The question we will seek to resolve in this article is how the first mention of the kingdoms of Bible prophecy in Daniel chapter two agrees with the last mention of the kingdoms of Bible prophecy in Revelation seventeen. I intend to raise some questions about what is actually identified in Nebuchadnezzar’s image and the pioneer’s position, that their history represented the point when the rock would strike the feet of the image.
Patarosan anu baris urang pilari jawabanana dina ieu artikel nya éta kumaha sebutan kahiji ngeunaan karajaan-karajaan dina nubuat Kitab Suci dina Daniel pasal dua saluyu jeung sebutan panungtungan ngeunaan karajaan-karajaan dina nubuat Kitab Suci dina Wahyu tujuh welas. Kuring maksud ngangkat sababaraha patalékan ngeunaan naon sabenerna anu diidentipikasi dina patung Nebukadnesar jeung pamadegan para pionir, yén sajarah maranéhna ngawakilan mangsa nalika batu éta bakal nabrak suku-suku patung éta.
Sister White identifies that we had reached the point where “God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay,” which she further describes as the “mingling of churchcraft and statecraft.”
Sadérék White nétélakeun yén urang geus ngahontal titik nalika “pagawéan suci Allah digambarkeun ku suku tina arca éta, anu beusina campur jeung taneuh liat nu leueur,” anu ku anjeunna salajengna dijelaskeun minangka “campur-gaulna urusan gareja jeung urusan nagara.”
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Urang geus nepi ka hiji mangsa nalika pagawean suci Allah dilambangkeun ku suku-suku arca anu dina éta beusi dicampur jeung taneuh liat anu leueur. Allah miboga hiji umat, umat pilihan, anu pangabédana kudu disucikeun, anu ulah jadi najis ku numpukkeun kai, jarami, jeung tunggul kana dasar. Unggal jiwa anu satia ka parentah-parentah Allah bakal ningali yén ciri anu ngabédakeun iman urang nyaéta Sabat poe katujuh. Lamun pamaréntah ngahormat ka Sabat sakumaha anu diparéntahkeun ku Allah, éta bakal nangtung dina kakawasaan Allah jeung dina panangtayungan iman anu sakali geus dipasrahkeun ka para wali. Tapi para negarawan bakal ngajunjung sabat palsu, sarta bakal nyampurkeun iman agama maranéhna jeung pangreureuhan anak kapapaan ieu, nempatkeun éta leuwih luhur ti Sabat anu geus disucikeun jeung diberkahan ku Gusti, anu dipisahkeun ku Mantenna sangkan manusa ngajaga éta tetep suci, minangka tanda antara Mantenna jeung umat-Na nepi ka sarébu turunan. Campur adukna urusan garéja jeung urusan nagara dilambangkeun ku beusi jeung taneuh liat. Persatuan ieu keur ngaleuleuskeun sakumna kakawasaan garéja-garéja. Pamasrahan kakawasaan nagara ka garéja ieu bakal mawa balukarna anu goréng. Jalma-jalma ampir geus ngaliwatan wates kasabaran Allah. Maranéhna geus nanemkeun kakuatanana kana pulitik, sarta geus ngahiji jeung kapapaan. Tapi bakal datang waktuna nalika Allah bakal ngahukum jalma-jalma anu ngabatalkeun hukum-Na, jeung pagawean jahat maranéhna bakal malik nimpah ka dirina sorangan.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The time which we have come to when God’s sacred work is mingling churchcraft and statecraft, is a description of a progressive period of time. She says the mingling “is weakening all the power of the churches,” and it “will bring evil results,” and that “the time will come when God will punish those who have made void His law.”
Waktu anu ku urang geus kahontal nalika karya suci Allah keur dicampurkeun jeung urusan garéja sarta urusan nagara, nyaéta gambaran ngeunaan hiji mangsa waktu anu maju saeutik-saeutik. Anjeunna nyebutkeun yén campuran éta “is weakening all the power of the churches,” sarta éta “will bring evil results,” jeung yén “the time will come when God will punish those who have made void His law.”
The mingling of church and state that weakens the power of the churches is a description of the church of Pergamos, where the combining of churchcraft and statecraft represented the falling away that precedes the revealing of the man of sin. Pergamos and the emperor that symbolizes the compromise between Christianity and idolatry takes place in the fourth kingdom of Daniel two. That compromise is represented in Daniel two with the use of the word “clay.”
