Article

# The Eighth is of the Seven - Number One

Kaping Wolu iku kalebu saka Pitu — Nomer Siji

Miller’s Two Rome’s

Loro Roma miturut Miller

Author

Jeff Pippenger

Published

September 13, 2023

Formats

PDF
Word

William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.

William Miller ngedegaké pesen kenabiané adhedhasar rerangkèn rong kakuwatan kang ngrasakaké karusakan, yaiku Roma kafir lan Roma kepausan, kang kanthi bener diidentifikasi déning dhèwèké.

> “William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

> “Nalika William Miller nerapaké hermeneutiké, piyambakipun nyumurupi ing manéka pérangan wacana apokaliptik sawijining tema sing tansah mbalèni, yaiku pasulayan antarané umat Allah lan para mungsuhé. Ing analisisé babagan kakuwatan-kakuwatan sing nganiaya umat Allah sajroning saindhenging jaman, piyambakipun ngembangaké konsep loro kekejèn, kang dipunwatesi minangka paganisme (kekejèn kapisan) sing nglambangaké daya panganiaya saka njaban gréja, lan kapausan (kekejèn kapindho) sing makili kakuwatan panganiaya ing sajroning gréja. Motif loro kekejèn iki kang dadi ciri tumrap sapérangan gedhé saka penafsiran-penafsiran nubuatané salajengipun.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.

Para teolog Adventisme ngakoni kasunyatan manawa kerangka panrapan profètisé Miller iku loro kakuwasan kang ngrusak, yaiku paganisme lan papalisme, senajan wong-wong mau mung nganggep iku minangka sawijining analisis tumrap sajarah Millerit, lan dudu minangka bebener kang kaparingaké déning Allah marang dhèwèké.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Allah ngutus malaékat-Nya kanggo nggerakaké ati sawijining tani sing durung precaya marang Kitab Suci, supaya nuntun dhèwèké nelusuri pamedharan-pamedharan nabi. Malaékat-malaékat Allah bola-bali ngunjungi wong pinilih iku, kanggo nuntun pikirane lan mbukak marang pangertèné pamedharan-pamedharan nabi sing sadurungé tansah peteng tumrap umaté Allah. Wiwitaning reranté kayektèn diparingaké marang dhèwèké, lan dhèwèké katuntun kanggo nliti sambungan siji nganti sambungan sijiné, nganti dhèwèké nyawang Sabdaning Allah kanthi gumun lan kagum. Ing kono dhèwèké weruh reranté kayektèn sing sampurna. Sabda iku, sing biyèn dianggep ora diilhami, saiki kabukak ana ing ngarsané sesanti dhèwèké sajroning kaéndahan lan kamulyané. Dhèwèké weruh yèn pérangan siji saka Kitab Suci nerangaké pérangan liyané, lan manawa satunggaling pethikan katutup tumrap pangertèné, dhèwèké nemokaké ing pérangan liyane saka Sabda iku apa sing nerangaké. Dhèwèké ngurmati Sabda Allah sing suci kanthi kabungahan lan kanthi pakurmatan sarta rasa asih-asih sing paling jero.” Early Writings, 230.

“His angel” is identified directly as Gabriel by Sister White.

“Malaékat Panjenengané” dipunidentifikasi kanthi langsung minangka Gabriel déning Sister White.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.

> “Tembunging malaekat mau, ‘Aku iki Jibril, kang ngadeg ana ing ngarsané Allah,’ nuduhaké manawa dhèwèké ngasta kalungguhan kang dhuwur banget pakurmatané ana ing plataraning pangadilan swarga. Nalika dhèwèké rawuh nggawa pawartos marang Daniel, panjenengané ngandika, ‘Ora ana siji waé kang nyekel bebarengan karo aku ing prakara-prakara iki, kajaba Mikhael [Kristus], Pangéranira.’ Daniel 10:21. Bab Jibril, Sang Juru Slamet ngandika ana ing Kitab Wahyu, bilih ‘Panjenengané ngutus sarta mratandhani iku lumantar malaekaté marang abdiné, yaiku Yohanes.’ Wahyu 1:1. Lan marang Yohanes, malaekat mau mratelakaké, ‘Aku iki kanca-abdi karo kowé lan karo para sadulurmu, para nabi.’ Wahyu 22:9, R.V. Pikiran kang nggumunaké—bilih malaekat kang ngadeg ing kalenggahan pakurmatan sawisé Sang Putraning Allah iku malaekat kang kapilih kanggo mbikak ancasing Allah marang manungsa dosa.” The Desire of Ages, 99.

“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.

“Pikiran ingkang nggumunaken—bilih malaékat ingkang mapan ing jejering pakurmatan sakbanjuripun Putraning Allah punika inggih piyambak ingkang kapilih kanggé mbikak ancas-ancasipun Allah” dhateng panggalihipun William Miller. Sanès namung Gabriel, nanging para malaékat ugi, kanthi cacah kathah, nuntun pangertosanipun dhateng pitedah-pitedah “ingkang salaminipun sampun peteng tumrap umating Allah.” Gabriel saha para malaékat sanèsipun nuntun Miller lumantar Kitab Suci kanthi runtut, wiwit saking Purwaning Dumadi lajeng terus. Mila piyambakipun dipun tuntun dhateng wangsit wekdal ingkang paling panjang wonten ing Alkitab, inggih punika “pitung mangsa” (kalih èwu gangsal atus kalih dasa taun) saking Imamat bab kalih dasa gangsal, sadèrèngipun piyambakipun dipun tuntun dhateng kalih èwu telung atus dinten saking Daniel bab wolu ayat sekawan welas.

> “I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …

> “Sakwisé kuwi aku banjur nyedhiyakake diriku marang pandonga lan marang maca Sabda. Aku netepake kanggo nyingkirake sakehing panemu prasangka sing wis dakgawa sadurungé, kanggo mbandhingake Kitab Suci karo Kitab Suci kanthi temenan, lan ngupaya sinau babagan iku kanthi cara sing ajeg lan metodhis. Aku miwiti saka Purwaning Dumadi, lan maca ayat demi ayat, maju ora luwih cepet tinimbang teges saka saben pérangan ayat iku kabukak kanthi cetha, nganti aku bebas saka kabingungan gegayutan karo apa waé sing mistis utawa sing katon padhang-padhangan. Saben aku nemoni apa waé sing peteng tegesé, pakulinanku yaiku mbandhingake iku karo sakabèhing pérangan liya sing magepokan; lan kanthi pitulungan saka CRUDEN, aku nliti sakabèhing ayat Kitab Suci kang ana tembung-tembung wigati sing katemu ing pérangan kang peteng mau. Banjur, kanthi maringi saben tembung bobot lan gegayutan sing samesthiné tumrap pokoking ayat iku, manawa pamangertiku cocog lan selaras karo saben pérangan liya sing magepokan ing Alkitab, prakara iku ora dadi kasangsian manèh tumrap aku. Kanthi cara mangkono aku nerusake pasinaon bab Alkitab, ing pamacanku kang kapisan marang iku, watara rong taun lawasé, lan aku marem temenan manawa Alkitab iku juru-tafsiré piyambak. Aku nemokake manawa kanthi mbandhingake Kitab Suci karo sajarah, sakabèhing pamedhar wangsit, sajauh wis kalakon katetepané, wis kalakon sacara harfiah; manawa sakehé rupa-rupa pralambang, métaphora, pasemon, pepindhan, lan sapituruté ing Alkitab, salah siji diterangake ana ing gegandhèngan langsungé dhewe, utawa istilah-istilah kang dienggo kanggo ngandharake iku diwènèhi teges ana ing pérangan Sabda liya, lan manawa sawisé mangkono diterangake, iku kudu dimangertèni sacara harfiah manut karo katrangan mau. Mangkono aku dadi yakin manawa Alkitab iku sawijining tatanan kayektèn kang kawehyakaké, kang diparingaké kanthi cetha lan prasaja, nganti “wong kang lumaku ing dalan, sanadyan wong gemblung, ora prelu kesasar ana ing kono.” …

> “From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.

