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# The Eighth is of the Seven - Number Two

Sing Kawolu iku kalebu ing antarane Sing Pitu - Nomer Loro

Kingdoms of Bible Prophecy

Karajan-karajan sajroning Ramalan Kitab Suci

Author

Jeff Pippenger

Published

September 15, 2023

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In the previous article we identified that the Millerites could not see Rome as more than pagan and papal Rome, though they did address the distinctions between those two powers. For the Millerites the distinctions between pagan and papal Rome did not lead them to recognize that papal Rome was the fifth kingdom that followed the fourth kingdom of pagan Rome. After the disappointment in 1844, Sister White identified the three powers of Revelation twelve and thirteen as the dragon in chapter twelve, then the papacy, as the beast that came from the sea in chapter thirteen that was followed by the United States as the beast that came out of the earth. After the foundation was laid, the Lord opened the light upon the three-fold union of the dragon, the beast and false prophet that in chapter sixteen of Revelation leads the world to Armageddon.

Ing artikel sadurungé kita wis ngidentifikasi yèn kaum Millerit ora bisa ndeleng Roma ngluwihi mung Roma kapir lan Roma kapapal, senadyan wong-wong mau pancèn mbahas béda-bédané antarane loro kakuwasan mau. Kanggo kaum Millerit, béda antarane Roma kapir lan Roma kapapal ora nuntun wong-wong mau kanggo ngakoni yèn Roma kapapal iku karajan kaping lima sing ndhèrèk karajan kaping papat, yaiku Roma kapir. Sawisé kuciwa gedhé taun 1844, Sister White ngenali telung kakuwasan ing Wahyu rolas lan telulas: naga ing pasal rolas, banjur kepausan minangka kéwan sing metu saka segara ing pasal telulas, sing banjur diterusaké déning Amerika Sarékat minangka kéwan sing metu saka bumi. Sawisé dhasar iku katata, Gusti mbukak pepadhang bab pasamuan telu-lapising naga, kéwan, lan nabi palsu, sing ing pasal nembelas kitab Wahyu nuntun donya menyang Armagedon.

> “The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.

> Runtutan wangsit ing ngendi pralambang-pralambang iki kapanggih diwiwiti saka Wahyu 12, kanthi naga kang ngupaya numpes Kristus nalika miyosipun. Naga iku kasebut minangka Iblis (Wahyu 12:9); iya panjenengané iku kang nggerakaké Hérodès supaya matèni Sang Juru Slamet. Nanging piranti utama Iblis ing nindakaké perang nglawan Kristus lan umatipun sajroning abad-abad kapisan jaman Kristen yaiku Kakaisaran Rum, ing ngendi kapitayan pagan dadi agama kang nguwasani. Mangkono, sanadyan naga iku ing teges utamané nggambarake Iblis, ing teges kang kapindho naga iku minangka pralambang Rum pagan.

> “In chapter 13 ( verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> “Ing pasal 13 (ayat 1–10) katrangan bab kewan galak liyané, ‘kaya macan tutul,’ kang déning naga diparingi ‘dayané, lan dhamparé, lan panguwasa kang gedhé.’ Lambang iki, kaya dene dipracaya déning akèh wong Protestan, nggambaraké kapausan, kang nampani warisan panguwasa, dhampar, lan hak kuwasa sing biyèn dicekel déning karajan Romawi kuna. Bab kewan galak kang kaya macan tutul iku kababar mangkéné: ‘Kaparingaké marang dhèwèké cangkem kang ngucapaké prakara-prakara gedhé lan panyenyamah…. Lan dhèwèké mbukak cangkemé ing panyenyamah marang Allah, kanggo nyenyamah asmané Panjenengané, lan Tarubé, lan wong-wong kang manggon ana ing swarga. Lan kaparingaké marang dhèwèké supaya perang nglawan para suci, lan ngalahaké wong-wong mau: lan panguwasa diparingaké marang dhèwèké nguwasani kabèh suku, lan basa, lan bangsa-bangsa.’ Ramalan iki, kang meh padha sakabèhé karo katrangan bab sungu cilik ing Daniel 7, tanpa mangu-mangu nuding marang kapausan.”