Campur gaul antara garéja jeung nagara anu ngaleuleuskeun kakawasaan garéja-garéja téh mangrupa gambaran ngeunaan garéja Pergamos, tempat ngahijina kaparigelan garéja jeung kaparigelan nagara ngalambangkeun kamurtadan anu miheulaan kabukana jalma dosa. Pergamos jeung kaisar anu ngalambangkeun kompromi antara Kakristenan jeung pangberhalaan lumangsung dina karajaan kaopat dina Daniel dua. Kompromi éta dilambangkeun dina Daniel dua ku maké kecap “lempung.”
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Daniel 2:31–34.
Anjeun, eh raja, parantos ningali, jeung ieu aya hiji arca anu gedé. Arca anu gedé ieu, anu cahyana kacida mulya, nangtung di payuneun anjeun; jeung wangunna matak pikasieuneun. Huluna arca ieu tina emas murni, dadana jeung panangan-pananganana tina pérak, beuteungna jeung pingpingna tina tambaga, suku-sukuna tina beusi, tapak suku-sukuna sabagian tina beusi jeung sabagian tina taneuh liat. Anjeun ningali nepi ka aya hiji batu dipotong lain ku leungeun, anu neunggeul arca éta dina tapak sukuna anu tina beusi jeung taneuh liat, tuluy ngaruksak éta jadi lebur. Daniel 2:31–34.
As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”
Nalika tafsir Daniel diteruskeun, éta lain deui “liat”, tapi geus jadi liat kokotor atawa “liat leueur.”
And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.
Jeung ku sabab anjeun ningali suku-sukuna jeung ramo-ramona, sabagian tina taneuh liat tukang pariuk, jeung sabagian tina beusi, éta karajaan bakal kabagi; tapi di jerona bakal aya kakuatan tina beusi, sabab anjeun ningali beusi campur jeung taneuh liat anu baseuh. Daniel 2:41.
The pure clay which was the Potter’s clay changes to miry clay. God is the Divine Potter and His work is never miry.
Lempung murni, anu tadina mangrupa lempung milik Sang Panyipta, robah jadi lempung leutak. Allah teh Sang Panyipta Ilahi, sarta padamelan-Na moal kungsi jadi leutak.
But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Isaiah 64:8.
Tapi ayeuna, nun PANGERAN, Gusti teh Rama kami; kami teh taneuh liat, sareng Gusti tukang nyieunna; sareng kami sadaya teh padamelan panangan Gusti. Yesaya 64:8.
In the history of pagan Rome, the church of Smyrna was pure clay. In the history of Pergamos, which is the fourth kingdom in Daniel two, the clay changes into miry clay. What is first mentioned in the passage as simply “clay”, and thereafter “potter’s clay”, changes into “miry clay”, as the interpretation continues. Pergamos is where that change was accomplished in order to prepare the way for Thyatira, or papal Rome. The change from “clay” into “miry clay” is the falling away that prepares the way for Thyatira, which Paul identifies as the “falling away first” in 2 Thessalonians.
Dina sajarah Roma kapir, garéja Smirna téh lempung murni. Dina sajarah Pergamos, anu mangrupa karajaan kaopat dina Daniel dua, lempung éta robah jadi lempung beueus. Anu mimitina disebatkeun dina petikan éta saukur minangka “lempung”, tuluy saterusna “lempung tukang kendi”, robah jadi “lempung beueus”, sakumaha tafsiranana neruskeun. Pergamos téh tempat éta parobahan dilaksanakeun pikeun nyiapkeun jalan ka Tiatira, atawa Roma kapausan. Parobahan tina “lempung” jadi “lempung beueus” téh mangrupa murtad anu nyiapkeun jalan pikeun Tiatira, anu ku Paulus diidéntifikasi minangka “murtad heula” dina 2 Tesalonika.
The Millerites could see no further than the fourth kingdom of Rome and expected the Second Coming of Christ to be the next prophetic event, for the stone that smites the image’s feet represents the Second Coming. But did Christ set up a kingdom in 1798? He did come into the Most Holy Place on October 22, 1844, to receive a kingdom, but was it set up at that time?
Kaum Mileris henteu tiasa ningali leuwih jauh ti karajaan kaopat, nyaéta Rum, sarta ngarep-ngarep yén Kadatangan Kadua Kristus bakal janten kajadian nubuat salajengna, sabab batu anu nempas suku éta patung ngalambangkeun Kadatangan Kadua. Tapi naha Kristus ngadegkeun hiji karajaan dina taun 1798? Mémang Anjeunna sumping ka Rohangan Pangsuci-pangsucina dina 22 Oktober 1844 pikeun narima hiji karajaan, tapi naha éta karajaan geus diadegkeun dina waktu éta?
The answer to the first of those two questions is that Christ did not set up His everlasting kingdom in 1798. The second question whether or not Christ set up His everlasting kingdom on October 22, 1844 is also no.
