We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.

Kita sampun wiwit nimbang wahyu pungkasanipun Daniel kanthi ngenali Daniel minangka pralambang umat prasetyanipun Gusti Allah ing dinten-dinten pungkasan, lan kita sampun migunakaken ayat kapisan sesarengan kaliyan bab pungkasan kangge wiwit ngenali ciri-ciri nubuat saking umat ing dinten-dinten pungkasan punika ingkang dipralambangaken déning Belteshazzar. Umat prasetyanipun Gusti Allah ing dinten-dinten pungkasan punika makili kaum Millerit saking gerakaning malaékat kapisan, lan satus patang puluh sekawan ewu saking gerakaning malaékat kaping tiga. Kaum Millerit netepi pasemon bab sepuluh prawan, lan pasemon punika kaulang malih kanthi saben aksara ing dinten-dinten pungkasan.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Aku kerep katuntun marang pasemon bab sepuluh prawan, kang lima wicaksana lan lima bodho. Pasemon iki wis kalakon lan bakal kalakon nganti tumeka saben rinci miturut tembung-tembunge dhewe, awit pasemon iki nduwèni pangenan kang mirunggan tumrap jaman iki, lan, kaya pekabaran malaékat katelu, wis kalakon lan bakal terus dadi kayektèn saiki nganti tumeka pungkasaning jaman.” Review and Herald, August 19, 1890.

The experience of both movements of the last days, is the experience of Adventism.

Pengalaman saka loro gerakan ing dina-dina wekasan iku, yaiku pengalaman Adventisme.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Pasemon bab sepuluh prawan ing Matius 25 uga nggambarake pengalaman umat Advent.” The Great Controversy, 393.

The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.

Golongan Millerit makili gerakan malaékat kang kapisan, lan pengalamané uga katuduhaké déning pasamuwan Filadelfia. Ing taun 1856, gerakan Millerit Filadelfia ngalami transisi dadi gerakan Laodikia, lan ing pambrontakan taun 1863, gerakan iku banjur luwih lanjut ngalami transisi dadi pasamuwan Advent Dina Kaping Pitu Laodikia.

The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.

Satus patang puluh papat ewu iku nggambarake gerakan malaékat katelu, lan pengalamané uga digambarake déning pasamuwan Filadelfia. Ing taun 1989, kitab Daniel kabukak segelé marang pasamuwan Advent Hari Ketujuh Laodikia, lan ing tanggal 11 September 2001, gerakan Advent Laodikia wiwit, lan ing Juli 2023, transisi bali marang gerakan Filadelfia tekan.

Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.

Belteshazzar, utawa Daniel, nglambangaké gerakan Filadelfia ing dina-dina wekasan, sing mbalèni gerakan Filadelfia para Millerit “nganti marang saben aksarané.” Ayat kapisan saka wahyu pungkasan iku nglambangaké umat ing dina-dina wekasan mau, lan paseksèn pungkasan saka wahyu pungkasan iku kudu sarujuk karo paseksèn kapisan saka wahyu pungkasan. Prosès panyucèn ing Daniel pasal rolas nandhakaké tambahé kawruh, lan loro golongan sing kanthi mangkono kawangun. Belteshazzar iku pralambang pungkasan saka wong-wong wicaksana ing dina-dina wekasan. Ing Daniel pasal rolas ana paling ora limang kayektèn sunnat sing dadi jangkar kanggo gerakan Millerit, kang kudu dibalèni ing gerakan malaékat katelu.

The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.

Sing kapisan yaiku prosès panyucèn kang ngasilaké rong golongan panyembah, mula kanthi mangkono netepi pasemon bab sepuluh prawan, becik ing gerakan wiwitan maupun ing gerakan pungkasan.

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. . .. 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 12:4, 9, 10.

Nanging sira, hé Dhanièl, tutupen tembung-tembung iku, lan segelen kitab iku, nganti tekan wekasaning jaman: akèh wong bakal mlayu mrana-mréné, lan kawruh bakal saya tambah.... Lan Panjenengané ngandika, Lungaa ing dalanmu, Dhanièl: awit tembung-tembung iku katutup lan kasegel nganti tekan wekasaning jaman. Akèh wong bakal disucèkaké, lan diputihaké, lan diuji; nanging wong-wong duraka bakal tumindak duraka: lan ora ana siji waé saka wong-wong duraka bakal mangertèni; nanging wong-wong wicaksana bakal mangertèni. Daniel 12:4, 9, 10.