> “Saka panaliten sing luwih jero marang Kitab Suci, aku tekan ing kasimpulan manawa pitu mangsa kaluhuran bangsa-bangsa liya kudu diwiwiti nalika wong Yahudi mandheg dadi bangsa kang mardika, yaiku ing panangkarané Manasye, kang déning para ahli kronologi sing paling pinunjul ditetepaké ing 677 S.M.; manawa 2300 dina diwiwiti bebarengan karo pitung puluh minggu, kang déning para ahli kronologi sing paling pinunjul ditemtokaké wiwit taun 457 S.M.; lan manawa 1335 dina, kang diwiwiti kanthi dicabuté kurban saben dina, lan diadegaké barang nistha kang ndadèkaké karusakan, Daniel bab pitu ayat sewelas, kudu diitung wiwit diadegaké kaluhuran Kepausan, sawisé dibuwangé barang-barang nistha kapir, lan kang, miturut para sejarawan sing paling pinunjul kang bisa tak rembugi, kudu ditetepaké wiwit watara taun 508 M. Kanthi ngétung kabèh mangsa nubuat iki saka warna-warna tanggal kang wis ditemtokaké déning para ahli kronologi sing paling pinunjul tumrap prastawa-prastawa kang saka kono mangsa-mangsa iku cetha kudu diitung, kabèh mau bakal rampung bebarengan, watara taun 1843 M. Mangkono, ing taun 1818, ing pungkasaning panalitènku sajroning rong taun marang Kitab Suci, aku digawa marang kasimpulan kang khidmat, manawa watara rong puluh lima taun saka wektu iku kabèh prakara kahanan kita saiki bakal dipungkasi…” William Miller’s Apology and Defense, 6, 12.

The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to in his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.

Pranatan ngenani sebutan kapisan netepaké yèn perkara kang kapisan kasebut iku duwé wigati kang paling utama, lan perkara kang kapisan kasebut ing Wahyu pasal siji ayat siji yaiku tata cara komunikasi kang dienggo déning Sang Rama nalika Panjenengané maringi sawijining pawarta marang Gusti Yesus, kang banjur maringaké marang malaékaté, kang salajengipun maringaké marang sawijining nabi, kang banjur nulis iku lan ngutus marang pasamuwan-pasamuwan. Nalika Adventisme nampik pakaryan lan panemon-panemonipun William Miller, wong-wong mau ora mung nampik dhasar-dhasaré, nanging uga nampik tata cara komunikasi iku piyambak, kang nuntun Miller menyang pamanggih-pamanggihipun, lan wong-wong mau nampik tata cara kang dadi siji-sijiné dalan tumrap manungsa supaya mangertos Wahyu Gusti Yesus Kristus kang kabukak pas sadurungé mangsa probation kaetung rampung.

Miller was led to understand that the seven times of Leviticus commenced in 677BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.

Miller katuntun mangertos bilih pitu wekdal ing Leviticus dipunwiwiti ing taun 677 SM. Mboten ngantos taun 1856 Gusti migunakaken Hiram Edson kanggé ngenali bilih pamecaripun pitu wekdal ugi kalampahan tumrap dhateng sepuluh taler sisih lor Israel. Gusti saweg ngupados ngrembakakaken pangertosan bab pitu wekdal selaras kaliyan, nanging nglangkungi kanthi tebih, panemon dhasar Miller ngenani pitu wekdal. Nanging ing taun 1856 pepadhang ingkang kaaturaken déning Hiram Edson mandheg kanthi misterius, awit artikel kaping wolu ing rerangkèn punika dipunwiri kanthi tembung-tembung James White, ing wekdal punika Redaktur Review and Herald, “Bakal dipunlajengaken.” Pancen badhé “dipunlajengaken,” nanging mboten ngantos sasampunipun 11 September 2001 nalika Gusti nuntun umatipun dhateng “dalan-dalan ingkang lawas” lan ing pungkasanipun dhateng rerangkèn artikel ingkang dereng rampung ingkang dipunserat déning Hiram Edson.

We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.

Saiki kita ora lagi mbahas pambrontakan sing diwiwiti ora suwé sawisé kuciwane gedhé, nanging mung arep nedahaké yèn sanadyan Miller dipimpin marang “pitung kaping” ing Imamat rong puluh enem, cetha yèn Pangéran kagungan ancas kanggo nambahi pangerten wiwitan babagan pitung kaping ngluwihi pangerten dhasar Miller babagan prakara iku. Panjenengané milih Hiram Edson, abdi kang padha saka sajarah iku dhéwé sing sadurungé wis dipilih déning Panjenengané kanggo nampani sesanti bab Kristus lumebu menyang Papan Mahasuci ing tanggal 23 Oktober 1844.

This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.

Mulané aku migunakaké tembung-tembungé ahli teologi Adventis mau kanggo ngakoni yèn kerangka tumrap sakabèhé panerapan profetiké Miller adhedhasar pangertèné bab kalih kakuwatan kang marakaké karusakan, kang ing kitab Daniel dipratélakaké minangka “saben dina” (paganisme), kang tansah digandhèngaké karo salah siji saka “panerak” utawa “jejijikan,” kang kalorone makili aspek-aspek kang béda saka kakuwatan sing marakaké karusakan saka kapapalan. Pangerten dhasaré Miller ngenani kakuwatan-kakuwatan Romawi wis saya tambah jembar banget wiwit sajarah kang dipratélakaké déning dheweke.

The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.

Para malaékaté Gusti Allah, klebu Gabriel, nuntun Miller marang pangerten-pangerten kang diproklamakaké déning dheweke. Pangerten-pangerten iku nyakup ramalan-ramalan kang diproklamakaké déning dheweke, paugeran-paugeran tafsir Kitab Suci kang dienggo déning dheweke, lan uga kerangka kang maringi kalodhangan marang dheweke kanggo nata ramalan-ramalan mau kanthi bener. Miller diparingi kerangka yèn loro kakuwasan kang ngrusak lan ndadèkaké sepi, kaya kang kasebut ing Daniel, yaiku Roma pagan lan Roma kapausan. Future for America dipandhegani marang kerangka telung kakuwasan kang ngrusak lan ndadèkaké sepi, yaiku naga, kéwan galak, lan nabi palsu.

> And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.