Jawaban kana patalékan kahiji tina dua patalékan éta nyaéta yén Kristus henteu ngadegkeun Karajaan-Na anu langgeng dina taun 1798. Patalékan kadua, naha enya atawa henteu Kristus ngadegkeun Karajaan-Na anu langgeng dina tanggal 22 Oktober 1844, ogé henteu.
Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.
Naha aya hiji karajaan anu diadegkeun dina mangsa Roma kapir? Kuring nanya kieu sabab para panaratas ngartos yén karajaan kaopat téh ngawengku Roma kapir jeung Roma kapausan, anu nandaan taun 1798 minangka panutup karajaan kaopat nalika Kristus bakal ngadegkeun hiji karajaan anu langgeng. Tapi kitab Wahyu ngaidéntifikasi opat karajaan anu nuturkeun Roma kapir.
If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”
Lamun karajaan kaopat tina beusi dina Daniel dua ngan saukur ngalambangkeun Roma kapir, anu kompromi Konstantinusna dilambangkeun ku taneuh liat anu robah jadi liat leueur, naha Kristus ngadegkeun hiji karajaan dina sajarah éta? Jawabanana enya. Dina salib, anu mangrupa sajarah Pergamos, lain Tiatira, Kristus ngadegkeun karajaan-Na tina “rahmat.” Aya hiji karajaan langgeng anu diadegkeun dina salib, sarta tahta karajaan éta ngalambangkeun hiji tahta anu bakal diadegkeun salila hujan ahir. Tahta hujan ahir éta ngalambangkeun karajaan-Na tina “kamulyaan.”
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
Bewara anu geus dipidangkeun ku para murid dina ngaran Gusti téh dina unggal bagianna leres, sarta kajadian-kajadian anu ditunjuk ku éta bewara téh dina mangsa éta kénéh keur lumangsung. “Waktuna geus kacumponan, Karajaan Allah geus deukeut,” kitu talatah maranéhna. Dina ahir “waktu” éta—genep puluh salapan minggu dina Daniel 9, anu manjang nepi ka Al Masih, “Anu Diurapi”—Kristus geus narima pangurapan ku Roh sanggeus dibaptis ku Yohanes di Yordan. Jeung “Karajaan Allah” anu ku maranéhna dinyatakeun geus deukeut téh diteguhkeun ku pupusna Kristus. Karajaan ieu lain, sakumaha anu geus diajarkeun sangkan maranéhna percaya, hiji kakaisaran dunya. Kitu deui lain éta karajaan nu bakal datang, anu langgeng, anu bakal diadegkeun nalika “karajaan jeung kakawasaan, jeung kaagungan karajaan di handapeun sakumna langit, dibikeun ka umat para wali ti Nu Maha Agung;” éta karajaan langgeng, anu di jerona “sakumna kakawasaan bakal ngabakti jeung nurut ka Anjeunna.” Daniel 7:27. Sakumaha dipaké dina Kitab Suci, ungkara “Karajaan Allah” dipaké pikeun nandakeun boh karajaan rahmat boh karajaan kamulyaan. Karajaan rahmat dipintonkeun ku Paulus dina Surat ka Ibrani. Sanggeus nunjuk ka Kristus, Panganteur anu pinuh ku welas asih, anu “katarajang ku rasa kana kalemahan urang,” rasul nyebut kieu: “Ku sabab éta hayu urang datang kalayan wani ka tahta rahmat, supaya urang meunang rahmat, sarta manggihan kurnia.” Ibrani 4:15, 16. Tahta rahmat ngagambarkeun karajaan rahmat; sabab ayana hiji tahta nandakeun ayana hiji karajaan. Dina loba pasemon-Na, Kristus ngagunakeun ungkara “karajaan sawarga” pikeun nandakeun karya rahmat ilahi dina hate manusa.
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
“Ku kituna tahta kamulyaan ngawakilan karajaan kamulyaan; jeung karajaan ieu dirujuk dina pangandika Jurusalamet: ‘Lamun Anak Manusa datang dina kamulyaan-Na, jeung sakabeh malaikat suci jeung Anjeunna, mangka Anjeunna bakal linggih dina tahta kamulyaan-Na: sarta di payuneun Anjeunna bakal dikumpulkeun sakabeh bangsa.’ Mateus 25:31, 32. Karajaan ieu masih aya dina mangsa nu bakal datang. Ieu moal diadegkeun nepi ka datangna Kristus anu kadua.”
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.” The Great Controversy, 347.
