In the last article, we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.
Dina artikel panungtung, urang geus ngaidéntifikasi genep garis pasulayan nubuat anu geus kajadian dina sajarah Adventisme ti mangsa Millerite nepi ka jaman kiwari. Kami nyatakeun yén pasulayan anu kahiji jeung anu panungtung ngeunaan “garong-garong ti bangsamu” dina ayat opat welas tina Daniel pasal sabelas téh sacara nubuat sarua. Kaum Millerite ngartos yén “garong-garong” éta nyaéta Roma, sedengkeun kaum Protestan ngajarkeun yén “garong-garong” éta nyaéta hiji raja Siria anu ngaranna Antiochus Epiphanes.
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.
Jeung dina mangsa-mangsa éta, bakal loba anu nangtung ngalawan raja kidul; kitu deui jalma-jalma garong ti umat anjeun bakal ngangkat dirina pikeun netepkeun tetenjoan éta; nanging maranéhna bakal tumpur. Daniel 11:14.
Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.
Mimitian dina ayat sapuluh, sarta terus nepi ka ayat lima welas, digambarkeun hiji peperangan antara karajaan-karajaan Mesir jeung Siria. Mesir dina éta petikan téh nyaéta raja kidul, sarta raja Siria digambarkeun minangka raja kalér. Ayat sapuluh nandaan naon anu ku para sajarawan disebut awal Perang Siria Kaopat dina taun 219 SM, ayat sabelas jeung dua welas ngagambarkeun perang Raphia dina taun 217 SM, jeung balukarna. Tuluy ayat tilu welas nepi ka lima welas nandaan perang Panium dina taun 200 SM. Dina ayat sapuluh nepi ka lima welas, raja Siria téh nyaéta Antiochus Magnus, pamaréntah Kakaisaran Seleukid.
Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.
Ayat ka sapuluh ngagambarkeun sajarah nalika Antiochus Magnus ngamimitian perang pikeun meunangkeun deui wewengkon anu mangtaun-taun saméméhna geus direbut ti karajaan Seleukid. Dina ayat éta anjeunna meunangkeun deui wewengkon anu leungit dina taun 219 SM, tapi samentara anjeunna ngeureunkeun agrésina, sarta usaha ngahijikeun deui kakuatan militérna. Anjeunna geus meunangkeun deui kadali kana wewengkon anu leungit éta, sarta geus nepi ka wates Mesir, karajaan kidul anu diparéntah ku dinasti Ptolemy. Antara taun 219 SM jeung 217 SM, boh raja kidul boh raja kalér nyusun rarancang pikeun perang Raphia anu geus ngadeukeutan.
The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnus and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.
Patempuran di Raphia lumangsung dina taun 217 SM, sarta karajaan kidul, nyaéta Mesir anu diparéntah ku Ptolemaios, meunang ngalawan raja Siria, Antiochus Magnus, raja kalér dina petikan nubuat éta. Tuluy dina ayat tilu welas nepi ka lima welas, tujuh welas taun ti harita, nyaéta dina taun 200 SM, Antiochus Magnus, anu harita geus ngawangun pasékutan jeung Pilipus ti Makedonia, ngalibetkeun Mesir dina patempuran di Panium. Karajaan kidul, nyaéta Mesir, harita miboga raja budak anu yuswana lima atawa genep taun, sarta Antiochus Magnus jeung Pilipus teu bisa nahan diri pikeun ngamangpaatkeun raja budak Mesir éta, sarta Antiochus Magnus meunang dina patempuran di Panium. Tilu ayat anu ngagambarkeun patempuran di Panium ngamuat ayat opat welas, tempat hiji kakawasaan anyar diasupkeun kana narasi nubuat éta.
The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.
“Nu ngarampog umat maneh” teh hiji kakawasaan anu béda ti raja kidul Mesir, atawa raja kalér Seleukia, atawa Pilipus pamingpin Makédonia. Kaum Millerite ngaku yén Roma téh “nu ngarampog umat maneh.” Salah sahiji kecap akar basa Ibrani anu ditarjamahkeun jadi “nu ngarampog,” hartina pamiceun atawa nu ngarempak. Roma kapir dina nubuat digambarkeun minangka kakawasaan anu bakal ngarempak nepi ka jadi remuk.
After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.
Sanggeus ieu kuring ningali dina tetempoan peuting, sarta, ieu teh aya sato kaopat, pikageter jeung matak pikasieuneun, sarta kacida perkasanana; jeung manehna miboga huntu beusi anu gedé: manehna ngalalap sarta ngaremukkeun jadi potongan-potongan, jeung nginjak-nginjak sésana ku sukuna: sarta manehna béda ti sakabéh sato-sato anu saméméhna; jeung manehna miboga sapuluh tanduk. Daniel 7:7.
When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.
Nalika Uriah Smith méré koméntar ngeunaan para garong, anjeunna ngutip saurang ahli sajarah anu nétélakeun yén para garong ngalambangkeun jalma-jalma anu ngabongkar.
“A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.
