilambangkeun ku kaum Millerit, jeung Wahyu téh batu puncak anu dilambangkeun ku Future for America. Aya deui hiji hal tina Daniel pasal sabelas ayat opat welas anu ku kami dipikahayang pikeun diidéntifikasi.
Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.
Miller jeung para panaratas ngartos yén gambaran dina impian Nebukadnesar ngawakilan opat karajaan, nyaéta Babul, Médo-Pérsia, Yunani, jeung Roma. Maranéhna teu tiasa ningali saluareun karajaan kaopat, sabab maranéhna ngartos yén Roma kapapaan téh ngan saukur fase kadua tina Roma, ku kituna karajaan kaopat éta parantos réngsé dina taun 1798. Tina sudut pandang sajarah anu dipiboga ku maranéhna, hiji-hijina pananda nubuat anu masih kari téh nyaéta Kadatangan Kristus anu Kadua, nalika batu anu dipotong kaluar tina gunung bakal nabrak suku-suku éta gambaran. Kaum Millerit ngakuan bédana-bédana nubuat antara Roma kapir jeung Roma kapapaan, tapi ku sabab kapaksa nyaluyukeun taun 1798 jeung mulangna Kristus, maranéhna teu tiasa ningali leuwih jauh ti opat karajaan.
“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.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Urang parantos nepi kana hiji mangsa nalika padamelan suci Allah dilambangkeun ku suku-suku patung éta, anu beusina campur jeung taneuh liat anu leueur. Allah gaduh hiji umat, umat pilihan, anu daya ngabédakeunana kudu disucikeun, anu ulah jadi najis ku nempatkeun kai, jarami, jeung tunggul dina luhureun pondasi. Unggal jiwa anu satia kana parentah-parentah Allah bakal ningali yén ciri anu ngabédakeun iman urang téh nyaéta Sabat poe katujuh. Lamun pamaréntah ngahargaan Sabat sakumaha anu diparéntahkeun ku Allah, éta bakal nangtung dina kakuatan Allah jeung dina ngabéla iman anu sakali geus dipasrahkeun ka para suci. Tapi para negarawan bakal ngajunjung sabat palsu, sarta bakal nyampurkeun iman agamana jeung pangjagaan ieu anak kapausan, nempatkeunana di luhur Sabat anu geus disucikeun jeung diberkahan ku Gusti, anu dipisahkeun ku Mantenna pikeun dijaga suci ku manusa, minangka tanda antara Anjeunna jeung umat-Na nepi ka sarébu turunan. Campur adukna urusan garéja jeung urusan nagara dilambangkeun ku beusi jeung taneuh liat. Persatuan ieu keur ngalemahkeun sakabéh kakuatan garéja-garéja. Ieu méré kakawasaan nagara ka garéja bakal mawa akibat-akibat anu jahat. Jalma-jalma geus ampir ngaleuwihan wates kasabaran Allah. Maranéhna geus nanamkeun kakuatanana kana pulitik, sarta geus ngahiji jeung kapausan. Tapi bakal datang waktuna nalika Allah bakal ngahukum jalma-jalma anu geus ngabatalkeun hukum-Na, sarta pagawean jahat maranéhna bakal malik nimpah ka dirina sorangan.” Seventh-day Adventist Bible Commentary, volume 4, 1168.
Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?
Wahyu tujuh welas teh nya éta pangidéntifikasian anu pamungkas ngeunaan karajaan-karajaan dina nubuat Alkitab, sarta éta nétélakeun yén tujuh karajaan geus runtag jeung yén karajaan anu kadalapan téh nya éta pasatuan tilu-rupa ti Roma modéren. Lamun rujukan anu kahiji kana karajaan-karajaan dina nubuat Alkitab téh Daniel pasal dua, sarta mémang kitu saéstuna; mangka rujukan anu pamungkas kudu dijelaskeun ku rujukan anu kahiji. Kumaha opat karajaan dina Daniel pasal dua bisa sajalan jeung dalapan karajaan dina Wahyu tujuh welas?
Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?
Ku sabab kitu, sing émut salila urang neruskeun ieu, yén kaum Millerite henteu tiasa ningali kajadian-kajadian nubuat saluareun sajarah maranéhna sorangan. Amanat anu ku maranéhna kaharti sarta diproklamasikeun netepkeun Kadatangan Kristus anu Kadua minangka tanda jalan salajengna dina sajarah nubuat. Nanging, upami pamahaman Millerite ngeunaan Roma minangka lambang anu netepkeun tetempoan sajarah nubuat, sareng ogé Daniel pasal dua, duanana mangrupakeun bebeneran dasar Millerite, kumaha ieu tiasa saluyu jeung dalapan karajaan dina pasal tujuh belas tina Wahyu?