“Karajaan rahmat diadegkeun geuwat sanggeus manusa ragrag kana dosa, waktu hiji rarancang disusun pikeun panebusan umat anu salah. Harita éta geus aya dina maksud jeung ku jangji Allah; sarta ngaliwatan iman, manusa tiasa jadi rahayatna. Tapi karajaan éta can sabenerna diadegkeun nepi ka pupusna Kristus. Malah sanggeus ngamimitian misi-Na di bumi, Jurusalamet, ku sabab kacapean ku karasa haté jeung kateuunan manusa, tiasa waé mundur tina kurban Kalvari. Di Getsemani cangkir kanyeri ngageter dina panangan-Na. Malah dina mangsa éta ogé Anjeunna tiasa waé mupus kesang getih tina tarang-Na sarta ngantunkeun umat anu salah supaya binasa dina kajahatanana. Lamun Anjeunna ngalakukeun kitu, moal aya panebusan pikeun manusa anu geus ragrag. Tapi waktu Jurusalamet nyerahkeun nyawa-Na, sarta ku napas pamungkas-Na sasauran, ‘Geus rengse,’ harita palaksanaan rarancang panebusan jadi mastikeun. Jangji kasalametan anu dipasihkeun ka éta dua jelema anu dosa di Eden diteguhkeun. Karajaan rahmat, anu saméméhna geus aya ku jangji Allah, harita diadegkeun.” The Great Controversy, 347.
Christ did set up an everlasting kingdom in the prophetic history of pagan Rome, not at the end of papal Rome. He also sets up His kingdom of glory at His Second Coming which includes the history of the latter rain, when the four winds of Islam are released.
Kristus parantos ngadegkeun hiji karajaan langgeng dina sajarah nubuat Roma kapir, lain dina ahir Roma papal. Anjeunna ogé ngadegkeun karajaan kamulyaan-Na dina Kadatangan-Na anu Kadua, anu ngawengku sajarah hujan panungtungan, nalika opat angin Islam dileupaskeun.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Hujan ahir bakal turun ka jalma-jalma anu suci—sadayana mangka bakal narimana saperti baheula.”
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Waktu opat malaikat ngaleupaskeun, Kristus baris ngadegkeun Karajaan-Na. Taya saurang ogé anu narima hujan ahir iwal ti jalma-jalma anu keur ngalakukeun sagala nu maranéhna mampuh. Kristus bakal nulungan urang. Ku kurnia Allah, ngaliwatan getih Yesus, sakabéh jalma bisa jadi nu meunang kameunangan. Sakumna sawarga miboga kapentingan kana ieu pagawean. Para malaikat ogé miboga kapentingan.” Spalding and Magan, 3.
When the four winds are released, Christ sets up His kingdom. Both the latter rain and the releasing of the four winds represent progressive events, and neither represent a point in time. The four winds represent Islam.
Nalika opat angin dileupaskeun, Kristus ngadegkeun Karajaan-Na. Boh hujan ahir boh pelepasan opat angin ngagambarkeun kajadian-kajadian anu lumangsung sacara progresif, sarta duanana henteu ngagambarkeun hiji titik waktu. Opat angin ngagambarkeun Islam.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Para malaikat keur nahan opat angin, anu digambarkeun minangka kuda ngamuk anu hayang ngaleupaskeun diri sarta ngaguruh nyebrang sakuliah beungeut bumi, mawa karuksakan jeung pati dina jalanna.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Naha urang baris saré di tungtung pisan wates dunya langgeng? Naha urang baris tumpul, tiis, jeung paéh? Aduh, muga-muga di garéja-garéja urang aya Roh jeung napas Allah anu dihembuskeun ka umat-Na, sangkan maranéhna nangtung dina sukuna sarta hirup. Urang perlu ningali yén jalanna sempit, jeung gapurana sesek. Tapi nalika urang ngaliwatan gapura anu sesek éta, kalembarna teu aya watesna.” Manuscript Releases, jilid 20, 217.
The angels are holding the angry horse of Islam that is seeking to break loose bearing death and destruction in its path, in the time period when the Spirit of God is breathed upon God’s people. They then stand upon their feet and live. Prior to the Spirit being breathed upon them, God’s people are dead, for the breath of the Spirit causes them to stand up and live. When Sister White says we have now come to a time when the feet of the image that is mixed with iron and miry clay represents the combination of church and state, the outpouring of the latter rain was still in the future.