The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.

Pambedaning antarané wong wicaksana lan wong duraka (bodho), adhedhasar marang pangertené wong-wong mau (mbagi kanthi menthal) tumrap tambahing kawruh sing kabukak ing wektu pungkasan, yaiku salah siji ing taun 1798 kanggo para Millerit, utawa taun 1989 kanggo wong satus patang puluh papat èwu. Umaté Gusti Allah dituntut supaya mangerti yèn Adventisme iku pengalaman saka pasemon sepuluh prawan, awit tanpa pangerten iku wong-wong mau ora bakal ngupaya mangerti kapan “wektu pungkasan” kanggo generasi pungkasan iku dumadi, utawa apa pesen sing nalika iku dibukak segelé. Tanpa pangerten yèn pengalaman Advent iku sawijining proses panggujian telung langkah, adhedhasar marang pangrembakaning kayekten sing lumaku saya maju, kang nuntun marang asil “urip-utawa-pati”, iku ora mokal kanggo ngenali kaluhuran panggilan saben Adventis dina kapitu. Belteshazzar nggambaraké sawijining umat sing mangerti yèn wong-wong mau wis ngliwati proses panyucèn sing digambaraké minangka “diresiki, diputihaké, lan diuji.” Proses panyucèn telung langkah iku kanthi cetha dipracaya minangka pakaryané Roh Suci.

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.

Nanging Aku pitutur marang kowe satemene; tumrap kowe iku becik manawa Aku lunga: awit manawa Aku ora lunga, Sang Panglipur ora bakal rawuh marang kowe; nanging manawa Aku budhal, Panjenengane bakal Dakutus marang kowe. Lan manawa Panjenengane wus rawuh, Panjenengane bakal nyélaki jagad bab dosa, lan bab kabeneran, lan bab pangadilan: Bab dosa, amarga wong-wong mau ora pracaya marang Aku; Bab kabeneran, amarga Aku lunga marang Rama-Ku, lan kowe ora ndeleng Aku manèh; Bab pangadilan, amarga panggedhéné jagad iki wis kaadili. Isih akèh prakara kang arep Dakucapaké marang kowe, nanging saiki kowe durung kuwat nanggung. Nanging manawa Panjenengane, yaiku Rohing Kayekten, wus rawuh, Panjenengane bakal nuntun kowe menyang ing sakèhing kayekten: awit Panjenengane ora bakal ngandika saka kersané piyambak; nanging samubarang kang dirungu, iku kang bakal dipangandikakaké: lan Panjenengane bakal mratelakaké marang kowe prakara-prakara kang bakal kelakon. Yokanan 16:7–13.

The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.

Pakaryané Roh Suci anggoné nuntun para prawan wicaksana mlebu ing “sakèhé kayektèn,” nuntut supaya Panjenengané negur, tegesé maringi pepeling utawa mbuktèkaké kaluputan, marang jagad bab dosa, kabeneran, lan pangadilan, yaiku telung langkah kang padha temenan sing ngasilaké salah siji: prawan wicaksana utawa prawan bodho ing Daniel pasal rolas. Pesen kang diidentifikasi déning Gusti Yesus minangka pakaryané Roh Suci iku yaiku “lenga,” sing mbabar béda antarané wong wicaksana lan wong duraka ing Daniel rolas. Umaté Allah ing dina pungkasan kudu mangertèni tambahing kawruh kanggo generasiné, lan kawruh iku nyakup pangenalané yèn wong-wong mau iku salah siji: prawan bodho utawa prawan wicaksana ing pasemon ing Matius pasal selikur lima.