> Lan aku weruh ana telung roh najis kaya kodhok metu saka cangkeme naga, lan saka cangkeme kéwan galak, lan saka cangkeme nabi palsu. Awit roh-roh iku yaiku roh-rohé dhemit, kang nindakaké kaélokan-kaélokan, kang padha lunga marang para ratu ing bumi lan ing sak donya kabèh, kanggo nglumpukaké wong-wong mau menyang paprangan ing dina gedhéé Allah Kang Mahakwasa iku. Wahyu 16:13, 14.

Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.

Kerangka mangsa ngarep tumrap Amérika dibangun ing dhasar pakaryan Miller, nanging ngluwihi titik ing ngendi pakaryané mandheg. Adventisme ninggal kerangkané lan bali marang teologi Protestantisme murtad lan Roma. Garis wangsit sing padha diterusaké ing kitab Wahyu, sing wis diwiwiti ing kitab Daniel.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Kitab Wahyu iku kitab sing kasegel, nanging uga kitab sing kabukak. Kitab iki nyathet prastawa-prastawa nggumunake sing bakal kalakon ing dina-dina pungkasan sajarah bumi iki. Piwulang-piwulang ing kitab iki cetha lan mesthi, dudu mistis lan ora bisa dimangerteni. Ing jerone, garis wangsit sing padha diangkat maneh kaya ing kitab Daniel. Sawenèh wangsit wis diulang déning Gusti Allah, mangkono Panjenengané nduduhaké yèn wigati kudu diparingaké marang wangsit-wangsit mau. Gusti ora mbalèni prakara-prakara sing ora gedhé tegesé.” Manuscript Releases, volume 9, 8.

Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.

Miller boten saged mangertos pamedhar wangsit-wangsit ing kitab Wahyu, awit garis paganisme lan kapapan sing sampun kanthi cetha dipunwastani wonten ing kitab Daniel dipunambakaken malih wonten ing kitab Wahyu, kalebet kakuwasan panyiksa salajengipun ingkang badhé medal ing panggung sajarah pangenalan nabi.

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> “Lumantar kapitayan kapir, lan banjur lumantar Kepausan, Iblis ngetrapake dayané sajroning akèh abad kanthi ancas mbusak para seksi Allah kang setya saka lumahing bumi. Wong-wong kapir lan para papis digerakaké déning roh naga kang padha. Bedané mung iki, yèn Kepausan, kanthi ndadèkaké kaya-kaya ngabdi marang Allah, dadi mungsuh kang luwih mbebayani lan luwih kejem. Lumantar pirantiné Romanisme, Iblis njupuk donya dadi tawanan. Pasamuwan Allah kang ngakun-akun kuwi kesérèt mlebu ing barisan kasasar iki, lan luwih saka sèwu taun umating Allah nandhang sangsara ing sangisoré bebenduning naga. Lan nalika Kepausan, sawisé kasrampasan kakuwatané, kapeksa mandheg saka panganiaya, Yokanan nyumurupi ana kakuwatan anyar munggah kanggo nggema swaraning naga, lan nerusaké pakaryan kang padha, kang kejem lan nista marang Allah. Kakuwatan iki, kang pungkasan dhéwé bakal nindakake perang nglawan pasamuwan lan angger-anggeré Allah, dilambangaké déning kéwan galak mawa sungu kaya cempé. Kéwan-kéwan galak sadurungé wus padha munggah saka segara, nanging kang iki metu saka bumi, nglambangaké tuwuhing bangsa kang tentrem, kang dilambangaké déning kuwi. ‘Loro sungu kaya cempé’ iku kanthi trep nglambangaké wataking Pamaréntahan Amérika Sarékat, kaya kacethakaké ana ing loro dhasar prinsipé, yaiku Republikisme lan Protestantisme. Prinsip-prinsip iki dadi rahasia kakuwatan lan kamakmuran bangsa kita. Wong-wong kang kapisan nemokaké papan pangayoman ing pasisir Amérika padha bungah amarga wus tekan ing nagara kang bébas saka tuntutan angkuhé kapapaan lan saka tirani pamaréntahan raja. Wong-wong mau netepaké tekad kanggo ngedegaké sawijining pamaréntahan ing dhuwur dhasar kang amba, yaiku kamardikan sipil lan kamardikan agama.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> “Nanging garis teges saka pensil nubuatan mbabarake sawijining owah-owahan ing pemandangan kang tentrem iki. Kéwan galak kang nduwèni sungu kaya cempé ngandika nganggo swarané naga, lan ‘nglakokaké sakèhé kakuwasané kéwan galak kang kapisan ana ing ngarsané.’ Nubuatan mratélakaké yèn dhèwèké bakal ngandika marang wong-wong kang manggon ana ing bumi supaya padha gawé reca kanggo kéwan galak iku, lan yèn ‘dhèwèké njalari kabèh, cilik lan gedhé, sugih lan miskin, merdéka lan abdi, nampa tandha ana ing tangan tengené, utawa ana ing bathuké; lan supaya ora ana wong kang bisa tuku utawa adol, kajaba sing nduwèni tandha iku, utawa jenengé kéwan galak iku, utawa cacahe jenengé.’ Mangkono Protestantisme ngetutaké tapak-tlakané Kapapan.” Signs of the Times, November 1, 1899.

For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.

Miturut Miller, kéwan galak saka segara lan kéwan galak saka bumi ing Wahyu telulas nggambaraké Roma kapir, banjur Roma kapausan. Miller uga ngupaya nerapaké kerangka pamikirané marang Wahyu pitulas, nanging marihé tatu mematikan saka kapausan, peran profetik Amérika Sarékat lan Perserikatan Bangsa-Bangsa, ana ing njabaning kerangka ilahi sing wis kaparingaké marang dhèwèké déning para malaékat. Kanggo dhèwèké, kéwan galak sing munggah saka bumi ing Wahyu telulas iku kapausan.

Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.

Miller iku utusan sing arep digunakaké kanggo nyopot jubah Protestanisme saka tangan para pengaku Protestan sing wis metu saka Jaman Peteng. Mangsa nalika Amerika Sarékat bakal ngucap kaya naga, nalika Republikanisme malih dadi demokrasi lan Protestanisme murtad bakal sesarengan karo pamaréntahan murtad lan mbalèni manunggalé gréja lan nagara, kang dadi gambar saka kapapan, isih ana ing mangsa ngarep tumrap jamané. Mulané, dhèwèké ngupaya nyelehaké kitab Wahyu menyang sajroning kerangka ilahi sing wis diparingaké marang dhèwèké déning para malaékat.

He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Panjenenganipun kapilih supados mangertos tambahing kawruh ingkang kasil wonten ing taun 1798 nalika wahyu Kali Ulai ing Daniel wolu lan sanga kabikak segelé. Ing tembe, Amerika badhé mangertos wahyu Kali Hiddekel ing Daniel pasal sepuluh dumugi rolas ingkang kabikak segelé ing taun 1989, nalika, kados dene dipunandharaken wonten ing Daniel sewelas ayat patang puluh, nagara-nagara ingkang nggambaraken tilas Uni Sovyèt kasirnakaken déning kapausan lan Amérika Sarékat.

The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.

