In the previous article we identified that the Millerites could not see Rome as more than pagan and papal Rome, though they did address the distinctions between those two powers. For the Millerites the distinctions between pagan and papal Rome did not lead them to recognize that papal Rome was the fifth kingdom that followed the fourth kingdom of pagan Rome. After the disappointment in 1844, Sister White identified the three powers of Revelation twelve and thirteen as the dragon in chapter twelve, then the papacy, as the beast that came from the sea in chapter thirteen that was followed by the United States as the beast that came out of the earth. After the foundation was laid, the Lord opened the light upon the three-fold union of the dragon, the beast and false prophet that in chapter sixteen of Revelation leads the world to Armageddon.
Dina artikel saméméhna urang geus nangtukeun yén kaum Millerite teu tiasa ningali Roma saluareun Roma pagan jeung Roma kapapaan, sanajan maranéhna mémang ngabahas bédana antara dua kakawasaan éta. Pikeun kaum Millerite, bédana antara Roma pagan jeung Roma kapapaan henteu nganteurkeun maranéhna pikeun ngaku yén Roma kapapaan téh karajaan kalima anu nuturkeun karajaan kaopat, nyaéta Roma pagan. Sanggeus kuciwa taun 1844, Sister White ngaidéntifikasi tilu kakawasaan dina Wahyu dua welas jeung tilu welas, nyaéta naga dina pasal dua welas, tuluy kapapaan salaku sato galak anu kaluar ti laut dina pasal tilu welas, anu satuluyna dituturkeun ku Amérika Sarikat salaku sato galak anu kaluar tina bumi. Sanggeus pondasi diteundeun, Gusti muka cahaya ngeunaan persatuan tilu-rangkep antara naga, sato galak, jeung nabi palsu anu dina pasal genep welas kitab Wahyu mingpin dunya ka Armagedon.
“The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.
Raraga nubuat anu ngamuat lambang-lambang ieu dimimitian ku Wahyu 12, ku naga anu ngupaya ngancurkeun Kristus dina waktu kalahiran-Na. Naga éta disebut Iblis (Wahyu 12:9); nya anjeunna anu ngagerakkeun Herodes pikeun maéhan Jurusalamet. Tapi agén utama Iblis dina ngayakeun perang ngalawan Kristus jeung umat-Na salila abad-abad kahiji dina Jaman Kristen nyaéta Kakaisaran Romawi, anu di jerona kapercayaan kapir jadi agama anu ngadominasi. Ku kituna, sanajan naga téh utamina ngagambarkeun Iblis, dina harti kadua, éta ogé mangrupa lambang Roma kapir.
“In chapter 13 ( verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.
Dina pasal 13 (ayat 1–10) diterangkeun hiji sato galak séjén, “sarupa jeung macan tutul,” anu ku naga dipasihan “kakawasaanana, jeung korsi-na, jeung wewenang anu gedé.” Lambang ieu, sakumaha geus dipercaya ku kalolobaan umat Protestan, ngagambarkeun kapausan, anu ngagentos kakawasaan, korsi, jeung wewenang anu baheulana dicekel ku kakaisaran Romawi kuna. Ngeunaan sato galak anu sarupa jeung macan tutul éta dinyatakeun: “Aya dipasihkeun ka manehna hiji sungut anu ngucapkeun hal-hal anu agung jeung pitenah-pitenah…. Jeung manehna muka sungutna dina pitenah ngalawan Allah, pikeun ngahinakeun ngaran-Na, jeung Kemah Suci-Na, jeung maranéhanana anu cicing di sawarga. Jeung dipasihkeun ka manehna pikeun nyieun perang ngalawan para suci, jeung ngéléhkeun maranéhanana: jeung kakawasaan dipasihkeun ka manehna atas sakumna suku bangsa, jeung basa-basa, jeung bangsa-bangsa.” Nubuatan ieu, anu ampir sarua pisan jeung pedaran ngeunaan tanduk leutik dina Daniel 7, tanpa mamang nunjuk ka kapausan.