“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’

“Yohanes dipun-tedahaké prakara-prakara punika wonten ing wahyu suci. Panjenenganipun mirsa golongan ingkang kagambaraken déning gangsal prawan wicaksana, kanthi damaripun sampun dipun-réwangi lan murub, lajeng panjenenganipun ngucap kanthi kabungahan ingkang mulya, ‘Inggih punika kasabaranipun para suci; ing ngriki wonten tiyang-tiyang ingkang netepi dhawuh-dhawuhipun Allah lan pitadosipun Gusti Yesus. Lan aku krungu swara saking swarga ngandika dhateng kula, Tulisna, Begjané tiyang pejah ingkang pejah wonten ing Gusti wiwit sapunika: Inggih, pangandikanipun Sang Roh, supados sami ngaso saking sakehing rekasayanipun; awit pandamelipun sami ndhèrèkaké piyambakipun.’”

“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.

Akeh wong kang ngrungokake pawarta malaékat kapisan lan kapindho padha ngira yèn wong-wong mau bakal urip nganti nyumurupi rawuhipun Kristus ing méga-méga swarga. Manawa kabèh wong kang ngakoni pracaya marang kayektèn wis nindakaké pandumané kaya prawan-praméswari kang wicaksana, pawarta iku sadurungé saiki mesthi wis kawartakaké marang saben bangsa, kaum, basa, lan umat. Nanging lima iku wicaksana lan lima iku bodho. Kayektèn iku kuduné wis kawartakaké déning sepuluh prawan iku, nanging mung lima kang wis nyawisaké bekal kang perlu kanggo gabung karo golongan kang lumaku ana ing pepadhang kang wis teka marang wong-wong mau. Pawarta malaékat katelu iku diperlokaké. Pawarta iki kudu diwartakaké. Akeh wong kang wis lunga metu kanggo nemoni Sang Pengantèn lanang miturut pawarta malaékat kapisan lan kapindho, nolak pawarta malaékat katelu, yaiku pawarta pangujian kang pungkasan kang bakal diparingaké marang jagad.

“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].

“Pakaryan kang sarupa bakal kaleksanan nalika malaekat liyané, kang kagambarake ing Wahyu 18, maringi pawartané. Pawarta malaekat kapisan, kapindho, lan katelu kudu diwedharaké manèh. Panggilan bakal kaparingaké marang pasamuwan, ‘Metua saka ing kono, umat-Ku, supaya kowé aja mèlu nampani dosané.’ ‘Babilon kang gedhé iku wis rubuh, wis rubuh, lan wis dadi papan padununganing dhemit-dhemit, lan pakunjaraning saben roh najis, lan kurungané saben manuk najis lan sengit. Awit sakehing bangsa wis padha ngombé saka anggur bebenduning laku jina dheweke, lan para ratu ing bumi wis padha laku jina karo dheweke, lan para sudagar ing bumi wis dadi sugih merga saka lubèring kaéndahan lan kemewahané…. Metua saka ing kono, umat-Ku, supaya kowé aja mèlu nampani dosané, lan supaya kowé aja katampan paukuman-paukumané: awit dosa-dosané wis ngrembaka tekan swarga, lan Gusti Allah wis ngèlingi pialané’ [Wahyu 18:2–5].”

“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’

“Jupuken saben ayat ing pasal iki, lan waosen kanthi teliti, mligi loro ayat pungkasan iki: ‘Lan pepadhanging lilin ora bakal madhangi kowe maneh pisan; lan swaraning panganten lanang lan panganten wadon ora bakal keprungu maneh pisan ana ing kowe: awit para sudagarmu iku para wong gedhe ing bumi; awit lumantar sihirmu sakehing bangsa padha kasasar. Lan ana ing jeroné kapanggih getihé para nabi, lan para suci, lan sakehé wong kang dipatèni ana ing bumi.’”

“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.

“Pasemon bab sepuluh prawan diparingaké déning Kristus piyambak, lan saben rinciyané kudu ditliti kanthi temen. Bakal tekan sawijining wektu nalika lawang bakal katutup. Kita kaimbaraké salah siji minangka prawan kang wicaksana utawa kang bodho. Saiki kita durung bisa mbedakaké, lan kita uga ora nduwèni wewenang kanggo ngandharaké, sapa kang wicaksana lan sapa kang bodho. Ana wong-wong kang nyekel kayektèn ana ing sajroning pialang, lan wong-wong iki ing lairé katon kaya wong-wong kang wicaksana.” Manuscript Releases, volume 16, 270.