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’

> “‘Panguwasa diparingaké marang dhèwèké supaya tetep lumaku patang puluh loro sasi.’ Lan, pangandikané nabi, ‘Aku weruh salah siji saka endhasé kaya kang tatu nganti mati.’ Lan manèh: ‘Sapa sing nuntun wong menyang panangkaran, bakal lumaku menyang panangkaran; sapa sing matèni nganggo pedhang, kudu dipatèni nganggo pedhang.’ Patang puluh loro sasi iku padha karo ‘wektu lan wektu-wektu lan sapéranganing wektu,’ yaiku telung taun setengah, utawa 1260 dina, miturut Daniel 7—yaiku mangsa nalika panguwasané kepausan bakal nindhes umaté Allah. Mangsa iki, kaya kang wis kaandharaké ana ing pasal-pasal sadurungé, diwiwiti nalika kepausan nggayuh kakuwasan sing paling dhuwur, ing taun 538 M., lan rampung ing taun 1798. Ing wektu iku paus digawa dadi tawanan déning bala tentara Prancis, panguwasané kepausan nampa tatu sing matèni, lan pangandika iku kaleksanan, ‘Sapa sing nuntun wong menyang panangkaran, bakal lumaku menyang panangkaran.’”

> “At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation 17 an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.

> “Ing wektu iki sawijining pralambang liyane dipunwedharake. Pangandikane nabi: ‘Aku nyumurupi kewan liya metu saka ing bumi; lan dheweke duwe sungu loro kaya cempen.’ Ayat 11. Loro-lorone, yaiku wujud kewan iki lan cara tangine, nuduhake manawa bangsa sing dipralambangake déning kewan iki béda karo bangsa-bangsa sing kagambarake ana ing sangisoring pralambang-pralambang sadurunge. Karajan-karajan gedhé sing wus nata jagad dipunsajèkaké marang nabi Dhanièl minangka kéwan galak, kang padha metu nalika ‘papat angin ing langit padha nggegirisi segara gedhé.’ Dhanièl 7:2. Ing Wahyu 17 sawijining malaékat nerangake manawa banyu nggambarake ‘bangsa-bangsa, lan wong akèh, lan para bangsa, lan basa-basa.’ Wahyu 17:15. Angin iku minangka pralambang pasulayan. Papat angin ing langit kang padha nggegirisi segara gedhé nggambarake adegan-adegan nggegirisi saka penaklukan lan revolusi, kang lumantar iku karajan-karajan oleh kakuwasan.”

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Nanging kéwan karo sungu kaya cempé iku katon ‘munggah saka ing bumi.’ Tinimbang ngrebut lan ngasoraké kakuwasan-kakuwasan liya supaya ngedegaké awaké dhéwé, bangsa kang dilambangaké mangkono iku kudu muncul ing tlatah kang sadurungé durung dienggoni lan tuwuh sethithik mbaka sethithik lan kanthi tentrem. Mulané, bangsa iku ora bisa muncul ana ing antarané bangsa-bangsa Donya Lawas kang sesak lan padha rebutan—segara rame kang kebak ‘bangsa-bangsa, lan wong akèh, lan para bangsa, lan basa-basa.’ Papané kudu digoleki ana ing Bawana Kulon.”

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’ And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of ‘the mystery of her coming forth from vacancy,’ and says: ‘Like a silent seed we grew into empire.’—G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘emerging,’ and ‘amid the silence of the earth daily adding to its power and pride.’—The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: ‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, … they have borne the banners of the cross!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.

