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# Rome Establishes the Vision - Number Five

Roma Netepake Wahyu — Nomer Lima

Unveiling the Repeated Prophetic Controversies in Adventism: Understanding the Robbers of Thy People

Mbabar Kontroversi Profetik Sing Kaulang Maneh ing Adventisme: Mangertèni Para Perampok saka Bangsamumu

Author

Jeff Pippenger

Published

August 9, 2024

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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.

Ing artikel pungkasan kita sampun ngenali enem garis pasulayan kenabian ingkang sampun kadadosan ing sajarah Adventisme wiwit saking jaman Millerite dumugi dinten samenika. Kawula negesaken bilih pasulayan ingkang kapisan lan ingkang pungkasan ngenani “para begal saking bangsamu” wonten ing ayat patbelas saking Daniel pasal sewelas punika kanthi kenabian sajatosipun sami. Para Millerite mangertos bilih “para begal” punika Rum, dene para Protestan mucalaken bilih “para begal” punika satunggaling ratu Siria ingkang asmanipun 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.

> Lan ing wektu-wektu iku bakal ana akèh wong kang padha nglawan ratu ing sisih kidul; uga para wong kasar saka bangsamu bakal ngunggakaké awaké dhéwé kanggo netepaké wahyu iku; nanging wong-wong mau bakal tiba. 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.

Miwiti ing ayat kaping sepuluh, lan tumuli terus nganti ayat kaping limalas, dipratelakaké ana peperangan antarané karajan Mesir lan Siria. Mesir ing pérangan iki iku raja sisih kidul, lan raja Siria dipratélakaké minangka raja sisih lor. Ayat kaping sepuluh nandhani apa sing déning para sejarawan diarani wiwitané perang Siria kaping papat ing taun 219 SM, ayat kaping sewelas lan rolas nggambaraké perang ing Raphia ing taun 217 SM, lan akibaté sawisé iku. Banjur ayat kaping telulas nganti limalas nandhani perang ing Panium ing taun 200 SM. Ing ayat kaping sepuluh nganti limalas, raja Siria iku Antiochus Magnus, panguwasa Kakaisaran Seleukus.

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 kaping sepuluh nggambarake sajarah nalika Antiochus Magnus miwiti perang kanggo ngrebut bali wewengkon sing wis direbut saka karajan Seleukia pirang-pirang taun sadurunge. Ing ayat kasebut, dhèwèké kasil ngrebut bali wewengkon sing ilang mau ing taun 219 SM, nanging banjur kanggo sawatara wektu mungkasi panyerangané lan ngupaya nglumpukake manèh kakuwatan militèrné. Dhèwèké wis ngrebut bali pangwasané marang wewengkon sing ilang mau, lan maju nganti tekan tapel wates Mesir, karajan sisih kidul sing dipréntah déning dinasti Ptolemy. Antarané taun 219 SM lan 217 SM, raja sisih kidul lan raja sisih lor padha nyusun rancangan kanggo perang Raphia sing wis nyedhak.

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 Magnis 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.

Perang Raphia dumadi ing taun 217 SM, lan karajan kidul, yaiku Mesir, sing dipréntah déning Ptolemaios, menang nglawan raja Siria, Antiochus Magnus, raja ing sisih lor miturut pethikan ramalan mau. Banjur ing ayat telulas nganti limalas, pitulas taun sawisé iku, yaiku ing taun 200 SM, Antiochus Magnus, sing nalika iku wus ngadani pasemakmuran karo Filipus saka Makedonia, nyerang Mesir ing perang Panium. Nalika iku karajan kidul, yaiku Mesir, nduwèni raja bocah sing umuré limang utawa nem taun, lan Antiochus Magnus lan Filipus ora bisa nahan awaké kanggo njupuk kauntungan saka raja bocah Mesir iku, lan Antiochus Magnus menang ing perang Panium. Telung ayat sing makili perang Panium iku ngemu ayat patbelas, ing kono ana kakuwatan anyar kang dilebokaké menyang narasi ramalan kasebut.

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.

Para perampoking bangsamu iku sawijining kakuwatan kang béda karo ratu kidul saka Mesir, utawa ratu lor saka Seleukia, utawa Filipus panguwasa Makedonia. Wong-wong Millerit mangertèni manawa Roma iku para perampoking bangsamu. Salah siji tembung dhasar Ibrani kang dijarwakaké dadi “perampok” tegesé wong kang ngrémuk. Roma kapir kauningakaké ing ramalan minangka kakuwatan kang bakal ngrémuk dadi pecahan-pecahan.

> 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.

> Sakwise iku aku weruh ana ing paningalan wengi, lah ana kéwan kaping papat, nggegirisi lan ngeboti, sarta kuwat banget; lan iku duwé untu wesi gedhé: iku nguntal lan ngremuk dadi ceceran, lan ngidak-idak turahé nganggo sikilé dhéwé: lan iku béda karo sakèhé kéwan sing sadurungé; lan iku duwé sungu sepuluh. Daniel 7:7.

When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.