As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”

Minangka wong-wong Advent sing kudu nimbali para priya lan wanita metu saka Babilon nalika paugeran Minggu sing bakal enggal rawuh, kita “dipratélakaké salah siji minangka prawan kang wicaksana utawa kang bodho.” Rombongan sing dideleng déning Yokanan, “dipratélakaké déning limang prawan kang wicaksana, kanthi damar-damaré wis dirapèkaké lan murub,” kang salajengipun diidentifikasi déning Yokanan minangka wong-wong sing nduwèni “kasabarané para suci,” lan sing “netepi pepakon-pepakoné Allah lan pracayané Gusti Yésus,” iku yaiku satus patang puluh papat èwu wong sing kaajab netepi pepakon-pepakoné Allah, nindakaké pracayané Gusti Yésus, lan ngerti yèn dhèwèké iku para prawan ing pasemon Matius rolikur. Ora mung kudu mangertèni yèn dhèwèké iku salah siji prawan kang wicaksana utawa kang bodho, nanging uga kudu mbalèni pengalaman sing dipratélakaké déning Daniel minangka “diresiki, diputihaké, lan dicoba.”

And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.

Lan padha ngidung kaya dene kidung anyar ana ing ngarsaning dhampar, lan ana ing ngarsaning papat makhluk urip, lan para pinituwa; lan ora ana wong siji wae kang bisa sinau marang kidung iku kajaba satus patang puluh papat ewu, kang wis ditebus saka ing bumi. Iki wong-wong kang ora najis déning para wanita; awit wong-wong mau prawan. Iki wong-wong kang ndhèrèk Sang Cempen mring ngendi bae Panjenengané tindak. Wong-wong iki wis ditebus saka ing antaraning manungsa, dadi woh kawitan kagem Gusti Allah lan kagem Sang Cempen. Lan ana ing cangkemé wong-wong mau ora kapanggih cidra; awit wong-wong mau tanpa cacad ana ing ngarsaning dhamparé Gusti Allah. Wahyu 14:3–5.

There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.

Ana paling ora limang bebener kang kawakili ing Daniel pasal rolas, yaiku bebener-bebener kang ana gandheng cenenge karo gerakan Millerite saka malaékat kapisan, kang bakal diulang lan dimangertèni kanthi luwih jangkep déning gerakan wong satus patang puluh papat èwu. Salah siji saka bebener-bebener mau yaiku prosès panyucèn telung tataran kang ana gandheng cenenge karo pasemon bab sepuluh prawan. Bebener kapisan kang dimangertèni déning William Miller ing babagan wektu kenabian yaiku “pitu mangsa,” saka Imamat selikur enem, lan bebener iku diidentifikasi ing Daniel rolas, lan iku minangka bebener kapisan saka sajarah Millerite kang kasebut ana ing kono.

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. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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 12:4–10.

Nanging sira, dhuh Daniel, tembung-tembung iku benêrna katutup, lan kitab iku segelna, nganti tekan wektu wekasan: akèh wong bakal mlayu mrana-mréné, lan kawruh bakal saya tambah. Banjur aku, Daniel, nyawang, lah ana wong loro liyané ngadeg, siji ana ing sapinggiré bengawan sisih kéné, lan sijiné ana ing sapinggiré bengawan sisih kana. Lan ana siji ngandika marang wong kang nganggo sandhangan mori alus, kang ana ing sadhuwuring banyuné bengawan, “Suwéné pira nganti tekan pungkasaning kaélokan-kaélokan iki?” Lan aku krungu wong kang nganggo sandhangan mori alus, kang ana ing sadhuwuring banyuné bengawan mau, nalika dhèwèké ngangkat tangané tengen lan tangané kiwa marang swarga, banjur supaos demi Panjenengané kang gesang salawas-lawasé, yèn iku bakal kanggo sawatara mangsa, mangsa-mangsa, lan saparo mangsa; lan nalika dhèwèké wus ngrampungaké nyebar-nyebaraké kakuwatané umat suci, kabèh prakara iki bakal rampung. Lan aku krungu, nanging aku ora mangertèni; banjur aku matur, “Dhuh Gusti kawula, punapa pungkasaning prakara-prakara punika?” Panjenengané banjur ngandika, “Lunga waé, Daniel, awit tembung-tembung iku wis katutup lan kasegel nganti tekan wektu wekasan. Akèh wong bakal disucèkaké, lan diputihaké, lan dicoba; nanging wong duraka bakal tumindak duraka; lan ora ana siji waé saka wong duraka kang bakal mangertèni; nanging wong wicaksana bakal mangertèni.” Daniel 12:4–10.