Kerangka sing diparingake déning para malaékat marang Future for America dhedhasar marang pangidentifikasian lan panganggoné ramalan sajroning konteks uni telu-lapis saka naga, kéwan, lan nabi palsu.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Pepadhang sing ditampi déning Daniel saka Gusti Allah kaparingaké mligi kanggo dina-dina pungkasan iki. Wahyu-wahyu sing didelengé ing pinggir kali Ulai lan Hiddekel, kali-kali gedhé ing Shinar, saiki lagi lumaku tumuju kasampurnané, lan sakehé prakara sing wis diramalaké iku enggal bakal kelakon.” Testimonies to Ministers, 112.

The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.

Para pengikut Miller nampilaké piwulang malaékat kapisan lan kapindho, ngumumaké kabukane pangadilan. Mbésuk tumrap Amerika yaiku nampilaké piwulang malaékat katelu.

> I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.

> Aku wis nandur, Apolos nyirami; nanging Gusti Allah kang maringi tuwuhe. Mulane, sing nandur iku dudu apa-apa, mangkono uga sing nyirami iku dudu apa-apa; nanging Gusti Allah kang maringi tuwuhe. Saiki, sing nandur lan sing nyirami iku siji; lan saben wong bakal nampa ganjarane dhewe miturut pakaryane dhewe. Awit kita iki para kanca nyambut gawe bebarengan karo Gusti Allah: kowe iku palemahan tetandurane Gusti Allah, kowe iku bangunane Gusti Allah. Miturut sih-rahmate Gusti Allah kang kaparingake marang aku, kaya juru-bangun kang wicaksana, aku wis masang dhasare, lan wong liya ngedegake bangunan ana ing sandhuwure. Nanging saben wong kudu ngati-ati kepriye carane anggone ngedegake bangunan ana ing sandhuwure iku. Awit ora ana wong siji wae kang bisa masang dhasar liyane saliyane dhasar kang wis kasang, yaiku Yesus Kristus. 1 Korinta 3:6–11.

To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.

Supaya bisa ngaturake piweling malaékat katelu kanthi bener, panjenengan uga kudu ngaturake piweling malaékat kapisan lan kapindho, awit kita wis diparingi katrangan manawa ora bakal ana kang katelu tanpa kang kapisan lan kapindho. Piweling kapisan lan kapindho iku dhasaré, lan piweling katelu iku watu pucaké, nanging piweling katelu ora bakal naté nyélaki utawa mbantah piweling kapisan lan kapindho. Manawa mangkono, iku dudu piweling kang sajati.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Pesen kang kapisan lan kang kapindho diwènèhaké ing taun 1843 lan 1844, lan saiki kita ana ing sangisoré pangumuman pesen kang katelu; nanging katelu pesen mau isih kudu diprakirakaké. Saiki iki padha wigatiné kaya sadurungé yèn pesen-pesen mau diwedharaké manèh marang wong-wong kang ngupaya kayektèn. Kanthi pena lan swara kita kudu nggemakaké pangumuman iku, mratélakaké urutané, lan panyandhanganing wangsit-wangsit kang nuntun kita marang pesen malaékat kang katelu. Ora ana kang katelu tanpa kang kapisan lan kang kapindho. Pesen-pesen iki kudu kita aturaké marang jagad lumantar terbitan-terbitan lan pawiyatan, kanthi nedahaké ing garis sajarah kenabian prakara-prakara kang wis kalakon lan prakara-prakara kang bakal kalakon.” Selected Messages, buku 2, 104, 105.

There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.

Ana sawijining pangamatan sing becik banget tumrap sajarahé kaum Millerit lan sajarah kita. Kaum Millerit iku wiwitané, lan kita iku pungkasané. Wong-wong mau nyawisaké lan nguripi piwelingé malaekat kang kapisan lan kang kapindho. Kita nyawisaké piwelingé malaekat kang katelu. Pesené wong-wong mau sing ora kasegel (sesanti Ulai) kapanggih ana ing rong bab ing kitab Daniel, lan pesen kita (sesanti Hiddekel) kapanggih ana ing telung bab. Wong-wong mau ngenali bilai kang kapisan lan kang kapindho, lan nguripi ana ing sajroning kawujudan bilai kang kapindho. Kita ngenali lan nguripi ana ing sajroning kawujudan bilai kang katelu. Rangkah kerjané wong-wong mau tumrap panggunaan ramalan yaiku Roma kafir (naga) lan Roma kepausan (kewan). Rangkah kerja kita tumrap panggunaan ramalan yaiku Roma modern minangka kewan rangkep telu.

As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.

Nalika kita wiwit nimbang ciri khas Roma kapapalèn ing bab pitulas kitab Wahyu minangka kang kawolu, kang asalé saka pitu iku, prayoga kita nyemak apa kang dipahami déning para Millerit bab Roma sajroning sajarah dhasar. Malaékat katelu bakal nduwèni pepadhang tambahan, nanging pepadhang iku ora bakal nate mbantah kayektèn kang wis katetepaké.

Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.

Daniel pasal loro, pitu, wolu, sewelas, lan rolas ngenali Roma, ing antarané kakuwatan-kakuwatan liyané. Kita lagi nimbang rong tahap Roma sadurungé taun 1798; yaiku kafir lan kapausan minangka kerangka kanggo aplikasi-aplikasi kenabian Miller. Miller lan para perintis ngenali yèn “para begal saka bangsamu” ing Daniel pasal sewelas ayat patbelas nggambaraké Roma.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Lan ing wektu-wektu iku bakal ana akèh wong nglawan ratu ing sisih kidul; uga para panyamun saka bangsamu bakal ngluhuraké awaké dhéwé kanggo netepaké wahyu mau; nanging wong-wong iku bakal tiba. Daniel 11:14.

There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”

Ana paling ora ana loro perkara penting kang kudu digatekake ing sajroning ayat iki. Tembung “wahyu” ing ayat iki iku salah siji saka loro tembung Ibrani ing kitab Daniel kang diterjemahake dadi “wahyu.” Salah siji saka tembung Ibrani kang diterjemahake dadi “wahyu” yaiku châzôn, lan tegesé impen, utawa sawijining ramalan utawa sawijining wahyu. Tembung châzôn nandhani sajarah kenabian, utawa sawijining jangka wektu, lan tembung iki kapanggih kaping sepuluh ing kitab Daniel lan tansah diterjemahake dadi “wahyu.”

The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”

Tembung Ibrani liyané sing uga dipunjarwakaké dados “sesanti” yaiku mar-eh’ lan tegesipun panampilan. Tembung mar-eh’ punika nuduhaké satunggaling pandelengan tunggal, satunggaling titik wekdal. Tembung Ibrani mar-eh’ kapanggih kaping tigang welas ing Kitab Daniel, lan dipunjarwakaké dados “sesanti” kaping enem, kaping sekawan dados “pasuryan,” kaping kalih dados “panampilan,” lan kaping setunggal dados “ayu rupane.”

The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.

Para begal saka bangsamu nglambangaké Rum, lan mulané bab kenabian ngenani Rum iku sing netepaké “wahyu” kenabian ing kitab Daniel. Awit saka iku, penting kanggo mangertèni wigatiné Rum minangka sawijining pralambang kenabian.

Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.