“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’
“‘Kakawasaan dipaparin ka anjeunna pikeun lumangsung opat puluh dua bulan.’ Jeung, saur nabi, ‘Kuring nempo salah sahiji huluna saolah-olah katatu nepi ka paéh.’ Jeung deui: ‘Anu ngagiring kana pangawanan bakal dibawa kana pangawanan; anu maehan ku pedang kudu dipaéhan ku pedang.’ Opat puluh dua bulan téh sarua jeung ‘sawaktu jeung dua waktu jeung satengah waktu,’ tilu satengah taun, atawa 1260 poé, dina Daniel 7—nya éta mangsa salila kakawasaan kapapaan baris nindes umat Allah. Mangsa ieu, sakumaha geus ditegeskeun dina bab-bab saméméhna, dimimitian ku kakawasaan luluhur kapapaan, taun 538 M, sarta réngsé dina taun 1798. Dina waktu éta paus ditawan ku tentara Perancis, kakawasaan kapapaan nampa tatu paéhna, sarta éta ramalan kacumponan, ‘Anu ngagiring kana pangawanan bakal dibawa kana pangawanan.’”
“At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation 17 an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.
“Dina ieu hiji lambang séjén dipidangkeun. Ceuk nabi: ‘Kami ningali hiji sato galak séjén naék ti bumi; sarta manéhna boga dua tanduk siga anak domba.’ Ayat 11. Boh penampilan ieu sato galak boh cara naékna nuduhkeun yén bangsa anu dilambangkeun ku éta béda jeung nu dipidangkeun dina lambang-lambang saméméhna. Karajaan-karajaan gedé anu geus maréntah dunya dipidangkeun ka nabi Daniel minangka sato-sato pamangsa, anu mucunghul nalika ‘opat angin langit ngagebrus ka laut anu gedé.’ Daniel 7:2. Dina Wahyu 17 hiji malaikat ngajelaskeun yén cai ngalambangkeun ‘bangsa-bangsa, jalma réa, nagara-nagara, jeung basa-basa.’ Wahyu 17:15. Angin mangrupakeun lambang pasalia. Opat angin langit anu ngagebrus ka laut anu gedé ngalambangkeun kajadian-kajadian nalukkeun jeung révolusi anu pikarunyaeun, ku jalan éta karajaan-karajaan ngahontal kakawasaan.”
“But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.
“Tapi sato galak nu tandukna siga anak domba katempo ‘muncul ti bumi.’ Gantina ngagulingkeun kakawasaan-kakawasaan séjén pikeun ngadegkeun dirina, bangsa nu ku hal ieu dilambangkeun téh kudu mucunghul di wewengkon nu saméméhna can kagarapan ku bangsa séjén sarta mekar laun-laun jeung kalawan tengtrem. Ku kituna, éta moal bisa mucunghul di antara bangsa-bangsa Dunya Heubeul nu padet jeung silih perebut, nyaéta laut nu ribut tina ‘bangsa-bangsa, jalma réa, nagara-nagara, jeung basa-basa.’ Eta kudu dipaluruh di Buana Kulon.”
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’ And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of ‘the mystery of her coming forth from vacancy,’ and says: ‘Like a silent seed we grew into empire.’—G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘emerging,’ and ‘amid the silence of the earth daily adding to its power and pride.’—The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: ‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, … they have borne the banners of the cross!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.