This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Perangan iki diwiwiti kanthi kitab Daniel dipasrahake katutup nganti tekan mangsa wekasan, lan perangan iki dipungkasi kanthi kitab Daniel dipasrahake katutup nganti mangsa wekasan. Ing antarané panyegelan kang kapisan lan kang pungkasan marang tembung-tembunge Daniel, paseksen kang kaiket kanthi sumpah saka “Panjenengané, sing gesang ing salawas-lawasé,” yaiku “yèn iku bakal lumaku salawasé satunggal mangsa, mangsa-mangsa, lan satengahing mangsa; lan nalika panjenengané wis ngrampungaké nyebar-nyebaraké kakuwatané umat suci, samubarang kabèh iki bakal katuntaské.”

The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.

Panjenengané kang maringi paseksi kanthi sumpah iki yaiku Panjenengané kang ana ing sadhuwuring banyu, kasandhangan mori alus. Daniel mirsani ana sawijining malaékat ing pinggir siji Kali Hidékel lan sawijining malaékat manèh ing pinggir sijiné, lan salah siji saka malaékat mau takon sawijining pitakon, kang banjur dijawab déning Panjenengané kang ana ing sadhuwuring banyu. Pitakon mau yaiku, “Nganti pira suwéné?” Iki padha karo loro tembung kapisan saka pitakon kang diajokaké ing ayat kaping telulas saka Daniel bab wolu.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Banjur aku krungu ana satunggaling wong suci ngandika, lan wong suci liyane matur marang wong suci tartamtu kang ngandika iku, “Nganti pinten suwene wahyu bab kurban saben dina, lan panerak kang ndadèkaké kasirnan, saéngga pasucèn lan bala wadyabala padha katérak ing sangisoring sikil?” Panjenengané banjur ngandika marang aku, “Nganti rong èwu telung atus dina; sawisé iku pasucèn bakal disucèkaké.” Daniel 8:13, 14.

The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”

Struktur kenabian kang padha kapanggih ana ing loro pacelathon kasebut, kajaba manawa ing bab wolu, Daniel ana ing pinggir Kali Ulai, dudu Kali Hiddekel. Ing bab wolu ana malaékat (wong suci) “ngandika marang wong suci tartamtu kang lagi ngandika, nganti pira suwéné.” Tembung Ibrani kang dijarwakaké dadi “wong suci tartamtu” iku tembung Ibrani “Palmoni,” tegesé Sang Pangaét Kang Ajaib, utawa Sang Pangaéting Rahasia. Ing bab wolu Gusti Yesus (Sang Pangaét Kang Ajaib) lagi ngandika, lan ana wong suci liyané kang takon marang Gusti Yesus (wong suci tartamtu mau), “nganti pira suwéné.”

In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Ing pasal rolas, Panjenengane kang jumeneng ing sadhuwure banyu ditakoni déning sawijining malaékat kang ana ing salah siji gisik Kali Hiddekel, “nganti pira suwéné.” Kaloro pethikan iki kudu dipertimbangaké bebarengan, baris ing sadhuwuring baris. Pitakon kapisan ing pasal wolu yaiku, “nganti pira suwéné wahyu iku ngenani ngidak-idaké pasucèn lan bala, kang kawitan katindakaké déning paganisme, banjur déning kapapaan?” Pitakon ing pasal rolas yaiku, “nganti pira suwéné tumeka tekan wekasaning kaélokan-kaélokan iki.” Wangsulan kang dikukuhaké nganggo sumpah banjur diparingaké déning Palmoni, Sang Pangétung Ajaib kang ngagem mori lan jumeneng ing sadhuwuring banyu, “bakal kelakon sajrone satunggal mangsa, rong mangsa, lan saparo mangsa; lan samangsa panjenengané wus ngrampungaké nyebaraké pangwasaning umat suci, samubarang iki kabèh bakal rampung.”