Para malaikat keur nahan kuda Islam anu ngamuk, anu keur narékahan rék leupas bari mawa pati jeung karuksakan dina jalanna, dina mangsa waktu nalika Roh Allah dihembuskeun ka umat Allah. Tuluy maranéhna nangtung dina suku maranéhna sarta hirup. Saméméh Roh éta dihembuskeun ka maranéhna, umat Allah téh paéh, sabab napas Roh éta anu nyababkeun maranéhna nangtung sarta hirup. Nalika Sister White nyebutkeun yén ayeuna urang geus nepi kana hiji mangsa nalika suku-suku patung anu campuran beusi jeung taneuh liat anu leueur ngagambarkeun ngahijina garéja jeung nagara, pangcurahan hujan panungtungan téh masih kénéh aya di mangsa nu bakal datang.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Hujan panungtungan baris turun ka umat Allah. Hiji malaikat anu kawasa baris turun ti sawarga, sarta sakuliah bumi baris dicaangan ku kamulyaanana.” Review and Herald, 21 April 1891.
There are two voices in Revelation eighteen.
Aya dua sora dina Wahyu dalapan welas.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches.” Selected Messages, book 2, 118.
“Sabada Yesus ngamimitian pelayanan-Na di hareupeun umum, Anjeunna nyucikeun Bait Allah tina panyaruwéan najis anu ngahinakeun kasucianana. Di antara kalakuan-kalakuan panungtungan dina palayanan-Na aya panyucian Bait Allah anu kadua kalina. Kitu deui, dina pagawean panungtungan pikeun méré panggeuing ka dunya, dua panggero anu béda dipasihkeun ka gereja-gereja.” Selected Messages, jld. 2, 118.
The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.
Sora anu kahiji mangrupa panggero hudang pikeun umat Allah, sora anu kadua mangrupa panggero hudang pikeun barudak Allah nu séjén anu masih aya di Babulon.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Bible Echo, May 4, 1896.
“Aya hiji dunya anu keur ngagolér dina kajahatan, dina tipu daya, jeung kasasab, dina kalangkang pati pisan,—saré, saré. Saha anu ngarasa nyeri jiwa pikeun ngahudangkeun maranéhna? Sora naon anu bisa ngahontal maranéhna? Pikiran abdi kabawa ka mangsa nu bakal datang nalika tanda éta bakal dipasihkeun, ‘Tenjo, Panganten Lalaki sumping; kaluarlah maraneh pikeun mapag Anjeunna.’ Tapi sawatara bakal geus ngalambatkeun pikeun meunangkeun minyak guna ngeusian deui palitana, sarta kalawan kasép teuing maranéhna bakal manggihan yén watak, anu dilambangkeun ku minyak éta, henteu bisa dipindahkeun.” Bible Echo, May 4, 1896.
In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?
Dina ieu petikan aya dua patalékan anu diajukeun. Saha anu keur ngarasakeun kasusah jiwa pikeun ngahudangkeun maranéhna? Sora naon anu tiasa ngahontal maranéhna?
The “voice” that awakens the world is the second voice of Revelation eighteen that calls God’s other flock out of Babylon. Both God’s people and the world need to be awakened by the Midnight Cry, which is simply another symbol of the latter rain.
“sora” anu ngahudangkeun dunya téh nyaéta sora kadua tina Wahyu dalapan welas anu nyaur domba-domba Allah anu séjén supaya kaluar ti Babul. Boh umat Allah boh dunya perelu dihudangkeun ku Tangis Tengah Peuting, anu saéstuna ngan saukur lambang séjén tina hujan panungtungan.
Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.
Naha kaum Millerites téh leres dina ngaidentipikasi yén dina mangsa karajaan kaopat, Kristus bakal ngadegkeun hiji karajaan anu langgeng? Leres.
He established His kingdom of “grace” at the cross, which was during the history of the fourth kingdom of Bible prophecy. That kingdom being pagan Rome. In Daniel two, is the falling away that precedes the church of Thyatira represented? Yes, for the clay which represents God’s people changed from clay unto miry clay. So where is Thyatira in the image? Or is it even in the image? It is represented in the image, and Nebuchadnezzar sheds light on that fact when he reaches the height of his proud arrogance in chapter four of Daniel.
Mantenna ngadegkeun karajaan-Na tina “rahmat” di salib, dina mangsa sajarah karajaan kaopat dina nubuat Kitab Suci. Karajaan éta nyaéta Roma kapir. Dina Daniel dua, naha kamurtadan anu miheulaan garéja Tiatira téh dilambangkeun? Enya, sabab taneuh liat anu ngagambarkeun umat Allah robah tina taneuh liat jadi taneuh liat beueus. Ku kituna, di mana Tiatira aya dina patung éta? Atawa naha éta malah aya dina patung éta? Tiatira dilambangkeun dina patung éta, sarta Nebukadnesar mere cahaya kana kanyataan éta nalika anjeunna ngahontal puncak kasombongan anu angkuh dina Daniel pasal opat.
The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? Daniel 4:30.