“Bangsa mana di Dunya Anyar anu dina taun 1798 keur naék kana kakawasaan, méré jangji kakuatan jeung kagungan kaluhungan, sarta narik perhatian dunya? Panerapan lambang éta henteu nampa karaguan. Aya hiji bangsa, sarta ngan hiji wungkul, anu nyumponan sarat-sarat ramalan ieu; éta tanpa ragu nunjuk ka Amérika Sarikat. Deui-deui pikiran éta, ampir kecap-kecapna pisan, ti panulis suci geus teu kahaja dipaké ku juru pidato jeung kujarawan dina ngajelaskeun timbulna jeung mekarna bangsa ieu. Sato galak éta katémbong ‘muncul ti bumi;’ sarta, nurutkeun para panarjamah, kecap anu di dieu ditarjamahkeun jadi ‘muncul’ sacara harfiah ngandung harti ‘tumuwuh atawa nyébrot saperti tutuwuhan.’ Jeung, sakumaha geus urang tingali, bangsa éta kudu timbul di wewengkon anu saméméhna can kakawasaan ku saha waé. Hiji panulis anu kasohor, nalika ngajelaskeun timbulna Amérika Sarikat, nyebut ngeunaan ‘misteri ngeunaan mucunghulna dirina tina kakosongan,’ sarta nyebut kieu: ‘Saperti siki anu jempling kami tumuwuh jadi kakaisaran.’—G. A. Townsend, The New World Compared With the Old, kaca 462. Hiji jurnal Éropa dina taun 1850 nyebut Amérika Sarikat minangka kakaisaran anu ajaib, anu keur ‘muncul,’ sarta ‘di tengah kajemplingan bumi unggal poé nambahan kakuatan jeung kabanggaanana.’—The Dublin Nation. Edward Everett, dina hiji pidato ngeunaan para pangadeg Pilgrim bangsa ieu, ngadawuh: ‘Naha maranéhna néangan hiji tempat anu nyumput, anu henteu matak ngaganggu ku sabab kakaburamna, sarta aman ku sabab kajauhna, tempat garéja leutik Leyden bisa ngarasakeun kabébasan nurani? Tingal wewengkon-wewengkon anu maha lega anu di luhurna, ku panaklukan anu damai, … maranéhna geus mawa panji-panji salib!’—Pidato ditepikeun di Plymouth, Massachusetts, 22 Désémber 1824, kaca 11.”
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.
“‘Jeung manéhna boga dua tanduk kawas anak domba.’ Tanduk anu kawas anak domba éta nandakeun kamudaan, kasucian, jeung kalemesan, anu kalawan merenah ngagambarkeun watak Amérika Sarikat nalika dipidangkeun ka nabi keur ‘muncul’ dina taun 1798. Di antara para pangasingan Kristen anu mula-mula ngungsi ka Amérika sarta néangan pangungsian tina panindesan karajaan jeung kateuhtoleranan imam, aya loba anu ngabogaan tekad pikeun ngadegkeun hiji pamaréntahan dina dasar anu lega, nyaéta kabébasan sipil jeung agama. Pamadegan maranéhna kapanggih tempatna dina Déklarasi Kamerdikaan, anu nétélakeun bebeneran agung yén ‘sakumna manusa diciptakeun sarua’ sarta dipaparin hak anu teu bisa dicabut, nyaéta kana ‘hirup, kabébasan, jeung ngudag kabagjaan.’ Jeung Konstitusi ngajamin ka rahayat hak pikeun pamaréntahan sorangan, ku netepkeun yén para wakil anu kapilih ku sora rahayat kudu nyusun jeung ngalaksanakeun hukum-hukum. Kabébasan dina kayakinan agama ogé dipaparinkeun, unggal jalma diidinan nyembah Allah nurutkeun pituduh haté nuranina. Républikanisme jeung Protestanisme jadi prinsip-prinsip dasar bangsa éta. Prinsip-prinsip ieu téh rusiah tina kakawasaan jeung kamakmuranna. Jalma-jalma anu katindes jeung katumpurkeun di sakuliah dunya Kristen ngalieuk ka ieu nagri kalayan minat jeung harepan. Jutaan jalma geus néangan basisir-basisirna, sarta Amérika Sarikat geus naék kana hiji tempat di antara bangsa-bangsa anu pangkuatna di bumi.
“But the beast with lamblike horns ‘spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; … saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.’ Revelation 13:11–14.” The Great Controversy, 438–441.
“Tapi sato galak anu tandukna siga anak domba éta ‘nyarita kawas naga. Jeung anjeunna ngalaksanakeun sakabéh kakawasaan sato galak nu kahiji di hareupeunana, sarta nyababkeun bumi jeung jalma-jalma nu cicing di dinya nyembah ka sato galak nu kahiji, anu tatu maéhanana geus cageur; … bari nyebut ka maranéhna anu cicing di bumi, supaya maranéhna nyieun hiji gambar pikeun sato galak éta, anu kungsi tatu ku pedang, sarta tetep hirup.’ Wahyu 13:11–14.” The Great Controversy, 438–441.