If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.
Lamun anjeun can tangtu naha gambar Daniel dua téh mangrupa dasar, nu kudu dipigawé ku anjeun ngan ukur nitenan bagan para panaratas taun 1843 jeung 1850. Duanana ngagambarkeun gambar Daniel dua dina éta bagan. Nu sarua pentingna nyaéta yén Ellen White netelakeun yén duanana bagan éta dijieun ku pituduh Allah jeung nurutkeun rarancang-Na.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
“Kuring parantos ningali yén bagan taun 1843 téh dipingpin ku panangan Gusti, sarta yén éta henteu meunang dirobah; yén angka-angkana téh sakumaha anu dipikahoyong ku Mantenna; yén panangan-Na ngawaskeun sarta nyumputkeun hiji kasalahan dina sabagian angka éta, nepi ka teu aya saurang ogé anu bisa ningali éta, dugi panangan-Na dipiceun.” Early Writings, 74, 75.
Of the 1850 chart she stated:
Ngeunaan bagan taun 1850 anjeunna nyatakeun:
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Kuring ningali yén Allah aya dina penerbitan bagan ku Sadérék Nichols. Kuring ningali yén aya hiji nubuat ngeunaan bagan ieu dina Alkitab, jeung lamun bagan ieu diparancang pikeun umat Allah, lamun éta cekap pikeun hiji, éta ogé cekap pikeun nu séjén, jeung lamun saurang meryogikeun bagan anyar anu dicét dina skala anu leuwih gedé, sakabéhna ogé meryogikeun éta sarua gedéna.” Manuscript Releases, jilid 13, 359.
There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.
Aya hiji paribasa kolot ti dunya anu nyebut, “Kasalahan miboga loba jalan, tapi bebeneran ngan boga hiji.” Aya sababaraha rupa kasalahan anu geus dipaké pikeun nyegah jalma-jalma supaya teu ngakuan yén Roma modéren dina Wahyu tujuh welas téh sirah kadalapan anu asalna tina anu tujuh. Salah sahiji tina kasalahan anu dipaké ku para ahli teologi Adventisme nyaéta panyingkab anu salah ngeunaan karajaan-karajaan sajarah. Di dieu kuring lain nujul kana karajaan-karajaan nubuat Alkitab, sabab ieu dua sebutan anu béda. Karajaan-karajaan nubuat Alkitab diadegkeun dina panyebutan anu kahiji dina Daniel pasal dua, tapi aya karajaan-karajaan sajarah anu miheulaan Babul. Ellen White kalawan écés ngaidentipikasi saha waé karajaan-karajaan sajarah téh, tapi para ahli teologi Adventisme teu maliré kasaksian anu diilhamkeun sarta nyieun runtuyan karajaan-karajaan sajarah anu ngahalangan pamahaman yén Roma salawasna muncul minangka anu kadalapan sarta asalna tina anu tujuh. Sanajan kitu, Roma-lah anu netepkeun éta titingalian.
The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.
Para ahli teologi Adventisme jeung Protestantisme nu murtad ngajukeun yén karajaan-karajaan sajarah téh nyaéta Mesir, Asyur, Babul, Média-Pérsia, Yunani, Rum, jeung saterusna. Sister White ngawartosan ka urang yén aya karajaan katilu dina sajarah, anu ku maranéhna dipilih pikeun ditinggalkeun. Naha maranéhna keur ninggalkeun éta karajaan, atawa maranéhna keur ninggalkeun Roh Nubuat? Duanana.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Sajarah bangsa-bangsa anu silih ngagentos, anu masing-masing geus ngeusian waktu jeung tempat anu geus dipaparinkeun ka maranéhna, bari teu sadar mapagkeun kasaksian kana bebeneran anu ku maranéhna sorangan hartina teu kaharti, nyarita ka urang. Ka unggal bangsa jeung ka unggal jalma dina mangsa kiwari, Allah geus netepkeun hiji tempat dina rarancang-Na anu agung. Dina poé ieu manusa jeung bangsa-bangsa keur diukur ku unting-unting anu aya dina panangan Anjeunna anu teu kungsi lepat. Ku pilihan maranéhna sorangan, sakumna keur nangtukeun nasibna; sarta Allah ngawasa jeung ngatur sakabéhna pikeun ngalaksanakeun maksud-maksud-Na.