Raja ngandika, saur-Na, Naha ieu lain Babul anu agung, anu ku Kami geus diwangun jadi padumukan karajaan ku kakawasaan kakuatan Kami, sarta pikeun kamulyaan kaagungan Kami? Daniel 4:30.
Just prior to Nebuchadnezzar’s judgment of twenty-five hundred and twenty days of living like a beast of the field, he exhibited his pride by asking the question of whether or not he built the kingdom that is Babylon the great? The whore of Revelation seventeen has written on her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” The Roman church, as Sister White calls her is Babylon the Great. The head of gold in the image represents literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that has the singular characteristic as being the power who received a deadly wound. In Isaiah twenty-three the papal power represented as Tyre, would be forgotten for seventy years as the days of one king. Literal Babylon represented by Nebuchadnezzar also received a deadly wound that was healed when Nebuchadnezzar was banished from his kingdom for twenty-five hundred and twenty days. Literal Babylon the great typified spiritual Babylon the great and both had their kingdoms temporarily removed, and thereafter restored. The whore of Revelation seventeen did not have a silver cup in her hand, nor a brass or iron cup, she had a golden cup.
Saméméh pisan panghukuman Nebukadnésar salila dua rébu lima ratus dua puluh poé hirup kawas sasatoan di huma, manéhna némbongkeun kasombonganana ku nanya naha lain dirina anu ngadegkeun karajaan anu disebut Babul Nu Agung? Awéwé lacur dina Wahyu tujuh welas miboga tulisan dina tarangna, “RAHASIA, BABUL NU AGUNG, INDUK PARA LACUR JEUNG KAJOROKAN-KAJOROKAN DI BUMI.” Garéja Roma, sakumaha ku Sister White disebut, nyaéta Babul Nu Agung. Sirah emas dina éta patung ngagambarkeun Babul sacara harfiah, sarta ogé ngagambarkeun Babul rohani, karajaan kalima dina nubuatan Alkitab anu miboga ciri tunggal minangka kakawasaan anu narima tatu nu matak paéh. Dina Yesaya dua puluh tilu kakawasaan kapausan anu digambarkeun minangka Tirus, bakal dipopohokeun salila tujuh puluh taun sakumaha poé-poé hiji raja. Babul harfiah anu diwakilan ku Nebukadnésar ogé narima tatu nu matak paéh anu cageur deui nalika Nebukadnésar diusir ti karajaanna salila dua rébu lima ratus dua puluh poé. Babul harfiah nu agung jadi pralambang Babul rohani nu agung, jeung duanana kungsi karajaanna dicabut samentara, tuluy sanggeus éta dipulihkeun deui. Awéwé lacur dina Wahyu tujuh welas henteu nyekel cangkir pérak, lain ogé cangkir tambaga atawa beusi, tapi nyekel cangkir emas.
And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication. Revelation 17:4.
Jeung éta awéwé téh ngagem lawon ungu jeung beureum kirmizi, dihias ku emas, ku batu-batu mulia, jeung ku mutiara, bari nyepeng cangkir emas dina leungeunna, pinuh ku kakajian-jijik jeung ku najisna cabulna. Wahyu 17:4.
Gold represented literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that received a deadly wound in 1798, when the sixth kingdom of Bible prophecy took the throne. Literal Babylon in the image was followed by a silver kingdom that consisted of two powers, the Medes and the Persians, and the Persian horn in Daniel eight came up last and higher. Darius the Mede was the first horn and his general, Cyrus was a Persian that would ultimately come into power after the Median king Darius.
Emas ngagambarkeun Babul sacara harfiah, sarta éta ogé ngagambarkeun Babul rohani, nyaéta karajaan kalima dina nubuat Alkitab anu narima tatu anu matak maot dina taun 1798, nalika karajaan kagenep dina nubuat Alkitab naék kana tahta. Babul harfiah dina éta patung diteruskeun ku hiji karajaan pérak anu diwangun ku dua kakawasaan, urang Madai jeung urang Pérsia, sarta tanduk Pérsia dina Daniel dalapan mucunghul pangtukangna jeung leuwih luhur. Darius urang Madai éta tanduk anu kahiji, sarta jenderalna, Kores, nyaéta saurang Pérsia anu ahirna bakal nyekel kakawasaan sanggeus Darius, raja Madai.