Nalika Uriah Smith mènèhi komentar bab para begal, dhèwèké ngutip sawijining ahli sajarah sing nedahaké yèn para begal iku nglambangaké para pelanggar.

> “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.

> “Saiki ana sawijining kakuwasan anyar dipratelakaké,—‘para perampok saka bangsamu;’ kanthi teges harfiah, pangandikanipun Uskup Newton, ‘para pemecah saka bangsamu.’ Adoh ing pinggir Kali Tiber, sawijining karajan wis ngupadi panguripan kanthi rancangan-rancangan kang kebak ambisi lan maksud-maksud kang peteng. Wiwitané cilik lan ringkih, nanging banjur tuwuh kanthi cepet kang nggumunakaké ing kakuwatan lan kasantosan, ngulur kanthi ngati-ati mrana-mrene kanggo nyoba kasektené lan nguji kakuwataning lengen perangné, nganti, sawisé sadar marang kakuwatané dhéwé, kanthi kendel ngangkat sirahé ana ing antaraning bangsa-bangsa ing bumi, lan kanthi tangan kang ora bisa dikalahaké nyekel kemudi urusan-urusané. Wiwit wektu iku, asmane Roma ngadeg ana ing kaca sajarah, katakdiraké sajroning jaman kang dawa kanggo ngendhalèkaké urusan-urusaning donya, lan ngetokaké pangaribawa kang ageng ana ing antaraning bangsa-bangsa nganti tekan wekasaning 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 Revelation, 257.

> “Roma ngandika; lan Siria sarta Makedonia enggal nemoni ana owah-owahan kang tumiba ing wujud impené. Bangsa Romawi campur tangan kanggo mbélani raja enom Mesir, kanthi netepaké yèn dhèwèké kudu dilindhungi saka karusakan kang dirancang déning Antiokhus lan Filipus. Iki dumadi ing taun 200 SM, lan iki dadi salah siji saka campur tangan wigati kang wiwitan déning bangsa Romawi ing prakara-prakara Siria lan Mesir.” Uriah Smith, Daniel and 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.

Pratelan pratélan ing ayat-ayat mau kasembadan watara rong puluh taun, wiwit taun 219 SM nganti taun 200 SM, nanging para nabi ngandharaké luwih akèh bab dina-dina pungkasan tinimbang dina-dina nalika padha gesang.

> “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. . . .

> “Saben para nabi jaman kuna ngandika ora pati kanggo jamané dhéwé, nanging luwih kanggo jaman kita, mulané pamedharing ramalané tetep sah tumrap kita. ‘Saiki samubarang iki kabèh kadadéan marang wong-wong mau minangka tuladha; lan iku katulis kanggo pepéling kita, wong-wong kang tekan marang pungkasaning jagad.’ 1 Korinta 10:11. ‘Dudu kanggo awaké dhéwé, nanging kanggo kita wong-wong mau padha ngladèni prakara-prakara kang saiki kababar marang kowé déning wong-wong kang martakaké Injil marang kowé kanthi Roh Suci kang katurunaké saka swarga; prakara-prakara iku sing para malaékat padha kepéngin nyawang.’ 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.

> “Alkitab wis nglumpukaké lan ngiket dadi siji bandha-bandhané kanggo generasi pungkasan iki. Kabèh prastawa gedhé lan tindak tanduk suci ing sajarah Prajanjian Lawas wis kedadéan, lan saiki lagi kaulang manèh ana ing pasamuwan ing dina-dina pungkasan iki.” 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.

Sanadyan Daniel ora urip ing jangka wektu rong puluh taun sing lagi kita rembug, ilham lumantar tulisan-tulisan Sister White maringi weruh marang kita yèn akèh saka sajarah sing kacathet ing Daniel sewelas bakal kaulang manèh ing panggenapan pungkasan saka Daniel sewelas.

> “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.

> “Kita ora duwe wektu kanggo ilang. Mangsa kang kebak kasangsaran ana ing ngarep kita. Donya lagi kagugah déning roh perang. Ora suwé manèh, adegan-adegan kasangsaran kang kasebut ana ing para ramalan bakal kelakon. Ramalan ing Daniel pasal kaping sewelas wis meh tekan ing kasampurnan pangenapé. Akèh saka sajarah kang wis kelakon minangka pangeneping ramalan iki bakal diulang manèh.” Manuscript Releases, nomer 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 nganti limalas saka Daniel sewelas nggambarake sajarah dina-dina pungkasan kang nuntun marang ukum Minggu sing enggal bakal rawuh, amarga ayat nembelas netepake kapan Roma, sapisanan, ngrebut “tanah kamulyan.”

> 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.

> Nanging wong kang teka nglawan dheweke bakal tumindak manut karsane dhewe, lan ora ana siji waé kang bakal bisa ngadeg ana ing ngarepé: lan dheweke bakal ngadeg ana ing tanah kamulyan, kang bakal katumpes déning tangane. 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.

Daniel migunakaké ungkapan “tanah kamulyan” kaping pindho ing tulisané. Sing kapisan ana ing ayat nembelas, nalika Roma kapir kang nyata nelukaké tanah kamulyan Yéhuda kang nyata.