> “Bangsa apa ing Donya Anyar kang ing taun 1798 lagi munggah dadi kuwasa, mratandhani janji kekuwatan lan kaagungan, sarta narik kawigatene jagad? Panerapan pralambang iki ora mbukak pitakon apa-apa. Ana siji bangsa, lan mung siji, kang nyukupi katranganing pranyatan iki; pralambang iku kanthi cetha tanpa mamang nuding marang Amerika Serikat. Bola-bali pikiran iki, meh tembung-tembung pas saka panulis suci, tanpa disengaja wis dienggo déning juru pidato lan ahli sajarah nalika njlentrehake munggah lan tuwuhe bangsa iki. Kewan iku katon ‘munggah saka ing bumi;’ lan, miturut para panjarwa, tembung kang ing kéné diterjemahake dadi ‘munggah’ iku sajatine ateges ‘tuwuh utawa metu kaya tetuwuhan.’ Lan, kaya kang wis kita tingali, bangsa iku kudu muncul ana ing wewengkon kang sadurunge durung dienggoni. Sawijining panulis wigati, nalika njlentrehake munggahé Amerika Serikat, nyebut ‘wewadi bab metu-ne saka kakosongané,’ lan ngandika: ‘Kaya wiji kang meneng, kita tuwuh dadi kakaisaran.’—G. A. Townsend, The New World Compared With the Old, kaca 462. Sawijining jurnal Éropah ing taun 1850 nyebut Amerika Serikat minangka kakaisaran kang nggumunake, kang lagi ‘muncul,’ lan ‘ing satengahing menengé bumi saben dina nambah kakuwatan lan kaanggoné.’—The Dublin Nation. Edward Everett, ing sawijining pidato ngenani para pandhégani Pilgrim bangsa iki, ngandika: ‘Apa wong-wong mau ngupaya panggonan kang sepi, ora ngganggu marga saka kasamarané, lan aman marga saka adohé, ing ngendi gréja cilik Leyden bisa ngrasakake kamardikaning kalbu? Lah delengen dhaerah-dhaerah agung kang ing ndhuwuré, lumantar penaklukan kanthi tentrem, … wong-wong mau wis nggawa panji-panji salib!’—Pidato kang diwènèhake ing Plymouth, Massachusetts, 22 Dhésèmber 1824, kaca 11.”

> “‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.

> “‘Lan dhèwèké nduwèni loro sungu kaya cempé.’ Sungu sing kaya cempé iku nuduhaké yuswa enom, katresnaning tanpa dosa, lan kalembutan, kanthi trep nggambaraké wataké Amerika Sarékat nalika dipratélakaké marang nabi minangka bangsa sing ‘muncul’ ing taun 1798. Ing antarané para pengungsi Kristen sing wiwitan padha mlayu menyang Amerika lan ngupaya pangayoman saka panindhesing karaton lan intoleransi kaum imam, akèh wong kang netepaké tekad kanggo ngedegaké pamaréntahan ing sandhuwuring dhasar kang amba, yaiku kamardikan sipil lan kamardikan agama. Pamawasé padha nemu panggonan ana ing Declaration of Independence, kang mratélakaké kayektèn agung yèn ‘kabèh manungsa iku diciptakaké padha drajaté’ lan diparingi hak sing ora kena dicabut marang ‘urip, kamardikan, lan ngupaya kabegjan.’ Lan Constitution njamin marang rakyat hak kanggo mréntah awaké dhéwé, kanthi netepaké yèn para wakil sing kapilih déning swarané rakyat kudu nggawé lan nglakokaké undhang-undhang. Kamardikan ing kapitayan agama uga diparingaké, saben wong diparengaké ngabekti marang Allah manut dhawuhing kalbu nuraniné. Republikanisme lan Protestanisme dadi asas-asas dhasar bangsa iku. Asas-asas iki minangka rahasia kakuwatan lan kamakmurané. Wong-wong sing katindhes lan kasirnakaké ing saindhenging jagad Kristen wis nyawang menyang nagara iki kanthi kawigatèn lan pangarep-arep. Yuta-yuta wong wis ngupaya tekan pasisiré, lan Amerika Sarékat wis munggah marang sawijining papan ing antarané bangsa-bangsa kang paling kuwasa ing bumi.

> “But the beast with lamblike horns ‘spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; … saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.’ Revelation 13:11–14.” The Great Controversy, 438–441.

> “Nanging kéwan galak kang duwé sungu kaya cempe ‘ngandika kaya naga. Lan iya nglakokaké sakèhé kakuwasaning kéwan galak kang kapisan ana ing ngarsané, sarta njalari bumi lan wong-wong kang manggon ana ing kono padha nyembah marang kéwan galak kang kapisan, kang tatu pati mau wus waras; … kandha marang wong-wong kang manggon ana ing bumi, supaya padha gawé reca kanggo kéwan galak mau, kang tau katatu déning pedhang, nanging isih urip.’ Wahyu 13:11–14.” The Great Controversy, 438–441.

