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# Rome Establishes the Vision - Number Five

Roma Meneguhkan Penglihatan - Bilangan Lima

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

Membuka Penyingkapan Pertikaian Nubuat yang Berulang dalam Adventisme: Memahami Perompak daripada Bangsamu

Author

Jeff Pippenger

Published

August 9, 2024

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In the last article, we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.

Dalam artikel yang lalu, kita telah mengenal pasti enam garis pertikaian kenabian yang telah berlaku dalam sejarah Adventisme dari zaman pergerakan Millerite hingga ke hari ini. Saya menegaskan bahawa pertikaian yang pertama dan yang terakhir mengenai “para perompak bangsamu” dalam ayat empat belas dari Daniel fasal sebelas adalah serupa secara kenabian. Kaum Millerite memahami bahawa “para perompak” itu ialah Rom, manakala golongan Protestan mengajarkan bahawa “para perompak” itu ialah seorang raja Syria bernama Antiochus Epiphanes.

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

> Dan dalam masa itu banyak orang akan bangkit menentang raja negeri selatan; juga orang-orang ganas dari bangsamu akan meninggikan diri untuk menegakkan penglihatan itu; tetapi mereka akan jatuh. Daniel 11:14.

Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.

Ho simani pakhumi, katua simani pakhumi ha simani pangai-khutingba phanglaga, Egypt amasung Syria-gi leingak-singgi marakta khongchatpa lannaba ama phang-i. Mapham asida Egypt bu south-ki ningthou oina hairi, aduga Syria-gi ningthou bu north-ki ningthou oina phang-i. Simani pakhuna historiansingna Fourth Syrian war-gi hougatpa haiba 219 BC-gi thoudok adu lakpani haiba khanghan-i; simani pakhumi amasung pakhumi-anina 217 BC-gi Battle of Raphia adu amasung madu-gi matung inna thokkhiba-sing adu phang-i. Aduga simani pangai-thumdagi pangai-khutingbana 200 BC-gi Battle of Panium adu khanghan-i. Simani pakhumdagi simani pangai-khutingba phaobada Syria-gi ningthou adu Seleucid Empire-gi leingakpiba Antiochus Magnus ni.

Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.

Temin ayat sepuluh menampilkan sejarah ketika Antiokhus Magnus memulai perang untuk merebut kembali wilayah yang telah diambil dari kerajaan Seleukia bertahun-tahun sebelumnya. Dalam ayat itu ia merebut kembali wilayah yang hilang pada tahun 219 SM, tetapi untuk sementara ia menghentikan agresinya dan berusaha menghimpun kembali kekuatan militernya. Ia telah memperoleh kembali kendali atas wilayah yang hilang itu, dan maju sampai ke perbatasan Mesir, kerajaan selatan yang diperintah oleh dinasti Ptolemaios. Antara tahun 219 SM dan 217 SM, baik raja negeri selatan maupun raja negeri utara menyusun rencana bagi pertempuran Rafia yang segera mendekat.

The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnus and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.

Ntwa ya Raphia e diragetse ka 217 BC, mme bogosi jwa borwa jwa Egepeto, jo bo neng bo busiwa ke Ptolemy, jwa fenya kgosi ya Siria Antiochus Magnus, e leng kgosi ya bokone mo temaneng ya boporofeti. Jaanong mo ditemaneng tsa lesome le boraro go ya go lesome le botlhano, dingwaga di le lesome le bosupa moragonyana ka 200 BC, Antiochus Magnus, yo ka nako eo a neng a setse a dirile kgolagano le Philip wa Macedon, o ne a tlhasela Egepeto mo ntweng ya Panium. Ka nako eo bogosi jwa borwa jwa Egepeto bo ne bo na le kgosi ya ngwana wa dingwaga di le tlhano kgotsa di le thataro, mme Antiochus Magnus le Philip ba ne ba sitwa go gana go dirisa boemo jwa kgosi eo ya ngwana ya Egepeto, mme Antiochus Magnus a fenya mo ntweng ya Panium. Ditemana tse tharo tse di emelang ntwa ya Panium di akaretsa temana ya lesome le bonè, moo thata e ntšha e itsisiwe mo pegong ya boporofeti.

The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.

वच-एंना मिगिरजागिथाव इजिप्टनि साउथनि राजानि बेसेन गिबि गोजौबो नङा; बिदिनो सेलुसिद नर्थनि राजाबो नङा; बा मेसिडोनियानि फीलिप राजाबो नङा। मिलेराइथिफोरोमायाव रोमआनखौ “वच-एंना मिगिरजागि मिगिरजौ” होनना सिनायथि। “मिगिरजौ” होनना रानाय हिब्रुनि मुलिआ गुदियाव मोनसेनि अर्थआ “दिहुनो फोरदो” बा “भाङग्रा” जानाय। पैगान रोमखौ भविष्यवाणीयाव बे गोजौबोनि सुबुं हिसाबै दिन्थाय, जाय गुदिनो गुबुनखौ टुकुर-टाकुर खालामनाय दिहुनो फोरदोंमोन।

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.

> Selepas itu aku melihat dalam penglihatan-penglihatan malam, dan sesungguhnya, seekor binatang yang keempat, dahsyat dan mengerikan, serta amat kuat; dan padanya ada gigi-gigi besi yang besar: ia menelan dan meremukkan, dan menginjak-injak sisa-sisanya dengan kakinya; dan ia berlainan daripada segala binatang yang sebelumnya; dan padanya ada sepuluh tanduk. Daniel 7:7.

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

Ha Uriah Smith a bua ka masholu, o qotsa rahistori ea bontšang hore masholu a emela ba senyang.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> “Kuasa yang baharu kini diperkenalkan,—‘para perompak bangsamu;’ secara harfiah, kata Bishop Newton, ‘para pemecah bangsamu.’ Jauh di tebing Sungai Tiber, sebuah kerajaan sedang memupuk dirinya dengan cita-cita yang ambisius dan rancangan-rancangan yang gelap. Pada mulanya kecil dan lemah, ia bertumbuh dengan kecepatan yang mengagumkan dalam kekuatan dan kegagahan, menghulurkan diri dengan berhati-hati ke sana sini untuk mencuba keperkasaannya, dan menguji kekuatan lengannya yang suka berperang, sehingga, dengan sedar akan kuasanya, ia dengan berani mengangkat kepalanya di antara bangsa-bangsa di bumi, dan dengan tangan yang tidak terkalahkan merebut kemudi urusan mereka. Sejak saat itu nama Roma terpahat pada halaman sejarah, ditakdirkan selama zaman-zaman yang panjang untuk mengendalikan urusan dunia, dan menjalankan pengaruh yang besar di antara bangsa-bangsa bahkan sampai kepada akhir zaman.”

