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# The Book of Daniel - Number One-Hundred and Sixty-One

Buku Daniel - Nombor Seratus Enam Puluh Satu

Rome’s Role in Establishing the Vision of Bible Prophecy: A Detailed Examination of Daniel Chapter Eleven

Peranan Roma dalam Menegakkan Penglihatan Nubuatan Alkitab: Suatu Penelitian Terperinci tentang Daniel Pasal Sebelas

Author

Jeff Pippenger

Published

March 27, 2024

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The vision of Daniel chapter eleven, is the main point of reference for all the visions of Bible prophecy, and the vision of chapter eleven is established by the symbol of Rome.

Penglihatan Daniel pasal sebelas merupakan titik rujukan utama bagi semua penglihatan nubuat Alkitab, dan penglihatan pasal sebelas diteguhkan oleh lambang Roma.

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

> Ka din kiba bun kin ieng pyrshah ïa u syiem jong ka phang shathie; bad ki nonglute na ki briew jong me ruh kin pynkhraw ïalade ban pynskhem ïa ka jingïohi; hynrei kin hap. Daniel 11:14.

Jones addresses the previous verse as follows:

Jones menyentuh ayat sebelumnya seperti berikut:

> “When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”

> “Apabila orang Amori telah menggenapkan ukuran kejahatan mereka, tempat mereka diberikan kepada Israel, umat Allah. Apabila Israel, dengan mengikuti jalan bangsa-bangsa kafir, turut memenuhi cawan kejahatan itu, Allah membangkitkan kerajaan Babel, lalu mengambil segala-galanya. Apabila Babel telah memenuhi cawan kejahatannya, kuasa itu dipindahkan kepada Persia. Dan apabila malaikat itu berpaling kerana kejahatan orang Persia, maka penghulu Grecia datang lalu menyapunya lenyap.”

> “And how long was the power of Grecia to continue? When was it to be broken? ‘When the transgressors were come to the full.’ That nation stands until it has filled up the measure of its iniquity, and then the power is transferred to another kingdom. That power to which it was transferred was the Roman, as we learn from Daniel 11:14. ‘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.’ This nation is pointed out as a nation of robbers—the children of robbers, as says the margin of the text.

> “ᱟᱨ ᱜᱽᱨᱤᱥᱤᱭᱟ ᱨᱮᱱ ᱥᱟᱠᱛᱤ ᱪᱮᱫ ᱢᱤᱫ ᱚᱠᱛᱚ ᱫᱷᱟᱵᱤᱪ ᱛᱟᱦᱮᱱᱟ? ᱪᱮᱫ ᱚᱠᱛᱚ ᱨᱮ ᱚᱱᱟ ᱢᱟᱨᱟᱝ ᱛᱟᱦᱮᱱᱟ? ‘ᱡᱚᱠᱷᱚᱱ ᱫᱚᱥᱤᱠᱚ ᱟᱯᱱᱟᱨ ᱯᱩᱨᱟ ᱢᱟᱯ ᱯᱮᱨᱮᱡ ᱮᱫᱟᱭ.’ ᱚᱱᱟ ᱡᱟᱹᱛ ᱚᱠᱛᱚ ᱫᱷᱟᱵᱤᱪ ᱛᱤᱸᱜᱩᱭᱟ ᱡᱚᱠᱷᱚᱱ ᱫᱚ ᱚᱱᱟ ᱟᱯᱱᱟᱨ ᱟᱫᱷᱟᱨᱢ ᱨᱮᱱ ᱢᱟᱯ ᱯᱮᱨᱮᱡ ᱟᱠᱟᱫᱟ, ᱟᱨ ᱛᱟᱭᱚᱢ ᱚᱱᱟ ᱥᱟᱠᱛᱤ ᱮᱴᱟᱜ ᱨᱟᱡᱽ ᱨᱮ ᱦᱟᱛᱟᱣᱟ ᱾ ᱚᱱᱟ ᱥᱟᱠᱛᱤ ᱡᱟᱦᱟᱸ ᱨᱮ ᱚᱱᱟ ᱦᱟᱛᱟᱣᱟ, ᱚᱱᱟ ᱨᱚᱢᱟᱱ ᱥᱟᱠᱛᱤ ᱛᱟᱦᱮᱱᱟ, ᱡᱮᱢᱚᱱ ᱟᱞᱮ ᱫᱟᱱᱤᱭᱮᱞ 11:14 ᱠᱷᱚᱱ ᱥᱮᱸᱫᱽᱨᱟ ᱞᱮᱫᱟᱭᱟ ᱾ ‘ᱟᱨ ᱚᱱᱟ ᱚᱠᱛᱚᱠᱚ ᱨᱮ ᱟᱹᱰᱤ ᱢᱟᱱᱣᱟ ᱫᱚ ᱫᱟᱠᱷᱤᱱ ᱨᱟᱡᱟ ᱵᱤᱨᱩᱫᱷ ᱨᱮ ᱛᱤᱸᱜᱩᱜᱼᱟ; ᱟᱨ ᱟᱢ ᱞᱚᱠᱠᱚ ᱨᱮᱱ ᱫᱟᱠᱟᱭᱤᱪᱠᱚ ᱦᱚᱸ ᱫᱨᱤᱥᱴᱤᱫᱟᱱ ᱛᱷᱟᱯᱚᱱ ᱥᱟᱠᱟᱢ ᱟᱯᱱᱟᱠᱚ ᱛᱩᱞᱩᱭᱟ; ᱢᱮᱱᱠᱷᱟᱱ ᱚᱱᱠᱩᱫᱚ ᱩᱭᱷᱟᱹᱨ ᱛᱟᱦᱮᱱᱟ।’ ᱚᱱᱟ ᱡᱟᱹᱛ ᱫᱚ ᱫᱟᱠᱟᱭᱤᱪᱠᱚ ᱨᱮᱱ ᱡᱟᱹᱛ ᱥᱮᱞᱮᱫ ᱩᱫᱩᱜ ᱟᱠᱟᱱᱟ—ᱫᱟᱠᱟᱭᱤᱪᱠᱚ ᱨᱮᱱ ᱦᱚᱱᱠᱚ, ᱡᱮᱢᱚᱱ ᱯᱟᱨᱥᱣ ᱚᱞ ᱢᱮᱱᱮᱫᱟ ᱾”