> “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.

> “Sanadyan Mesir ora bisa ngadhepi Antiochus, ratu saka lor, Antiochus dhewe ora bisa ngadhepi wong-wong Rum, kang saiki teka nglawan dheweke. Ora ana maneh karajan-karajan kang bisa nahan kakuwatan iki sing lagi munggah. Siria kasoran lan dilebokake menyang kakaisaran Rum, nalika Pompey, BC 65, njabut kagungane Antiochus Asiaticus, lan ngowahi Siria dadi sawijining provinsi 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 Revelation, 259.

> “Panguwasa sing padha iku uga bakal ngadeg ing Tanah Suci, lan ngentekake iku. Roma dadi kagandhèng karo umat Allah, yaiku wong-wong Yahudi, lumantar sawijining pasetya, ing taun 162 SM, wiwit tanggal iku Roma ngasta papan kang wigati ing kalèndher kenabian. Nanging mangkono, Roma durung olèh wewenang nguwasani Yudea lumantar panaklukan nyata nganti taun 63 SM; lan banjur kelakon kanthi cara kaya mangkéné.” Uriah Smith, Daniel and Revelation, 259.

The other verse where Daniel employs the “glorious land” is in verse forty-one.

Ayat liyané ing ngendi Dhanièl migunakaké tembung “tanah kamulyan” iku ana ing ayat patang puluh siji.

> 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.

> Panjenengané uga bakal lumebet ing tanah kamulyan, lan akèh nagara bakal katumpes; nanging iki bakal uwal saka tangane, yaiku Edom, lan Moab, lan para pangarepé bani 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.

Mesthi waé ayat patang puluh siji ndherek ayat patang puluh, lan ayat patang puluh diwiwiti nganggo tembung, “lan ing wektu pungkasan.” Ing The Great Controversy, Sister White netepake taun 1798 minangka “wektu pungkasan,” mula ayat patang puluh siji lagi nandhani sajarah sing tumindak sawisé wektu pungkasan ing 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.

> “Nanging ing wektu wekasan, pangandikané nabi, ‘Akeh wong bakal mrana-mréné, lan kawruh bakal saya mundhak.’ Daniel 12:4.... Wiwit taun 1798 kitab Daniel wis kabikak segelé, kawruh bab ramalan-ramalan wis saya tambah, lan akèh wong wis martakaké pawarta khidmat bab pangadilan sing wis cedhak.” 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 kamulyan ing ayat patang puluh siji iku dudu Yéhuda kuna sing nyata ing jaman biyèn, nanging Yéhuda rohani ing jaman saiki. Amérika Sarékat iku Yéhuda rohani modhèren, lan ayat patang puluh siji iku lagi nedahaké angger-angger Minggu sing bakal enggal rawuh ing Amérika Sarékat.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Nanging dudu kang kasukman iku kang luwih dhisik, nanging kang alamiah; lan sawisé iku, banjur kang kasukman. 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 punika dipralambangakên déning ayat nembelas, awit “sapérangan ageng saking sajarah ingkang sampun kalampahan” wontên ing panggenaping Daniel sewelas badhé kaulang malih. Ayat-ayat saking angka sedasa ngantos gangsal welas ing akhir jaman nggambaraken sajarah ingkang ndhèrèk sadèrèngipun lan nuntun dhateng 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 sisih lor ing limang ayat mau, uga raja sisih kidul kang kaleksanan lumantar raja Seleukid Antiochus Magnus lan para raja Mesir saka karajan Ptolemaik, minangka pralambang kakuwasan-kakuwasan sing dadi punjering sajarah kang nuntun marang angger-angger Minggu sing bakal enggal teka. Ayat-ayat iki nandhani sajarahing obahe wong satus patang puluh papat ewu, amarga ayat sepuluh nandhani ambruke Uni Soviet ing taun 1989, lan ayat nembelas nandhani angger-angger Minggu sing bakal enggal teka.

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 nekanaké ayat-ayat punika kanthi nyaraské ayat sepuluh kaliyan ayat patang puluh lan ayat nembelas kaliyan ayat patang puluh siji. Rujukan langsung dhateng tanah kamulyan literal ingkang dados pralambang tumrap tanah kamulyan rohani ing ayat patang puluh siji punika minangka pungkasaning enem ayat punika, lan ayat sepuluh punika wiwitanipun.

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.

Kados déné Kristus mesthèkaké bilih ayat nembelas kagandhèng langsung kaliyan ayat patang puluh siji, makatên ugi, ayat sepuluh kagandhèng langsung kaliyan ayat patang puluh. Ungkapan ing ayat sepuluh, “mbludag, lan ngliwati,” punika sami persis kaliyan frasa Ibrani ingkang dipunjarwakaken dados “mbludag lan nglangkahi” ing ayat patang puluh. Frasa punika namung kapanggih wonten ing satunggal papan sanès malih wonten ing Kitab Suci, ananging dipunjarwakaken kirang sethithik béda tinimbang ing ayat sepuluh lan ayat patang puluh. Nanging mekaten, punika tetep frasa Ibrani ingkang sami.