The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.

Pitakon-pitakon bab Kali Ulai lan Hiddekel iku mangkene: “nganti pira suwéné wahyu babagan panyebaran umaté Allah, kang kaleksanan déning paganisme lan banjur kapapalèn, nalika padha ngidak-idak pasucèn lan wadyabala?” Wangsulané, pangidak-idakan iku entèk ing taun 1798, nalika pakaryané Palmoni kanggo ngedegaké pasucèn Millerit wiwit, lan banjur rampung patang puluh enem taun sawisé, yaiku ing taun 1844, nalika pasucèn iku mesthiné disucèkaké.

In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.

Ing bab rolas Daniel mireng pacelathon mau, “nanging aku ora mangertos.” Daniel ngaturaken pepénginan supados mangertos, kados ingkang dipratandhakaké déning panjalukipun dhateng Kristus. “Dhuh Pangéranku, punapa ingkang badhé dados pungkasanipun prekawis-prekawis punika?” Pangandikanipun babagan pepénginan mangertos punika nglambangaké pepénginan para prawan wicaksana supados mangertos, awit sakabèhing rerembugan punika dipunpasang antawisipun kalih rujukan bilih kitab Daniel dipunsegel ngantos tumeka wekdaling pungkasan. Daniel nglambangaké pepénginan ingkang dipunpasang dhateng William Miller supados mangertos kayektèn ingkang dipunbukak segelé ing taun 1798, lan kayektèn ingkang kapisan dipuntuntun supados dipunmangertosi déning piyambakipun inggih punika pangidak-idaking papan suci lan bala, rumiyin déning paganisme lajeng déning kapapaan salebeting mangsa nalika kakuwatanipun umat suci kabuyar, minangka kasampurnan saking “pitu wekdal,” ing Levitikus likur enem.

Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.

Karepé Miller kanggo mangertèni kayektèn dipralambangaké déning karepé Daniel, nanging pangertené Miller durung pepak. Daniel nggambaraké karepé Miller, lan Belteshazzar nggambaraké wong-wong sing nduwèni pangerten pepak bab prakara mau lan wahyu iku. Paling ora ana limang kayektèn wigati sing dadi bagéan saka pengalamané para Millerit ing pasal rolas kitab Daniel, sing bakal nemu pasangan sajajaré ing sajarah wong satus patang puluh papat èwu. Salah sijiné yaiku yèn wong-wong mau netepi lan mangertèni yèn padha lagi netepi pasemon bab sepuluh prawan, kanthi proses pangujian telung tataran, lan sijiné manèh yaiku yèn padha mangertèni watu dhasar “pitung mangsa,” saka Imamat pasal rong puluh enem.

We will continue this study in our next article.

Kita bakal nerusake panaliten iki ing artikel kita sabanjuré.

“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’

“‘Banjur Kratoning Swarga iku bakal dipadhakaké karo sepuluh prawan, sing padha njupuk damar-padamané lan banjur metu arep nemoni pengantèn lanang. Lan lima ana sing wicaksana, lan lima ana sing bodho. Kang bodho padha njupuk damar-padamané, nanging ora nggawa lenga; déné kang wicaksana padha nggawa lenga ana ing wadah-wadahané bebarengan karo damar-padamané. Nalika pengantèn lanang iku suwé ora teka-teka, kabeh padha ngantuk lan turu. Nanging ing tengah wengi ana swara sesambat, Lah, pengantèn lanang teka; metua kowe padha nemoni dhèwèké. Banjur kabeh prawan mau padha tangi lan mbeneraké damar-padamané. Lan kang bodho padha kandha marang kang wicaksana, Wènèhana aku saka lengamu; amarga damar-padamané aku padha arep mati. Nanging kang wicaksana padha mangsuli, Ora, supaya aja nganti ora cukup kanggo aku lan kowé; luwih becik kowé padha lunga menyang wong sing adol, lan tuku kanggo awakmu dhéwé. Nalika padha lunga arep tuku, pengantèn lanang teka; lan sing wis siyap padha mlebu bebarengan karo dhèwèké menyang pésta palakrama; banjur lawangé katutup. Sawisé kuwi prawan-prawan liyané uga teka, karo matur, Gusti, Gusti, bukakna kanggo aku. Nanging dhèwèké mangsuli lan ngandika, Satemené Aku pitutur marang kowé, Aku ora wanuh marang kowé. Mulané padha waspada; awit kowé ora ngerti dina lan uga jamé nalika Putraning Manungsa rawuh.’”