> “These are the ones to whom the kingdom is now given, and what for?—‘The children of robbers shall exalt themselves to establish the vision.’ When this nation comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

> “Ini ialah mereka yang kepada merekalah kerajaan itu sekarang diberikan, dan untuk apa?—‘Anak-anak perompak akan meninggikan diri untuk menegakkan penglihatan itu.’ Apabila bangsa ini tampil di pentas, maka masuklah hal yang menegakkan penglihatan itu, hal yang menjadi satu objek besar penglihatan itu, satu tanda utama dalam garis penglihatan yang telah diberikan Allah melalui para nabi untuk sepanjang masa.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.

Jones mengatakan bahwa ketika kuasa Romawi “muncul ke atas panggung, maka masuklah hal yang menegakkan” … “garis penglihatan yang telah Allah berikan melalui para nabi untuk sepanjang masa.” Dalam sejarah Miller, kaum Protestan mengajarkan, sebagaimana Adventisme Laodikia sekarang juga mengajarkannya, bahwa “perampok-perampok dari bangsamu” melambangkan Antiokhus Epifanes, seorang raja Seleukia yang memerintah dari 175 sampai 164 SM. Ia adalah anggota dinasti Seleukia, yang merupakan salah satu negara penerus Yunani yang muncul dari pecahnya kekaisaran Aleksander Agung. Perselisihan mengenai perkara ini demikian khusus dalam sejarah Millerit, sehingga identifikasi Antiokhus Epifanes digambarkan pada bagan perintis tahun 1843.

The reference to Antiochus on the chart represents the only reference to something that is not found in God’s prophetic Word. It is there to refute the false teachings of the Protestants of that period, which is now the false teaching of Laodicean Adventism. Whether William Miller understood the depth of importance in understanding that Rome is the earthly power that establishes the “line of vision which God has given through the prophets for all time,” is doubtful, but it was clear enough to soundly defend the fact that Rome establishes the vision.

Tšhupetšo ya Antiokose mo tšharteng e emela tšhupetšo e nnoši ya sengwe seo se sa hwetšwego Lentšung la Modimo la boporofeta. E beilwe moo go ganetša dithuto tša maaka tša Boprotestanta tša mehleng yeo, tšeo bjale e lego thuto ya maaka ya Boadventiste bja Laodikea. Ge e ba William Miller o be a kwešiša botebo bja bohlokwa bja go lemoga gore Roma ke maatla a lefaseng ao a hlomago “mothalo wa pono wo Modimo a o neilego ka baprofeta bakeng sa mehla ka moka,” go a belaetša; eupša go be go hlakile ka mo go lekanego go šireletša ka matla ntlha ya gore Roma e hloma pono.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.

> Fa rumlong ka jingïohi jngai, ki briew ki jot noh; hynrei uba sumar ïa ka hukum, u long uba suk. Proverbs 28:14.

Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.

Sulaimanu de nga yišĩta m’bárá mbrá ni, ká mụụn ọhụhụ adịghe, nḗ ndi mmadu na-ala n’iyi; ma okwu Hibru ahu bú “ọhụhụ” n’amaokwu iri na anọ bu otù okwu ahu dị n’ilu Sulaimanu. Ọhụhụ ahu bu okwu nke ndụ ma-ọ-bụ ọnwụ, e mekwaara ka “ọhụhụ” ahu guzosie ike site n’akara Rome. Okwu “ọhụhụ” n’amaokwu iri na anọ bu otu okwu ahu e ji kọwaa ọhụhụ n’akwụkwọ Habakkuk, isi nke abuo.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.

> Ndzi ta yima exitarini xa mina, ndzi yima eswingheni, ndzi rindza ku vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono, u xi veka erivaleni ematafuleni, leswaku la xi hlayaka a ta tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke, kambe eku heteleleni xi ta vulavula, naswona a xi nge hembi; hambiloko xi hlwela, xi rindzele; hikuva hakunene xi ta ta, a xi nge hlweli. Habakuku 2:1–3.

The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.