The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”
Ieu petikan nandeskeun yén pasal dua welas jeung tilu welas ngenalkeun naga, sato galak, jeung nabi palsu, nyaéta tilu kakawasaan dina Wahyu genep welas anu mingpin dunya ka Armagedon. Tilu kakawasaan éta masing-masing boga pasal husus sorangan anu ngawengku sajarah nubuat anu sarua. Genep ayat panungtungan tina Daniel sabelas dimimitian ku kecap, “Jeung dina waktu ahir,” nyaéta taun 1798. Saterusna genep ayat éta ngaidentipikasi gerakan-gerakan panungtung kapausan nepi ka dina ayat hiji tina Daniel dua welas Mikail jumeneng, mangsa pangadilan manusa ditutup, sarta muka jalan kana tujuh bala panungtungan. Dina ayat opat puluh opat pasal sabelas, amanat keur mangsa éta anu ngageremkeun kapausan sarta ngamimitian pancuran getih anu kajadian pas saméméh mangsa pangadilan ditutup, digambarkeun minangka “warta ti wetan jeung ti kalér.”
The message east and north represents the final warning message, for it is proclaimed just before Michael stands up. It is the third angel’s message that is proclaimed during the outpouring of the Holy Spirit. Daniel represented the message as two-fold. The message of the “north” that enrages the papacy is the message identifying the “king of the north” as the papal power, and the message of the “east” is the message of the children of the east, which is Islam. Of course, it has other important meanings as well, but east is a symbol of Islam and the antichrist is the counterfeit of the true King of the North. The message of the third angel that warns against receiving the mark of the king of the north (the mark of the beast) also warns that Islam will strike at the point that the cup of iniquity is full for the United States, and the United States fills its cup of iniquity at the Sunday law.
Wawaran ti wétan jeung ti kalér ngagambarkeun amanat pangwawadi nu pamungkas, sabab éta diwartakeun pas saméméh Mikaél nangtung. Ieu téh amanat malaikat katilu anu diwartakeun dina mangsa panyurahan Roh Suci. Daniel ngagambarkeun amanat éta minangka dua rupa. Amanat ngeunaan “kalér” anu matak ngamurka ka kapausan téh nya éta amanat anu nangtukeun “raja ti kalér” minangka kakawasaan kapausan, sedengkeun amanat ngeunaan “wétan” téh amanat ngeunaan anak-anak ti wétan, nyaéta Islam. Tangtu baé, éta ogé miboga harti-harti penting séjénna, tapi wétan téh lambang Islam jeung antikristus téh paniruan palsu tina Raja sajati ti Kalér. Amanat malaikat katilu anu ngingetkeun supaya ulah narima tanda ti raja ti kalér (tanda sato galak) ogé ngingetkeun yén Islam baris neunggeul dina waktu cangkir kajahatan geus pinuh pikeun Amérika Sarikat, sarta Amérika Sarikat ngeusian cangkir kajahatanna dina hukum Minggu.
Revelation thirteen beginning with verse eleven and then onward identifies the very same prophetic history, and it also begins at the time of the end in 1798.
Wahyu tilu welas dimimitian ku ayat sabelas jeung saterusna ngaidentifikasi sajarah nubuat anu sarua pisan, sarta éta ogé dimimitian dina mangsa ahir dina taun 1798.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.” The Great Controversy, 440.
“Bangsa mana di Dunya Anyar anu dina taun 1798 keur naék kana kakawasaan, méré jangji kakuatan jeung kaagungan, sarta narik perhatian dunya? Panerapan lambang ieu teu méré rohangan pikeun patanyaan nanaon. Hiji bangsa, sarta ngan hiji wungkul, anu nyumponan sarat-sarat nubuat ieu; ieu nunjuk kalawan teu bisa dipungkir ka Amérika Sarikat.” The Great Controversy, 440.