> 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.

> Lan dhèwèké bakal ngliwati Yehuda; dhèwèké bakal mbledhos ngluwihi wates lan nglimputi, nganti tekan gulu; lan ambané swiwiné bakal ngebaki jembaring tanahmu, dhuh Imanuel. 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.”

“mbludag lan ngluwihi” ing Yesaya iku padha karo “mbludag, lan nyabrang” ing ayat sepuluh, lan “mbludag lan ngliwati” ing ayat patang puluh. Luwih saka iku, saben telung ayat mau padha njlentrehake sawijining serangan saka ratu ing sisih lor marang ratu ing sisih kidul. Ing Yesaya, ratu ing sisih lor saka Asyur, yaiku Sanherib, lagi nyerang Yehuda, karajan ing sisih kidul saka Israel. Ing ayat sepuluh, Antiokhus Magnus, ratu ing sisih lor saka Kakaisaran Seleukia, lagi nyerang karajan kidul, yaiku Mesir. Ing ayat patang puluh, ratu ing sisih lor, yaiku kakuwatan kapapaan, kang wis nampa tatu sing mateni ing wiwitan ayat patang puluh, lagi nyerang kakuwatan ateistis ing sisih kidul, yaiku Uni Soviet. Saben ayat makili struktur kenabian sing padha, yaiku sawijining pasulayan antarane para ratu ing sisih lor lan sisih kidul, lan ing saben ayat ratu ing sisih lor “mbludag lan ngliwati.”

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.

Paseksènipun Yesaya lan ayat kaping sepuluh kaloronipun nedahaken bilih nalika ratu ing sisih lor nyerang, piyambakipun mandheg sadèrèngipun mlebet ing kutha krajanipun karajan sisih kidul. Sanhèrib nggawa papranganipun dumugi ing témbok-tembok Yérusalèm, lan boten langkung saking punika. Ing taun 219 SM, Antiokhus Magnus rawuh dumugi ing tapel wates Mesir lan mandheg. Lajeng piyambakipun kalah ing paprangan ing Raphia ingkang kalampahan kalih taun sasampunipun, ing taun 217 SM. Sanhèrib rawuh dumugi ing témbok-tembok Yérusalèm lan kalah ing paprangan punika nalika Gusti 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.

> Mulane mangkono pangandikané Pangeran bab ratu ing Asyur: Dhèwèké ora bakal mlebu ing kutha iki, lan ora bakal nglepasaké panah ana ing kana, lan ora bakal maju ngadhep kutha iki kalawan tamèng, lan ora bakal nimbun tanggul marang iku. Lumantar dalan kang dilakoni nalika teka, lumantar dalan iku uga dhèwèké bakal bali, lan ora bakal mlebu ing kutha iki, mangkono pangandikané Pangeran. Awit Ingsun bakal mbéla kutha iki, kanggo nylametaké, marga saka kaurmataning Ingsun piyambak lan marga saka abdiningSun Dawud. Lan kadadéan ing wayah bengi iku, malaékaté Pangeran tindak metu lan matèni ing pamegatané wong Asyur satus wolung puluh lima èwu; lan nalika wong-wong mau tangi ésuk-isuk, lah, kabèh wus dadi mayit. Mulané Sanherib, ratu ing Asyur, mangkat lan lunga bali, banjur manggon ing Niniwé. Lan kadadéan, nalika dhèwèké lagi nyembah ana ing padalemané Nisrokh, allahé, Adramelekh lan Saréser, anak-anaké, matèni dhèwèké nganggo pedhang; banjur padha oncat menyang tanah Armenia. Lan Esarhadon, anaké, jumeneng ratu nggentèni dhèwèké. 2 Para 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.

Ing taun 1989, raja sisih lor nyapu sirna Uni Soviet, nanging dheweke ora ngalahaké ibukutha Uni Soviet. Rusia isih tetep ngadeg. Peperangan sabanjuré, kang dipralambangaké ana ing ayat sewelas lan rolas, yaiku peperangan ing Raphia, kang uga dipralambangaké déning rubuhipun bala tentarané Sanherib lan pati panjenengané sawisé iku, kang nandhakaké sawijining kamenangan tumrap raja sisih kidul, yaiku Yehuda ing paseksèn Sanherib, lan Raphia ing paseksèn 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 sepuluh maringi sesambungan langsung marang ayat patang puluh, lan ayat nembelas maringi sesambungan langsung karo ayat patang puluh siji. Ayat sepuluh nganti nembelas nggambarake sajarah wiwit taun 1989 tekan hukum Minggu. Ayat kasebut nggambarake sawijining sajarah kang kasamar ing ayat patang puluh, kang diwiwiti kanthi rubuhe Uni Soviet ing taun 1989 lan terus lumaku nganti hukum Minggu. Ayat sepuluh uga kanthi langsung nyambungake “pitung kaping” ing Leviticus likur enem karo sajarah kang kasamar iku, nanging garis kayekten kasebut ana ing njaban apa kang lagi kita aturake ing kene.