លើសព្ទ «បានស្តីបន្ទោស» ក្នុងខទីមួយ មានន័យថា «បានជជែកតវ៉ា​ជាមួយ»។ វីល្លៀម មីឡ្លើរ គឺជាអ្នកយាមដែលត្រូវបានតាំងឲ្យឈរលើប៉ម ក្នុងប្រវត្តិសាស្ត្រនៃចលនារបស់ទេវតាទីមួយ និងទីពីរ ហើយនៅពេលដែល ក្នុងនិមិត្តសញ្ញាព្យាករណ៍ គាត់បានសួរថា គាត់គួរឆ្លើយអ្វីក្នុងការជជែកតវ៉ានៃប្រវត្តិសាស្ត្ររបស់គាត់ គាត់ត្រូវបានប្រាប់ឲ្យសរសេរនិមិត្តនោះ ដែលត្រូវបានបញ្ជាក់ដោយនិមិត្តសញ្ញានៃរ៉ូម។ ស្របតាមការពិតនេះ នៅពេលដែលពួកមីឡ្លើរីតបានបង្កើតផ្ទាំងគំនូសតាងដើមឆ្នាំ 1843 ដើម្បីបំពេញខទាំងបីនេះនៃហាបាគុក ពួកគេបានដាក់សេចក្តីយោងទៅកាន់ស្នូលសំខាន់បំផុតនៃការជជែកតវ៉ាដែលពួកគេបានចូលរួម។ ដោយមិនសង្ស័យ ពួកគេមិនបានយល់ថា ការយោងរបស់ពួកគេទៅកាន់អំណះអំណាងដ៏ល្ងង់ខ្លៅដែលថា អង់ទីយ៉ុក អេពីផានេស គឺជាអំណាចដែលបានបញ្ជាក់និមិត្តនោះ តំណាងឲ្យការជជែកតវ៉ានៃហាបាគុក ជំពូកទីពីរ​ឡើយ ប៉ុន្តែបងស្រី វ៉ាយត៍ បាននិយាយថា ផ្ទាំងគំនូសតាងនោះ «ត្រូវបានដឹកនាំដោយព្រះហស្តនៃព្រះអម្ចាស់ ហើយមិនគួរត្រូវបានកែប្រែទេ» ដូច្នេះ សេចក្តីយោងទៅកាន់ការជជែកតវ៉ានៅលើផ្ទាំងគំនូសតាងនោះ គឺមកពីព្រះហស្តនៃព្រះ។

The Millerites came to correctly understand that the first disappointment on April 19, 1844 initiated the tarrying time, referenced by Habakkuk and also Matthew’s parable of the ten virgins. They also came to understand that those two prophecies were directly connected with Ezekiel chapter twelve, where Ezekiel identifies a period of time where the effect of every vision will occur. That word “vision”, is the same Hebrew word we are now considering. This is why Jones is correct when he states, “When” Rome “comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” Rome establishes the entire vision of God’s prophetic Word, and more specifically it is Rome that the entire structure of chapter eleven is built upon.

బబులోన్‌ కాలమును ముగించునది హబక్కూకు సూచించిన ఆలస్యకాలమును, అలాగే మత్తయి సువార్తలోని పది కన్యల ఉపమానమును ఆరంభించినది 1844 ఏప్రిల్‌ 19న సంభవించిన మొదటి నిరాశయేనని మిల్లరైట్లు సరిగ్గా గ్రహించారు. అదేవిధంగా, ఆ రెండు ప్రవచనములు నేరుగా యెహెజ్కేలు పన్నెండవ అధ్యాయముతో సంబంధించియున్నవని వారు గ్రహించారు; అక్కడ యెహెజ్కేలు ప్రతి దర్శనమునకు కలిగే ప్రభావము నెరవేరబోవు ఒక కాలవ్యవధిని గుర్తించుచున్నాడు. “దర్శనం” అనే ఆ పదము, మనము ఇప్పుడు పరిశీలించుచున్న అదే హీబ్రూ పదమే. అందుకే జోన్స్ ఈ విధముగా చెప్పినప్పుడు ఆయన సరిగానే చెప్పుచున్నాడు: “రోమా” “రంగప్రవేశం చేసినపుడు, అప్పుడు దర్శనమును స్థాపించునది, దర్శనమునకు సంబంధించిన ఒక మహత్తర లక్ష్యమైనది, దేవుడు సమస్తకాలమునకు ప్రవక్తల ద్వారా ఇచ్చిన దర్శనరేఖలో ప్రధాన గుర్తుచిహ్నమైనది ప్రవేశించును.” రోమాయే దేవుని ప్రవచన వాక్యమంతటిని స్థాపించుచున్నది; ఇంకా మరింత నిర్దిష్టముగా చెప్పాలంటే, పదకొండవ అధ్యాయమంతటి నిర్మాణం నిలిచియున్న ఆధారము రోమాయే.

When Sister White refers to the final fulfillment of chapter eleven of Daniel and states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” she is identifying that the histories of chapter eleven that had already been fulfilled typified the final verses of Daniel chapter eleven. The subject of the final verses of chapter eleven is the king of the north, who there represents modern Rome. Therefore, the histories of Daniel chapter eleven, that are repeated, are histories that represent Rome.

Mikani Angkong White nokko Daniol ni chonggipa sapchik gelevensni bon∙kamgipa chu∙sokani ho aganahaon aro “ia katchinikgipa kattarangni chu∙sokani hisapchi ong∙gimin bang∙a itihasrangko ta∙ioba dakpilgen” ine aganahaon, ua indake talatenga je, Daniolni sapchik gelevensni je itihasrang chu∙songgimin ong∙aha, uarang Daniolni sapchik gelevensni bon∙kamgipa podrangna dakmesokani ong∙aha. Sapchik gelevensni bon∙kamgipa podrangni katta salgi ra∙gipa raja ni gimin ong∙a, jean uano da∙oani Rome-ko mesokachim. Uni gimin, Daniolni sapchik gelevensni je itihasrang dakpilgipa ong∙gen, uarang Rome-ko mesokgipa itihasrang ong∙a.