“Ayeuna hiji kakawasaan anyar diwanohkeun,—‘nu ngarampok bangsamu;’ sacara harfiah, saur Uskup Newton, ‘nu ngarempag bangsamu.’ Jauh di sisi walungan Tiber, hiji karajaan geus keur ngagedékeun dirina ku pamaksudan anu ambisius jeung rancangan anu poék. Mimitina leutik tur lemah, éta tumuwuh kalayan gancang anu matak pikaheraneun dina kakuatan jeung kateguhan, bari kalawan ati-ati ngalegaan ka dieu ka ditu pikeun nguji kabisa dirina, jeung nyoba kateguhan panangan perangna, nepi ka, sanggeus sadar kana kakawasaanana, éta kalayan wani ngadegkeun sirahna di antara bangsa-bangsa di bumi, sarta ngarebut ku panangan anu teu kaungkulan kemudi urusan maranéhna. Ti dinya teras ngaran Roma nangtung dina kaca sajarah, ditakdirkeun salila mangsa anu panjang pikeun ngadalikeun urusan dunya, sarta ngalaksanakeun pangaruh anu perkasa di antara bangsa-bangsa nepi ka ahir jaman.
“Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 257.
“Roma nyarita; sarta Siria jeung Makédonia teu lila tuluy ngarandapan parobahan dina rupa impian maranéhna. Bangsa Romawi campur tangan pikeun ngabéla raja ngora Mesir, kalawan tekad yén anjeunna kudu dijaga tina karuksakan anu dirarancang ku Antiokhus jeung Pilipus. Ieu kajadian dina taun 200 SM, sarta mangrupa salah sahiji campur tangan penting pangheulana ti bangsa Romawi dina urusan Siria jeung Mesir.” Uriah Smith, Daniel and the Revelation, 257.
The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.
Ramalan anu ditepikeun dina ayat-ayat éta kacumponan dina kira-kira dua puluh taun, ti taun 219 SM nepi ka 200 SM, nanging para nabi langkung seueur nyarioskeun ngeunaan poe-poe panungtungan tibatan ngeunaan poe-poe jaman maranéhna hirup.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Masing-masing nabi baheula nyarios lain utamina keur jamanna sorangan, tapi leuwih keur jaman urang, ku kituna nubuat maranéhna tetep lumaku pikeun urang. ‘Ari sakumna perkara ieu kajadian ka maranéhna minangka conto-conto: jeung éta geus dituliskeun pikeun pangéling-ngéling ka urang, anu ka urang geus datang tungtung-tungtung dunya.’ 1 Korinta 10:11. ‘Lain pikeun dirina sorangan, tapi pikeun urang maranéhna ngalalayanan perkara-perkara éta, anu ayeuna geus dibéjakeun ka aranjeun ku jalma-jalma anu ngawawarkeun Injil ka aranjeun ku Roh Suci anu diutus turun ti sawarga; perkara-perkara anu ku malaikat-malaikat ogé dipikahayang pisan pikeun ditingalian.’ 1 Petrus 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Kitab Suci geus ngumpulkeun sarta ngaraketkeun babarengan sagala harta banda-Na pikeun generasi panungtungan ieu. Sakabéh kajadian-kajadian agung jeung urusan-urusan khidmat dina sajarah Perjanjian Heubeul geus lumangsung, sarta keur ngulang deui dirina, di jero garéja dina poé-poé panungtungan ieu.” Selected Messages, buku 3, 338, 339.
Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.
Sanajan Daniél henteu hirup dina kurun waktu dua puluh taun anu keur urang talungtik, ilham ngaliwatan tulisan-tulisan Sister White ngabéjaan ka urang yén loba tina sajarah anu kacatet dina Daniel sabelas bakal kaulang deui dina pamungkasna minuhan Daniel sabelas.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Urang teu boga waktu pikeun dipiceun. Mangsa-mangsa kasusah aya di hareupeun urang. Dunya keur kageter ku sumanget perang. Moal lila deui kajadian-kajadian kasusah anu disebutkeun dina nubuat-nubuat bakal lumangsung. Nubuat dina Daniel pasal ka-11 geus méh ngahontal kacumponan lengkepna. Loba tina sajarah anu geus kajadian dina kacumponan nubuat ieu bakal kajadian deui.” Manuscript Releases, nomor 13, 394.
Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”
Ayat sapuluh nepi ka lima belas dina Daniel sabelas ngagambarkeun sajarah poé-poé panungtungan anu nuntun ka hukum Minggu anu bakal geura sumping, sabab ayat genep belas nandakeun iraha Roma, pikeun kahiji kalina, nalukkeun “tanah anu mulya.”
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.
Tapi jalma anu datang ngalawan anjeunna bakal ngalakukeun nurutkeun kahayangna sorangan, sarta moal aya anu sanggup nangtung di hareupeunana; sarta anjeunna bakal nangtung di tanah anu mulya, anu ku leungeunna bakal dibinasakeun. Daniel 11:16.
Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.
Dina tulisanana, Daniel dua kali ngagunakeun ungkara “tanah anu mulya”. Nu kahiji aya dina ayat genep belas, nalika Roma kafir anu sajati nalukkeun tanah mulya Yuda anu sajati.