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.
“Riwayat anu ku Kami Nu Agung, AKU AYA, geus ditangtukeun dina pangandika-Na, ngahijikeun mata ranté demi mata ranté dina ranté nubuat, ti kalanggengan dina mangsa katukang nepi ka kalanggengan dina mangsa nu bakal datang, nétélakeun ka urang di mana urang aya ayeuna dina lalampahan jaman-jaman, jeung naon anu bisa dipiharep dina waktu nu bakal datang. Sagalana anu ku nubuat geus diwartakeun bakal kajadian, nepi ka mangsa ayeuna, geus kacatet dina kaca-kaca sajarah, sarta urang bisa yakin yén sakumna anu tacan kajadian kénéh bakal digenepan nurutkeun runtuyanana.”
“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … 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 21:26, 27.
“Rubuhna ahir sakabéh kakawasaan di bumi geus écés dinubuatkeun dina firman kayaktian. Dina nubuat anu diucapkeun nalika putusan ti Allah diumumkeun ka raja pamungkas Israél, dipasihkeun ieu amanat: ‘Kieu timbalan PANGERAN Nu Maha Agung: Cabut makuta imam, jeung copot makuta raja: … angkatkeun anu handap, jeung handapkeun anu luhur. Kami bakal ngagulingkeun, ngagulingkeun, ngagulingkeun eta: jeung eta moal aya deui, nepi ka sumping Anjeunna anu kagungan hakna; sarta eta bakal ku Kami dipasrahkeun ka Anjeunna.’ Ezekiel 21:26, 27.”
“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’
“Makuta anu dicabut ti Israél tuluy ngalih silih gantikeun ka karajaan Babul, Médo-Pérsia, Yunani, jeung Rum. Allah ngandika, ‘Ieu moal aya deui, nepi ka Anjeunna sumping anu memang hak-Na; sarta Kami baris masrahkeun éta ka Anjeunna.’”
“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.
“Waktuna geus caket. Dinten ieu tanda-tanda jaman nétélakeun yén urang keur nangtung dina ambang kajadian-kajadian anu agung jeung khidmat. Sagalana di dunya urang keur ngagalura. Di hareupeun panon urang keur kacumponan nubuat Jurusalamet ngeunaan kajadian-kajadian anu bakal miheulaan datangna Mantenna: ‘Aranjeun bakal ngadangu peperangan jeung beja-beja ngeunaan peperangan…. Bangsa bakal gugah ngalawan bangsa, jeung karajaan ngalawan karajaan: sarta bakal aya kalaparan, panyakit sampar, jeung lini di rupa-rupa tempat.’ Mateus 24:6, 7.”
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Ayeuna ieu mangsa anu pinuh ku kapentingan anu kacida gedéna pikeun sakumna nu hirup. Para pamingpin jeung negarawan, jalma-jalma anu nyekel kalungguhan kapercayaan jeung kawenangan, lalaki jeung awéwé anu mikir tina sagala lapisan, nancebkeun perhatian maranéhna kana kajadian-kajadian anu lumangsung di sabudeureun urang. Maranéhna keur nengetan hubungan-hubungan anu tegang tur teu tenang anu aya di antara bangsa-bangsa. Maranéhna niténan kakeueumna kaayaan anu keur ngawasaan unggal unsur kadunyaan, sarta maranéhna ngakuan yén hiji hal anu agung jeung nangtukeun téh geus rék kajadian—yén dunya geus aya dina ambang hiji krisis anu luar biasa gedéna.
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
“Ayeuna ayeuna keur nahan angin pasaliah, sangkan ulah nepi ka niup saméméh dunya dipaparin pangéling ngeunaan karuksakan anu bakal datang ka dinya; tapi aya hiji badai keur ngariung, geus siap bitu nimpah bumi; jeung lamun Allah maréntahkeun ka malaikat-malaikat-Na supaya ngaleupaskeun angin-angin éta, bakal aya hiji kajadian pasaliah anu moal mampuh digambarkeun ku panon kalam mana waé.
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.