Cyrus was a type of Christ who was going to begin the process of freeing God’s people from captivity. The Medo-Persian empire represents the sixth kingdom of Bible prophecy which is the United States. The United States has two horns representing Republicanism and Protestantism. Darius represents the Republican horn of the United States and Cyrus represents the horn of Protestantism. As Cyrus began the process of freeing God’s people to rebuild Jerusalem and the temple, the United States was the land which was raised up to free the captives of spiritual Babylon’s captivity in order to erect the spiritual temple, of which the Millerites laid the foundation. The literal captivity in Babylon being seventy years typified the captivity in spiritual Babylon for twelve hundred and sixty years. The United States is the shoulders of silver in Nebuchadnezzar’s image.
Kores teh minangka perlambang Kristus anu baris ngamimitian prosés ngabébaskeun umat Allah tina panawanan. Kakaisaran Médo-Pérsia ngagambarkeun karajaan kagenep dina nubuat Alkitab, nyaéta Amérika Sarikat. Amérika Sarikat miboga dua tanduk anu ngagambarkeun Republicanism jeung Protestantism. Darius ngagambarkeun tanduk Republican Amérika Sarikat, sarta Kores ngagambarkeun tanduk Protestantism. Sakumaha Kores ngamimitian prosés ngabébaskeun umat Allah supaya ngawangun deui Yerusalem jeung Bait Allah, Amérika Sarikat téh nagara anu diangkat pikeun ngabébaskeun para tawanan tina panawanan Babul rohani supaya ngadegkeun bait rohani, anu dasarna geus diteundeun ku kaum Millerite. Panawanan harfiah di Babul salila tujuh puluh taun téh ngalambangkeun panawanan di Babul rohani salila sarébu dua ratus genep puluh taun. Amérika Sarikat téh punduk pérak dina patung Nebukadnesar.
The third kingdom of brass was Greece that represents a worldwide kingdom. That kingdom is the United Nations, that in Revelation seventeen was the kingdom that in 1798 had not yet came. The ten kings of Revelation seventeen agree to give their kingdom unto the papacy, the eighth kingdom, that is of the seven. They make this agreement because they are forced to by the United States, and because the world is being destroyed by the “four winds” of Islam, that are released during the time of the latter rain, which begins to be fully poured out at the Sunday law in the United States.
Karajaan katilu tina tambaga nyaéta Yunani anu ngawakilan hiji karajaan sadunya. Eta karajaan téh nyaéta Perserikatan Bangsa-Bangsa, anu dina Wahyu tujuh welas mangrupa karajaan anu dina taun 1798 can acan datang. Sapuluh raja dina Wahyu tujuh welas sapuk pikeun masrahkeun karajaanna ka kapapaan, nyaéta karajaan ka dalapan, anu asalna tina anu tujuh. Maranéhna nyieun kasapukan ieu sabab dipaksa ku Amérika Serikat, sarta sabab dunya keur diruksak ku “opat angin” Islam, anu dileupaskeun dina mangsa hujan panungtungan, anu mimiti dicurahkeun kalayan pinuh dina hukum Minggu di Amérika Serikat.
At the Sunday law in the United States, God establishes His kingdom of “glory” as He lifts up His people as an ensign to call God’s other children out of Babylon. Thus, the horn of Protestantism comes up last and is higher than the first in agreement with the two horns of Medo-Persia. Once the United Nations agrees to turn the control of the world over to the papacy, the four winds of Islam are released and the worldwide kingdom is confronted by the warfare that followed the death of Greece’s first horn that was broken and produced four horns.
Nalika hukum Minggu diberlakukan di Amérika Sarikat, Allah ngadegkeun Karajaan‑Na anu “kamulyaan” nalika Anjeunna ngangkat umat‑Na jadi hiji panji pikeun nyaur barudak Allah nu séjén supaya kaluar ti Babul. Ku kituna, tanduk Protestanisme mucunghul pangahirna sarta leuwih luhur tibatan anu kahiji, saluyu jeung dua tanduk Médo‑Pérsia. Sanggeus Perserikatan Bangsa‑Bangsa sapuk pikeun masrahkeun kadali dunya ka kapapaan, opat angin Islam dileupaskeun, sarta karajaan sadunya dipapag ku peperangan anu nuturkeun pupusna tanduk kahiji Yunani anu dipatahkeun sarta ngahasilkeun opat tanduk.
When the image reaches the feet of iron (statecraft) and miry clay (churchcraft) and the ten toes (ten kings), the stone that has been cut out of the mountain without hands strikes the feet of the image. The Millerites were accurate to Daniel’s image, as much as they could be accurate from their vantage point in prophetic history. But the Alpha and Omega always illustrates the end with the beginning and the four kingdoms of Nebuchadnezzar’s image represent four literal kingdoms that typify their spiritual counterparts at the end of the world.