In the last six verses of chapter eleven modern Rome (the king of the north), conquers three geographical powers. In verse forty he conquers the king of the south (the former Soviet Union in 1989), the glorious land (the United States at the soon coming Sunday law), and Egypt (the entire world as represented by the United Nations.) In Daniel eleven pagan Rome is represented as conquering three geographical powers in order to capture the then-known world, and then papal Rome is represented as conquering three geographical powers in order to capture the earth.

Mo dikarolong tse tsheletseng tsa bofelo tsa kgaolo ya leshome le motso o mongwe, Roma ya sejoale-joale (kgosi ya leboya) e fenya mebuso e meraro ya lefatshe ka mafelo a yona. Temaneng ya mashome a mane e fenya kgosi ya borwa (eo e neng e le Soviet Union ka 1989), naha e kganyang (United States nakong ya molao wa Sontaha o seng o tloga o tla), le Egepeta (lefatshe lohle jwalo ka ha le emetswe ke United Nations.) Ho Daniele leshome le motso o mongwe, Roma ya bohetene e hlahiswa e le e hlolang mebuso e meraro ya lefatshe ka mafelo a yona hore e tshware lefatshe le neng le tsejwa ka nako eo, mme hamorao Roma ya bopapa e hlahiswa e le e hlolang mebuso e meraro ya lefatshe ka mafelo a yona hore e tshware lefatshe.

Pagan Rome is first mentioned in the chapter in verse fourteen, in order to identify it as the symbol that establishes the vision, but its rise to power is not addressed until verse sixteen. Alexander the Great’s kingdom was divided into four parts in fulfillment of God’s prophetic Word, but those four parts quickly consolidated into two primary antagonists that are identified as either the king of the south or the king of the north in the prophetic narrative that continues to the conclusion of the chapter. In verse fourteen the rising power of Rome is mentioned as the power that would establish the vision, but the subjects that are being addressed are the struggles between the remnants of Alexander’s kingdom as represented by the kings of the north and the south.

Roma ya Bapagane e umaki a hlauriwa ro sungula eka ndzimana leyi eka ndzimana ya khume na mune, leswaku yi voniwa tanihi xifaniso lexi simekaka xivono, kambe ku tlakuka ka yona ku ya ematimbeni a ku vulavuriwi ha kona ku fikela eka ndzimana ya khume na tsevu. Mfumo wa Alexandere Lonkulu wu avanyisiwile hi swiphemu swa mune hi ku hetiseka ka Rito ra Xikwembu ra vuprofeta, kambe swiphemu sweswo swa mune hi ku hatlisa swi hlengeletanile swi va vaxanisi vambirhi lavakulu lava kombisiwaka eka rungula ra vuprofeta tanihi hosi ya dzonga kumbe hosi ya n’walungu, leri yaka emahlweni ku fikela emakumu ka ndzima leyi. Eka ndzimana ya khume na mune ku boxiwa matimba lama tlakukaka ya Roma tanihi matimba lawa a ma ta simeka xivono, kambe timhaka leti ku vulavuriwaka ha tona i mintlhontlho exikarhi ka masalela ya mfumo wa Alexandere, hilaha ma yimeleriwaka hakona hi tihosi ta n’walungu ni ta dzonga.

In verse fifteen, those two kings are still engaged in their struggle, and the king of the north is prevailing. But in verse sixteen Rome arrives and the verse says, “But he that cometh against him,” meaning that when Rome comes against the northern king who has just been prevailing over the southern king, the king of the north will be unable to stand against Rome. Rome prevails, and in verse sixteen, Rome was also to stand in the glorious land of Judah. In verse seventeen Rome shall “set his face to enter with the strength of his whole kingdom.” He took the northern king who was unable to stand before him, then he took Judah, then he entered into Egypt.

Dalam ayat lima belas, kedua-dua raja itu masih terlibat dalam pergumulan mereka, dan raja dari utara sedang menang. Tetapi dalam ayat enam belas, Rom datang lalu ayat itu berkata, “Tetapi dia yang datang menentangnya,” yang bererti bahawa apabila Rom datang menentang raja utara yang baru sahaja menang atas raja selatan, raja utara itu tidak akan dapat bertahan melawan Rom. Rom menang, dan dalam ayat enam belas, Rom juga akan berdiri di tanah mulia Yehuda. Dalam ayat tujuh belas, Rom akan “mengarahkan mukanya untuk masuk dengan kekuatan seluruh kerajaannya.” Ia menundukkan raja utara yang tidak dapat bertahan di hadapannya, kemudian ia menakluk Yehuda, lalu ia masuk ke Mesir.

> 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. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. 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. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. Daniel 11:14–17.

> Et pada zaman itu banyak orang akan bangkit melawan raja negeri selatan; juga para perampas dari bangsamu akan meninggikan diri untuk menegakkan penglihatan itu; tetapi mereka akan jatuh. Maka raja negeri utara akan datang, lalu menimbunkan benteng pengepungan dan merebut kota-kota yang paling berkubu; dan bala tentera negeri selatan tidak akan dapat bertahan, demikian juga rakyat pilihannya, dan tidak akan ada kekuatan untuk bertahan. Tetapi dia yang datang melawannya akan bertindak menurut kehendaknya sendiri, dan tidak seorang pun akan dapat berdiri di hadapannya; dan ia akan berdiri di tanah yang mulia, yang oleh tangannya akan dibinasakan. Ia juga akan mengarahkan niatnya untuk masuk dengan kekuatan seluruh kerajaannya, dan orang-orang yang lurus besertanya; demikianlah yang akan dilakukannya: dan ia akan memberikan kepadanya puteri-puteri perempuan, untuk merosakkannya; tetapi perempuan itu tidak akan memihak kepadanya, dan tidak akan berpihak baginya. Daniel 11:14–17.