The same prophetic history is covered in Revelation thirteen verses eleven through eighteen as is covered in Daniel eleven verse forty through forty-five. As with the verses in Daniel the story of the role of the United States ends with the close of probation as the United States forces the world to accept the mark of the beast. Then as in Daniel eleven the message of the hour is presented in chapter fourteen. It is the identical structure in both passages, with the exception that Daniel’s verses are describing the papal activities and Revelation thirteen is identifying the role of the United States. With those two lines we find that chapter seventeen of Revelation covers the same history, but emphasizes the role of the dragon, represented as ten kings, who are the United Nations. The three chapters considered line upon line identify the role of the dragon, the beast and false prophet which in chapter sixteen lead the world to Armageddon, so it is of significance that John informs us that when chapter seventeen begins it is one of the angels that had poured out the seven last plagues that comes to tell John of the judgment of the whore of Rome.
Sajarah nubuat anu sarua dibahas dina Wahyu tilu welas ayat sabelas nepi ka dalapan welas, saperti anu dibahas dina Daniel sabelas ayat opat puluh nepi ka opat puluh lima. Saperti halna dina ayat-ayat dina Daniel, carita ngeunaan peran Amérika Sarikat dipungkas ku panutupan mangsa kasempetan rahmat nalika Amérika Sarikat maksa dunya narima tanda sato galak. Tuluy, sakumaha dina Daniel sabelas, amanat pikeun jam ieu dipidangkeun dina pasal opat welas. Ieu téh struktur anu sarua pisan dina duanana petikan, iwal yén ayat-ayat Daniel ngajelaskeun kagiatan kapausan, sedengkeun Wahyu tilu welas ngaidéntifikasi peran Amérika Sarikat. Ku dua garis éta urang manggihan yén pasal tujuh welas tina Wahyu ngawengku sajarah anu sarua, tapi nekenkeun peran naga, anu digambarkeun minangka sapuluh raja, nyaéta Perserikatan Bangsa-Bangsa. Tilu pasal anu diperhatikeun, garis kana garis, ngaidéntifikasi peran naga, sato galak, jeung nabi palsu, anu dina pasal genep welas mingpin dunya ka Armageddon; ku kituna penting pisan yén Yohanes ngabéjaan ka urang yén nalika pasal tujuh welas dimimitian, salah sahiji malaikat anu geus numpahkeun tujuh bala panungtungan datang pikeun nyaritakeun ka Yohanes ngeunaan panghukuman ka palacur Roma.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.
Tuluy sumping salah saurang ti tujuh malaikat anu nyepeng tujuh cawan eta, sarta nyarita ka sim kuring, pokna, “Ka dieu; ku sim kuring rek dipintonkeun ka maneh hukumanna palacur agung anu calik di luhur cai anu loba; jeung manéhna raja-raja di bumi geus ngalakukeun cabul, sarta pangeusi bumi geus dimabokkeun ku anggur tina cabulna.” Wahyu 17:1, 2.
With the Millerites it was about pagan Rome and papal Rome, but at the end it is about the three-fold union. As with her identification of those three powers in chapters twelve and thirteen, she clearly identifies the woman of chapter seventeen as the papacy.
Pikeun kaum Millerit, perkara éta nyoko kana Roma kapir jeung Roma kapapaan, ari dina ahir mah nyoko kana persatuan tilu rupa. Saperti dina panandaanana kana tilu kakawasaan éta dina pasal dua welas jeung tilu welas, anjeunna kalayan écés nangtukeun yén awéwé dina pasal tujuh welas téh nyaéta kapapaan.
“The woman [Babylon] of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, ‘Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.
“Awéwé [Babulon] dina Wahyu 17 dipedar minangka ‘ngagem wungu jeung beureum carang, sarta dihias ku emas jeung batu-batu mulya sarta mutiara, nyekel cangkir emas dina leungeunna anu pinuh ku kakajian jeung kakotoran: … sarta dina tarangna aya hiji ngaran anu kasurat, “Rusiah, Babulon Nu Agung, indung para sundal.” Nyaur nabi: “Kuring nempo éta awéwé mabok ku getih umat-umat suci, jeung ku getih para syuhada Isa.” Babulon satuluyna ogé dinyatakeun minangka ‘éta kota gedé, anu maréntah atas raja-raja di bumi.’ Wahyu 17:4–6, 18. Kakawasaan anu salila mangabad-abad ngajaga kakawasaan lalim kana para raja di alam Kristen téh nyaéta Roma.” The Great Controversy, 382.