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 257.

> “Roma telah bersuara; dan Siria serta Makedonia segera mendapati suatu perubahan mulai menimpa gambaran angan-angan mereka. Orang-orang Romawi campur tangan demi kepentingan raja muda Mesir, dengan ketetapan bahwa ia harus dilindungi dari kebinasaan yang dirancang oleh Antiokhus dan Filipus. Ini terjadi pada tahun 200 SM, dan merupakan salah satu campur tangan penting yang pertama dari orang-orang Romawi dalam urusan Siria dan Mesir.” Uriah Smith, Daniel and the Revelation, 257.

The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.

Boporofeti jo bo tlhagisiitsweng mo ditemaneng tseo bo ne jwa diragadiwa mo e ka nnang mo dingwageng di le masome a mabedi go tloga ka 219 BC go ya go 200 BC, mme baporofeti ba bua thata ka malatsi a bofelo go na le malatsi a ba neng ba tshela mo go one.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Setiap nabi purba berbicara kurang bagi zaman mereka sendiri daripada bagi zaman kita, sehingga nubuat mereka berlaku bagi kita. ‘Sekarang semua perkara ini menimpa mereka sebagai teladan: dan semuanya itu telah dituliskan untuk menjadi amaran bagi kita, yang kepada kita kesudahan dunia telah tiba.’ 1 Korintus 10:11. ‘Bukan bagi diri mereka sendiri, melainkan bagi kita mereka melayani perkara-perkara yang sekarang diberitakan kepadamu oleh mereka yang telah memberitakan Injil kepadamu dengan Roh Kudus yang diutus turun dari sorga; perkara-perkara itulah yang sangat ingin dilihat oleh malaikat-malaikat.’ 1 Petrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bibel na i bungim na pasim wantaim olgeta gutpela tresa bilong en bilong dispela las lain tumbuna. Olgeta bikpela samting i bin kamap na olgeta bikpela na holi wok bilong histori bilong Olpela Testamen i bin stap, na i stap yet, long kamap gen long sios long dispela las de.” Selected Messages, buk 3, 338, 339.

Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.

Хотя Даниил не жил в рассматриваемый нами двадцатилетний период, вдохновение через writings Sister White сообщает нам, что значительная часть истории, записанной в Данииле 11, должна повториться в окончательном исполнении Даниила 11.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Kita tidak mempunyai waktu untuk disia-siakan. Masa-masa kesusahan ada di hadapan kita. Dunia diguncangkan oleh roh peperangan. Segera pemandangan-pemandangan kesusahan yang disebutkan dalam nubuatan akan terjadi. Nubuatan dalam Daniel pasal sebelas hampir mencapai penggenapannya yang sempurna. Banyak dari sejarah yang telah terjadi dalam penggenapan nubuatan ini akan terulang kembali.” Manuscript Releases, nomor 13, 394.

Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”

Ayat sepuluh hingga lima belas dalam Daniel sebelas melambangkan sejarah zaman akhir yang membawa kepada undang-undang Ahad yang akan segera datang, kerana ayat enam belas mengenal pasti bilakah Roma, buat pertama kalinya, menakluk “tanah yang mulia.”

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Tetapi orang yang datang menyerang dia akan bertindak menurut kehendaknya sendiri, dan tidak seorang pun akan dapat bertahan di hadapannya; dan ia akan berdiri di tanah yang mulia itu, yang oleh tangannya akan dimusnahkan. Daniel 11:16.

Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.

Daniel menggunakan ungkapan “tanah yang permai” dua kali dalam tulisannya. Yang pertama ialah ayat enam belas, ketika Roma kafir secara harfiah menaklukkan tanah Judah yang permai secara harfiah.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Le hoja Egepeta e ne e ke ke ea ema ka pel’a Antioke, morena oa leboea, Antioke le eena o ne a ke ke a ema ka pel’a Baroma, ba neng ba se ba mo tlela. Ha ho mebuso e neng e sa ntse e khona ho hanyetsa matla ana a ntseng a phahama. Siria e ile ea haptjoa, ea ba ea kenngoa ’musong oa Roma, ha Pompey, ka BC 65, a amoha Antioke Asiaticus maruo a hae, ’me a fetola Siria profinse ea Roma.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.

> “Utara tamba tûng au le ba in hmun thianghlim ram-ah a ding tawh ang a, a ei ral dawn a ni. Rome chu BC 162-ah Pathian mite, Juda-te nêna thuthlung hmangin a inzawm a; chu ni atang chuan hrilhlâwk hun chhinchhiahnaa hmun langsâr tak a nei ta. Nimahsela, BC 63 thleng chuan Juda ram chungah hnehna tak hmangin thuneihna a chang lo va; chutichuan a hnuaia thil thleng dan chu hetiang hi a ni.” Uriah Smith, Daniel and the Revelation, 259.

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

Ayat lain di mana Daniel menggunakan istilah “negeri yang permai” ialah dalam ayat empat puluh satu.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Ia akan masuk juga ke negeri yang indah itu, dan banyak negeri akan ditumbangkan; tetapi yang ini akan luput dari tangannya, yaitu Edom, Moab, dan para pemuka bani Amon. Daniel 11:41.

Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.

Ayat empat puluh satu sememangnya mengikuti ayat empat puluh, dan ayat empat puluh bermula dengan kata-kata “dan pada waktu kesudahan.” Dalam The Great Controversy, Sister White mengenal pasti tahun 1798 sebagai “waktu kesudahan,” maka ayat empat puluh satu sedang mengenal pasti sejarah yang menyusul sesudah waktu kesudahan pada tahun 1798.