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
“Sanaos Mesir teu sanggup nangtung ngalawan Antiokhus, raja ti kalér, Antiokhus ogé teu sanggup nangtung ngalawan urang Rum, anu ayeuna datang ngalawan anjeunna. Taya karajaan deui anu sanggup nahan kakawasaan anu keur naék ieu. Siria ditaklukkeun, sarta diasupkeun kana kakaisaran Rum, nalika Pompey, 65 SM, nyabut Antiokhus Asiaticus tina kakawasaanana, sarta ngajadikeun Siria hiji propinsi Rum.
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.
“Daya anu sarua ogé kudu nangtung di Tanah Suci, sarta ngancurkeunana. Roma jadi aya patalina jeung umat Allah, nya éta urang Yahudi, ku jalan pakait, dina taun 162 SM, ti saprak éta anjeunna nyekel tempat anu pinunjul dina kalénder nubuat. Sanajan kitu, anjeunna can meunang kakawasaan hukum atas Yudea ku panaklukan anu sabenerna nepi ka taun 63 SM; sarta tuluy ku cara kieu.” Uriah Smith, Daniel and the Revelation, 259.
The other verse where Daniel employs the “glorious land” is in verse forty-one.
Ayat séjén tempat Daniel ngagunakeun istilah “tanah anu mulya” nyaéta dina ayat ka opat puluh hiji.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Manehna ogé bakal asup ka tanah anu mulya, sarta loba nagara bakal ditumbangkeun; tapi ieu bakal luput tina leungeunna, nya éta Édom, jeung Moab, jeung para pamingpin urang Amon. Daniel 11:41.
Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.
Ayat opat puluh hiji tangtu nuturkeun ayat opat puluh, jeung ayat opat puluh dimimitian ku kecap-kecap “jeung dina mangsa ahir.” Dina The Great Controversy, Sister White netepkeun taun 1798 minangka “mangsa ahir,” ku kituna ayat opat puluh hiji nujul kana sajarah anu lumangsung sanggeus mangsa ahir dina taun 1798.
“But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Tapi dina mangsa ahir, saur nabi, ‘Loba anu bakal bulak-balik, sarta pangaweruh bakal nambahan.’ Daniel 12:4.... Ti saprak taun 1798 kitab Daniel geus dibuka segelna, pangaweruh ngeunaan nubuat-nubuat geus nambahan, sarta loba anu geus ngumumkeun warta anu khidmat ngeunaan pangadilan anu geus caket.” The Great Controversy, 356.
The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.
Tanah mulya dina ayat opat puluh hiji téh lain sacara harfiah Yuda baheula jaman kuna, tapi Yuda modéren rohani. Amérika Sarikat téh Yuda modéren rohani, sarta ayat opat puluh hiji nuju nandakeun hukum Minggu anu bakal geura datang di Amérika Sarikat.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
Sanajan kitu, anu kahiji lain nu rohani, tapi nu jasmani; sarta sanggeusna kakara nu rohani. 1 Korinta 15:46.
That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.
Hukum Minggu éta dilambangkeun ku ayat ka genep welas, sabab “loba tina sajarah anu geus kajadian” dina minuhan Daniel sabelas bakal diulang deui. Ayat ka sapuluh nepi ka ka lima welas dina poé-poé panungtungan ngagambarkeun sajarah anu miheulaan sarta ngantarkeun kana Hukum Minggu.
The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.
Raja ti kalér dina lima ayat éta, kitu deui raja ti kidul anu kasorang ku raja Seleukia Antiochus Magnus jeung ku para raja Mesir ti karajaan Ptolemaik, ngalambangkeun kakawasaan-kakawasaan anu jadi puseur tina sajarah anu ngarah ka hukum Minggu anu baris geura datang. Ayat-ayat ieu nandakeun sajarah gerakna saratus opat puluh opat rébu, sabab ayat sapuluh nandakeun runtuhna Uni Soviét dina taun 1989, jeung ayat genep belas nandakeun hukum Minggu anu baris geura datang.
Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.
Kristus nekenkeun ayat-ayat ieu ku nyaluyukeun ayat sapuluh jeung ayat opat puluh, sarta ayat genep belas jeung ayat opat puluh hiji. Rujukan langsung ka tanah mulya anu sajati, anu ngalambangkeun tanah mulya rohani dina ayat opat puluh hiji, mangrupa panungtung tina genep ayat éta, sarta ayat sapuluh mangrupa awalna.
Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.
Sakumaha Kristus mastikeun yén ayat genep belas miboga patalina anu langsung jeung ayat opat puluh hiji, kitu deui ayat sapuluh miboga patalina anu langsung jeung ayat opat puluh. Ungkapan dina ayat sapuluh, “ngabahekeun, jeung nembus,” téh mangrupa frasa Ibrani anu sarua pisan anu ditarjamahkeun jadi “ngabahekeun jeung ngaliwat,” dina ayat opat puluh. Frasa éta ngan kapanggih deui di hiji tempat séjén dina Kitab Suci, tapi ditarjamahkeun rada béda ti ayat sapuluh jeung ayat opat puluh. Sanajan kitu, éta téh frasa Ibrani anu sarua.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Jeung manéhna bakal ngalanglang ngaliwatan Yuda; manéhna bakal ngabahekeun sarta ngalimpas, nepi ka ngahontal kana beuheung; jeung bentangan jangjangna bakal ngeusian sakuliah legana tanah maneh, nun Immanuel. Yesaya 8:8.
Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”
“Banjir ngalimpas sarta ngaliwatan” dina kitab Yesaya sarua jeung “ngalimpas, sarta ngaliwatan” dina ayat kasapuluh, jeung “ngalimpas sarta ngaliwat” dina ayat kaopat puluh. Leuwih ti éta, unggal tina tilu ayat éta nerangkeun hiji serangan ti raja kalér ngalawan raja kidul. Dina kitab Yesaya, raja kalér ti Asyur, nyaéta Sanherib, keur nyerang Yuda, karajaan kidul Israél. Dina ayat kasapuluh, Antiokhus Magnus, raja kalér ti Kakaisaran Seleukia, keur nyerang karajaan kidul Mesir. Dina ayat kaopat puluh, raja kalér, nyaéta kakawasaan kapausan, anu geus narima tatu nu matak paéh dina awal ayat kaopat puluh, keur nyerang kakawasaan ateistis kidul, nyaéta Uni Soviét. Unggal ayat ngawakilan struktur nubuat anu sarua, nyaéta hiji konflik antara raja-raja kalér jeung kidul, sarta dina unggal ayat éta raja kalér “ngalimpas sarta ngaliwatan.”
Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.
Kasaksian Yesaya jeung ayat kasapuluh duanana némbongkeun yén nalika raja kalér nyerang, anjeunna eureun saméméh asup ka ibu kota karajaan kidul. Sanherib mawa peperanganana nepi ka témbok Yerusalem, sarta teu leuwih ti éta. Dina taun 219 SM, Antiokhus Magnus datang ka wates Mesir tuluy eureun. Tuluy anjeunna éléh dina perang Raphia anu kajadian dua taun ti harita, dina taun 217 SM. Sanherib datang nepi ka témbok Yerusalem sarta éléh dina éta peperangan nalika Allah campur tangan.
Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.
Ku sabab kitu, kieu timbalan PANGERAN ngeunaan raja Asyur: Anjeunna moal asup ka ieu kota, moal nembakkeun panah ka dinya, moal ngadeukeutanana bari mawa tameng, sarta moal ngadegkeun benteng pangepung ngalawan éta. Ku jalan anu ku anjeunna dipaké pikeun datang, ku jalan éta kénéh anjeunna bakal balik, sarta moal asup ka ieu kota, timbalan PANGERAN. Sabab Kami bakal nangtayungan ieu kota, pikeun nyalametkeunana, demi Kami sorangan, jeung demi Daud, abdi Kami. Sarta kajadian dina peuting éta, malaikat PANGERAN angkat, tuluy meuncit di pakemahan urang Asyur saratus dalapan puluh lima rébu urang; sarta nalika maranéhna hudang isuk-isuk pisan, behold, maranéhna sakabéhna geus jadi bangké paéh. Ku kituna Sanherib, raja Asyur, angkat, tuluy indit sarta balik, teras cicing di Niniwe. Sarta kajadian, nalika anjeunna keur nyembah di imah Nisrok, allahna, Adramélekh jeung Saréser, anak-anakna, maéhan anjeunna ku pedang; tuluy maranéhna kabur ka tanah Arménia. Jeung Ésarhadon, anakna, maréntah ngagantikeun anjeunna. 2 Raja-raja 19:32–37.
In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.
Dina taun 1989, raja ti kalér nyapu ngaleungitkeun Uni Soviét, tapi anjeunna henteu ngéléhkeun ibukota Uni Soviét. Rusia tetep nangtung. Patempuran salajengna, anu dilambangkeun dina ayat sabelas jeung dua belas, nyaéta patempuran Raphia, anu ogé dilambangkeun ku digulingkeunnana tentara Sennacherib sarta pupusna anjeunna saterusna, anu nandakeun hiji kameunangan pikeun raja kidul, nyaéta Yuda dina kasaksian Sennacherib, jeung Raphia dina kasaksian Antiochus Magnus.
Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.
Ayat sapuluh nyayagikeun patalina anu langsung ka ayat opat puluh, jeung ayat genep welas nyayagikeun patalina anu langsung jeung ayat opat puluh hiji. Ayat sapuluh nepi ka ayat genep welas ngagambarkeun sajarah ti taun 1989 nepi ka hukum Minggu. Ayat éta ngagambarkeun hiji sajarah nu disumputkeun dina ayat opat puluh, anu dimimitian ku ragragna Uni Soviét dina taun 1989 sarta terus lumangsung nepi ka hukum Minggu. Ayat sapuluh ogé langsung ngahubungkeun “tujuh kali” dina Imamat dua puluh genep jeung sajarah nu disumputkeun éta, tapi éta garis bebeneran aya di luar naon anu keur urang kemukakeun di dieu.
In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.