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.

Ing sajarah Millerite, prakara kapisan saka enem pasulayan utama ing sajroning Adventisme ngenani pangenalan kang bener tumrap Roma dumadi, lan prakara iku ana gegayutane karo sapa kang dilambangaké déning para begal ing ayat patbelas. Wong-wong Protestan ngugemi yèn para begal iku nglambangaké Antiochus Epiphanes, déné wong-wong Millerite ngenali iku minangka Roma. Ing pasulayan pungkasan ing Adventisme ngenani pangenalan kang bener tumrap Roma, prakara iku uga ana gegayutane karo para begal ing ayat patbelas. Sawijining golongan, kang diwakili déning wong-wong Millerite, lagi njaga pangerten dhasar kagungané wong-wong Millerite, kang wis diparengaké panyetujuan déning Roh Wangsit.

> “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.

> “Aku wis weruh manawa bagan 1843 iku dipandhegani déning astaning Pangéran, lan yèn iku ora kena diowahi; yèn angka-angkane iku kaya sing Panjenengané kersa; yèn astanipun ngungkuli lan ndhelikake sawijining kaluputan ing sawetara angka mau, supaya ora ana wong kang bisa weruh iku, nganti astanipun dicopot.” Early Writings, 74.

That sacred chart identifies the controversy with the notation of 164 BC.

Bagan suci punika ngenali pasulayan punika kanthi katrangan 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 Pejahipun Antiochus Epiphanes, ingkang mesthi kemawon boten jumeneng nglawan Sang Pangeranipun para pangeran, awit piyambakipun sampun pejah 164 taun saderengipun Sang Pangeranipun para pangeran miyos.”

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 marang kontroversi kasebut ing bagan suci iku nglambangaké siji-sijiné kayektèn sing katuduhaké ing bagan suci kang ora dhedhasar marang sawijining wacana kenabian saka Sabdané Allah. Kanthi mangkono, iku nandhani sawijining pratandha dalan, dudu saka sajarah Alkitab, nanging saka sajarah Advent, lan “iku ora kena diowahi,” awit kontroversi kasebut mratelakaké kepriyé wahyu kenabian iku diteguhaké. Nolak kayektèn dhasar iku ateges ing wektu sing padha uga nolak wewenangé pambeneran Roh Nubuat marang 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.

> “Pangapusaning panipuning Iblis kang pungkasan piyambak yaiku gawe supaya paseksèning Rohing Allah dadi tanpa daya. ‘Ing endi ora ana wahyu, bangsa iku bakal binasa’ (Wulang Bebasan 29:18). Iblis bakal nyambut gawé kanthi akal licik, lumantar manéka cara lan lumantar manéka piranti, kanggo ngoyagake kapercayané umat Gusti Allah kang kari tumrap paseksèn kang sejati. Panjenengané bakal nglebokaké wahyu-wahyu palsu kanggo nyasaraké, lan bakal nyampuraké kang palsu karo kang sejati, nganti wong-wong dadi jijik, saéngga bakal nganggep samubarang kabèh kang mawa aran wahyu minangka salah sawijiné wujud fanatisme; nanging jiwa-jiwa kang jujur, kanthi mbandhingaké kang palsu lan kang sejati, bakal bisa mbedakaké antarané loro mau.” 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.”

Pasekèlan pungkasan saka “para perampoking bangsamumu” iku padha karo kang kapisan, lan tanpa pangerten bab pralambang kang netepake wahyu mau, “umat iku bakal nemahi karusakan.” Wong-wong mau “nemahi karusakan” amarga “ngilangake daya paseksene Rohing Allah.”

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 sijiné ngaku yèn Amerika Sarékat kaandharaké minangka para begal ing ayat patbelas. Golongan iku ora bisa utawa ora gelem ndeleng yèn Antiochus Magnus ing ayat sepuluh tekan limalas makili Amerika Sarékat. Kaya para Protestan sajroning sajarah Millerite kang ngaku yèn para begal iku Antiochus, mangkono uga golongan kang ora gelem ndeleng mau ngenali para begal minangka kakuwatan (Amerika Sarékat) kang dilambangaké déning Antiochus.

Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, the Rabshakeh.

Panyerangan Sanherib marang Yehuda kang nganti tekan ibukutha, Yerusalem, lan kang banjur gagal, dipimpin déning panglima Sanherib, yaiku 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.