The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”

Pethikan punika nedahaken bilih pasal rolas lan tigang welas ngenali naga, kéwan galak, lan nabi palsu, yaiku telung kakuwatan ing Wahyu nembelas ingkang nuntun jagad tumuju Armagedon. Telung kakuwatan punika saben-saben gadhah pasal-pasal piyambak ingkang nyakup sajarah nubuatan ingkang sami. Nem ayat pungkasan saking Daniel sewelas dipunwiwiti kanthi tembung, “Lan ing wektu wekasan,” ingkang kadadosan ing taun 1798. Salajengipun, nem ayat punika ngenali obahe pungkasaning kapausan ngantos ing ayat kapisan Daniel rolas Mikhaèl jumeneng, lan mangsa pacobaning manungsa kapungkasi sarta mbikak mlebeting pitu pageblug pungkasan. Ing ayat patang puluh sekawan pasal sewelas, pekabaraning jam punika ingkang ndadosaken kapausan nepsu lan miwiti patumpahan getih ingkang kalampahan pas sadèrèngipun mangsa pacoban katutup, dipunpratandhani minangka “pawartos saking wetan lan saking lor.”

The message east and north represents the final warning message, for it is proclaimed just before Michael stands up. It is the third angel’s message that is proclaimed during the outpouring of the Holy Spirit. Daniel represented the message as two-fold. The message of the “north” that enrages the papacy is the message identifying the “king of the north” as the papal power, and the message of the “east” is the message of the children of the east, which is Islam. Of course, it has other important meanings as well, but east is a symbol of Islam and the antichrist is the counterfeit of the true King of the North. The message of the third angel that warns against receiving the mark of the king of the north (the mark of the beast) also warns that Islam will strike at the point that the cup of iniquity is full for the United States, and the United States fills its cup of iniquity at the Sunday law.

Pawarta saka wetan lan lor makili pawarta pepènget pungkasan, awit pawarta iku dipratelakaké sawatara sadurungé Mikhaèl jumeneng. Iku yaiku pawarta malaékat katelu sing dipratelakaké nalika Roh Suci kawutahaké. Daniel nggambaraké pawarta iku minangka loro-loroning wewaton. Pawarta bab “lor” sing ndadèkaké panguwasa kepausan nepsu yaiku pawarta sing netepaké “raja saka lor” minangka kakuwatan kapapaan, lan pawarta bab “wetan” yaiku pawarta bab para putra wetan, yaiku Islam. Mesthi waé, pawarta iku uga nduwèni teges-teges penting liyané, nanging wetan iku sawijining pralambang Islam lan antikristus iku tiron palsu saka Raja sejati saka Lor. Pawarta malaékat katelu sing ngélingaké supaya aja nampa tandha saka raja saka lor (tandha kéwan) uga ngélingaké yèn Islam bakal nyerang ing wektu nalika tuwung kaluputané Amerika Sarékat wis kebak, lan Amerika Sarékat ngisi tuwung kaluputané ing hukum Minggu.

Revelation thirteen beginning with verse eleven and then onward identifies the very same prophetic history, and it also begins at the time of the end in 1798.

Wahyu pasal telulas, wiwit ayat sewelas lan salajengipun, nandhesaken sajarah kenabian ingkang sami punika, lan ugi kawiwitan ing wekdal pungkasan, ing taun 1798.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.” The Great Controversy, 440.

> “Bangsa apa ing Donya Anyar sing ing taun 1798 lagi munggah dadi kakuwatan, maringi pratandha bakal nduwèni kakuwatan lan kaluhuran, lan narik kawigatèning donya? Panganggoné pralambang iki ora marakaké pitakon babar pisan. Ana siji bangsa, lan mung siji, sing cocog karo katrangan-katranganing wangsit iki; iki kanthi cetha tanpa samar nuding marang Amerika Serikat.” The Great Controversy, 440.