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Tetapi pada waktu akhir, demikian kata nabi, ‘banyak orang akan menyelidikinya, dan pengetahuan akan bertambah.’ Daniel 12:4.... Sejak tahun 1798 kitab Daniel telah dibuka meternya, pengetahuan tentang nubuatan-nubuatan telah bertambah, dan banyak orang telah memberitakan pekabaran khidmat tentang penghakiman yang sudah dekat.” The Great Controversy, 356.

The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.

Naha eḽi luvhonalaho ya ndimana ya fuṱa nthihi a si Yuda ya kale ya vhukuma, fhedzi ndi Yuda ya zwino ya muya. United States ndi Yuda ya zwino ya muya, nahone ndimana ya fuṱa nthihi i khou sumbedza mulayo wa Swondaha u no ṱavhanya u ḓa ngei United States.

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

> Leha ho le joalo, ha sea ka ha tla pele se leng sa moea, empa ho tla pele se leng sa tlhaho; ’me hamorao ho tla se leng sa moea. 1 Bakorinthe 15:46.

That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.

Molao oo wa Sontaga o emelwa ke temana ya lesomenethataro, hobane “boholo jwa hisetori e e diragetseng” mo go diragadiweng ga Daniele lesome le nngwe e tshwanetse go boelediwa. Ditemana tsa lesome go ya go lesomenetlhano mo malatsing a bofelo, di emela hisetori e e tlang pele le e e isang kwa molaong wa Sontaga.

The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.

Mmusong vuana wa nsha mu mivese yoyi mitanu, pamo ne mfumʹa wa mumuwo, yina yaku manisama kudi mfumʹa wa Seleucid Antiochus Magnus ne bamfumu ba Egipte ba bukalenge bwa Ptolemaic, bidi biimanyina makanda adi ntu wa masolo atwala ku mikenji wa Dyanga wa dibwela nunku. Mivese eyi yidi yimanyisha masolo a ditambuka dia bantu lukama ne makumi ana ne bana, bwalu vese wa dikumi udi wanyisha kubutuka kwa Soviet Union mu 1989, ne vese wa dikumi ne mutekete mikenji wa Dyanga udi ulonda kubwela nunku.

Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.

Kraist i putim ol dispela ves long pasin bilong stretim ves ten wantaim ves foti na ves sikstin wantaim ves foti-wan. Dispela stretpela mak i go long tru na glori ples, em i makim long sait bilong profet tok dispela spirituel glori ples bilong ves foti-wan, em i pinis bilong dispela sikis ves, na ves ten em i stat bilong en.

Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.

Joalokaha Kreste a dirile bonnete jwa gore temana ya lesome le borataro e na le kgolagano e e tlhamaletseng le temana ya masome a mane le bongwe, go ntse jalo le gone, temana ya lesome e na le kgolagano e e tlhamaletseng le temana ya masome a mane. Polelwana e e mo temaneng ya lesome e e reng “khupologa, mme e fete,” ke yone polelwana eo e tshwanang fela ya Sehebera e e ranolwang e le “khupologa mme e fete godimo,” mo temaneng ya masome a mane. Polelwana eno e fitlhelwa gape mo lefelong le lengwe fela mo Dikwalong, mme gone e ranolwa ka mokgwa o o farologaneng go le gonnye le wa temana ya lesome le temana ya masome a mane. Le fa go ntse jalo, e santse e le yone polelwana eo ya Sehebera.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> “ਔਹ ਯਹੂਦਾਹ ਵਿੱਚੋਂ ਲੰਘੇਗਾ; ਔਹ ਉੱਫਣ ਕੇ ਚੜ੍ਹ ਜਾਵੇਗਾ, ਔਹ ਗਰਦਨ ਤੱਕ ਪਹੁੰਚੇਗਾ; ਅਤੇ ਉਸ ਦੇ ਪੱਖਾਂ ਦਾ ਫੈਲਾਅ, ਹੇ ਇਮਾਨੂਏਲ, ਤੇਰੇ ਦੇਸ਼ ਦੀ ਚੌੜਾਈ ਨੂੰ ਭਰ ਦੇਵੇਗਾ।” ਯਸਾਯਾਹ 8:8.

Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”