Dina sajarah Millerite, lumangsung nu kahiji tina genep pasualan utama dina Adventisme ngeunaan idéntifikasi Roma anu leres, sarta éta ngeunaan saha anu diwakilan ku para begal dina ayat opat welas. Kaum Protestan nyekel yén maranéhna ngawakilan Antiochus Epiphanes, sedengkeun kaum Millerite ngaidéntifikasi aranjeunna minangka Roma. Dina pasualan pamungkas Adventisme ngeunaan idéntifikasi Roma anu leres, éta ogé ngeunaan para begal dina ayat opat welas. Hiji golongan, anu diwakilan ku kaum Millerite, keur ngajaga pamahaman dasar kaum Millerite, anu geus disahkeun ku Roh Nubuat.
“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.
“Kuring geus ningali yén bagan taun 1843 téh dipingpin ku panangan Gusti, sarta yén éta henteu pantes dirobah; yén angka-angkana téh sakumaha anu dipikahayang ku Mantenna; yén panangan-Na aya di luhurna sarta nyumputkeun hiji kasalahan dina sawatara angka, nepi ka taya saurang ogé anu tiasa ningali éta, dugi panangan-Na dicabut.” Early Writings, 74.
That sacred chart identifies the controversy with the notation of 164 BC.
Bagan suci éta nangtukeun pasualan éta ku catetan taun 164 SM.
“164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.”
“164 Pupusna Antiochus Epiphanes, anu tangtu henteu ngadeg ngalawan Pangeran para pangeran, sabab anjeunna geus maot 164 taun saméméh Pangeran para pangeran dilahirkeun.”
The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.
Rujukan ngeunaan paséa éta dina bagan suci ngawakilan hiji-hijina bebeneran anu digambarkeun dina bagan suci anu henteu dumasar kana hiji petikan nubuat tina Firman Allah. Ku kituna éta nandaan hiji pananda jalan, lain tina sajarah Alkitabiah, tapi tina sajarah Advent, sarta “teu meunang dirobah,” sabab paséa éta nangtukeun kumaha titingalian nubuat diteguhkeun. Nolak bebeneran dasar éta hartina dina waktos anu sami nolak kawibawan pangesahan Roh Nubuat kana bagan suci.
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.
“Pangdaya anu pangpamungkasna pisan ti Iblis nyaéta ngajadikeun kasaksian ti Roh Allah taya gunana. ‘Lamun teu aya wahyu, bangsa binasa’ (Siloka 29:18). Iblis bakal digawé kalawan licik, ku rupa-rupa cara jeung ngaliwatan rupa-rupa sarana, pikeun ngagoncangkeun kapercayaan umat sésa Allah kana kasaksian anu sajati. Anjeunna bakal mawa asup wahyu-wahyu palsu pikeun nyasabkeun, sarta bakal nyampurkeun anu palsu jeung anu sajati, nepi ka jalma-jalma jadi jijik, sahingga maranéhna bakal nganggap sagala hal anu maké ngaran wahyu téh saukur hiji wangun fanatisme; ari jiwa-jiwa anu jujur, ku ngabandingkeun anu palsu jeung anu sajati, bakal dimampuhkeun pikeun ngabédakeun éta duanana.” Selected Messages, buku 2, 78.
The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”
Pasea panalinga panungtungan ngeunaan “nu ngarampog umat anjeun”, sarua jeung anu kahiji, sarta lamun teu aya pamahaman kana lambang anu netepkeun ieu tetenjoan, “umat binasa.” Maranéhna “binasa” lantaran maranéhna “ngajadikeun kasaksian Roh Allah henteu aya gunana.”
The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.
Golongan séjén ngaku yén Amérika Sarikat digambarkeun minangka para perampok dina ayat opat welas. Golongan éta teu mampuh atawa teu daék ningali yén Antiokhus Magnus dina ayat sapuluh nepi ka lima welas ngalambangkeun Amérika Sarikat. Sakumaha kaum Protestan dina sajarah Millerite ngaku yén para perampok téh Antiokhus, golongan anu teu daék ningali éta ngaidentipikasi para perampok minangka kakawasaan (Amérika Sarikat) anu dilambangkeun ku Antiokhus.
Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, Rabshakeh.
Serangan Sanherib ka Yuda anu nepi ka ibu kota, Yerusalem, sarta anu gagal, dipingpin ku panglima Sanherib, Rabshakeh.
Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.
Ku kituna ayeuna, sim kuring nyuhunkeun ka anjeun, pasrahkeun jaminan ka gusti abdi, raja Asyur, mangka sim kuring baris masrahkeun ka anjeun dua rébu kuda, upama ti pihak anjeun sanggup nyayagikeun nu nunggangna. Kumaha atuh anjeun bakal bisa ngusir hiji kapten, sanajan ngan sahiji tina panghandapna di antara abdi-abdi gusti abdi, ari anjeun ngandelkeun Mesir pikeun kareta perang jeung pasukan berkuda? Naha ayeuna sim kuring naék ka ieu tempat tanpa PANGERAN pikeun ngancurkeunana? PANGERAN parantos nimbalan ka sim kuring, “Naéklah ngalawan ieu nagri, sarta ancurna.” Tuluy Elyakim bin Hilkia, Sebna, jeung Yoah nyarios ka Rabsyakeh, “Mugia nyarios ka abdi-abdi anjeun dina basa Aram, margi kami ngartos kana éta; ulah nyarios ka kami dina basa urang Yahudi di hareupeun ceuli rahayat anu aya dina témbok.” Tapi Rabsyakeh ngawaler ka maranéhna, “Naha gusti abdi ngutus sim kuring pikeun nyarioskeun kecap-kecap ieu ngan ka gusti anjeun jeung ka anjeun? Naha sanés ka jalma-jalma anu calik dina témbok, supaya maranéhna tuang kokotorna sorangan jeung nginum cikiihna sorangan babarengan jeung anjeun?” Tuluy Rabsyakeh nangtung sarta sasauran ku sora tarik dina basa urang Yahudi, pokna, “Dangukeun pangandika raja agung, raja Asyur.” 2 Raja-raja 18:23–28.
Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.
Rabshakeh nampilkeun lain kecap-kecapna sorangan, tapi kecap-kecap Sanherib, raja Asyur. Dina Daniel pasal sabelas ayat opat puluh, raja kalér téh nyaéta kakawasaan kapapaan anu dina mangsa ahir, dina taun 1798, nampi tatu paéh ku panangan Perancis ateistis, nyaéta raja kidul. Dina ayat éta, raja kalér ahirna ngabales sarta ngagulidag ngalimpudan karajaan kidul (USSR) dina taun 1989. Nalika raja kalér ngalaksanakeun padamelan éta, anjeunna mawa jeung dirina “karéta perang, jeung pasukan nu naék kuda, sarta loba kapal.” “Karéta perang jeung pasukan nu naék kuda” ngalambangkeun kakuatan militér, ari “kapal” ngalambangkeun kakawasaan ékonomi. Lambang-lambang éta nandakeun Amérika Sarikat minangka pasukan wakil Roma kapapaan dina kameunangan taun 1989, sakumaha dilambangkeun ku Rabshakeh. Antiochus Magnus dina ayat sapuluh nepi ka lima belas ngalambangkeun Amérika Sarikat, sarta sakumaha William Miller kalawan leres ngaidéntifikasi yén kecap “ogé” dina ayat opat belas netepkeun hiji kakawasaan anyar anu asup kana narasi nubuat, maka “para perampok” kudu ngalambangkeun hiji kakawasaan anu béda boh ti raja-raja kidul Ptolemaik, boh ti Antiochus raja kalér, atawa Philip ti Makédonia.
“The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.
“Raja kidul, dina ayat ieu, tanpa mamang saeutik ogé, hartina raja Mesir; ari naon anu dimaksud ku nu ngarampok umat anjeun, sigana masih kénéh janten karaguan pikeun sawatara urang. Yén éta teu tiasa dimaksudkeun ka Antiokhus, atanapi ka raja Siria mana waé, écés pisan; sabab malaikat parantos nyarioskeun ngeunaan bangsa éta salila sababaraha ayat saméméhna, teras ayeuna nyarios, ‘oge nu ngarampok umat anjeun,’ jsb., anu écés nunjukkeun kana bangsa séjén. Abdi ngaku yén Antiokhus sigana mémang ngarampok urang Yahudi; nanging kumaha hal ieu tiasa ‘ngadegkeun panglihatan,’ padahal Antiokhus teu disebatkeun di mana waé dina éta panglihatan salaku ngalakukeun kalakuan anu sapertos kitu; sabab anjeunna kaasup kana anu dina panglihatan disebut karajaan Yunani. Salajengna deui, ‘ngadegkeun panglihatan,’ kedah hartina mastikeun, nyampurnakeun, atanapi ngalaksanakeun éta.” William Miller, Miller’s Works, Lecture 6, 89.
“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.
“Antiochus” téh ngaran anu dipilih ku loba raja ti Kakaisaran Seleukia Siria. Pangadeg kakaisaran éta nyaéta Seleucid Nicator, sarta jumlah sakabéh raja dina daptar raja-raja Seleukia téh kira-kira antara dua puluh genep nepi ka tilu puluh. Loba di antara éta raja milih ngaran “Antiochus”, sakumaha loba paus milih ngaran tahta nalika maranéhna dipilih jadi paus. Para paus téh sadayana “antikristus,” anu hartina “nangtang Kristus”. Kecap “anti” hartina “nangtang”. Salaku antikristus, maranéhna geus nyokot ngaran karuhun rohani maranéhna, nyaéta Iblis. Iblis jeung para paus duanana diidentifikasi minangka antikristus dina wahyu.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“Tekad antikristus pikeun ngalaksanakeun pemberontakan anu anjeunna mimitian di sawarga bakal terus digawé dina anak-anak durhaka.” Testimonies, volume 9, 230.
A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.
Saurang paus téh wawakil Iblis, ku kituna maranéhna duanana ngalawan Kristus, sarta ku sabab éta maranéhna téh “antikristus.” Maranéhna milih hiji ngaran nalika nyekel kalungguhan salaku paus, sarta jadi wawakil Iblis di bumi.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Pikeun ngukuhkeun kauntungan jeung kahormatan dunyawi, gareja dibawa supaya neangan kahadean jeung pangrojong ti jalma-jalma agung di bumi; sarta ku kituna, sanggeus nampik Kristus, manéhna didorong pikeun nyerahkeun kasatiaan ka wawakil Iblis—uskup Roma.” The Great Controversy, 50.