The same prophetic history is covered in Revelation thirteen verses eleven through eighteen as is covered in Daniel eleven verse forty through forty-five. As with the verses in Daniel the story of the role of the United States ends with the close of probation as the United States forces the world to accept the mark of the beast. Then as in Daniel eleven the message of the hour is presented in chapter fourteen. It is the identical structure in both passages, with the exception that Daniel’s verses are describing the papal activities and Revelation thirteen is identifying the role of the United States. With those two lines we find that chapter seventeen of Revelation covers the same history, but emphasizes the role of the dragon, represented as ten kings, who are the United Nations. The three chapters considered line upon line identify the role of the dragon, the beast and false prophet which in chapter sixteen lead the world to Armageddon, so it is of significance that John informs us that when chapter seventeen begins it is one of the angels that had poured out the seven last plagues that comes to tell John of the judgment of the whore of Rome.

Sajarah kenabian kang padha katutupi ing Wahyu pasal telulas ayat sewelas nganti wolulas, padha karo kang katutupi ing Daniel pasal sewelas ayat patang puluh nganti patang puluh lima. Kaya dene ing ayat-ayat ing Daniel, crita babagan peranané Amérika Sarékat rampung nalika panutupan mangsa sih-rahmat, nalika Amérika Sarékat meksa jagad nampa tandha kéwan mau. Banjur, kaya ing Daniel pasal sewelas, piweling kanggo wektu iku kaaturaké ing pasal patbelas. Strukturé padha sajatiné ing kaloro pérangan mau, kajaba yèn ayat-ayat Daniel njlentrehaké kagiyatan-kagiyatan kapapaan, déné Wahyu pasal telulas ngenali peranané Amérika Sarékat. Kanthi loro garis mau kita manggihaké yèn Wahyu pasal pitulas nyakup sajarah kang padha, nanging nekanaké peranané naga, kang digambaraké minangka sepuluh ratu, yaiku Perserikatan Bangsa-Bangsa. Telung pasal kang ditimbang iku, kanthi garis ing dhuwur garis, ngenali peranané naga, kéwan, lan nabi palsu, kang ing pasal nembelas nuntun jagad marang Armagedon; mulané wigati manawa Yohanes mratelakaké marang kita yèn nalika pasal pitulas diwiwiti, salah siji saka para malaékat kang wis nyirnakaké pitu wewelak pungkasan teka kanggo ngandhani Yohanes bab paukuman marang sundel saka Roma.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.

> Lan salah siji saka pitu malaékat sing nyekel pitu bokor iku teka lan ngandika marang aku, pangandikané: Mrenea mréné; aku bakal nduduhaké marang kowé paukuman tumrap wanita palanyahan gedhé sing lenggah ana ing sadhuwuring banyu akèh, kang karo dheweke para ratu ing bumi wis padha laku jina, lan para pedununging bumi wis padha dadi mendem déning angguring palanyahané. Wahyu 17:1, 2.

With the Millerites it was about pagan Rome and papal Rome, but at the end it is about the three-fold union. As with her identification of those three powers in chapters twelve and thirteen, she clearly identifies the woman of chapter seventeen as the papacy.

Kanggone para Millerit, perkara iku magepokan karo Roma kafir lan Roma kapapan, nanging ing pungkasan prakara iku magepokan karo uni telu-lapis. Kaya dene nalika dheweke ngenali katelu kakuwasan mau ing pasal rolas lan telulas, dheweke kanthi cetha ngenali wong wadon ing pasal pitulas minangka kepausan.

> “The woman [Babylon] of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, ‘Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.

> “Wadon [Babilon] ing Wahyu 17 kaandharaké minangka ‘ngagem sandhangan wungu lan abang semu, sarta kaendahané sinarawung emas lan watu-watu aji lan mutiara, nyekel tuwung emas ana ing astané kang kebak kanisthan lan rereged: … lan ing bathuké katulis jeneng, “Rahasia, Babilon Agung, biyungé para sundel.” Pangandikané nabi: “Aku weruh wadon iku mendem déning getihé para suci, lan déning getihé para martiré Gusti Yesus.” Babilon salajengipun uga kasebut minangka ‘kutha gedhé iku, kang mrentah para ratu ing bumi.’ Wahyu 17:4–6, 18. Kakuwasan kang nganti pirang-pirang abad njaga pamaréntahan despotis marang para ratu ing jagad Kristen iku yaiku Roma.” The Great Controversy, 382.