The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.

Lefenkan ini e hlaa ih hnu a ni hi Daniel bung riatna a kimna a ni.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Lalu dari salah satu daripadanya tumbuh sebuah tanduk kecil, yang menjadi sangat besar, ke arah selatan, ke arah timur, dan ke arah negeri yang permai. Daniel 8:9.

The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”

ଳଜ୍ଜାଶୃଙ୍ଗର ନବମ ପଦର ସେହି ଛୋଟ ଶୃଙ୍ଗଟି ହେଉଛି ପୈଗଣ ରୋମ; ଏବଂ ନବମ ପଦ, ଏକାଦଶ ଅଧ୍ୟାୟର ଚତୁର୍ଦ୍ଦଶରୁ ସପ୍ତଦଶ ପଦ ପର୍ଯ୍ୟନ୍ତ ସହ ସମ୍ମତିରେ, ଏହାଙ୍କୁ ଚିହ୍ନଟ କରେ ଯେ ପୈଗଣ ରୋମ ବିଶ୍ୱର ନିୟନ୍ତ୍ରଣ ଗ୍ରହଣ କରୁଥିବାବେଳେ ତିନୋଟି ଭୌଗୋଳିକ ସତ୍ତାକୁ ଜୟ କରିବ। ସେହି ସତ୍ତାଗୁଡ଼ିକ ଥିଲେ ଦକ୍ଷିଣ (ମିଶର), ପୂର୍ବ (ସିରିଆ, ଉତ୍ତରର ରାଜା), ଏବଂ ସୁନ୍ଦର ଦେଶ (ଯିହୁଦା)। ସୋଳହ ଏବଂ ସପ୍ତଦଶ ପଦର ଇତିହାସ, ଚାଳିଶରୁ ତେତାଳିଶ ପଦ ପର୍ଯ୍ୟନ୍ତ ଆଧୁନିକ ରୋମର ଐତିହାସିକ ତିନି-ପଦକ୍ରମୀ ଜୟଯାତ୍ରାର ଏକ ପ୍ରତିରୂପ ଭାବେ କାର୍ଯ୍ୟ କରେ; କାରଣ ସିଷ୍ଟର ହ୍ୱାଇଟ୍ କହିଥିଲେ, “ଏହି ଭବିଷ୍ୟଦ୍ବାଣୀର ପୂରଣରେ ଯେ ଇତିହାସ ଘଟିଯାଇଛି, ତାହାର ବହୁ ଅଂଶ ପୁନରାବୃତ୍ତ ହେବ।”

> “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.

> “Нилчо Антиох, хойд зүгийн хаан, Египетийн өмнө тогтож чадаагүй боловч, одоо түүний эсрэг ирсэн Ромчуудын өмнө Антиох ч тогтож чадсангүй. Мандаж буй энэ хүчийг эсэргүүцэх чадвартай хаант улс цаашид үлдсэнгүй. МЭӨ 65 онд Помпей Антиох Азиатикусыг эзэмшлээс нь салгаж, Сирийг Ромын муж болгосноор Сири эзлэгдэж, Ромын эзэнт гүрэнд нэгтгэгдэв.

> “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.

> “Ҡувватниң өзи муқәддәс зиминда турмақчи, уни йоқитип түгәтмәкчи иди. Рим б.з.д. 162-жили итибарән Худа хәлқиниң, йәһудийларниң, билән иттипақ арқилиқ бағланди; шу вақиттин башлап у пәйғәмбәрлик тәқвимидә көрүнәрлик орунни игиләйду. Әмма у Йәһудийә үстидин һәқиқий бесивелиш арқилиқ һоқуқни пәқәт б.з.д. 63-жилила қолға кәлтүрди; андин бу төвәндики шәкилдә йүз бәрди.”

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> “Khoh dâwna a kalh a neihna zâra Pompey a kîr leh hnu-ah, Pontha lal Mithridates do hmachhawn tûra a kalna aṭangin, Judia lalṭhutphah tûrin mi inhnial pahnih, Hyrcanus leh Aristobulus, an inbuai mek a ni. An thubuai chu Pompey hmaah an rawn thlen a; ani chuan Aristobulus thilphûtna chu dik lo tak a ni tih a hriat thuai a, nimahsela Arabia rama a feh chhuahna rei tak a nghâkhlel chu a zo hnu-ah chauh thu rêl a duh a; chumi hnu-ah chuan a lo kir leh ang a, an thubuai pawh a fel leh a ṭha angin a remtir ang tih a tiam bawk. Aristobulus chuan Pompey rilru tak chu a hria a, Judia ramah chak takin a hlan leh a; a mite a thlahthlam a, nasa takin inhumhimna tûr a buatsaih a, a hmalam lawmawm lohzia a hriat avângin lalṭhutphah chu mi dang hnêna pêk tûra rêl a ni dawn tih a hre reng a, engkim hmachhawn pawh huam lovin a vawng tlat tûrin a tum a ni. Pompey chuan a tlân bo ta chu a zui nghet hle. Jerusalem lam a pan hnaih deuh deuh chuan, Aristobulus chu a thiltih avângin simna a nei ṭan a, a lo hmachhawn a, engkimah pumhlum takin a intûr theihna leh sum tam tak a pêk ang tih tiamvin thu chu a rem tum a. Pompey chuan he thutiam chu a pawm a, Gabinius chu sipai ruahmante hruaitu atân a tir a, sum chu lâk tûrin. Mahse he sipaihote hotu chu Jerusalem a thlen veleh, a hmuh chu kawngkhârte chu amah dâl tûrin khâr niin a ni a, kulh chungaṭangin khawpui chuan inremna chu a zawm dawn lo tih an hrilh bawk.”