“Alkitab, sarta Alkitab wungkul, anu maparin pintonan anu leres ngeunaan perkara-perkara ieu. Di dieu diungkabkeun adegan-adegan pamungkas anu agung dina sajarah dunya urang, kajadian-kajadian anu ayeuna geus ngalungkeun kalangkangna ka hareup, sora datangna maranéhna matak ngageterkeun bumi jeung nyieun hate manusa leuleus ku kasieun.” Education, 178–180.
This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.
Petikan ieu ngandung loba cahaya pikeun jaman urang, tapi anu hayang ku sim kuring ditegeskeun nyaéta yén Sister White kalayan écés nangtukeun yén karajaan sajarah anu miheulaan Babul téh nyaéta Israél, lain Asyur. Karajaan-karajaan sajarah anu dipaké ku para ahli teologi ngaluarkeun Israél tina golongan karajaan sajarah, sanajan kakawasaan jeung kamulyaan anu kungsi diteguhkeun dina mangsa pamaréntahan raja Suleman, jeung sanajan kasaksian langsung ti ilham ngaliwatan Yehezkiel jeung Ellen White yén makuta Israél dipasrahkeun ka Babul.
If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.
Lamun urang nerapkeun panarangan anu diilhamkeun éta kana karajaan-karajaan sajarah, urang manggihan yén Israil perlu diasupkeun kana golongan karajaan-karajaan éta. Israil, Asyur, jeung Mesir téh karajaan-karajaan sajarah anu miheulaan karajaan kahiji dina nubuat Alkitab, nyaéta Babul. Ku sabab kitu, karajaan kaopat dina “sajarah” nyaéta Babul, karajaan kalima nyaéta Mado-Persia, karajaan kagenep nyaéta Yunani, karajaan katujuh nyaéta Roma kapir, sarta karajaan kadalapan nyaéta Roma kapausan, anu asalna tina anu tujuh, sabab éta ngawakilan fase kadua tina Roma kapir. Lamun karajaan-karajaan sajarah diitung, Roma kapausan téh karajaan kadalapan, sarta asalna tina anu tujuh.
In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.
Dina Daniel tujuh urang manggihan karajaan-karajaan dina nubuat Alkitab anu dilambangkeun ku sato galak. Babul nyaéta singa anu satuluyna dituturkeun ku biruang ti Médo-Pérsia. Anu katilu nyaéta Yunani minangka maung tutul, tuluy Roma minangka sato galak anu “pikagumbiraeun jeung pikasieuneun” anu miboga “huntu beusi.” Sato galak anu pikasieuneun éta, saluyu jeung patung dina Daniel dua, nyaéta Roma, karajaan kaopat dina nubuat Alkitab.
The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.
Kaum Millerit ngartos yén karajaan kaopat téh nyaéta Roma, ku kituna maranéhna ngartos ciri-ciri sato galak anu pikageuleuheun éta saperti kitu, sarta saukur nerapkeun sakabéh ciri-ciri nubuat ngeunaan éta sato galak ka karajaan kaopat. Maranéhna ningali bédana antara Roma kapir jeung Roma kapapaan dina éta petikan, tapi teu tiasa ningali aya karajaan kalima dina nubuat Alkitab, sabab maranéhna leres ngagunakeun panyebutan munggaran ngeunaan karajaan-karajaan dina nubuat Alkitab minangka titik rujukan maranéhna. Tapi bédana antara dua Roma éta aya dina éta petikan, anu ngamungkinkeun urang mertimbangkeun yén bédana antara dua Roma éta ngawakilan dua karajaan. Tapi ieu lain pokok anu keur urang pertimbangkeun.
Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.
Kitu cenah anjeunna, Karajaan kaopat téh bakal jadi karajaan kaopat di bumi, anu bakal béda ti sakabéh karajaan, sarta bakal ngalalap sakuliah bumi, nginjak-injak éta, jeung ngarempagkeunana nepi ka remuk. Jeung sapuluh tanduk tina karajaan ieu téh sapuluh raja anu bakal hudang; sarta anu saurang deui bakal hudang sanggeus maranéhna; jeung anjeunna bakal béda ti nu mimiti, sarta bakal nalukkeun tilu raja. Jeung anjeunna bakal ngucapkeun kecap-kecap anu agung ngalawan Nu Maha Luhur, sarta bakal nganyenyeri para wali Nu Maha Luhur, jeung nyangka rék ngarobah mangsa-mangsa jeung hukum-hukum; sarta maranéhna bakal diserahkeun kana leungeunna nepi ka hiji mangsa, jeung mangsa-mangsa, jeung satengah mangsa. Tapi pangadilan bakal linggih, sarta maranéhna bakal nyabut kakawasaanana, pikeun ngabasmi jeung ngancurkeunana nepi ka ahir. Daniel 7:23–26.