“ꯍꯦꯡꯂꯣ ꯑꯃꯁꯨꯡ ꯑꯣꯟꯊꯣꯀꯄꯥ” ꯍꯥꯏꯕ ꯏꯁꯥꯏꯌꯥꯒꯤ ꯋꯥꯍꯩ ꯑꯁꯤ, ꯚꯔꯁ ꯇꯦꯟꯒꯤ “ꯍꯦꯡꯂꯣ, ꯑꯃꯁꯨꯡ ꯄꯥꯁ ꯊ꯭ꯔꯨ” ꯍꯥꯏꯕ ꯋꯥꯍꯩ ꯑꯁꯤꯒꯥ, ꯑꯃꯁꯨꯡ ꯚꯔꯁ ꯐꯣꯔꯇꯤꯒꯤ “ꯍꯦꯡꯂꯣ ꯑꯃꯁꯨꯡ ꯄꯥꯁ ꯑꯣꯚꯔ” ꯍꯥꯏꯕ ꯋꯥꯍꯩ ꯑꯁꯤꯒꯥ ꯑꯃꯨꯛ ꯑꯣꯏꯅꯩ꯫ ꯃꯁꯤꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ, ꯚꯔꯁ ꯑꯍꯨꯝ ꯑꯁꯤꯒꯤ ꯃꯄꯨꯡ ꯐꯥꯕ ꯃꯈꯣꯏꯅ ꯑꯋꯥꯡꯕꯒꯤ ꯅꯤꯡꯊꯧꯅ ꯑꯋꯥꯡꯕꯒꯤ ꯅꯤꯡꯊꯧ ꯑꯃꯁꯨꯡ ꯃꯈꯥꯕꯒꯤ ꯅꯤꯡꯊꯧ ꯃꯄꯥꯛꯇ ꯊꯣꯛꯂꯤꯕ ꯑꯇꯥꯛ ꯑꯃ ꯄꯟꯊꯣꯛꯂꯤ꯫ ꯏꯁꯥꯏꯌꯥꯒꯤ ꯃꯐꯝꯗ, ꯑꯁꯤꯔꯤꯌꯥꯒꯤ ꯑꯋꯥꯡꯕ ꯅꯤꯡꯊꯧ ꯁꯦꯟꯅꯥꯆꯦꯔꯤꯞꯅ ꯏꯁ꯭ꯔꯥꯌꯦꯜꯒꯤ ꯃꯈꯥꯕ ꯂꯩꯕ ꯂꯩꯡꯉꯥꯛ ꯌꯨꯗꯥꯗ ꯑꯇꯥꯛ ꯇꯧꯔꯝꯃꯤ꯫ ꯚꯔꯁ ꯇꯦꯟꯗ, ꯁꯦꯂ꯭ꯌꯨꯁꯤꯗ ꯏꯝꯄꯥꯌꯔꯒꯤ ꯑꯋꯥꯡꯕ ꯅꯤꯡꯊꯧ ꯑꯟꯇꯤꯑꯣꯀꯁ ꯃꯦꯒ꯭ꯅꯁꯅ ꯏꯖꯤꯞꯇꯒꯤ ꯃꯈꯥꯕ ꯂꯩꯕ ꯂꯩꯡꯉꯥꯛꯇ ꯑꯇꯥꯛ ꯇꯧꯔꯝꯃꯤ꯫ ꯑꯃꯁꯨꯡ ꯚꯔꯁ ꯐꯣꯔꯇꯤꯗ, ꯑꯋꯥꯡꯕꯒꯤ ꯅꯤꯡꯊꯧ, ꯑꯗꯨꯒꯤ ꯄꯣꯄꯒꯤ ꯄꯥꯋꯔꯅ, ꯚꯔꯁ ꯐꯣꯔꯇꯤꯒꯤ ꯑꯍꯧꯕꯗ ꯃꯥꯏꯊꯣꯡ ꯌꯥꯕ ꯑꯂꯥꯝꯕ ꯑꯄꯨꯟꯕ ꯑꯃ ꯐꯪꯈꯤꯕꯥꯁꯨ, ꯁꯣꯚꯤꯌꯦꯠ ꯌꯨꯅꯤꯌꯟꯒꯤ ꯃꯈꯥꯕ ꯂꯩꯕ ꯑꯊꯤꯁ꯭ꯇ ꯄꯥꯋꯔꯗ ꯑꯇꯥꯛ ꯇꯧꯔꯝꯃꯤ꯫ ꯚꯔꯁ ꯈꯨꯗꯤꯡꯃꯛꯅ ꯑꯋꯥꯡꯕꯒꯤ ꯅꯤꯡꯊꯧ ꯑꯃꯁꯨꯡ ꯃꯈꯥꯕꯒꯤ ꯅꯤꯡꯊꯧ ꯃꯔꯛꯇ ꯊꯣꯛꯂꯤꯕ ꯋꯥꯔꯦꯞ ꯑꯃꯒꯤ ꯃꯇꯝ ꯑꯃꯗꯨ ꯄꯥꯟꯊꯣꯛꯄ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯁ꯭ꯇ꯭ꯔꯛꯆꯔ ꯑꯃ ꯃꯤꯌꯨꯛ ꯇꯧꯏ, ꯑꯃꯁꯨꯡ ꯚꯔꯁ ꯈꯨꯗꯤꯡꯃꯛꯇ ꯑꯋꯥꯡꯕꯒꯤ ꯅꯤꯡꯊꯧꯅ “ꯍꯦꯡꯂꯣ ꯑꯃꯁꯨꯡ ꯄꯥꯁ ꯑꯣꯚꯔ” ꯇꯧꯏ꯫

Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.

Bopaki bwa Jesaya mpe temana ya zomi nyonso mibale emonisi ete, ntango mokonzi ya nordi abundeli, atelemaka liboso ya kokota na engumba-mokonzi ya bokonzi ya sudi. Sennacherib amemaki bitumba na ye kino na bifelo ya Yelusaleme, mpe asukaki wana. Na mobu 219 liboso ya Klisto, Antiochus Magnus ayaki kino na ndelo ya Ejipito mpe atelemaki. Na nsima, abungisaki etumba ya Raphia oyo esalemaki mbula mibale na nsima, na 217 liboso ya Klisto. Sennacherib ayaki kino na bifelo ya Yelusaleme mpe abungisaki etumba wana, lokola Nzambe akotelaki kati.

> Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.

> Ne buna i Katonda kuentia mfumu wa Ashiria, A kadi ko kota na ingji yi, awu ko shuta kokwenda pe ti, awu ko ta ko kwitia na nguba, awu ko tia mutumba mbanda ko ni yi. Ku njira yenja a yi tizila, ku njira yiyo a ye vutukila, kabidi awu ko kota na ingji yi, buna i Yehova. Pamba vo mono ne yikenga ingji yi, mu yi gulula, mu diambu dia mono mosi, ne mu diambu dia Davidi kisadi kiami. Buna diambu dia salamaka mu butuku yina, mbasi ya Yehova basikaka, yo bulaka mu kampu ya ba-Ashiria bantu funda nkama mosi na makumi sambanu na tanu; buna batelamaka nsuka na suka, tala, bo nyonso bavandaka banzutu zifwa. Buna Senakeribi, mfumu wa Ashiria, katukaka, wena, vutukaka, mpe zingaka na Ninive. Buna diambu dia salamaka, bu yandi vandaka sambila mu nzo ya Nisroki nzambi andi, Adrameleki na Sharezeri bana bandi ya babakala bamubulaka na mbele; mpe bo tinaka na ntoto ya Armenia. Mpe Esarihadoni mwana andi ya bakala yalaka mu kisika kiandi. 2 Bantotila 19:32–37.

In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.

Pada tahun 1989, raja utara menyapu habis Kesatuan Soviet, tetapi ia tidak menaklukkan ibu kota Kesatuan Soviet. Rusia tetap berdiri. Pertempuran berikutnya, yang dilambangkan dalam ayat sebelas dan dua belas, ialah pertempuran Raphia, yang juga dilambangkan oleh penumbangan tentera Sanherib dan kematiannya yang menyusul, yang menandakan suatu kemenangan bagi raja selatan, iaitu Yehuda dalam kesaksian Sanherib, dan Raphia dalam kesaksian Antiokhus Magnus.

Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.

Аятын арав дахь нь дөчдүгээр аяттай шууд холбоо тогтоож, арван зургаа дахь аят нь дөчин нэгдүгээр аяттай шууд холбогдоно. Арав дахь аятаас арван зургаа дахь аят хүртэлх хэсэг нь 1989 оноос Ням гаргийн хууль хүртэлх түүхийг илэрхийлдэг. Энэ аят нь 1989 онд Зөвлөлт Холбоот Улс нуран унаснаар эхэлж, Ням гаргийн хууль хүртэл үргэлжлэх, дөчдүгээр аят дахь нуугдмал түүхийг төлөөлдөг. Арав дахь аят нь мөн Левит хорин зургаагийн “долоон цаг”-ийг тэрхүү нуугдмал түүхтэй шууд холбодог боловч, тэр үнэний шугам нь бидний энд дэвшүүлж буй зүйлийн хүрээнээс гадуур юм.

In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.

Dalam sejarah Millerit, pertikaian pertama daripada enam pertikaian utama dalam Adventisme berhubung pengenalpastian Roma yang tepat telah berlaku, dan hal itu adalah tentang siapakah yang diwakili oleh para perompak dalam ayat empat belas. Kaum Protestan berpendapat bahawa mereka itu mewakili Antiochus Epiphanes, manakala kaum Millerit mengenal pasti mereka sebagai Roma. Dalam pertikaian terakhir Adventisme berhubung pengenalpastian Roma yang tepat, hal itu juga berkaitan dengan para perompak dalam ayat empat belas. Satu golongan, yang diwakili oleh kaum Millerit, sedang mempertahankan pengertian asas kaum Millerit, yang telah disahkan oleh Roh Nubuat.

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

> “Ndzi vonile leswaku chati ya 1843 yi kongomisiwe hi voko ra Hosi, naswona a yi fanelanga ku cinca-cinciwa; leswaku tinhlayo a ti ri hilaha Yehovha a a swi lava hakona; leswaku voko ra Yena a ri ri ehenhla ka swona naswona ri fihlele xihoxo eka yin’wana ya tinhlayo, leswaku ku nga vi na un’wana loyi a a kota ku xi vona, ku kondza voko ra Yena ri susiwa.” Early Writings, 74.

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

Carta suci itu mengenal pasti kontroversi tersebut dengan catatan 164 SM.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.”

> “164 Kematian Antiochus Epiphanes, yang tentu saja, tidak bangkit melawan Putera segala putera, kerana dia telah mati selama 164 tahun sebelum Putera segala putera dilahirkan.”

The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.

ເນື້ອຫາອ້າງອີງຂອງຂໍ້ໂຕ້ແຍ້ງນັ້ນໃນແຜນພັງອັນສັກສິດ ສະແດງເຖິງຄວາມຈິງພຽງປະການດຽວທີ່ຖືກສະແດງໄວ້ໃນແຜນພັງອັນສັກສິດ ຊຶ່ງບໍ່ໄດ້ອີງຢູ່ເທິງຂໍ້ຄຳພະຍາກອນຈາກພຣະຄຳຂອງພຣະເຈົ້າ. ໂດຍການເຮັດດັ່ງນັ້ນ ມັນໄດ້ຊີ້ບອກເຖິງໝຸດໝາຍໜຶ່ງ ບໍ່ແມ່ນຂອງປະຫວັດສາດໃນພຣະຄຳພີ ແຕ່ເປັນຂອງປະຫວັດສາດແອດເວນທ໌, ແລະ “ມັນບໍ່ຄວນຖືກປ່ຽນແປງ,” ເພາະວ່າຂໍ້ໂຕ້ແຍ້ງນັ້ນຊີ້ໃຫ້ເຫັນວ່ານິມິດແຫ່ງຄຳພະຍາກອນຖືກສະຖາປະນາຂຶ້ນແນວໃດ. ການປະຕິເສດຄວາມຈິງພື້ນຖານນັ້ນ ກໍເທົ່າກັບການປະຕິເສດໃນເວລາດຽວກັນຕໍ່ສິດອຳນາດແຫ່ງການຮັບຮອງຂອງພຣະວິນຍານແຫ່ງຄຳພະຍາກອນທີ່ມີຕໍ່ແຜນພັງອັນສັກສິດ.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.

> “Detik mutakhir penipuan Syaitan ialah menjadikan kesaksian Roh Tuhan tidak berkesan sama sekali. ‘Bila tidak ada penglihatan, binasalah bangsa itu’ (Amsal 29:18). Syaitan akan bekerja dengan amat licik, melalui pelbagai cara dan melalui pelbagai sarana, untuk menggoncangkan keyakinan umat baki Tuhan terhadap kesaksian yang benar. Dia akan membawa masuk penglihatan-penglihatan palsu untuk menyesatkan, dan akan mencampurkan yang palsu dengan yang benar, lalu membuat orang begitu muak sehingga mereka akan menganggap segala sesuatu yang menyandang nama penglihatan sebagai suatu bentuk kefanatikan; tetapi jiwa-jiwa yang jujur, dengan membandingkan yang palsu dan yang benar, akan dimampukan untuk membezakan antara keduanya.” Selected Messages, buku 2, 78.

The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”

Bantahan terakhir daripada “perompak-perompak bangsamu” adalah sama seperti yang pertama, dan tanpa pemahaman akan simbol yang menegakkan penglihatan itu, “umat itu binasa.” Mereka “binasa” kerana mereka “membatalkan kesaksian Roh Tuhan.”

The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.

Kelas yang lain mendakwa bahawa Amerika Syarikat diwakili sebagai para perompak dalam ayat empat belas. Kelas itu tidak mampu atau tidak mahu melihat bahawa Antiokhus Magnus dalam ayat sepuluh hingga lima belas melambangkan Amerika Syarikat. Sebagaimana golongan Protestan dalam sejarah Millerite mendakwa bahawa para perompak itu ialah Antiokhus, demikian juga kelas yang enggan melihat itu mengenal pasti para perompak sebagai kuasa (Amerika Syarikat) yang dilambangkan oleh Antiokhus.