So, when does the prophetic history represented in chapter seventeen begin?
Ku kituna, iraha sajarah nubuat anu digambarkeun dina pasal tujuh belas dimimitian?
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.
Tuluy anjeunna nyandak kuring dina Roh ka tanah gurun; tuluy kuring ningali hiji awéwé calik dina hiji sato galak warna beureum kirmizi, pinuh ku ngaran-ngaran hujat, anu miboga tujuh sirah jeung sapuluh tanduk. Jeung éta awéwé dipapaés ku lawon ungu jeung beureum kirmizi, dihias ku emas, batu-batu mulia, jeung mutiara, bari nyekel hiji cangkir emas dina leungeunna, pinuh ku kajijikan jeung kakotoran tina cabulna. Jeung dina tarangna aya hiji ngaran ditulis: RAHASIA, BABILON ANU AGUNG, INDUNG PARA PALACUR JEUNG KAJIJIKAN-KAJIJIKAN DI BUMI. Jeung kuring ningali éta awéwé mabok ku getih para wali, jeung ku getih para syahidna Yesus; sarta waktu kuring ningali anjeunna, kuring kacida héranna ku kaheranan anu gedé. Wahyu 17:3–6.
In order for John to see the woman he is prophetically carried into the wilderness which John himself has already identified with two witnesses as the twelve hundred and sixty years of papal rule in chapter twelve.
Supados Yahya tiasa ningali éta awéwé, anjeunna dina cara profétis dibawa ka gurun keusik, anu ku Yahya sorangan geus diidentifikasi dina pasal dua welas patalina jeung dua saksi minangka sarébu dua ratus genep puluh taun kakawasaan kapapaan.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . . . And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.
Jeung éta awéwé ngungsi ka gurun, ka tempat anu geus disayagikeun ku Allah pikeun dirina, supaya maranéhna ngurus anjeunna di dinya salila sarébu dua ratus genep puluh poé.... Jeung ka éta awéwé dipasrahkeun dua jangjang rajawali anu gedé, supaya manéhna bisa hiber ka gurun, ka tempatna, di mana anjeunna dipiara salila sataun, dua taun, jeung satengah taun, jauh tina hareupeun oray. Wahyu 12:6, 14.
John was prophetically transported into the wilderness time period, but verse three and onward specifies exactly where in the twelve hundred and sixty years John was taken to, for the woman had already become drunk with the blood of persecution, and she was already the “mother of harlots.” John was taken to the end of the wilderness period for the woman had already drunk of the blood of persecution and the Protestant churches were already returning to her fold and becoming her daughters, for she was identified in that period of time as the “mother of harlots.” She already had daughters. John’s testimony in chapter seventeen begins in 1798 as did the same prophetic history which represented the beast in Daniel eleven and the false prophet in Revelation thirteen.
Yohanes sacara nubuat diangkut kana jaman padang gurun, tapi ayat katilu jeung satuluyna netelakeun kalawan écés ka bagian mana dina sarébu dua ratus genep puluh taun éta Yohanes dibawa, sabab awéwé éta geus mabok ku getih panganiayaan, sarta manéhna geus jadi “indung para palacuran.” Yohanes dibawa ka tungtung jaman padang gurun, sabab awéwé éta geus nginum getih panganiayaan sarta garéja-garéja Protestan geus mulang kana pangkuanana jeung jadi anak-anakna, sabab dina mangsa éta manéhna dipikawanoh minangka “indung para palacuran.” Manéhna geus boga anak-anak. Kasaksian Yohanes dina pasal tujuh welas dimimitian dina taun 1798, sakumaha ogé sajarah nubuat anu sarua anu ngagambarkeun sato galak dina Daniel sabelas jeung nabi palsu dina Wahyu tilu welas.
Just as with the other two lines, when chapter seventeen concludes, chapter eighteen then identifies the message of the hour. Three prophetic lines, one for each of the three-fold union. They are all illustrated upon the same historical structure beginning in 1798 and continuing until the close of probation, and all three emphasize the final warning message.