Logika kenabian nuntut bilih tembung “sesanti” ingkang makili sajarah kenabian punika sami “sesanti”-nipun ingkang dipunrembag wonten ing kitab Wahyu, awit ilham ngidentifikasi bilih Daniel lan Wahyu punika kitab ingkang sami, bilih kekalihipun silih nglengkapi, bilih kekalihipun ndadosaken satunggal lan satunggalipun sampurna, lan bilih garis wangsit ingkang sami ingkang wonten ing Daniel punika dipunlajengaken wonten ing Wahyu. Titik-titik punika ingkang dipunandharaken wonten ing Roh Wangsit sampun kalebet wonten ing runtutan artikel punika, mila kula boten badhe nyakup malih ing ngriki. Kula badhe nambah satunggal titik sanès ingkang ugi sampun kula lebokaken saking Sister White. Titik punika inggih menika bilih sedaya kitab wonten ing Kitab Suci sami ketemu lan pungkasanipun wonten ing kitab Wahyu. “Sesanti” sajarah kenabian (châzôn) ingkang kapanggih wonten ing Daniel lan dipuntegakaken kanthi pokok wangsit bab Rum, makili sesanti sajarah kenabian ing saindhenging Kitab Suci. Sedaya kitab wonten ing Kitab Suci sami ketemu lan pungkasanipun wonten ing Wahyu, lan Gusti Allah boten nate mbantah Sariranipun piyambak. Mboten nate! Menawi panjenengan ngira bilih Panjenenganipun sampun nglampahi mekaten, panjenengan saestu kirang mangertos satunggaling prakawis. Tembung Ibrani ingkang sami piyambakipun (châzôn) ugi dipunterjemahaken dados sesanti wonten ing kitab Wulang Bebasan.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ing panggonan kang ora ana wahyu, bangsa dadi rusak; nanging wong kang netepi angger-anggering Toret, begja wong iku. Wulang Bebasan 29:18.

That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.

Punika prakawis kapisan ingkang kedah dipunrembag bab ayat punika. Menawi kita klentu ngraosaken tegesipun Roma, mila kita boten saged netepaken wahyu sajarah kenabian. Kasunyatan punika sejatosipun nemtokaken sadaya upaya para Yesuit lan sanès-sanèsipun sajroning sajarah, ingkang sampun ngenalaken teologi palsu supados ngrusak pokok wosing Roma ing babagan kenabian. Nalika kita nimbang pangertosan dhasar babagan Roma, kita kedah ngèngeti prakawis punika.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Wong-wong kang dadi bingung ing pangertené bab Sabda, kang ora bisa weruh tegesé antikristus, mesthi bakal mapanaké awaké dhéwé ana ing sisihé antikristus. Saiki ora ana wektu tumrap kita kanggo nglebur karo donya. Daniel lagi ngadeg ana ing pandumané lan ing papané. Pamedharan-pamedharan saka Daniel lan saka Yohanes kudu dimangertèni. Pamedharan-pamedharan iku padha nerangaké siji lan sijiné. Pamedharan-pamedharan iku maringi marang donya kayektèn-kayektèn kang saben wong kuduné mangertèni. Pamedharan-pamedharan iki kudu dadi paseksi ana ing donya. Lumantar kayektènipun ing dina-dina pungkasan iki, pamedharan-pamedharan iku bakal nerangaké awaké dhéwé.” Kress Collection, 105.

If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.

Manawi sampeyan gagal mangertèni tegesé antikristus (Roma), sampeyan bakal gabung karo Roma, lan pepènget iki dipasang ing sajroning konteks bisa utawa ora bisa mangertèni kitab-kitab Daniel lan Wahyu. Kaum Millerit mbangun pangerten dhasar Adventisme ing sandhuwuring pangenalané marang Roma. Wong-wong mau mangertèni yèn Roma kaélingaké déning rong kakuwatan kang nggawé sepi, yèn kaloroné iku minangka fase-fase Roma, nanging ing titik sajarah iku wong-wong mau durung ana ing papan kanggo nyumurupi Roma minangka satunggaling persatuan telu-lapis kaya kang kaèlèkaké ana ing kitab Wahyu. Mulané, Daniel iku dhasar kang diwakili déning kaum Millerit, lan Wahyu iku watu pucak kang diwakili déning Future for America. Ana titik liyané saka Daniel sewelas ayat patbelas kang arep kita tandhani.

Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.

Miller lan para pelopor mangertos bilih citra ing impèné Nebukadnezar nggambaraken papat karajan: Babil, Medo-Persia, Yunani, lan Roma. Piyambakipun boten saged mirsani ngluwihi karajan kaping sekawan punika, awit piyambakipun mangertos bilih Roma kepausan namung satunggaling tahap kaping kalih saking Roma, lan mulane karajan kaping sekawan punika sampun pungkasan ing taun 1798. Saking sudut pandang sajarah ingkang dipungadhahi, tenger dalan kenabian ingkang taksih kantun namung Rawuhipun Kristus kaping kalih, ing pundi watu ingkang kapethik saking gunung badhé nempuh sikilé citra punika. Para Millerit ngenali pambédan kenabian antawisipun Roma kapir lan Roma kepausan, nanging amargi kapeksa nyelarasaken taun 1798 kaliyan wangsulipun Kristus, piyambakipun boten saged mirsani ngluwihi papat karajan.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

> “Kita wus tekan ing sawijining jaman nalika pakaryan suci kagungané Allah dilambangaké déning sikil patung mau, kang ana wesi campur karo lempung lunak. Allah kagungan umat, umat pilihan, kang pangretené kudu kasucèkaké, lan kang ora kena dadi najis déning numpangaké kayu, suket garing, lan damèn ing sadhuwuré dhasar. Saben jiwa kang setya marang pepakoné Allah bakal weruh yèn ciri pambédané iman kita iku dina Sabat kapitu. Saupama pamaréntah ngurmati Sabat kaya kang wus dipréntahaké déning Allah, pamaréntah iku bakal ngadeg ana ing kakuwatané Allah lan ing pambéla marang iman kang biyèn wus dipasrahaké marang para suci. Nanging para negarawan bakal njunjung sabat palsu, lan bakal nyampur iman agamaé karo pangreksan marang anak saka kepausan iki, sarta ngluhuraké iku ngungkuli Sabat kang wis disucèkaké lan diberkahi déning Gusti, kang wus dipisahaké déning Panjenengané supaya manungsa netepi iku suci, minangka pratandha antarané Panjenengané lan umaté nganti sewu turunan. Campuran antarané kaprigelan grejawi lan kaprigelan nagari dilambangaké déning wesi lan lempung. Pasekuton iki lagi nglemahaké sakèhé kakuwatan pasamuwan-pasamuwan. Maringi pasamuwan kakuwataning nagara iki bakal ndatangkaké woh ala. Manungsa meh wus ngliwati tapel wates kasabarané Allah. Wong-wong mau wis nanduraké kakuwatané ana ing politik, lan wis sesambungan karo kepausan. Nanging bakal tekan wektuné nalika Allah bakal ngukum wong-wong kang wis mbatalaké angger-anggeré, lan panggawé ala mau bakal mbalela marang awaké dhéwé.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?