So, when does the prophetic history represented in chapter seventeen begin?

Mulané, kapan sajarah kenabian sing dilambangaké ana ing bab pitulas iku wiwit?

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.

> Mulané dhèwèké nggawa aku ana ing Roh menyang ara-ara samun; lan aku weruh ana wong wadon lenggah ing sadhuwuring kéwan galak warna abang tuwa, kebak jeneng-jeneng pitenah, duwé pitung sirah lan sapuluh sungu. Lan wong wadon iku kasandhangan wungu lan abang tuwa, sarta kapapag emas lan watu-watu aji lan mutiara, nyekel tuwung emas ana ing tangane kang kebak kanisthan lan najising laku jinaé; lan ana ing bathuke ana jeneng katulis: RAHASYA, BABILON AGUNG, IBUNÉ PARA PELACUR LAN KANISTHANING BUMI. Lan aku weruh wong wadon iku mendem merga getihé para suci lan getihé para martiré Yésus; lan nalika aku weruh dhèwèké, aku gumun banget. Wahyu 17:3–6.

In order for John to see the woman he is prophetically carried into the wilderness which John himself has already identified with two witnesses as the twelve hundred and sixty years of papal rule in chapter twelve.

Supaya Yohanes bisa ndeleng wong wadon iku, piyambakipun kanthi profetis digawa menyang ara-ara samun, kang déning Yohanes piyambak wis diidentifikasi gegayutan karo loro seksi minangka rolas atus sawidak taun pamaréntahan kapapaan ing pasal rolas.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . . . And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.

> Lan wong wadon iku mlayu menyang ara-ara samun, ing kono dheweke nduwèni papan kang wus disadyakaké déning Allah, supaya ing kono dheweke dipakani sajroning sèwu rong atus suwidak dina.... Lan marang wong wadon iku kaparingaké loro swiwi manuk garudha gedhé, supaya dheweke bisa mabur menyang ara-ara samun, menyang papané, ing ngendi dheweke dipelihara sajroning satunggal mangsa, lan rong mangsa, lan satengahing mangsa, adoh saka ngarsané ula iku. Wahyu 12:6, 14.

John was prophetically transported into the wilderness time period, but verse three and onward specifies exactly where in the twelve hundred and sixty years John was taken to, for the woman had already become drunk with the blood of persecution, and she was already the “mother of harlots.” John was taken to the end of the wilderness period for the woman had already drunk of the blood of persecution and the Protestant churches were already returning to her fold and becoming her daughters, for she was identified in that period of time as the “mother of harlots.” She already had daughters. John’s testimony in chapter seventeen begins in 1798 as did the same prophetic history which represented the beast in Daniel eleven and the false prophet in Revelation thirteen.

Yokanan kanthi profètis kaangkut menyang mangsa pasamunan, nanging ayat telu lan salajengipun negesaken kanthi cetha ing pérangan pundi saking sewu kalih atus nem dasa taun punika Yokanan dipunbêkta, awit wanita punika sampun dados mendem déning getih panganiaya, lan piyambakipun sampun dados “ibu para sundel.” Yokanan dipunbêkta menyang pungkasaning mangsa pasamunan, awit wanita punika sampun ngunjuk getih panganiaya lan gréja-gréja Protestan sampun wangsul malih menyang pangkuanipun sarta dados para putrinipun, awit ing mangsa punika piyambakipun dipunwastani minangka “ibu para sundel.” Piyambakipun sampun gadhah putri-putri. Paseksèné Yokanan ing pasal pitulas dipunwiwiti ing taun 1798, kados dene sajarah profètis ingkang sami ingkang makili kéwan punika ing Daniel sewelas lan nabi palsu ing Wahyu telulas.