Sakumaha halna jeung dua garis séjénna, nalika pasal tujuh welas dipungkas, pasal dalapan welas tuluy nangtukeun amanat pikeun jam éta. Tilu garis nubuat, hiji pikeun masing-masing tina pakumpulan tilu-rangkep éta. Sadayana digambarkeun dina struktur sajarah anu sarua, dimimitian dina taun 1798 sarta neraskeun nepi ka panutupan panto kasempetan, sarta katiluna nekenkeun amanat panggeuing panungtungan.
Habakkuk’s Tables addresses the subject of Revelation seventeen in much greater detail, so I will now jump to the riddle that is represented in the chapter that sets forth eight kingdoms of Bible prophecy.
Tabél Habakuk ngulik perkara Wahyu tujuh welas kalawan leuwih jero tur leuwih rinci, ku sabab kitu ayeuna sim kuring baris langsung ngaléngkah kana tatarucingan anu digambarkeun dina éta pasal anu ngébréhkeun dalapan karajaan dina nubuat Alkitab.
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.
Jeung ieu teh akal nu miboga hikmah. Tujuh sirah teh tujuh gunung, anu ku eta awewe diuk. Jeung aya tujuh raja: lima geus rubuh, hiji aya, jeung nu saurang deui can datang; sarta lamun manehna datang, manehna kudu tetep sakedapan. Jeung sato galak anu kungsi aya, jeung ayeuna teu aya, nya eta manehna teh nu kadalapan, jeung asalna ti anu tujuh, sarta indit kana karuksakan. Wahyu 17:9–11.
Daniel told Nebuchadnezzar, “Thou art this head of gold.”
Daniel ngadawuh ka Nebukadnesar, “Anjeun teh ieu hulu emas.”
And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.
Jeung di mana bae barudak manusa cicing, sato-sato di tegal jeung manuk-manuk di langit geus dipasrahkeun-Na kana panangan maneh, sarta geus dijadikeun pamarentah pikeun marentah sakabéhna. Maneh ieu téh sirah emas éta. Daniel 2:38.
Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”
Daniel ogé ngalahir ka Nebukadnesar, “Maneh, eh raja, nyaéta saurang raja ti sakabéh raja.”
Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Daniel 2:37.
Maneh, eh raja, nyaeta raja para raja; sabab Allah sawarga parantos maparin ka maneh karajaan, kakawasaan, kakuatan, jeung kamulyaan. Daniel 2:37.
Nebuchadnezzar was the “head” and he was a king, and he was a king of kings for he represented the first of the kingdoms represented in the image. Nebuchadnezzar was the king represented by gold, and other kingdoms and kings would be represented by the other metals in the image, but Nebuchadnezzar was first and therefore the king of the kings. Another level which we will not address right now is that the kingdom of Babylon represents the kingdom that seeks to counterfeit Christ, who is the true King of kings.
Nébukadnésar téh “huluna” sarta anjeunna téh saurang raja, malah anjeunna téh raja para raja, sabab anjeunna ngawakilan nu pangheulana tina karajaan-karajaan anu dilambangkeun dina éta patung. Nébukadnésar téh raja anu dilambangkeun ku emas, sarta karajaan-karajaan séjén jeung raja-raja séjén bakal dilambangkeun ku logam-logam séjén dina éta patung; nanging Nébukadnésar téh nu kahiji, ku sabab éta anjeunna téh raja tina para raja. Hiji tataran séjén anu ayeuna mah moal urang bahas nyaéta yén karajaan Babul ngawakilan karajaan anu ngupaya nyaru ka Kristus, anu sajatina Raja para raja.
In the beginning of Isaiah’s testimony of the twenty-five hundred and twenty year prophecies (Leviticus twenty-six’s seven times) Isaiah identifies kings as heads.
Dina awal kasaksian Yesaya ngeunaan nubuat dua rébu lima ratus dua puluh taun (tujuh kali dina Imamat dua puluh genep), Yesaya ngaidentifikasi para raja minangka kapala.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.