Wahyu pitulas punika minangka pambedhahan pungkasan tumrap karajan-karajan ing ramalan Kitab Suci, lan punika nedahaken bilih pitu karajan sampun rubuh lan bilih karajan kaping wolu punika satunggaling pakempalan rangkep tiga saking Roma modern. Menawi rujukan kapisan dhateng karajan-karajan ing ramalan Kitab Suci punika Daniel pasal kalih, lan punika temtu mekaten; mila rujukan pungkasan kedah dipungambaraken lumantar rujukan kapisan. Kadospundi sekawan karajan ing Daniel pasal kalih saged selaras kaliyan wolung karajan ing Wahyu pitulas?

Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?

Mulané, déné nalika kita nerusaké, kaum Millerit ora bisa ndeleng prastawa-prastawa profetik ngluwihi sajarahé dhéwé. Pesen sing padha mangertèni lan wartakaké ngenali Rawuhipun Kristus kaping kalih minangka tenger sabanjuré ing sajarah profetik. Nanging manawa pangerten Millerit bab Roma minangka pralambang sing netepaké wahyu sajarah profetik lan uga Daniel pasal kalih iku loro-loroné minangka kayektèn dhasar Millerit, kapriyé prakara iki bisa sarujuk karo wolung karajan ing pasal pitulas saka Wahyu?

If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.

Yèn panjenengan durung mesthi manawa patung ing Daniel pasal loro iku dhasar pokok, samubarang kang perlu panjenengan tindakaké mung nimbang bagan para pelopor taun 1843 lan 1850. Loro-loroné nggambaraké patung ing Daniel pasal loro ana ing jeroné. Sing ora kalah wigatiné, Ellen White nyatakake yèn kaloro bagan mau digawé miturut pituduhing Allah lan miturut rancangané Panjenengané.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Aku wis weruh manawa bagan 1843 iku dipandhegani dening astaning Pangéran, lan manawa iku ora kena diowahi; manawa angka-angka iku kaya kang Panjenengané karsakaké; manawa astanipun ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ing sawetara angka, satemah ora ana wong kang bisa weruh, nganti astanipun dipunbusak.” Early Writings, 74, 75.

Of the 1850 chart she stated:

Babagan bagan 1850 iku, piyambakipun ngandika:

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Aku weruh manawa Gusti Allah ana ing panggawéan nerbitaké bagan déning Sedulur Nichols. Aku weruh manawa ana sawijining wangsit ngenani bagan iki ing Alkitab, lan manawa yèn bagan iki katetepaké kanggo umaté Allah, yèn iki nyukupi kanggo wong siji, iku uga kanggo wong liyané, lan yèn wong siji mbutuhake bagan anyar kang digawé ing ukuran kang luwih gedhé, kabèh padha mbutuhake iku kanthi padha gedhéné.” Manuscript Releases, jilid 13, 359.

There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.

Ana sawijining paribasan kuna saka donya sing ngandharake, “Kekeliruan nduwèni akèh dalan, nanging kayekten mung nduwèni siji.” Ana sawetara warna kekeliruan sing wis digunakake kanggo nyegah wong-wong supaya ora ngerti yèn Roma modern ing Wahyu pitulas iku sirah kaping wolu sing kalebu saka pitu. Salah siji saka kekeliruan mau, sing digunakake déning para teolog Adventisme, yaiku sawijining panyalawengan gegayutan karo karajan-karajan sajarah. Ing kéné aku ora ngrujuk marang karajan-karajan ramalan Kitab Suci; iku loro tetenger sing béda. Karajan-karajan ramalan Kitab Suci ditetepake adhedhasar panyebutan kapisan ing Daniel pasal loro, nanging ana karajan-karajan sajarah sing ndhisiki Babel. Ellen White kanthi cetha netepake sapa waé karajan-karajan sajarah iku, nanging para teolog Adventisme nglirwakake paseksèn sing kaparingake lumantar ilham lan banjur nyipta runtutan karajan-karajan sajarah sing ndadekake pepeteng pangerten yèn Roma tansah metu minangka kaping wolu lan kalebu saka pitu. Nanging, Roma iku kang netepake wahyu iku.

The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.

Para teolog Adventisme lan Protestanisme murtad ngajokaké yèn karajan-karajan sajarah iku Mesir, Asyur, Babil, Medo-Persia, Yunani, Roma, lan sabanjuré. Sister White maringi pirsa marang kita yèn ana karajan katelu ing sajarah, kang dipilih déning wong-wong mau kanggo ditinggalaké. Apa wong-wong mau lagi ninggalaké karajan iku, utawa lagi ninggalaké Roh Wewadiné? Kaloroné.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Riwayaté bangsa-bangsa kang silih-gantos ngisi wekdal lan papan kang wis katetepaké tumrap wong-wong mau, tanpa disadhari maringi paseksi marang kayektèn kang tegesé piyambak padha ora mangertèni, ngandika marang kita. Marang saben bangsa lan marang saben wong ing jaman saiki, Allah wus nemtokaké sawijining papan ana ing rancangan ageng Panjenengané. Ing dina iki manungsa lan bangsa-bangsa lagi diukur nganggo bandhul timah ing astané Panjenengané kang ora nate klèru. Kabèh, marga saka pilihané dhéwé, lagi netepaké nasibé; lan Allah nguwasani samubarang kabèh kanggo kalaksanane kersanipun.”

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> “Riwayat sing wis katetepaké déning Sang AKU IKI kang Maha Agung ana ing pangandikané, nyawijèkaké gegandhèngan siji lan sijiné ing rentengan pamedhar wangsit, wiwit saka kalanggengan ing jaman kapungkur nganti kalanggengan ing mangsa kang bakal teka, mratélakaké marang kita ana ing ngendi kita saiki sajroning lumakuné jaman-jaman, lan apa kang bisa diarep-arep ing wektu kang bakal teka. Sakabèhé sing wis dinubuataké déning pamedhar wangsit bakal kelakon, nganti tumeka ing wektu saiki, wis kababar ana ing kaca-kaca sajarah, lan kita bisa kakinthilan yèn samubarang kabèh kang isih bakal kelakon bakal kasampurnakaké manut tatanané.

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> “Runtuhé pungkasaning sakehing pangwasané donya wis katetepaké kanthi cetha ana ing pangandikaning kayekten. Ing pameca sing kaucapaké nalika paukuman saka Gusti Allah dipratelakaké marang raja pungkasan Israel, kaparingaké pawarta mangkéné: ‘Mangkéné pangandikané Pangéran Yehuwah: Cekelen makhuta imam, lan copota makhuta karajan: … luhurana wong kang asor, lan asoraké wong kang luhur. Aku bakal mbalikké, mbalikké, mbalikké iku: lan iku ora bakal ana manèh, nganti rawuh Panjenengané kang dadi kagunganing haké; lan Aku bakal maringaké iku marang Panjenengané.’ Yehezkiel 21:26, 27.

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> “Makutha sing dicopot saka Israèl banjur pindhah kanthi runtut marang karajan-karajan Babil, Medo-Pèrsia, Yunani, lan Roma. Allah ngandika, ‘Bab iku ora bakal ana maneh, nganti Panjenengane rawuh kang iku dadi haké; lan Aku bakal maringaké iku marang Panjenengane.’”