Just as with the other two lines, when chapter seventeen concludes, chapter eighteen then identifies the message of the hour. Three prophetic lines, one for each of the three-fold union. They are all illustrated upon the same historical structure beginning in 1798 and continuing until the close of probation, and all three emphasize the final warning message.

Kados dene loro garis liyane, nalika pasal pitulas dipunrampungake, pasal wolulas lajeng nedahake piwucalipun jam punika. Tiga garis kenabian, satunggal kanggé saben unsur saking persatuan tiga rangkep punika. Kabeh punika dipungambarake ing struktur sajarah ingkang sami, wiwit taun 1798 lan terus dumugi panutupaning mangsa sih-rahmat, lan katiga-tiganipun sami negesake piweling pungkasan.

Habakkuk’s Tables addresses the subject of Revelation seventeen in much greater detail, so I will now jump to the riddle that is represented in the chapter that sets forth eight kingdoms of Bible prophecy.

Tabel-tabelé Habakuk ngrembag bab Wahyu pitulas kanthi luwih rinci banget, mula saiki aku bakal langsung mlebu marang têkâ-têki sing kagambarake ana ing pasal kang ngetokaké wolung karajan ing pêpadhanging wangsit Kitab Suci.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Lan iki pikiran kang nduwèni kawicaksanan. Pitu sirah iku pitu gunung, kang didunungi déning wong wadon iku. Lan ana pitu ratu: lima wus tiba, lan siji ana, lan sijiné durung teka; lan manawa dhèwèké teka, iku kudu tetep mung sedhéla waé. Lan kéwan galak kang wus ana, lan saiki ora ana, iya iku dhèwèké kang kaping wolu, lan asalé saka pitu iku, lan lumebu ing karusakan. Wahyu 17:9–11.

Daniel told Nebuchadnezzar, “Thou art this head of gold.”

Danièl ngandika marang Nebukadnésar, “Paduka punika sirah emas punika.”

> And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.

> Lan ing endi wae para putraning manungsa padha manggon, kewan-kewaning ara-ara lan manuk-manuking langit wus dipasrahake marang tanganmu, lan Panjenengane wus ndadekake kowe panguwasa ing sadhuwure kabeh mau. Kowe iku sirah emas iki. Daniel 2:38.

Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”

Daniel uga ngandika marang Nebukadnezar, “Paduka, dhuh ratu, punika ratuning para ratu.”

> Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Daniel 2:37.

> Paduka, dhuh ratu, punika ratuning para ratu; awit Allahing langit sampun maringi dhateng panjenengan karajan, kakuwatan, kadigdayan, lan kamulyan. Daniel 2:37.

Nebuchadnezzar was the “head” and he was a king, and he was a king of kings for he represented the first of the kingdoms represented in the image. Nebuchadnezzar was the king represented by gold, and other kingdoms and kings would be represented by the other metals in the image, but Nebuchadnezzar was first and therefore the king of the kings. Another level which we will not address right now is that the kingdom of Babylon represents the kingdom that seeks to counterfeit Christ, who is the true King of kings.

Nebukadnésar iku “sirah” lan panjenengané iku ratu, malah ratu saka para ratu, awit panjenengané makili kang kawitan saka karajan-karajan kang kagambar ana ing reca iku. Nebukadnésar iku ratu kang kagambar déning emas, lan karajan-karajan lan para ratu liyané bakal kagambar déning logam-logam liyané ana ing reca iku, nanging Nebukadnésar iku kang kawitan lan mulané dadi ratuné para ratu. Tataran liya kang ora bakal kita rembug sapunika yaiku manawa karajan Babil nggambarake karajan kang ngupaya nyalin kanthi palsu Sang Kristus, kang satemene iku Ratuning para ratu.

In the beginning of Isaiah’s testimony of the twenty-five hundred and twenty year prophecies (Leviticus twenty-six’s seven times) Isaiah identifies kings as heads.

Ing wiwitaning paseksèné Yesaya babagan ramalan rong èwu limang atus rong puluh taun (pitung wekdal ing Imamat 26), Yesaya ngenali para raja minangka sirah.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.