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

Tlhaselo ya ga Senakeribe mo go Juda e e fitlhetseng kwa motsemogolong, Jerusalema, mme ya palelwa, e ne ya eteletswe pele ke molaodi wa ga Senakeribe, Rabisake.

> Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.

> Oleh itu, aku mohon kepadamu, berilah jaminan kepada tuanku, raja Asyur, maka aku akan memberikan kepadamu dua ribu ekor kuda, jika engkau dari pihakmu sanggup menempatkan penunggang di atasnya. Maka bagaimanakah engkau akan memalingkan wajah satu orang panglima dari antara hamba-hamba tuanku yang paling hina, sedangkan engkau menaruh kepercayaan kepada Mesir untuk kereta-kereta perang dan pasukan berkuda? Adakah sekarang aku maju menyerang tempat ini tanpa TUHAN untuk membinasakannya? TUHAN telah berfirman kepadaku: Majulah melawan negeri ini dan binasakanlah itu. Lalu berkatalah Elyakim bin Hilkia, dan Sebna, dan Yoah kepada Rabsyakeh, “Berbicaralah kiranya kepada hamba-hambamu dalam bahasa Aram, sebab kami memahaminya; dan janganlah berbicara kepada kami dalam bahasa Yehuda di depan telinga rakyat yang ada di atas tembok.” Tetapi Rabsyakeh berkata kepada mereka, “Adakah tuanku mengutus aku kepada tuanmu dan kepadamu untuk menyampaikan perkataan ini? Bukankah ia mengutus aku kepada orang-orang yang duduk di atas tembok itu, supaya mereka makan tahi mereka sendiri, dan minum kencing mereka sendiri bersama-sama kamu?” Lalu Rabsyakeh berdiri dan berseru dengan suara nyaring dalam bahasa Yehuda, serta berkata, “Dengarlah firman raja agung itu, raja Asyur.” 2 Raja-raja 18:23–28.

Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.

Rabshakeh ne prezentisan yia maátm, esla yia maátm Sennacherib, rey di Asiria. Na Daniel onse verso cuarenta, e rey di nort ta e poder papal ku na e tempu di fin na 1798 a risibí un herida mortal na man di Francia ateo, e rey di sur. Den e verso, e rey di nort finalmente ta toma represalia i ta desbordá e reino di sur (e USSR) na 1989. Ora e rey di nort a kumplí ku e obra ei, el a trese ku ne “karunan, i ku jineteronan, i hopi barkunan.” “Karunan i jineteronan” ta representá poder militar i “barkunan” ta representá poder ekonómiko. E símbolonan ei ta identifiká Estados Unidos komo e ehérsito por poder di Roma papal den e viktoria di 1989, manera a wordu tipifiká pa Rabshakeh. Antíoco Magno den verso dies te ku kinse ta representá Estados Unidos, i manera William Miller korektamente a identifiká ku e palabran “tambe” den verso katorse ta establecé un poder nobo ku ta drenta den e narrativa profétiko, e “ladronnan” mester representá un poder distintu di sea e reinan Ptolemaiko di sur, òf Antíoco e rey di nort, òf Filipo di Macedonia.

> “The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.

> “Raja dari selatan, dalam ayat ini, tanpa sebarang keraguan, bererti raja Mesir; tetapi apa yang dimaksudkan dengan perompak-perompak bangsamu itu barangkali masih menjadi suatu keraguan bagi sesetengah orang. Bahawa hal itu tidak mungkin bererti Antiokhus, atau mana-mana raja Syria, adalah jelas; kerana malaikat itu telah berbicara tentang bangsa itu dalam beberapa ayat sebelumnya, dan sekarang berkata, ‘juga perompak-perompak bangsamu,’ dan seterusnya, yang dengan nyata menunjukkan suatu bangsa lain. Saya mengakui bahawa Antiokhus mungkin memang telah merompak orang Yahudi; tetapi bagaimanakah hal ini dapat ‘menegakkan penglihatan itu,’ sedangkan Antiokhus tidak disebut di mana-mana dalam penglihatan itu sebagai melakukan apa-apa tindakan seumpama itu; kerana ia tergolong dalam apa yang disebut kerajaan Yunani dalam penglihatan itu. Sekali lagi, ‘menegakkan penglihatan itu,’ mesti bererti memastikan, melengkapkan, atau menggenapinya.” William Miller, Miller’s Works, Syarahan 6, 89.

“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.

“அந்தியோகஸ்” என்பது சிரிய செல்யூசிட் பேரரசின் அரசர்களில் பலர் தேர்ந்தெடுத்த ஒரு பெயராகும். அந்த பேரரசின் நிறுவனர் செல்யூசிட் நிகேட்டர் ஆவார்; மேலும், செல்யூசிட் அரசர்களின் முழுப் பட்டியலில் எங்கோ இருபத்தாறு முதல் முப்பது வரையிலான அரசர்கள் இருந்தனர். அந்த அரசர்களில் பலர் “அந்தியோகஸ்” என்ற பெயரைத் தேர்ந்தெடுத்தனர்; அதைப் போலவே, பல போப்பாண்டவர்கள் போப்பாகத் தேர்ந்தெடுக்கப்படும்போது அரியணைப் பெயர்களைத் தேர்ந்தெடுக்கின்றனர். போப்பாண்டவர்கள் அனைவரும் “எதிர்கிறிஸ்து” ஆவர்; அதாவது “கிறிஸ்துவுக்கு விரோதமானவர்” என்று பொருள். “எதிர்” என்ற சொல் “விரோதமான” என்று பொருள்படும். எதிர்கிறிஸ்துகளாகிய அவர்கள் தங்கள் ஆவிக்குரிய மூதாதையான சாத்தானின் பெயரை ஏற்றுக்கொண்டுள்ளனர். சாத்தானும் போப்பாண்டவர்களும் இருவரும் தெய்வீக வெளிப்பாட்டில் எதிர்கிறிஸ்து என அடையாளப்படுத்தப்பட்டுள்ளனர்.

> “The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.