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “Pompey, supaya jangan diperdayakan dengan cara demikian tanpa akibat, membelenggu Aristobulus, yang ditahannya bersama-samanya, lalu segera bergerak menyerang Yerusalem dengan seluruh tentaranya. Para pengikut Aristobulus hendak mempertahankan tempat itu; sedangkan pihak Hyrcanus hendak membuka pintu-pintu gerbang. Pihak yang terakhir, karena lebih banyak jumlahnya dan menang pengaruhnya, memberikan kepada Pompey jalan masuk dengan bebas ke dalam kota itu. Maka para pendukung Aristobulus mengundurkan diri ke gunung Bait Suci, dengan ketetapan bulat untuk mempertahankan tempat itu, sama teguhnya seperti ketetapan Pompey untuk menaklukkannya. Pada akhir tiga bulan suatu celah telah dibuat pada tembok yang cukup untuk suatu penyerbuan, dan tempat itu direbut dengan ujung pedang. Dalam pembantaian dahsyat yang kemudian terjadi, dua belas ribu orang terbunuh. Merupakan suatu pemandangan yang memilukan, kata sejarawan itu, melihat para imam, yang pada waktu itu sedang terlibat dalam kebaktian ilahi, dengan tangan yang tenang dan maksud yang teguh meneruskan pekerjaan mereka yang biasa, seolah-olah tidak menyadari hiruk-pikuk yang liar itu, walaupun di sekeliling mereka sahabat-sahabat mereka diserahkan kepada pembantaian, dan walaupun kerap kali darah mereka sendiri bercampur dengan darah korban-korban mereka.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.

> “၎င်း၏ စစ်ပွဲကို အဆုံးသတ်ပြီးနောက် ပոմပေသည် ယေရုရှလင်မြို့၏ မြို့ရိုးများကို ဖြိုဖျက်ခဲ့ပြီး၊ ယုဒပြည်၏ အုပ်ချုပ်ခွင့်အောက်ရှိ မြို့များအချို့ကို ဆီးရီးယား၏ အုပ်ချုပ်ခွင့်အောက်သို့ လွှဲပြောင်းပေးခဲ့ကာ၊ ယုဒလူတို့အပေါ် အခွန်တော်ကို ချမှတ်ခဲ့သည်။ ထိုသို့အားဖြင့်၊ ‘ဘုန်းအသရေတော်ရှိသော ပြည်’ ကို သံကဲ့သို့သော လက်ဖြင့် ချုပ်ကိုင်ထားကာ နောက်ဆုံးတွင် အလုံးစုံ ဖျက်ဆီးပစ်သွားမည့် ထိုအာဏာ၏ လက်ထဲသို့ ယေရုရှလင်မြို့သည် အောင်နိုင်မှုအားဖြင့် ပထမဆုံးအကြိမ် ရောက်ရှိသွားခဲ့သည်။”

> “‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’

> “‘AYAT 17. Ia juga akan mengarahkan wajahnya untuk masuk dengan kekuatan seluruh kerajaannya, dan orang-orang yang jujur besertanya; demikianlah akan dilakukannya: dan ia akan memberikan kepadanya putri perempuan-perempuan, untuk merusaknya: tetapi ia tidak akan berpihak kepadanya, dan tidak akan memihak kepadanya.’”

> “Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.” Uriah Smith, Daniel and the Revelation, 258–260.

> “Bishop Newton tu’n eiwahpak cuexiquej se lectura para nin versículo, yej neci más cuali para quiixtis in sentido, quenin niquihto: ‘Yej no quimetztlalis ixpan para calaquis ica fuerza ipan nochi in reino.’ In versículo 16 otechhualica hasta in conquista de Siria huan Judea ica in Romanos. Roma achtoya oquiconquistaroj Macedon huan Thrace. Egipto axan san ya in tlen mocahua de in ‘nochi in reino’ de Alejandro, ayamo brought into subjection to the Roman power, yej poder axan quimetztlalia ixpan para calaquis ica fuerza ipan ne país.” Uriah Smith, Daniel and the Revelation, 258–260.

We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.

Re se re hlokometše ka makga a mantši ka gare ga dihlogo tše, kamoo temana ya masometharo le masometharo-tee ya Daniele lesome le tee di sepelelanago ka gona le ditemana tša masomenne le masomenne-tee, gomme histori ya ditemana tša masometharo le masometharo-tee le yona e sepelelana le go kumolwa ga dinaka tše tharo.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.

> Ndzi langutile timhondzo, kutani, waswivo, ku huma exikarhi ka tona rin’wana rimhondzo leritsongo, leri emahlweni ka rona timhondzo tinharhu ta le ku sunguleni ti susiweke hi timitsu; kutani, waswivo, eka rimhondzo leri a ku ri ni mahlo lama fanaka ni mahlo ya munhu, ni nomo lowu vulavulaka swilo leswikulu. … Ni ta timhondzo ta khume leti a ti ri enhlokweni ya yena, ni ta lerin’wana leri humeke, leri emahlweni ka rona kunharhu ku weke; ku nga rona rimhondzo leri a ri ni mahlo, ni nomo lowu vulavuleke swilo leswikulu ngopfu, leri ku languteka ka rona a ku tlula ka vanakulobye va rona. Daniyele 7:8, 20.