By their works you shall know them, and the popes carry on the same work as Satan.
Ku pagaweanana maranéhna maranéh bakal nyaho ka maranéhna, jeung para paus nuluykeun pagawean anu sarua jeung Iblis.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
“Ngaliwatan paus di Roma, pagawean anu sarua geus diteruskeun di dieu di bumi sakumaha anu dilaksanakeun di palataran sawarga saméméh pangéran gelap diusir. Setan ngupaya ngabenerkeun hukum Allah di sawarga, sarta nyadiakeun hiji amandemen tina dirina sorangan. Anjeunna ngangkat pangadilanana sorangan ngaleuwihan pangadilan Nu Nyiptana, sarta nempatkeun kahayangna di luhur kahayang Yéhuwa, jeung ku jalan kitu saenyana nyatakeun yén Allah téh tiasa lepat. Paus ogé nyokot jalan anu sarua, sarta, ku ngakukeun dirina teu tiasa lepat, ngupaya nyaluyukeun hukum Allah supaya cocog jeung pamanggihna sorangan, bari nganggap dirina sanggup ngabenerkeun kasalahan-kasalahan anu disangka ku anjeunna katingali dina katetepan-katetepan jeung parentah-parentah Gusti sawarga jeung bumi. Sacara saéstuna anjeunna nyebut ka dunya, Kuring baris méré ka maranéh hukum-hukum anu leuwih hadé tibatan hukum-hukum Yéhuwa. Heug kumaha gedéna panghinaan ieu ka Allah sawarga!” Signs of the Times, November 19, 1894.
Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.
Sanajan Seleucus Nicator ngadegkeun Kakaisaran Seleukid, loba raja-raja sanggeusna milih ngaran “Antiochus,” pikeun ngahormat lain ka Seleucus, tapi ka ramana. Rama Seleucus, Antiochus, nyaéta saurang bangsawan jeung jenderal dina palayanan Raja Philip II ti Makédonia, anu mangrupakeun bapa ti Alexander the Great. Kaluhungan darajat ieu jeung kasang tukang militérna mantuan netepkeun dasar pikeun kalungguhan Seleucus sorangan anu pinunjul sarta naékna ka kakawasaan saterusna sanggeus pupusna Alexander the Great.
Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.
Karajaan Seleucus diadegkeun nalika manéhna ngawasa tilu tina opat wewengkon karajaan Aleksander. Roma ogé nalukkeun tilu kakawasaan géografis pikeun ngarebut kakawasaan sarta jadi raja ti kalér. Nalika Seleucus geus ngamankeun beulah wétan, kulon, jeung kalér, anjeunna jadi raja ti kalér dina narasi sajarah, sarta ibu kotana nya éta kota Babul. Loba raja saterusna milih ngaran “Antiochus” nalika maranéhna naék kana tahta kalér pikeun ngahormat ka karuhun pulitik maranéhna. Kasaluyuanana gampang katingali, lamun anjeun milih pikeun ningali. Lamun henteu, anjeun moal ningali.
The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.
Ngaran “Antiochus” (Ἀντίοχος dina basa Yunani) asalna tina unsur-unsur basa Yunani “anti” (hartina “ngalawan” atawa “sabalikna”) jeung “ocheo” (hartina “nangtung pageuh” atawa “ngamumulé”). Raja-raja ti kalér milih éta ngaran pikeun ngamumulé warisan pulitik maranéhna jeung bapa maranéhna, sakumaha antikristus (para paus) ogé milih ngaran nalika maranéhna mimiti maréntah. Sakumaha para paus téh wawakil ti bapa maranéhna, nyaéta Iblis, kitu deui para Antiochus tina Kakaisaran Siria ngalambangkeun wawakil-wawakil ti bapa maranéhna. Dina panerapan ieu, Antiochus ngawakilan hiji proxy ti bapa maranéhna. Proxy tina kakawasaan kapausan dina taun 1989 nyaéta Amérika Sarikat, sarta kasaksian sekuler ngadukung éta hubungan antara antikristus, Paus Yohanes Paulus II, jeung Ronald Reagan dina pagawean maranéhna pikeun ngaruntuhkeun Uni Soviét baheula.
In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.
Dina ayat kasapuluh nepi ka kasagenep belas, ayat kahiji jeung ayat panungtungna ngandung rujukan langsung ka ayat kaopat puluh jeung kaopat puluh hiji. Ayat kasapuluh sacara langsung ngawakilan ayat kaopat puluh. Ayat kasagenep belas sacara langsung ngawakilan ayat kaopat puluh hiji. Ayat-ayat éta ngawakilan bagian tina nubuat Daniel anu patali jeung poé-poé pamungkas.
“The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .
“Kitab anu disegel téh lain kitab Wahyu, tapi éta bagian tina nubuat Daniel anu patali jeung poé-poé panungtungan. Kitab Suci nyebutkeun, ‘Tapi hidep, hé Daniel, peungpeuk kecap-kecap éta, sarta segel éta kitab nepi ka mangsa ahir: loba anu baris bulak-balik, sarta pangaweruh baris nambahan’ (Daniel 12:4). Nalika éta kitab dibuka, ieu pangandika diproklamasikeun, ‘Waktu moal aya deui.’ (Tingali Wahyu 10:6.) Kitab Daniel ayeuna geus teu disegel deui, sarta wahyu anu dipaparinkeun ku Kristus ka Yohanes kudu nepi ka sakumna pangeusi bumi. Ku nambahanana pangaweruh, hiji umat kudu dipersiapkeun supaya sanggup nangtung dina poé-poé panungtungan....”
“In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.
“Dina amanat malaikat anu kahiji, manusa disaur supaya nyembah ka Allah, Sang Panyipta urang, anu ngadamel dunya jeung sagala rupa anu aya di jerona. Maranéhna geus méré panghormatan ka hiji lembaga kapausan, nepi ka ngabolaykeun daya hukum Yéhuwa, tapi bakal aya nambahan pangaweruh ngeunaan perkara ieu.” Selected Messages, buku 2, 105, 106.
At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.
Dina mangsa ahir dina taun 1989, genep ayat panungtung tina Daniel pasal sabelas ngawakilan “bagian tina nubuat Daniel anu patali jeung poé-poé panungtung.” Ieu dipikawanoh waktu harita éta tuluy dibuka segelna, sarta pambukaan segel éta ngahasilkeun nambahanana pangaweruh ngeunaan “ngadegna Kalulawaan Paus, anu ngajadikeun hukum Yéhuwa henteu aya pangaruhna.” Alfa jeung Oméga salawasna ngagambarkeun ahir ku awalna, sarta prosés pangbuktian anu dimimitian dina taun 1989 téh dirarancang pikeun ngahasilkeun dua golongan anu nyembah.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Jeung anjeunna ngandika, “Maneh sing indit, Daniel, sabab éta kecap-kecap geus dikonci jeung disegel nepi ka mangsa ahir. Loba anu bakal dimurnikeun, dijadikeun bodas, jeung diuji; tapi jalma-jalma jahat bakal terus ngalakonan kajahatan; sarta euweuh sahiji jalma jahat anu bakal ngarti; ari anu wijaksana mah bakal ngarti.” Daniel 12:9, 10.
We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.
Urang ayeuna aya dina mangsa panungtungan tina prosés pangujian éta, sabab pasulayan ngeunaan para perampok dina mimiti Adventisme ayeuna keur diulang deui. Ngalalanyahan para perampok salaku Amérika Sarikat hartina ngalalanyahan Antiokhus salaku para perampok. Ieu téh pasulayan anu sarua pisan jeung nu kajadian di antara kaum Millerit jeung kaum Protestan.
At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.
Dina ahir prosés pangujian, sakumaha dina awal prosés pangujian, anu dimimitian taun 1989, Singa ti kaom Yuda muka segel “éta bagéan tina nubuat Daniel anu patali jeung poé-poé panungtungan.” Dina taun 1989 éta nya éta genep ayat panungtung tina Daniel sabelas, sarta dina ahirna éta nya éta sajarah nu disumputkeun tina ayat opat puluh, anu dilambangkeun ku ayat sapuluh nepi ka genep belas.
We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.
Urang baris neruskeun pamariksaan urang kana genep garis pasalia paham dina sajarah Adventisme dina artikel-artikel salajengna. Anu kahiji tina genep pasalia paham éta ngagambarkeun anu pamungkas tina genep pasalia paham éta. Urang bakal ngagunakeun pasalia paham anu kahiji jeung anu pamungkas pikeun ngalapiskeun opat pasalia paham séjénna, samentara urang ngaguar unsur-unsur anu kalibet dina usaha musuh kabeneran pikeun nyegah umat Allah supaya leres ngabagi “the vision”, anu ditetepkeun ku lambang Roma.
“Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.
“Upami urang teu ngartos kana pentingna mangsa-mangsa anu gancang kaliwat asup kana kalanggengan, sarta teu nyiapkeun diri pikeun nangtung dina poe agung Allah, urang bakal jadi pangurus anu teu satia. Nu jaga kudu nyaho waktu peuting. Ayeuna sagala hal kacida kasaputan ku kasalemetan anu suci, anu kudu kanyahoan ku sakur anu percaya kana bebeneran pikeun mangsa ieu. Maranéhna kudu meta kalayan nyanghareupan poe Allah. Pangadilan-pangadilan Allah geus rek tumiba ka dunya, jeung urang kudu keur nyiapkeun diri pikeun poe anu agung éta.”
“Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.
“Waktu urang téh mulia pisan. Urang ngan boga sababaraha poé, saeutik pisan poé kasempetan pangujian pikeun nyiapkeun diri kana kahirupan anu bakal datang, anu langgeng. Urang teu boga waktu pikeun dipaké dina léngkah-léngkah anu asal-asalan. Urang kuduna sieun lamun ngan ukur nyabutan beungeut Firman Allah.” Testimonies, jilid 6, 407.