> “Kepastian hati antikristus untuk meneruskan pemberontakan yang dimulakannya di syurga akan terus bekerja dalam anak-anak penderhakaan.” Testimonies, jilid 9, 230.

A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.

Papa ialah wakil Iblis, dan dengan demikian mereka berdua menentang Kristus, dan oleh sebab itu ialah “antikristus.” Mereka memilih suatu nama apabila mereka mengambil jawatan sebagai pope, lalu menjadi wakil Iblis di bumi.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “E le hore le fumane melemo le litlotla tsa lefats'e, kereke e ile ea susumetsoa ho batla mohau le tšehetso ea batho ba baholo ba lefatše; ’me ka hona, ha e se e lahlile Kreste, ea susumetsoa hore e inehele boikokobetso ho moemeli oa Satane—mobishopo oa Roma.” The Great Controversy, 50.

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

Ka mesomimo uyope, ne bo-pope ba tšwetša pele mošomo o swanago le wa Sathane.

> “Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.

> “Ngopope waseRoma umsebenzi ofanayo uye waqhubekiselwa phambili apha emhlabeni njengalowo waqhutywa ezinkundleni zezulu ngaphambi kokugxothwa kwenkosana yobumnyama. USathana wazama ukulungisa umthetho kaThixo ezulwini, waza wabonelela ngesihlomelo esivela kuye ngokwakhe. Waphakamisa isigwebo sakhe ngaphezu kwesikaMdali wakhe, wabeka intando yakhe ngaphezu kwentando kaYehova, yaye ngaloo ndlela wavakalisa ngokwenene ukuba uThixo unokusilela. Nopopu uthabatha ikhondo elifanayo, yaye, ebanga ukungasileli kuye ngokwakhe, uzama ukulungisa umthetho kaThixo ukuze uvumelane neengcamango zakhe, ezicingela ukuba unako ukulungisa iimpazamo acinga ukuba uyazibona kwimimiselo nasemithethweni yeNkosi yezulu nomhlaba. Ngokwenene uthi ehlabathini, Ndiya kuninika imithetho engcono kunaleyo kaYehova. Sisithuko esinjani na esi kuThixo wezulu!” Signs of the Times, November 19, 1894.

Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.

Aingawh, Seleucus Nicator-in Seleucid Empire a dinngheh mahse, a hnuhnung zui lal tam tak chuan “Antiochus” tih hming an thlang a, chu chu Seleucus an chawimawina avang ni lovin, a pa an chawimawina avang zawk a ni. Seleucus-a pa, Antiochus chu Macedonia lal Philip II rawngbawltu mi zawn leh sipai hotu pakhat a ni a; Philip II chu Alexander the Great pa a ni. He mi ropui nihna leh sipai lama a hnathawh chanchin chuan Alexander the Great thih hnu-a Seleucus-in hmun pawimawh a chan theihna leh thuneihna lama a hmasawnna innghahna a siam sak a ni.

Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.

Mmuso wa Seleucus o theilwe ge a tšere taolo ya dikarolo tše tharo go tše nne tša mmuso wa Alexander. Le Roma le fenya mebušo e meraro ya tikologo gore le tšee taolo le go ba kgoši ya leboa. Ge Seleucus a be a šetše a tiišitše bohlabela, bodikela le leboa, o ile a ba kgoši ya leboa kanegelong ya histori, gomme motsemošate wa gagwe e be e le motse wa Babilona. Dikgoši tše dintši tša morago ga moo di ile tša kgetha leina “Antiochus” ge di tšea sedulo sa bogoši sa leboa gore di hlomphe rakgolokhukhu wa tšona wa dipolotiki. Papetšo e bonolo go e bona, ge o kgetha go e bona. Ge o sa dire bjalo, ga o dire bjalo.

The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.

ឈ្មោះ «Antiochus» (Ἀντίοχος ជាភាសាក្រិក) មានប្រភពមកពីធាតុពាក្យក្រិក «anti» (មានន័យថា «ប្រឆាំងនឹង» ឬ «ផ្ទុយពី») និង «ocheo» (មានន័យថា «កាន់យ៉ាងមាំ» ឬ «រក្សាទុក» )។ ស្តេចខាងជើងបានជ្រើសរើសឈ្មោះនេះ ដើម្បីរក្សាមរតកនយោបាយរបស់ពួកគេជាមួយឪពុក ដូចជាអន្តិគ្រីស្ទ (សម្តេចប៉ាបទាំងឡាយ) ជ្រើសរើសឈ្មោះនៅពេលពួកគេចាប់ផ្តើមគ្រប់គ្រង។ ដូចដែលសម្តេចប៉ាបទាំងឡាយជាតំណាងនៃឪពុករបស់ពួកគេ គឺអារក្ស ដូច្នោះដែរ Antiochus ទាំងឡាយនៃចក្រភពស៊ីរី ក៏ជានិមិត្តរូបនៃតំណាងរបស់ឪពុករបស់ពួកគេផងដែរ។ ក្នុងការអនុវត្តនេះ Antiochus តំណាងឲ្យភ្នាក់ងារជំនួសមួយរបស់ឪពុករបស់ពួកគេ។ ភ្នាក់ងារជំនួសនៃអំណាចសម្តេចប៉ាបក្នុងឆ្នាំ 1989 គឺសហរដ្ឋអាមេរិក ហើយសក្ខីកម្មខាងលោកិយគាំទ្រទំនាក់ទំនងរវាងអន្តិគ្រីស្ទ សម្តេចប៉ាប John Paul II និង Ronald Reagan ក្នុងកិច្ចការរបស់ពួកគេដើម្បីផ្តួលរំលំអតីតសហភាពសូវៀត។

In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.