Just as Daniel chapter eight, verse nine, represents the three geographical areas of conquering that established pagan Rome on the throne, so too, the plucking up of the horns (representing the Heruli, Ostrogoths and Vandals) represented the three geographical areas of conquering that established papal Rome on the throne. Both those histories align with verses forty to forty-three of Daniel eleven, and the plucking up of the three horns aligns with the history of verses thirty and thirty-one.

Sama seperti Daniel fasal lapan, ayat sembilan, menggambarkan tiga kawasan geografi penaklukan yang menegakkan Rom kafir di atas takhta, demikian juga pencabutan tanduk-tanduk itu (yang melambangkan Heruli, Ostrogoth, dan Vandal) menggambarkan tiga kawasan geografi penaklukan yang menegakkan Rom kepausan di atas takhta. Kedua-dua sejarah itu selaras dengan ayat empat puluh hingga empat puluh tiga dalam Daniel sebelas, dan pencabutan tiga tanduk itu selaras dengan sejarah ayat tiga puluh dan tiga puluh satu.

> “‘VERSE 8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.’

> “‘AYAT 8. Aku memperhatikan tanduk-tanduk itu, dan lihatlah, muncul di antara tanduk-tanduk itu sebuah tanduk kecil yang lain, yang di hadapannya tiga dari tanduk-tanduk yang pertama dicabut sampai ke akar-akarnya; dan lihatlah, pada tanduk ini ada mata seperti mata manusia, dan sebuah mulut yang mengucapkan perkara-perkara besar.’”

> “Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows) thrust itself up among them. It was not content quietly to find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the papacy. The three horns plucked up before it were the Heruli, the Ostrogoths, and the Vandals. And the reason why they were plucked up was because they were opposed to the teaching and claims of the papal hierarchy, and hence to the supremacy in the church of the bishop of Rome.

> “Daniel o ile a akanya ka dinaka. Go ne ga tlhaga ditshupo tsa motsamao o o gakgamatsang mo gare ga tsone. Lonaka lo lonnye (kwa tshimologong lo le lonnye, mme morago lwa nna lo feta balekane ba lone ka bogolo) lo ne lwa tlhatloga mo gare ga tsone. Lo ne lo sa kgotsofalela go bona lefelo la lone ka tidimalo, le bo lo le tlatsa; lo ne lo tshwanetse go sutisetsa dingwe tsa tse dingwe kwa thoko, le go gapa mafelo a tsone. Magosi a le mararo a ne a kumolwa fa pele ga lone. Lonaka lo lonnye lo, jaaka re tla bona sebaka sa go lo lemoga ka botlalo morago ga mona, e ne e le bopapa. Dinaka tse tharo tse di neng tsa kumolwa fa pele ga lone e ne e le Ba-Heruli, Ba-Ostrogoth, le Ba-Vandal. Mme lebaka le le neng la dira gore di kumolwe e ne e le ka gonne di ne di ganetsa thuto le ditshwanelo tse bopapa bo neng bo di ipelaetsa, mme ka jalo di ganetsa bogolo mo kerekeng jwa mobishopo wa Roma.”

> “And ‘in this horn were eyes like the eyes of man, and a mouth speaking great things,’ the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.” Uriah Smith, Daniel and the Revelation, 132–134.

> “Dan ‘pada tanduk ini ada mata seperti mata manusia, dan sebuah mulut yang mengucapkan perkara-perkara besar,’ mata itu merupakan lambang yang tepat bagi kelihaian, ketajaman, kecerdikan, dan pandangan jauh ke depan dari hierarki kepausan; dan mulut yang mengucapkan perkara-perkara besar itu merupakan simbol yang tepat bagi tuntutan-tuntutan angkuh para uskup Roma.” Uriah Smith, Daniel and the Revelation, 132–134.

It is Rome that establishes the vision of Bible prophecy, and especially the vision of Daniel chapter eleven. In that chapter much of the prophetic history that had been fulfilled before the Millerite movement was to be repeated in the last six verses of Daniel eleven. The conquering of three geographical obstacles that established both pagan and papal Rome upon the throne is represented in chapter eleven, and those two representations typify the time when modern Rome is again established upon the throne. It is Rome that establishes the vision, and Paul identifies that papal Rome is revealed in its time.

Rom yang menegakkan penglihatan nubuatan Alkitab, dan terutama penglihatan Daniel pasal sebelas. Dalam pasal itu, banyak dari sejarah nubuatan yang telah digenapi sebelum pergerakan Millerite akan diulangi dalam enam ayat terakhir Daniel sebelas. Penaklukan atas tiga rintangan geografis yang menegakkan baik Rom kafir maupun Rom kepausan di atas takhta digambarkan dalam pasal sebelas, dan kedua gambaran itu melambangkan waktu ketika Rom modern sekali lagi ditegakkan di atas takhta. Romlah yang menegakkan penglihatan itu, dan Paulus mengenali bahwa Rom kepausan dinyatakan pada zamannya.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 2 Thessalonians 2:3–6.