“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

“Saiki kita lagi urip ing mangsa kang banget mbebayani, lan aja ana siji waé ing antarané kita kang kendhat anggoné ngupaya pepakèn kanggo rawuhipun Kristus. Aja nganti ana wong kang niru tuladha para prawan bodho, lan ngira yèn aman manawa ngenteni tekané mangsa krisis dhisik sadurungé olèh pepakèn watak supaya bisa tetep ngadeg ing wektu iku. Bakal kasep banget anggoné ngupaya kabenerané Kristus nalika para tamu wis katimbali mlebu lan dipriksa. Saiki iki wektu kanggo ngagem kabenerané Kristus,—sandhangan manten kang bakal ndadèkaké kowé pantes lumebu ing pésta kawinané Sang Cempé. Ing pasemon mau, para prawan bodho digambaraké nyuwun lenga, nanging ora olèh nalika padha nyuwun. Iki minangka pralambang tumrap wong-wong kang durung nyawisaké awaké dhéwé kanthi ngrembakakaké watak supaya bisa tetep ngadeg ing mangsa krisis. Kaya-kaya padha marani para tanggané lan matur, Wènèhana aku watakmu, utawa aku bakal tiwas. Wong-wong kang wicaksana ora bisa maringaké lengané marang lampu para prawan bodho kang murupé wis kedhep-kedhep. Watak iku ora bisa dipindhahaké. Watak iku dudu barang kang bisa dituku utawa didol; watak iku kudu digayuh. Gusti wis maringi saben wong sawijining kalodhangan kanggo olèh watak kang bener sajroning wektu sih-rahmat; nanging Panjenengané ora nyawisaké dalan supaya siji manungsa bisa maringaké marang liyané watak kang wis dikembangaké déning awaké dhéwé lumantar ngliwati pengalaman-pengalaman kang abot, kanthi sinau piwulang saka Sang Guru Agung, supaya bisa nduduhaké kasabaran ing sajroning pacoban, lan nindakaké pracaya supaya bisa mindhahaké gunung-gunung kang mokal. Ora bisa maringaké semerbaké katresnan,—mènèhi marang liyané kaendahan budi, katrampilan, lan ketekunan. Ora mungkin siji ati manungsa nyuntakaké menyang ati liyané katresnan marang Gusti Allah lan marang umat manungsa.”

“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.

“Nanging dinané bakal teka, lan wis cedhak tumrap kita, nalika saben tataran watak bakal kababar lumantar panggodha kang mirunggan. Wong-wong sing tetep setya marang asas, sing ngetrapake pracaya nganti pungkasan, iya bakal dadi wong-wong sing wis kabukten setya ana ing sangisoring ujian lan pacoban sajroning wektu-wektu sadurungé mangsa probationé, lan wis mbentuk watak manut sarupaning Kristus. Wong-wong iku bakal dadi wong-wong sing wis ngupaya pangenalan kang raket karo Kristus, sing, lumantar kawicaksanan lan sih-rahmaté, padha tampa panduman ing kodrat ilahi. Nanging ora ana manungsa siji waé kang bisa maringi marang liyané pengabdianing ati lan sipat-sipat pikiran kang luhur, lan nyukupi kakurangané kanthi kakuwatan moral. Saben kita bisa nindakake akèh tumrap siji lan sijiné kanthi maringi marang manungsa tuladha kang sarupa Kristus, mangkono anggon kita mengaruhi wong-wong supaya padha sowan marang Kristus kanggo kabeneran kang tanpa iku wong-wong mau ora bakal bisa ngadeg ana ing pangadilan. Manungsa kudu kanthi pandonga nimbang prakara wigati babagan pambangunan watak, lan mbentuk wataké manut tuladha ilahi.” The Youth Instructor, January 16, 1896.