The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.
Karajaan kaopat dina Daniel dua nyaéta Roma. Sapuluh tanduk ngagambarkeun sapuluh bangsa anu ngawakilan karajaan Roma kapir, sarta saméméh Roma kapausan ngawasaan dunya dina taun 538, tilu tina karajaan-karajaan éta bakal disingkirkeun, atawa dicabut. Satuluyna “tanduk” “leutik” dina ayat dalapan, anu miboga “panon siga panonna manusa, jeung sungut anu nyarita hal-hal gedé,” bakal mucunghul. Upama dina karajaan kaopat aya sapuluh tanduk sarta tilu dipiceun supaya “tanduk leutik” ngaganti éta tilu tanduk, mangka nalika éta tilu tanduk dipiceun, tinggal tujuh tanduk, sarta tanduk leutik téh anu kadalapan, sabab Roma salawasna mucunghul minangka anu kadalapan sarta kaasup kana anu tujuh. Aya loba cahaya ngeunaan Roma dina dua faséna dina ieu bab, tapi di dieu urang saukur méré kasaksian kadua yén sacara nubuat kitu deui sacara sajarah, Roma mucunghul minangka anu kadalapan sarta kaasup kana anu tujuh.
In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.
Dina pasal dalapan urang manggihan pangjembaran tina pasal tujuh. Ieu pasal sakali deui nangtukeun karajaan-karajaan dina nubuat Alkitab, nanging henteu deui nyebut karajaan anu kahiji, nya éta Babul; sabab nalika Daniel nampi tetenjoan dina pasal dalapan, waktuna geus pohara deukeut kana ahir Babul. Dina ieu pasal, Mèdo-Pérsia dilambangkeun ku hiji domba jalu anu boga dua tanduk. Yunani dilambangkeun ku hiji embe anu boga hiji tanduk, anu tuluy pegat sarta ngaluarkeun opat tanduk tina tanduk anu pegat éta. Saterusna hiji “tanduk leutik” mucunghul sanggeus Yunani, sarta sakali deui tanduk leutik éta ngagambarkeun Roma. Sanajan Roma lain turunan langsung tina kakaisaran Yunani, ieu petikan ngagambarkeun tanduk leutik éta saolah-olah kaluar tina salah sahiji tina opat tanduk anu timbul dina karajaan Yunani sanggeus tanduk anu kahiji—anu ngawakilan Aleksander Agung—pegat. Roma lain turunan bangsa Yunani, tapi éta ngamimitian panaklukanana ka dunya ti wewengkon Yunani, sarta dina harti éta, éta kaluar tina salah sahiji opat tanduk tadi.
We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome, as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.
Ku kituna urang mendakan dina pasal dalapan hiji kasaksian kadua pikeun pasal tujuh. Médo-Pérsia miboga dua tanduk, Yunani miboga hiji tanduk lajeng sanggeus éta aya deui opat tanduk. Éta jumlahna jadi tujuh tanduk saméméh Roma, sabab tanduk leutik kaluar tina salah sahiji opat tanduk Yunani. Dua ditambah hiji ditambah opat sarua jeung tujuh; tuluy Roma, tanduk leutik éta, jadi nu ka dalapan sarta éta téh asalna tina anu tujuh. Pantes dicatet yén dina ieu petikan, anu nétélakeun yén Roma kaluar tina salah sahiji tanduk Yunani, aya salah sahiji argumén nubuat panggedéna anu kudu disanghareupan ku Miller jeung réncang-réncang sapagaweanana dina sajarah maranéhna.
The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?