> Janganlah seorang pun menyesatkan kamu dengan cara apa pun; karena hari itu tidak akan datang, kecuali sesudah terlebih dahulu terjadi kemurtadan, dan manusia durhaka itu dinyatakan, yaitu anak kebinasaan; yang menentang dan meninggikan dirinya di atas segala yang disebut Allah atau yang disembah; sehingga ia duduk sebagai Allah di dalam Bait Allah dan menyatakan dirinya seolah-olah ia adalah Allah. Tidakkah kamu ingat bahwa ketika aku masih bersama-sama dengan kamu, aku telah mengatakan hal-hal ini kepadamu? Dan sekarang kamu tahu apa yang menahan dia, sehingga ia akan dinyatakan pada waktunya. 2 Tesalonika 2:3–6.

The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.

Kepausan mengambil takhta sebagai kerajaan kelima dalam nubuatan Alkitab pada tahun 538, dan banyak orang yang mempertimbangkan ayat keenam niscaya akan beranggapan bahwa Paulus bermaksud bahwa “Kepausan akan dinyatakan pada tahun 538.” Ini mungkin benar, tetapi setidak-tidaknya itu hanyalah suatu kebenaran sekunder dari apa yang sedang diidentifikasi Paulus. Paulus, seperti semua nabi, berbicara lebih mengenai akhir zaman daripada mengenai masa hidupnya sendiri. Ia sedang merujuk kepada bagaimana kepausan akan dinyatakan secara profetis, sebab sebagai seorang nabi ia sejalan dengan semua nabi yang lain. Baris demi baris, mereka yang tidak mempunyai penglihatan akan binasa, dan mereka yang tidak mempunyai penglihatan, tidak mempunyai penglihatan karena mereka tidak mengetahui apa yang menegakkan penglihatan itu. Mengetahui bahwa Roma menegakkan penglihatan itu merupakan suatu pemahaman hidup atau mati. Paulus, selaras dengan nabi-nabi yang lain, sedang mengidentifikasi bahwa apa yang menyatakan Roma kepausan, yang adalah Roma pada akhir zaman, ialah “waktunya.” “Waktu” profetis yang berkaitan dengan Roma itulah yang menyatakan apakah dan siapakah Roma itu.

We will continue this study in the next article.

Kita akan melanjutkan kajian ini dalam artikel berikutnya.

> “The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, ‘except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’ And furthermore, the apostle warns his brethren that ‘the mystery of iniquity doth already work.’ 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.

> “Rasul Paul, dalam suratnya yang kedua kepada jemaat Tesalonika, telah menubuatkan kemurtadan besar yang akan mengakibatkan berdirinya kuasa kepausan. Ia menyatakan bahwa hari Kristus tidak akan datang, ‘kecuali apabila datang dahulu murtad itu, dan dinyatakan manusia durhaka, anak kebinasaan; yang melawan dan meninggikan diri di atas segala yang disebut atau yang disembah sebagai Allah, sehingga ia duduk di Bait Allah dan mau menyatakan diri seolah-olah ia adalah Allah.’ Dan lebih lanjut, rasul itu memperingatkan saudara-saudaranya bahwa ‘rahasia kedurhakaan telah mulai bekerja.’ 2 Tesalonika 2:3, 4, 7. Bahkan pada tanggal yang sedini itu ia telah melihat, yang sedang menyusup ke dalam gereja, kesalahan-kesalahan yang akan mempersiapkan jalan bagi berkembangnya kepausan.”

> “Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, ‘the mystery of iniquity’ carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.

> “Sedikit demi sedikit, mula-mula secara tersembunyi dan dalam kesunyian, kemudian semakin terbuka apabila ia bertambah kuat dan menguasai fikiran manusia, ‘rahsia kedurhakaan’ meneruskan pekerjaannya yang menipu dan menghujat. Hampir tanpa disedari, adat-istiadat kekafiran menyusup masuk ke dalam gereja Kristian. Semangat kompromi dan penyesuaian diri itu untuk suatu waktu dibendung oleh penganiayaan yang dahsyat yang ditanggung gereja di bawah paganisme. Tetapi apabila penganiayaan berhenti, dan agama Kristian memasuki balai pengadilan serta istana para raja, gereja menanggalkan kesederhanaan Kristus dan rasul-rasul-Nya yang rendah hati, lalu menggantikannya dengan kemegahan dan kesombongan imam-imam serta penguasa-penguasa kafir; dan sebagai ganti tuntutan-tuntutan Allah, ia menggantikan teori-teori dan tradisi-tradisi manusia. Pertobatan Konstantinus yang hanya pada nama, pada awal abad keempat, menimbulkan sukacita yang besar; dan dunia, berselubungkan suatu bentuk kebenaran, melangkah masuk ke dalam gereja. Kini pekerjaan kebinasaan itu berkembang dengan pesat. Paganisme, sementara tampak seolah-olah telah dikalahkan, justru menjadi penakluk. Rohnya menguasai gereja. Doktrin-doktrin, upacara-upacara, dan takhayul-takhayulnya dipadukan ke dalam iman dan ibadah para pengikut Kristus yang mengaku diri demikian.”

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 49, 50.

> “Kompromi ena pakeng tsa bohetene le Bokreste e ile ea fella ka ho hlaha ha ‘motho oa sebe’ eo boprofeta bo ileng ba mo bolela esale pele e le ea hanyetsang le ea iphahamisang ka holimo ho Molimo. Tsamaiso eo e khōlōhali ea bolumeli ba bohata ke mosebetsi o tsoileng matsoho oa matla a Satane—sefika sa boiteko ba hae ba ho ipeha teroneng hore a buse lefatše ho ea ka thato ea hae.” The Great Controversy, 49, 50.

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