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> “Wektu iku wis cedhak. Dina iki pratandha-pratandha jaman mratelakaké yèn kita lagi ngadeg ana ing ambanging prastawa-prastawa agung lan khidmat. Kabeh ing donya kita lagi guncang. Ing ngarepé mripat kita lagi kaleksanan ramalané Sang Juruwilujeng bab prastawa-prastawa sing bakal ndhisiki rawuhé: ‘Kowé bakal krungu bab perang lan kabar-kabar perang…. Bangsa bakal nglawan bangsa, lan karajan nglawan karajan; lan bakal ana pailan, pageblug, lan lindhu, ana ing warna-warna panggonan.’ Matius 24:6, 7.

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Saiki iki minangka mangsa kang narik kawigatèn kanthi ngungkuli samubarang tumrap sakehing wong kang urip. Para panguwasa lan negarawan, wong-wong kang ngemban kalungguhan kapitadosan lan wewenang, para priya lan wanita kang ngudi pamikir saka sakehing golongan, manahé tumuju marang prastawa-prastawa kang dumadi ana ing sakiwa-tengen kita. Wong-wong mau lagi nyumurupi sesambungan antaraning bangsa-bangsa kang tegang lan ora ayem. Wong-wong mau mirsani kakuwataning swasana kang saya ngrebut saben unsur kadonyan, lan padha mangerténi yèn ana sawijining prakara gedhé lan nemtokaké kang mèh kalakon—yèn jagad iki wus ana ing pinggiring krisis kang nggegirisi banget.

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Malaékat-malaékat saiki lagi nahan angin-angin pasulayan, supaya aja nganti padha nyebul sadurungé jagad iki kaundang marang paukuman bilai sing bakal nekani; nanging ana prahara kang lagi nglumpuk, siyap njeblug tumrap bumi; lan manawa Gusti Allah ndhawuhi para malaékat-Né nglepasaké angin-angin mau, bakal ana kaanan pasulayan kang mangkono rupa nganti ora ana pena siji waé kang bisa nggambaraké.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.

> “Kitab Suci, lan Kitab Suci waé, maringi pangerten kang bener bab prakara-prakara iki. Ing kéné kasingkap adegan-adegan pungkasan kang agung ing sajarahing donya kita, prastawa-prastawa kang wis nglantaraké ayangé luwih dhisik, swaraning rawuhé njalari bumi gumeter lan atiné manungsa luntur merga wedi.” Education, 178–180.

This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.

Wacana iki ngemu pepadhang kang akèh kanggo jaman kita, nanging kang arep daktuduhaké yaiku menawa Sister White kanthi cetha netepaké yèn karajan sajarah kang ndhisiki Babil iku Israel, dudu Asyur. Karajan-karajan sajarah kang dienggo déning para teolog nyingkiraké Israel minangka sawijining karajan sajarah, senadyan kuwasa lan kamulyan kang wus katetepaké sajroning paprentahan Raja Suléman, lan senadyan paseksèn langsung saka ilham lumantar Yéhezkièl lan Ellen White yèn makutha Israel pindhah marang Babil.

If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.

Manawa kita nerapake komentar sing kaparingake kanthi inspirasi marang karajan-karajan sajarahe, kita bakal nemokake manawa Israel perlu kaétang ana ing antarané karajan-karajan mau. Israel, Asyur, lan Mesir iku karajan-karajan sajarahe sing ndhisiki karajan kapisan ing wangsit Kitab Suci, yaiku Babil. Mulané, karajan kaping papat ing “sajarah” yaiku Babil, kaping lima yaiku Media-Persia, kaping nem yaiku Yunani, kaping pitu yaiku Rum kapir, lan kaping wolu yaiku Rum kapausan, kang asalé saka pitu mau, awit iku makili tahap kapindho saka Rum kapir. Miturut karajan-karajan sajarahe, Rum kapausan iku karajan kaping wolu, lan asalé saka pitu mau.

In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.

Ing Daniel pitu kita nemoni karajan-karajan ing ramalan Kitab Suci kang dilambangaké déning kéwan-kéwan buas. Babil iku singa kang banjur diterusaké déning bruwang, yaiku Medhia-Pèrsia. Kang katelu yaiku Yunani minangka macan tutul, lan banjur Rum minangka kéwan kang “nggegirisi lan ngedab-edabi” kang nduwèni “untu wesi.” Kéwan kang nggegirisi iku, cocog karo reca ing Daniel loro, yaiku Rum, karajan kaping papat ing ramalan Kitab Suci.

The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.

Para pengikut Miller mangertos bilih karajan kaping sekawan punika Roma, mila piyambakipun mangertos ciri-ciri kéwan ingkang nggegirisi punika mekaten, lan namung nerapaken sadaya ciri kenabian saking kéwan punika dhateng karajan kaping sekawan. Piyambakipun ningali bedanipun antawisipun Roma kafir lan Roma kapausan wonten ing pethikan punika, nanging boten saged ningali karajan kaping gangsal wonten ing ramalan Kitab Suci, awit piyambakipun kanthi leres migunakaken panyebutan kapisan bab karajan-karajan wonten ing ramalan Kitab Suci minangka titik acuanipun. Nanging bedanipun antawisipun kalih Roma punika wonten ing pethikan punika, ingkang nglilani kita nimbang bilih bedanipun antawisipun kalih Roma punika nggambaraken kalih karajan. Nanging punika sanes pokok ingkang badhé kita rembag.

> Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.

> Mangkono pangandikané: Kéwan kaping papat iku bakal dadi karajan kaping papat ing bumi, kang bakal béda saka sakehé karajan, lan bakal nguntal saklumahing bumi kabèh, lan ngidak-idak bumi iku, sarta ngremuk dadi pecahan-pecahan. Lan sungu sepuluh kang metu saka karajan iki iku sepuluh ratu kang bakal jumeneng; lan sawisé wong-wong mau bakal ana liyane kang jumeneng; lan dhèwèké bakal béda saka kang rumiyin, lan bakal ngasoraké telung ratu. Lan dhèwèké bakal ngucap tembung-tembung gedhé nglawan Kang Mahaluhur, lan bakal ngeselaké para suci kagungané Kang Mahaluhur, lan bakal ngarah ganti mangsa lan angger-angger; lan wong-wong mau bakal dipasrahaké marang tangané nganti satiti lan satiti kaping pindho lan satengahing satiti. Nanging pangadilan bakal lenggah, lan panguwasané bakal dicabut, supaya dilalap lan dibinasakaké tekan pungkasan. Daniel 7:23–26.

The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.

Karajan kaping papat ing Daniel pasal loro iku Roma. Sungu sapuluh iku nglambangake sapuluh bangsa kang makili karajan Roma kapir, lan sadurunge Roma kepausan nguwasani jagad ing taun 538, telu saka karajan-karajan iku bakal disingkirake, utawa dicabut. Sawisé iku “sungu” “cilik” ing ayat wolu, kang nduwèni “mripat kaya mripating manungsa, lan cangkem kang ngucap prakara-prakara gedhe,” bakal muncul. Manawa ana sapuluh sungu ing karajan kaping papat lan telu disingkirake supaya “sungu cilik” bisa nggantèni telung sungu mau, mula nalika telung sungu iku disingkirake, kari pitu sungu, lan sungu cilik iku dadi sing kaping wolu, awit Roma tansah muncul dadi sing kaping wolu lan asalé saka pitu mau. Ana pepadhang kang akèh banget ngenani Roma ing rong tatarané ing pasal iki, nanging ing kéné kita mung maringi paseksi kapindho yèn kanthi profètis uga kanthi sajarah, Roma muncul dadi sing kaping wolu lan asalé saka pitu mau.