Kaum Protestan dina sajarah éta pageuh negeskeun yén tanduk leutik Roma moal bisa jadi Roma, sabab nubuat éta nétélakeun yén tanduk leutik kaluar ti salah sahiji tina opat tanduk Yunani. Ku sabab kitu maranéhna ngabantah yén tanduk leutik ngawakilan Antiochus Epiphanes, anu mangrupakeun salah sahiji raja Seleukid anu neruskeun sajarah sanggeus pamecahan kakawasaan akibat pupusna Alexander Agung. Perdebatan dina sajarah Millerite ngeunaan perkara ieu kacida gedéna, nepi ka dina bagan taun 1843 dicantumkeun bantahan kana pangajaran Protestan anu dumasar kana kanyataan yén Daniel ningali tanduk leutik kaluar ti salah sahiji tina opat tanduk Yunani, ku kituna éta moal bisa ngaidentipikasi Roma, sabab Roma henteu nurun ti Yunani. Perdebatan éta mangaruhan sakumna petikan dina kitab Daniel di mana Roma diidentipikasi. Pamadegan Protestan ogé ngawengku yén “garong ti bangsamu” dina ayat opat welas Daniel sabelas kudu jadi Antiochus Epiphanes. Ku kituna, kaum Millerite nyantumkeun dina bagan anu ku Sadérék White diidentipikasi minangka “diarahkeun ku panangan Gusti sarta teu meunang dirobah,” hiji rujukan ka Antiochus Epiphanes anu ngajelaskeun naha anjeunna teu bisa jadi karajaan kaopat éta. Naha Roma nu netepkeun titingalian sajarah kenabian, atawa naha saurang raja Seleukid anu maot leuwih ti saratus taun saméméh Kristus dilahirkeun ngawakilan kakawasaan anu nangtung ngalawan Kristus dina waktos panyaliban-Na?
The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?
Patarosan anu tiasa diajukeun nyaéta, ku naon Daniel dipintonkeun Roma kaluar tina salah sahiji tanduk Yunani, lamun Roma lain turunan langsung ti Yunani? Jawabanana nyaéta yén awal naékna kakawasaan Roma dimimitian di éta wewengkon anu baheulana mangrupa daérah Yunani, tapi ku naon nubuat éta digambarkeun ku cara anu ngamungkinkeun timbulna kabingungan éta?
At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never have understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!
Sahenteuna jawaban, salian ti pentingna nengetan di mana Roma mimiti naék, nyaéta yén tatarucingan ngeunaan Roma anu salawasna mucunghul salaku nu ka dalapan sarta asalna tina nu tujuh, dijawab ku cara ngahubungkeun Roma jeung wewengkon Yunani, supaya inti tatarucingan yén Roma téh kaasup kana nu tujuh tetep kajaga. Tatarucingan éta kacida pentingna, sanajan kaum Millerite moal kungsi tiasa ngartos konsép éta tina sudut pandang sajarah maranéhna. Kanyataan yén sakabéh rujukan boh dina bagan 1843 boh dina bagan 1850 téh mangrupa gambaran perkara-perkara anu sacara langsung dibahas dina Firman nubuat Allah, iwal ti hiji rujukan anu nekenkeun yén Antiochus Epiphanes lain kakawasaan anu nangtung ngalawan Kristus, ngajadikeun panambahan éta kana bagan kacida pentingna. Kacida matak prihatinna yén nalika Adventisme ninggalkeun dasar-dasarna, kiwari maranéhna manggihan dirina ngajar yén kakawasaan dina ayat opat welas tina Daniel sabelas nyaéta Antiochus Epiphanes, lain Roma! Maranéhna ayeuna ngajarkeun naon anu ku kaum Millerite ditolak kalawan kacida tegesna nepi ka maranéhna ngagambarkeun pasualan éta dina bagan 1843!
The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.
Karajaan-karajaan sajarah nuduhkeun yén Roma mucunghul ka dalapan sarta asalna tina anu tujuh. “Tanduk leutik” dina pasal tujuh anu ngucapkeun “kecap-kecap anu gedé ngalawan Nu Maha Luhur” mucunghul ka dalapan sarta asalna tina anu tujuh. Tanduk-tanduk dina pasal dalapan nuduhkeun yén Roma mucunghul ka dalapan sarta asalna tina anu tujuh.
In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.
Dina artikel salajengna urang baris mertimbangkeun kumaha Roma modéren, sakumaha digambarkeun dina Wahyu tujuh belas, muncul jadi nu kadalapan sarta kaasup kana nu tujuh. Sanggeus éta urang bakal mulang deui ka Daniel dua sarta ngajentrekeun naha opat karajaan dina Daniel dua, anu mangrupa panyebutan munggaran ngeunaan karajaan-karajaan dina nubuat Alkitab, saluyu jeung dalapan karajaan dina Wahyu tujuh belas.