Nalika éta patung nepi ka suku tina beusi (kakarajaan nagara) jeung taneuh liat leutak (kakarajaan gareja) sarta sapuluh ramo suku (sapuluh raja), batu anu dipotong tina gunung tanpa ku leungeun nabrak suku éta patung. Kaum Millerite luyu jeung patung Daniel, sajauh maranéhna bisa luyu tina sudut pandang maranéhna dina sajarah nubuat. Tapi Alfa jeung Omega salawasna ngagambarkeun ahir ku mimiti, sarta opat karajaan dina patung Nebukadnesar ngawakilan opat karajaan harfiah anu jadi perlambang pikeun padanan rohaniahna dina ahir dunya.
With the kingdoms of history Rome comes up eighth and is of the seven. In Daniel seven Rome comes up eighth and is of the seven. In Daniel eight Rome comes up eighth and is of the seven. In Revelation seventeen Rome comes up eighth and is of the seven. In Daniel two, which represents the first mention of the kingdoms of Bible prophecy, modern spiritual Rome comes up eighth and is of the seven. The first (Alpha) illustration of the kingdoms of Bible prophecy identifies the last (Omega).
Dina karajaan-karajaan sajarah, Roma mucunghul minangka anu ka dalapan sarta kaasup kana anu tujuh. Dina Daniel tujuh, Roma mucunghul minangka anu ka dalapan sarta kaasup kana anu tujuh. Dina Daniel dalapan, Roma mucunghul minangka anu ka dalapan sarta kaasup kana anu tujuh. Dina Wahyu tujuh belas, Roma mucunghul minangka anu ka dalapan sarta kaasup kana anu tujuh. Dina Daniel dua, anu ngagambarkeun panyebutan anu kahiji ngeunaan karajaan-karajaan dina nubuat Alkitab, Roma rohani modéren mucunghul minangka anu ka dalapan sarta kaasup kana anu tujuh. Gambaran anu kahiji (Alpha) ngeunaan karajaan-karajaan dina nubuat Alkitab nangtukeun anu panungtung (Omega).
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Urang geus nepi ka hiji mangsa nalika pagawean suci Allah dilambangkeun ku suku-suku patung, anu beusina dicampur jeung taneuh liat anu leutak. Allah ngabogaan hiji umat, umat pilihan, anu daya ngabédakeunana kudu disucikeun, anu teu meunang jadi najis ku cara nambahan kai, jukut garing, jeung tunggul kana pondasi. Unggal jiwa anu satia ka parentah-parentah Allah bakal ningali yén ciri anu ngabédakeun iman urang téh nyaéta Sabat poe katujuh. Lamun pamaréntah ngahormat ka Sabat sakumaha anu diparéntahkeun ku Allah, éta bakal nangtung dina kakawasaan Allah sarta dina pangjaga kana iman anu sakali geus dipasrahkeun ka para wali. Tapi para negarawan bakal ngajunjung sabat palsu, sarta bakal nyampurkeun iman agamana jeung pangreujeung kana ieu anak kapapaan, nempatkeun éta leuwih luhur batan Sabat anu geus disucikeun jeung diberkahan ku Gusti, anu geus dipisahkeun-Na supaya dijaga ku manusa kalawan suci, minangka tanda antara Anjeunna jeung umat-Na nepi ka sarébu turunan. Campuran antara kapangéranan garéja jeung kapangéranan nagara dilambangkeun ku beusi jeung taneuh liat. Ieu pasatuan keur ngalemahkeun sakabéh kakawasaan garéja-garéja. Ieu pamasrahan kakawasaan nagara ka garéja bakal mawa hasil anu jahat. Jalma-jalma geus méh ngaliwatan wates kasabaran Allah. Maranéhna geus nanjeurkeun kakuatanana dina pulitik, sarta geus ngahiji jeung kapapaan. Tapi waktuna bakal datang nalika Allah ngahukum jalma-jalma anu geus ngabatalkeun hukum-Na, sarta pagawean jahat maranéhna bakal malik nimpah ka dirina sorangan.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”
Nu Alfa jeung Omega geus ngajadikeun pamahaman panaratas anu bener ngeunaan Daniel dua “anyar.”
And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Revelation 21:5, 6.
Jeung Anjeunna anu linggih dina tahta ngandika, “Tingal, Kami ngajadikeun sagala hal anyar.” Sarta Anjeunna ngandika ka kami, “Tulis, sabab ieu kecap-kecap téh bener jeung satia.” Sarta Anjeunna ngandika ka kami, “Geus kalakon. Kami teh Alfa jeung Omega, nu awal jeung nu ahir. Ka saha bae anu halabhab, ku Kami bakal dipaparin tina cinyusu cai kahirupan kalayan haratis.” Wahyu 21:5, 6.