In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.

Ing bab wolu kita manggihi pangrembakan saka bab pitu. Bab iki sepisan maneh nandhani karajan-karajan ing ramalan Kitab Suci, nanging karajan kapisan, yaiku Babil, ora maneh kasebut, amarga nalika Daniel nampani wahyu ing bab wolu, wekasaning Babil wis banget cedhak. Ing bab iki, Medo-Persia digambarake kanthi wedhus gèmbèl lanang kang duwé loro sungu. Yunani digambarake kanthi wedhus lanang kang duwé siji sungu, kang banjur tugel lan ngasilake papat sungu saka sungu kang tugel iku. Sawisé iku ana “sungu cilik” kang muncul sawisé Yunani, lan sepisan maneh sungu cilik iku nglambangake Rum. Sanadyan Rum dudu turunane langsung saka kakaisaran Yunani, pethikan iki nggambarake sungu cilik mau kaya metu saka salah siji saka papat sungu kang njedhul ana ing karajan Yunani sawisé sungu kang kapisan—kang nglambangake Aleksander Agung—tugel. Rum dudu turunané wong Yunani, nanging Rum miwiti panaklukaning jagad saka tlatah Yunani, lan ing pangertèn iku, Rum metu saka salah siji saka papat sungu mau.

We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome’s as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.

Mulané, ing bab wolu kita nemokaké seksi kapindho tumrap bab pitu. Media-Persia duwé sungu loro, Yunani duwé siji lan sawisé iku ana papat sungu manèh. Iku cacahé dadi pitu sungu sadurungé sungu Roma, awit sungu cilik iku metu saka salah siji saka papat sungu Yunani. Loro ditambah siji ditambah papat padha karo pitu, banjur Roma, yaiku sungu cilik, dadi kang kawolu lan iku kalebu saka pitu mau. Prayoga dicathet yèn ing pérangan iki, kang negesaké yèn Roma metu saka salah siji saka sungu-sungu Yunani, ana salah siji saka argumentasi kenabian kang paling wigati sing kudu diadhepi déning Miller lan para kanca sapegawéané sajroning sajarahé.

The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?

Para kaum Protestan ing sajarah iku negesake manawa sungu cilik saka Roma iku ora bisa dadi Roma, amarga ramalan iku netepake manawa sungu cilik mau metu saka salah siji saka patang sungu Yunani. Mulané padha nduduhaké yèn sungu cilik iku nglambangaké Antiochus Epiphanes, sing dadi salah siji raja Seleukia kang nerusaké garis sajarah sawisé pecahé kakaisaran sawisé sédané Alexander Agung. Pambantahan sajarah Millerit ngenani prakara iki gedhé banget, nganti ing bagan 1843 dicethakaké bantahan marang piwulang Protestan sing dhedhasar kasunyatan manawa Daniel weruh sungu cilik metu saka salah siji saka patang sungu Yunani lan mulané ora bisa nglambangaké Roma, awit Roma ora tumurun saka Yunani. Pambantahan iki mengaruhi kabèh perangan ing Daniel ing ngendi Roma diidentifikasi. Panyandhangan Protestan uga nyakup manawa “para begal saka bangsamu” ing ayat patbelas saka Daniel sewelas mesthi kudu Antiochus Epiphanes. Mulané para Millerit nyantumaké ing bagan sing diidentifikasi déning Sister White minangka “katuntun déning astané Pangéran lan ora kena diowahi,” sawijining rujukan marang Antiochus Epiphanes sing nerangaké apa sababé dhèwèké ora bisa dadi karajan kapapat iku. Apa Roma kang netepaké wahyu sajarah kenabian, utawa apa sawijining raja Seleukia sing séda luwih saka satus taun sadurungé Kristus miyos nglambangaké kakuwatan sing jumeneng nglawan Kristus nalika Panjenengané kasalib?

The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?

Pitakon sing bisa diajokaké yaiku, yagéné Daniel diparingi sesanti bab Roma metu saka salah siji sungu Yunani, manawa Roma dudu turunan langsung saka Yunani? Wangsulané yaiku yèn wiwitaning munggahé kakuwasan Roma diwiwiti ing wewengkon kang biyèn dadi tlatah Yunani, nanging yagéné wewatoning ramalan iku digambarake kanthi cara mangkono nganti ngidinaké tuwuhé kabingungan mau?

At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never had understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!

Paling ora ana siji jawaban, saliyané pentinge nyathet ing ngendi Roma wiwit munggah, yaiku yèn têka-têki bab Roma sing tansah metu kaping wolu lan asalé saka pitu iku kajawab déning kasunyatan yèn Roma digandhèngaké karo wilayah Yunani, supaya titik têka-têki mau, yaiku yèn Roma iku asalé saka pitu, tetep kajaga. Têka-têki iku pancèn sepenting kuwi, sanadyan kaum Millerit ora bakal bisa mangertèni gagasan mau saka sudut pandhangé dhéwé ing sajarah. Kasunyatan yèn kabèh rujukan, ora mung ing bagan 1843, nanging uga ing bagan 1850, iku minangka ilustrasi bab prakara-prakara sing ditandangi kanthi langsung ing Sabdaning Allah sing profetik, kajaba siji rujukan sing nekanaké yèn Antiochus Epiphanes dudu kakuwasan sing nglawan Kristus, ndadèkaké tambahan ing bagan mau dadi wigati banget. Sayang banget, nalika Adventisme ninggalaké dhasar-dhasaré, saiki wong-wong mau nemokaké awaké dhéwé mulang yèn kakuwasan ing ayat patbelas saka Daniel sewelas iku Antiochus Epiphanes lan dudu Roma! Saiki wong-wong mau mulang apa sing ditentang kanthi kuwat déning kaum Millerit nganti wong-wong mau nggambaraké pasulayan mau ana ing bagan 1843!

The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.

Karajan-karajaning sajarah nedahaké yèn Roma munggah minangka kang kaping wolu lan kalebu saka pitu iku. “Sungu cilik” ing pasal pitu sing ngucapaké “pangandika-pangandika gedhé nglawan Kang Mahaluhur” munggah minangka kang kaping wolu lan kalebu saka pitu iku. Sungu-sungu ing pasal wolu nedahaké yèn Roma munggah minangka kang kaping wolu lan kalebu saka pitu iku.

In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.

Ing artikel salajengipun kita badhé nimbang kados pundi Roma modern, kados ingkang dipunlambangaken wonten ing Wahyu pitulas, medal dados ingkang kaping wolu lan asalipun saking pitu punika. Sasampunipun punika kita badhé wangsul malih dhateng Daniel kalih lan netepaken punapa sebabipun papat karajan ing Daniel kalih, ingkang dados sebutan kapisan bab karajan-karajan wonten ing ramalan Kitab Suci, selaras kaliyan wolung karajan ing Wahyu pitulas.

Back to Articles