> Mulanéa saiki, kula nyuwun, mènèhana tanggungan marang gusti kula, ratu Asyur, lan kula bakal maringi panjenengan rong èwu jaran, manawa panjenengan saka pihak panjenengan bisa nyedhiyakaké para panunggangé. Yèn mangkono, kepriyé panjenengan bakal bisa ngusir pasuryané siji panglima saka para abdiné gusti kula sing paling cilik, lan ngandel marang Mesir kanggo kréta perang lan para prajurit nunggang jaran? Apa saiki kula teka munggah tanpa Pangéran nglawan panggonan iki kanggo ngrusak? Pangéran ngandika marang kula, Munggaha nglawan tanah iki, lan rusakna iku. Banjur Élyakim bin Hilkia, sarta Syébna, lan Yoah, matur marang Rabsyaké: Kawula nyuwun, ngendikana marang para abdi panjenengan migunakaké basa Siria, amarga kawula mangertos iku; lan aja ngandika karo kawula nganggo basa Yehuda ing pangrungoné wong-wong kang ana ing témbok. Nanging Rabsyaké ngandika marang wong-wong mau: Apa gusti kula ngutus kula marang gustimu lan marang kowé kanggo ngucapaké tembung-tembung iki? Apa dudu marang wong-wong sing lungguh ana ing témbok, supaya padha mangan reregedé dhéwé lan ngombé pipisé dhéwé bebarengan karo kowé? Banjur Rabsyaké ngadeg lan sesambat kanthi swara banter nganggo basa Yehuda, lan ngandika: Rungokna pangandikané ratu agung, ratu Asyur. 2 Para Raja 18:23–28.

The 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 iku ngaturaké dudu tembungé dhéwé, nanging tembungé Sennacherib, raja Asyur. Ing Daniel pasal sewelas ayat patang puluh, raja ing sisih lor iku yaiku kakuwasan kapapaan sing ing wektu wekasan taun 1798 nampa tatu pati ana ing tangan Prancis atheis, yaiku raja ing sisih kidul. Ing ayat iku raja ing sisih lor pungkasane mbales lan nglimputi karajan sisih kidul (USSR) ing taun 1989. Nalika raja ing sisih lor ngrampungaké pakaryan iku, dhèwèké nggawa bebarengan karo dhèwèké “kreta, lan para jaranan, lan akèh kapal.” “Kreta lan para jaranan” makili kakuwatan militèr lan “kapal” makili kakuwatan ékonomi. Lambang-lambang iku nandhakaké Amérika Sarékat minangka bala proksi Romawi kapapaan ing kamenangan taun 1989, kaya sing dilambangaké déning Rabshakeh. Antiochus Magnus ing ayat sepuluh tekan limalas makili Amérika Sarékat, lan kaya William Miller kanthi bener ngenali yèn tembung “uga” ing ayat patbelas netepaké sawijining kakuwatan anyar mlebu ing narasi ramalan, mula “para panyamun” mesthi makili sawijining kakuwatan sing béda saka raja-raja Ptolemaik ing sisih kidul, utawa Antiochus raja ing sisih lor, utawa Filipus saka Makedonia.

> “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.

> “Ratu ing sisih kidul,” ing ayat punika, tanpa mangu-mangu, tegesipun mesthi ratu Mesir; nanging punapa ingkang dipun wastani “para perampog saking ummatira” punika, tumrap sawetawis tiyang, mbok bilih taksih dados prekawis ingkang diragukaken. Bilih punika boten saged dipun tegesi Antiochus, utawi ratu Siria pundi kemawon, punika cetha; awit malaékat sampun ngandika bab bangsa punika sajroning sawetara ayat sadèrèngipun, lan sapunika ngandika, “ugi para perampog saking ummatira,” lsp., kanthi cetha nedahaken sawijining bangsa sanès. Kawula badhé ngakeni bilih Antiochus mbok bilih pancèn naté ngrampog tiyang Yahudi; nanging kepriyé punika saged “netepaken wahyu,” dene Antiochus boten kasebat wonten ing pundi-pundi sajroning wahyu punika minangka nindakaken pakaryan ingkang mekaten; awit piyambakipun kalebet ingkang dipun wastani karajan Yunani sajroning wahyu punika. Malih, “netepaken wahyu,” kedah dipun tegesi ndadosaken temtu, ngrampungaken, utawi netepi punika.” 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.

“Antiokhus” iku jeneng sing dipilih déning akèh raja saka Kakaisaran Seleukia Siria. Pangadeg kakaisaran iku yaiku Seleukus Nicator, lan ing antarané ana kira-kira rong puluh enem nganti telung puluh raja sing nyakup kabèh dhaptar para raja Seleukia. Akèh saka para raja mau milih jeneng “Antiokhus”, kaya déné akèhé para paus milih jeneng tahta nalika padha kapilih dadi paus. Para paus iku kabèh “antikristus,” sing tegesé “nglawan Kristus”. Tembung “anti” tegesé “nglawan”. Minangka antikristus, wong-wong mau wis njupuk jeneng leluhur rohaniné, yaiku Iblis. Iblis lan para paus loro-loroné padha diidentifikasi minangka antikristus ing ilham.

> “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 kanggo nindakaké pambrontakan sing diwiwiti ing swarga bakal terus makarya ana ing para anak duraka.” Testimonies, jilid 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.

Paus punika minangka wakilipun Sétan, mila piyambakipun kalebet ingkang nglawan Sang Kristus, lan awit saking punika piyambakipun punika “antikristus.” Nalika mundhut kalenggahan minangka paus, piyambakipun milih nama, lan lajeng dados wakilipun Sétan wonten ing 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.