> Sebab sirahé Siria iku Damsyik, lan sirahé Damsyik iku Resin; lan sajroning sawidak lima taun Efraim bakal diremuk nganti ora dadi bangsa manèh. Lan sirahé Efraim iku Samaria, lan sirahé Samaria iku anaké Remalya. Manawa kowé ora pracaya, mesthi kowé ora bakal tetep kokoh. Yesaya 7:7, 8.

Isaiah is just setting forth the starting point for the two twenty-five hundred and twenty year time periods against the northern kingdom of Samaria and the southern kingdom of Judah and as he does so he includes two witnesses that the capitol city of a nation is its head, and that the king is the head of the capitol city. A “head” is a king and a kingdom. In the Revelation the same line of prophecy is taken up as in Daniel.

Yésaya namung ngetingalaké titik wiwitan tumrap kalih mangsa wekdal sèwu kalih atus gangsal dosa kalih dasa taun marang karajan lor Samaria lan karajan kidul Yehuda, lan nalika piyambakipun nindakaké makaten, piyambakipun nyakup kalih seksi bilih kutha krajan saking satunggaling bangsa punika dados sirahipun, lan bilih raja punika sirah saking kutha krajan punika. Satunggaling “sirah” punika raja lan karajan. Ing Kitab Wahyu, garis pameca punika dipun lanjutaké kados ing Daniel.

Therefore, when John is taken to 1798 and presented with the riddle that identifies that there are seven “heads,” he is identifying that there are seven kingdoms. He is then told that five of the heads or kingdoms have fallen. In 1798 the fifth kingdom of Bible prophecy had just fallen as it received a deadly wound that would eventually be healed.

Mulané, nalika Yohanes digawa menyang taun 1798 lan diparingi pepindhan kang nedahaké yèn ana pitu “sirah,” iku tegesé yèn ana pitu karajan. Sabanjuré dhèwèké banjur dipangandikani yèn lima saka sirah utawa karajan iku wis padha ambruk. Ing taun 1798, karajan kaping lima ing wangsit Kitab Suci nembe waé ambruk nalika nampani tatu pati kang ing wekasané bakal waras.

John who is standing in the history of the time of the end in 1798, is also told that one of the heads “is.” The sixth kingdom of Bible prophecy began in 1798, so when John was prophetically conveyed to 1798, the kingdom that then was, is the United States, and he was further informed that the seventh kingdom was still future to 1798, for it had not yet come. The seventh kingdom that was still future to 1798, is the United Nations who are represented by ten kings, and are the subject of Revelation seventeen. But there is also an eighth, who is of the seven. Rome always comes up eighth and is of the seven.

Yohanes, sing ngadeg ing sajarah wektu wekasan ing taun 1798, uga diparingi kabar yèn salah siji saka sirah-sirah iku “ana.” Kraton kaping nem saka wangsit Kitab Suci wiwit ing taun 1798, mulané nalika Yohanes kanthi profetis digawa menyang taun 1798, kraton sing nalika iku ana yaiku Amerika Serikat, lan piyambakipun banjur diparingi katrangan menawa kraton kaping pitu isih bakal dumadi sawisé taun 1798, awit durung teka. Kraton kaping pitu sing isih bakal dumadi sawisé taun 1798 iku yaiku Perserikatan Bangsa-Bangsa, sing dipratandhakaké déning sepuluh ratu, lan dadi pokok wicara ing Wahyu pitulas. Nanging ana uga kang kaping wolu, sing asalé saka pitu mau. Roma tansah muncul minangka kang kaping wolu lan asalé saka pitu mau.

There is much to say about the contents of chapter seventeen, but we are simply identifying the eight kingdoms of Bible prophecy represented in chapter seventeen in order to see how the Millerite understanding of four kingdoms squares up with the eight kingdoms of Revelation seventeen.

Ana akèh kang bisa dipratélakaké ngenani isi bab pitulas, nanging kita mung lagi ngidentifikasi wolung karajan ing wangsit Kitab Suci kang kaawakaké ing bab pitulas supaya bisa weruh kepriyé pamahaman Millerit bab patang karajan iku cocog karo wolung karajan ing Wahyu pitulas.

We will address this in the next article.

Bab punika badhé kita rembag ing artikel candhakipun.

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