Dalam ayat sepuluh hingga enam belas, ayat yang pertama dan yang terakhir mengandungi rujukan langsung kepada ayat empat puluh dan empat puluh satu. Ayat sepuluh secara langsung mewakili ayat empat puluh. Ayat enam belas secara langsung mewakili ayat empat puluh satu. Ayat-ayat ini mewakili bahagian nubuat Daniel yang berkaitan dengan akhir zaman.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> “Ingkhâwkhia a seal chu Thuphuan Bu kha a ni lo va, Daniel hrilhlâwkna zînga ni hnûnga hunte nêna inzawm lâi kha a ni zâwk. Pathian Thu chuan, ‘Nimahsela nang, O Daniel, thu te kha khâr la, bu kha tâwp hun thlengin seal rawh: mi tam tak an kal kual ang a, hriatna a pung ang’ (Daniel 12:4), a ti. Bu kha hawn a nih chuan, ‘Hun chu a awm tawh lo vang,’ tih puan chhuah a ni. (Thuphuan 10:6 en ang che.) Daniel bu chu tûnah hian seal bo tawh a ni a, Krista’n Johana hnêna a thuphuan chu lei chêng zawng zawngte hnênah a lo thleng tûr a ni. Hriatna pun avângin ni hnûnga hunah ding nghet tûra mipui pakhat buatsaih an ni tûr a ni....”

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> “သမုတ်တမန်၏ ပထမသတင်းစကား၌ လူသားတို့ကို လောကနှင့် ထိုအတွင်းရှိသော အရာခပ်သိမ်းကို ဖန်ဆင်းတော်မူသော ကျွန်ုပ်တို့၏ ဖန်ဆင်းရှင် ဘုရားသခင်ကို ကိုးကွယ်ကြရန် ခေါ်ဆိုထားသည်။ သူတို့သည် ပုပ်ရဟန်းမင်း၏ အဖွဲ့အစည်းတစ်ရပ်အား ဂုဏ်ပြုအလေးထားမှုပေးခဲ့ကြပြီး ယေဟောဝါ၏ ပညတ်တရားကို အကျိုးမဲ့ဖြစ်စေခဲ့ကြသည်။ သို့ရာတွင် ဤအကြောင်းအရာ၌ အသိပညာ တိုးပွားလာရမည်ဖြစ်သည်။” Selected Messages, book 2, 105, 106.

At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.

Ka nako ya bofelo ka 1989 ditemana tse tsheletseng tsa ho qetela tsa Daniele kgaolo ya leshome le motso o mong di emela “karolo ya boprofeta ba Daniele e amanang le matsatsi a bofelo.” Ho ile ha lemohuwa ha e ne e manollwa ka nako eo, mme ho manollwa hoo ha hlahisa keketseho ya tsebo mabapi le “ho thehwa ha Bopapa, ho etswa lefeela ha molao wa Jehova.” Alfa le Omega kamehla di bontsha bofelo ka qalo, mme tshebetso ya teko e ileng ya qala ka 1989 e ne e reretswe ho hlahisa mekgahlelo e mmedi ya barapedi.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Lalu Ia berfirman, “Pergilah, Daniel, sebab perkataan itu tetap tertutup dan termeteraikan sampai pada waktu akhir. Banyak orang akan disucikan, dimurnikan, dan diuji; tetapi orang-orang fasik akan terus berlaku fasik; dan tidak seorang pun dari antara orang-orang fasik itu akan mengerti; tetapi orang-orang bijaksana akan mengerti.” Daniel 12:9, 10.

We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.

Peneh yewɔ saa sɔhwɛ no bere a etwa to mu seesei, efisɛ asisiafo no ho akasakasa a ɛwɔ Adventism mfiase no, wɔresan ayɛ no mprempren. Sɛ yɛde asisiafo no si hɔ sɛ wɔyɛ United States a, ɛno kyerɛ sɛ yɛde Antiochus nso si hɔ sɛ ɔno ne asisiafo no. Ɛyɛ Millerfo ne Protestantfo no akasakasa koro no ara pɛ.

At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.

Bofelong jwa thulaganyo ya teko, fela jaaka kwa tshimologong ya thulaganyo ya teko, e e simologileng ka 1989, Tau ya lotso lwa Juda e manolla “karolo eo ya boporofeti jwa ga Daniele e e amanang le malatsi a bofelo.” Ka 1989 e ne e le ditemana tse thataro tsa bofelo tsa Daniele kgaolo ya bolesome le bongwe, mme kwa bokhutlong ke hisitori e e fitlhegileng ya temana ya masome a manê, e e tshwantshiwang ke ditemana tsa lesome go ya go lesome le borataro.

We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.

Chibai changin article-rangon Adventism-ni itihaso jatchi dake niamgimin dakgrikani line dok gniko anching chena ta∙rigen. Uarangoni skanggipa dakgrikani line-ni skanggipa dakgrikani, uarangoni bon∙kamgipa dakgrikani-ko mesokgipa ong∙a. Anching skanggipa aro bon∙kamgipa dakgrikanirangko jakkale gipin bri dakgrikanirangni kosako donchakgen, jedakode anching rongtalatengon, torom kakketgipa-ni bobilni neng∙nikani-rangchi Isolni manderang “ani nikaniko” kakket dake bak ra∙na champengna jotton ka∙ani-o nangchongmotgipa dingtangmanchagipa bosturangko ma∙sina man∙gen; ia “ani nikani” Rome-ni chinchi pangchake songdonggimin ong∙a.

> “Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.

> “Udari nyene unge twaswasya utonyi wa syandu sya ivinda iria yiutaa kwa mbio yuumya mu wa tene na tene, na twiikie kwima mu muthenya munene wa Ngai, nitukava atumishi atali a ukweli. Mũlindĩ nĩwa kumanya ivinda ya kyũi. Kila kimwe ũndũ wa lelu ũvũngamitwe na ũsito wa kwĩthĩwa mũnene ũrĩa ala othe amĩĩtie ũkweli wa ivinda yĩĩ maingĩĩte kumanya. Nĩmaikwatye me kwĩtwaana na muthenya wa Ngai. Maciĩto ma Ngai maingĩĩte kũwĩa thĩinĩ wa nthĩ, na no nginya twĩke kwĩlongela muthenya ũla mũnene.

> “Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.

> “Masa kita sangat berharga. Kita hanya mempunyai sedikit, sangat sedikit hari percobaan untuk bersiap bagi kehidupan masa depan yang baka. Kita tidak mempunyai waktu untuk dibazirkan dalam tindakan yang sembarangan. Kita harus takut untuk sekadar menyentuh permukaan firman Tuhan.” Testimonies, jilid 6, 407.

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