> “Kanggo njamin kauntungan lan pakurmatan kadonyan, greja kapimpin kanggo ngupaya sih lan panyengkuyung saka para wong agung ing bumi; lan kanthi mangkono, sawisé nampik Kristus, greja banjur kabujuk kanggo masrahaké kasetyan marang wakilé Iblis—uskup Roma.” The Great Controversy, 50.

By their works you shall know them, and the popes carry on the same work as Satan.

Saka pakaryané kowé bakal wanuh marang wong-wong mau, lan para paus nerusaké pakaryan kang padha kaya pakaryané 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.

> “Liwat paus Roma, pakaryan kang padha iku wis katindakaké ing kéné, ing bumi, kaya pakaryan kang katindakaké ing plataran swarga sadurungé pangeran pepeteng diusir. Iblis ngupaya mbeneraké angger-anggering Allah ing swarga, lan nyedhiakaké sawijining owah-owahan miturut gagasané dhéwé. Panjenengané ngluhuraké paugeran pangrasané dhéwé ngluwihi paugeraning Sang Pencipta, lan mapanaké karsané dhéwé ngluwihi karsaning Yéhuwah, lan kanthi mangkono sajatiné ngumumaké yèn Allah iku bisa kliru. Paus uga nempuh dalan kang padha lan, kanthi ngakoni bilih dhèwèké ora kena kliru, ngupaya nyelarasaké angger-anggering Allah supaya cocog karo gagasan-gagasané dhéwé, kanthi ngira bilih dhèwèké saged mbeneraké kasalahan-kasalahan kang miturut panemuné katon ana ing pranatan lan dhawuh-dhawuhé Gustining swarga lan bumi. Sajatiné dhèwèké ngandika marang jagad, Aku bakal maringi kowé angger-angger kang luwih becik tinimbang kagungané Yéhuwah. Saèstu, sepira gedhéné panacad tumrap Allahing swarga iki!” 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.

Sanadyan Seleucus Nicator ngedegaké Kakaisaran Seleukia, akèh raja-raja sabanjuré milih jeneng “Antiochus,” minangka pakurmatan, dudu marang Seleucus, nanging marang bapaké. Bapaké Seleucus, Antiochus, iku sawijining bangsawan lan jenderal ing pangabdiané Raja Filipus II saka Makedonia, yaiku bapaké Aleksander Agung. Kalungguhan minangka bangsawan lan latar mburi kamiliteran iki mbiyantu netepaké dhasar tumrap perané Seleucus dhéwé kang pinunjul lan munggahé marang panguwasa sawisé pati Aleksander Agung.

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.

Karajané Seleucus katetepaké nalika dhèwèké nguwasani telu saka patang wewengkon karajané Alexander. Roma uga nelukaké telung kakuwasan géografis supaya bisa nguwasani lan dadi ratu ing lor. Nalika Seleucus wus ngamanaké sisih wétan, kulon, lan lor, dhèwèké banjur dadi ratu ing lor ana ing narasi sajarah, lan ibu kuthané yaiku kutha Babilon. Akeh raja sawisé iku milih jeneng “Antiochus” nalika padha njupuk dhampar lor kanggo ngurmati leluhur pulitiké. Paralelé gampang katon, manawa panjenengan milih kanggo ndeleng. Menawa ora, ya ora.

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.

Jeneng “Antiochus” (Ἀντίοχος ing basa Yunani) asalé saka unsur-unsur Yunani “anti” (tegesé “nglawan” utawa “kosok balèn”) lan “ocheo” (tegesé “nyekel kanthi kukuh” utawa “njaga lestari”). Para raja lor milih jeneng mau kanggo njaga warisan pulitiké bebarengan karo bapakné, kaya déné antikristus (para paus) milih jeneng nalika wiwit mrentah. Kaya déné para paus iku dadi wakil saka bapakné, yaiku Iblis, mangkono uga para Antiochus saka Kakaisaran Siria dadi pralambang para wakil saka bapakné. Ing penerapan iki, Antiochus nggambaraké sawijining proksi saka bapakné. Proksi saka kakuwasan kapausan ing taun 1989 yaiku Amérika Sarékat, lan paseksèn sekuler njunjung sesambungan antarané antikristus, Paus Yohanes Paulus II, lan Ronald Reagan ing pakaryané kanggo ngrubuhaké tilas Uni Soviet.

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.

Ing ayat sepuluh nganti nembelas, ayat kang kapisan lan kang pungkasan ngemu rujukan langsung marang ayat patang puluh lan patang puluh siji. Ayat sepuluh kanthi langsung nggambarake ayat patang puluh. Ayat nembelas kanthi langsung nggambarake ayat patang puluh siji. Ayat-ayat kasebut nglambangake bagéan saka wangsit Daniel kang ana gandhengané karo dina-dina wekasan.