Sabab kapala Siria téh Damsik, jeung kapala Damsik téh Resin; sarta dina jero genep puluh lima taun Éfraim bakal diremuk nepi ka moal deui jadi hiji bangsa. Jeung kapala Éfraim téh Samaria, jeung kapala Samaria téh putra Rémalia. Lamun maranéh henteu percaya, tangtu maranéh moal diteguhkeun. Yesaya 7:7, 8.
Isaiah is just setting forth the starting point for the two twenty-five hundred and twenty year time periods against the northern kingdom of Samaria and the southern kingdom of Judah and as he does so he includes two witnesses that the capitol city of a nation is its head, and that the king is the head of the capitol city. A “head” is a king and a kingdom. In the Revelation the same line of prophecy is taken up as in Daniel.
Yesaya ngan keur netepkeun titik awal pikeun dua mangsa waktu dua rébu lima ratus dua puluh taun ngalawan karajaan kalér Samaria jeung karajaan kidul Yuda, sarta dina ngalakukeun éta anjeunna ngalebetkeun dua saksi yén kota ibukota hiji bangsa téh sirahna, jeung yén raja téh sirah kota ibukota. “Sirah” nyaéta hiji raja jeung hiji karajaan. Dina Wahyu, garis nubuat anu sarua dicokot deui saperti dina Daniel.
Therefore, when John is taken to 1798 and presented with the riddle that identifies that there are seven “heads,” he is identifying that there are seven kingdoms. He is then told that five of the heads or kingdoms have fallen. In 1798 the fifth kingdom of Bible prophecy had just fallen as it received a deadly wound that would eventually be healed.
Ku kituna, nalika Yohanes dibawa ka taun 1798 sarta ditepikeun ka anjeunna tatarucingan anu nétélakeun yén aya tujuh “sirah,” éta nandakeun yén aya tujuh karajaan. Saterusna anjeunna dibéjakeun yén lima tina éta sirah atawa karajaan geus rubuh. Dina taun 1798, karajaan kalima dina nubuat Alkitab kakara waé rubuh nalika nampa tatu maut anu engkéna bakal cageur.
John who is standing in the history of the time of the end in 1798, is also told that one of the heads “is.” The sixth kingdom of Bible prophecy began in 1798, so when John was prophetically conveyed to 1798, the kingdom that then was, is the United States, and he was further informed that the seventh kingdom was still future to 1798, for it had not yet come. The seventh kingdom that was still future to 1798, is the United Nations who are represented by ten kings, and are the subject of Revelation seventeen. But there is also an eighth, who is of the seven. Rome always comes up eighth and is of the seven.
Yohanes, anu nangtung dina sajarah jaman ahir dina taun 1798, ogé dibéjakeun yén salah sahiji huluna “aya”. Karajaan kagenep dina nubuatan Alkitab dimimitian dina taun 1798, jadi nalika Yohanes sacara nubuatan dipindahkeun ka taun 1798, karajaan anu harita aya téh nyaéta Amérika Sarikat, sarta anjeunna deuih dipaparin terang yén karajaan katujuh masih kénéh mangsa nu bakal datang ti sudut taun 1798, sabab éta can acan sumping. Karajaan katujuh anu masih kénéh mangsa nu bakal datang ti sudut taun 1798 téh nyaéta Perserikatan Bangsa-Bangsa anu diwakilan ku sapuluh raja, sarta éta anu jadi poko bahasan Wahyu tujuh welas. Tapi aya ogé hiji anu kadalapan, anu asalna tina anu tujuh. Roma salawasna muncul minangka anu kadalapan jeung kaasup kana anu tujuh.
There is much to say about the contents of chapter seventeen, but we are simply identifying the eight kingdoms of Bible prophecy represented in chapter seventeen in order to see how the Millerite understanding of four kingdoms squares up with the eight kingdoms of Revelation seventeen.
Aya seueur anu tiasa diucapkeun ngeunaan eusi pasal tujuh welas, nanging urang ngan saukur ngaidéntifikasi dalapan karajaan dina nubuat Alkitab anu dilambangkeun dina pasal tujuh welas, supaya katingali kumaha pamahaman Millerite ngeunaan opat karajaan saluyu jeung dalapan karajaan dina Wahyu tujuh welas.
We will address this in the next article.
Urang baris ngabahas ieu dina artikel salajengna.