> “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 kang kasegel iku dudu kitab Wahyu, nanging bagean saka wangsit Daniel kang magepokan karo dina-dina wekasan. Kitab Suci ngandika, ‘Nanging sira, hé Daniel, tutupen tembung-tembung iku lan segelen kitab iku nganti tekan wekasaning jaman; akèh wong bakal mrana-mrene, lan kawruh bakal saya nambah’ (Daniel 12:4). Nalika kitab iku kabukak, pawarta iki katlairaké, ‘Wektu ora ana manèh.’ (Delengen Wahyu 10:6.) Saiki kitab Daniel wis ora kasegel manèh, lan wahyu kang kaparingaké déning Kristus marang Yokanan kudu tumeka marang kabèh para warga ing bumi. Lumantar tambahing kawruh, sawijiné umat kudu disiyapaké supaya tetep ngadeg ing dina-dina wekasan....”

> “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.

> “Ing piweling malaékat kang kapisan, manungsa katimbalan supaya nyembah marang Gusti Allah, Sang Pencipta kita, kang nitahaké jagad lan samubarang kabèh kang ana ing jeroné. Wong-wong mau wis ngaturaké pangabekti marang sawijining pranataning Kepausan, saéngga angger-anggeré Yéhuwah dadi ora kaélingaké dayané, nanging bakal ana tambahing kawruh ngenani prakara iki.” 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.

Ing wekasaning jaman ing taun 1989, enem ayat pungkasan saka Daniel pasal sewelas makili “bagean saka ramalan Daniel kang ana gandhèngané karo dina-dina pungkasan.” Bab iku banjur diakoni nalika pungkasané kabukak segelé, lan pambukakan segel mau ngasilaké tambahing kawruh bab “madegé Kepausan, kang ndadèkaké angger-anggeré Yéhuwah ora ana paédahé.” Sang Alpha lan Omega tansah nggambaraké wekasan lumantar wiwitané, lan prosès panggulawenthah kang wiwit ing taun 1989 iku dirancang kanggo ngasilaké rong golongan panyembah.

> 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.

> Lan Panjenengané ngandika, “Padha lumakua, Dhanièl, amarga tembung-tembung iki katutup lan kasegel nganti tekan wekasaning jaman. Akeh wong bakal kasucekake, diputihaké, lan katamtokaké; nanging wong-wong duraka bakal tumindak duraka; lan ora ana siji waé saka wong-wong duraka kang bakal mangerti; nanging wong-wong wicaksana bakal mangerti.” 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.

Saiki kita ana ing mangsa pungkasan saka proses panggodhèn iku, awit pasulayan bab para begal ing wiwitan Adventisme saiki lagi diambalaké manèh. Ngenali para begal iku minangka Amérikah Sarékat tegesé ngenali Antiokhus minangka para begal. Iki pasulayan sing padha persisé karo pasulayané para Millerit lan para 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.

Ing pungkasaning prosès pamriksan, padha kaya ing wiwitaning prosès pamriksan, kang wiwit ing taun 1989, Sang Singa saka taler Yehuda mbikak segèl “bageyaning wangsité Daniel kang magepokan karo dina-dina wekasan.” Ing taun 1989, iku ana ing nem ayat pungkasan saka Daniel sewelas, lan ing pungkasan iku yaiku sajarah kang kasimpen saka ayat patang puluh, kang dilambangaké déning ayat sepuluh tekan nembelas.

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.

Kita badhé nerusaké panggatosan kita ngenani enem jalur pasulayan ing sajroning sajarah Adventisme ing artikel-artikel salajengipun. Ingkang kapisan saking enem pasulayan punika nggambaraken ingkang pungkasan saking enem pasulayan punika. Kita badhé migunakaké pasulayan ingkang kapisan lan ingkang pungkasan kanggé numpangaké papat pasulayan sanèsipun, nalika kita nggelar unsur-unsur ingkang gegayutan kaliyan upaya satru kabeneran kanggé nyegah umatipun Allah supados saged mbagèkaké “sesanti” kanthi leres, ingkang dipesthèkaké kanthi pralambang 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.

> “Manawa kita ora mangertèni wigatining wektu-wektu sing lumaku kanthi cepet tumuju ing kalanggengan, lan ora siyap kanggo ngadeg ing dina gedhé kagungané Allah, kita bakal dadi pangrèh sing ora setya. Sing njaga kudu mangertèni wayah bengi. Saiki samubarang kabungkus déning kasakralan kang kudu disadhari déning kabèh wong sing pracaya marang bebener kanggo jaman iki. Wong-wong mau kudu tumindak gegayutan karo dina Allah. Paugeran-paugeran pengadilan Allah wis arep tumiba marang jagad, lan kita kudu nyawisaké awak kanggo dina gedhé iku.”

> “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.

> “Wektu kita iku aji banget. Kita mung kagungan sawetara, sathithik banget dina sih-pandom kang isih kaparingaké marang kita kanggo nyawisaké dhiri tumrap urip langgeng ing tembé. Kita ora duwe wektu kanggo dilakokaké kanthi sembrana lan tanpa tata. Kita kudu wedi manawa mung nyandhak lumahing Sabdaning Allah.” Testimonies, jilid 6, 407.

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