We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.
Kita wiwit nimbang wahyu pungkasané Daniel kanthi ngetrapaké prinsip kang diwakili déning Alfa lan Omega, yaiku yén Panjenengané tansah ngidhentifikasi pungkasan karo wiwitan. Mulané Belteshazzar, kang ing sajroning ayat kapisan saka wahyu pungkasané Daniel iku yaiku Daniel, uga bakal diwakili ing pérangan pungkasan saka wahyu kang padha iku. Kita wis ngidhentifikasi yén Belteshazzar makili umat prajanjiané Allah ing dina-dina pungkasan, kang mangertèni “chazon,” yaiku wahyu sajarah kenabian, kaya kang diwakili déning tembung “thing,” ing ayat kapisan. Wahyu sajarah kenabian iku yaiku “pitu wektu,” saka Imamat likur nem, kang padha karo rong èwu limang atus rong puluh taun. Belteshazzar uga mangertèni “vision” ing ayat kapisan, yaiku wahyu “mareh” saka rong èwu telung atus taun, kang makili rawuhipun Kristus kanthi dadakan.
In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.
Ing pasal rolas, Daniel nggambarake gerakan malaekat kang kapisan lan uga gerakan malaekat kang katelu, awit kaloro gerakan iku padha netepi pasemon bab sepuluh prawan. Ing pasal rolas ana paling ora limang bebener kang dadi pérangan saka gerakan Millerit, kang makili bebener-bebener sing uga kudu dialami lan dimangertèni déning gerakan malaekat kang katelu. Kaloro gerakan iku padha netepi pasemon bab sepuluh prawan, lan para prawan kang wicaksana ing kaloro gerakan iku kaprentah supaya mangertèni kasunyatan nabi iku. Kaloro gerakan iku kudu mangertèni bebener nabi kang kapisan sing Miller dipandhegani kanggo ngenali, kaya kang kagambar ana ing “pitu mangsa” saka Imamat rong puluh enem. Telung pengalaman lan pangerten liyané kang padha sajajar iku kapacak ana ing sawetara ayat pungkasan saka pasal iku.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.
Lan wiwit wektu kurban saben dina dicabut, lan wewaton nistha kang ndadèkaké samuné katetepaké, bakal ana sèwu rong atus sangang puluh dina. Beja wong kang ngentèni, lan tekan ing sèwu telung atus telung puluh lima dina. Nanging kowé, lumakua ing dalanmu nganti tekan wekasané: awit kowé bakal ngaso, lan bakal ngadeg ing bagéanmu ing pungkasaning dina-dina. Daniel 12:11–13.
The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.
Umat kèri kagungané Allah ing kitab Wahyu nduwèni telung ciri kenabian kang utama. Wong-wong mau netepi pepakoné Allah, nduwèni pracaya marang Gusti Yesus, lan ngugemi Rohing Ramalan.
And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.
Panjenengané banjur ngandika marang aku, “Tulisen: Begja wong-wong kang kaundang marang pasamuwan pésta pangantèné Sang Cempé.” Panjenengané uga ngandika marang aku, “Iki tembung-tembungé Allah kang sejati.” Banjur aku sumungkem ana ing ngarsané sikilé kanggo nyembah marang panjenengané. Nanging panjenengané ngandika marang aku, “Aja nglakoni mangkono: aku iki kancamu sami ngawula, lan klebu sedulur-sedulurmu kang nduwèni paseksi bab Gusti Yésus: sembaha marang Allah: awit paseksi bab Gusti Yésus iku rohing ramalan.” Wahyu 19:9, 10.
The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”
Para pandhèrèké ajaran Miller mangertosi kanthi bener yèn “kang saben dina,” ing kitab Daniel nggambarake kapracayan pagan, lan yèn “wektu nalika kang saben dina” “dicabut,” yaiku taun 508. Nolak kayektèn iku padha karo nolak wewenang “paseksené Yésus,” kang “yaiku Rohing Ramalan,” awit Rohing Ramalan kanthi cetha netepake yèn para pandhèrèké ajaran Miller bener sajroning pangertené bab “kang saben dina.”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Banjur aku weruh gegayutan karo ‘Daily,’ manawa tembung ‘kurban’ iku ditambahake déning kawicaksanané manungsa, lan ora kalebu ing teks; lan manawa Gusti maringi pangerten sing bener bab iku marang wong-wong kang nglairaké sesambat bab wektuné pangadilan. Nalika karukunan isih ana, sadurungé taun 1844, meh kabèh padha manunggal ing pangerten sing bener bab ‘Daily;’ nanging wiwit taun 1844, ana ing sajroning kabingungan, pamawas-pamawas liyané banjur dianut, lan pepeteng sarta kabingungan nuli ndhèrèk.” Review and Herald, November 1, 1850.
The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.
Para penganut Millerite mangertos bilih perlawanan kapir tumrap munggahipun kapausan dados kakuwasan ing taun 538 sampun dipunbusak ing taun 508. Para Millerite punika leres, nanging pangertosanipun winates. Umatipun Gusti Allah ing dinten-dinten wekasan, ingkang dipunlambangaken déning Belteshazzar wonten ing ayat kapisan, badhé mangertos bilih wiwit taun 508 dumugi 538 punika nggambaraken satunggaling periode kenabian ingkang dipunlambangaken déning tigang dasawarsa persiyapan wonten ing sajarah Kristus ingkang ndhisiki panguwaosipun nalika baptisanipun. Piyambakipun badhé mangertos bilih periode kenabian punika ugi nggambaraken periode kenabian saking 1776 dumugi 1798, lan bilih katiga periode punika sami nggambaraken wekdal panyegelan tumrap satus patang puluh sekawan ewu ingkang kawiwitan ing tanggal 11 September 2001, lan rampung ing angger-angger Minggu ingkang badhé enggal dumugi.
In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.
Ing pasal rolas, Daniel nggambarake para Millerit lan limang bebener sarta pengalaman wigati sing bakal diambali ana ing wong-wong sing diwakili déning Belteshazzar. Bebener lan pengalaman katelu saka para Millerit yaiku “pamawas sing bener ngenani ‘daily,’ … Pangéran maringi … marang wong-wong sing nglairaké sesambat jam pangadilan.” Nampik bebener mau tegese nampik tulisan-tulisané Ellen White, yaiku Roh Ramalan. Bebener lan pengalaman kapapat saka para Millerit, lan para utusan malaékat katelu, yaiku ramalan bab sewu telung atus telung puluh lima taun, sing diwiwiti ing taun nalika “the daily” dijupuk, yaiku ing taun 508.
Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.
Diwiwiti ing taun 508, sèwu telung atus telung puluh lima taun nuntun kowé tekan 1843, nanging ora mung 1843 waé, amarga ramalan iku sajatiné kanthi cetha netepaké dina pungkasan dhéwé saka taun 1843, awit ana pangandikan mangkéné, “Rahayu wong kang ngentèni, lan tekan marang sèwu telung atus telung puluh lima dina.” Tembung Ibrani sing dijarwakaké dadi “tekan,” yaiku “naga,” lan tegesé “nyentuh”, utawa “numpangaké tangan ing”. Mulané, tegesé ramalan iku, “rahayu wong kang ngentèni, lan” nyentuh utawa numpangaké tangané marang 1843.
The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.
Berkah saka ngentèni ing sajarah Millerit iku kagungan para prawan wicaksana kang ngalami kuciwa kapisan, nanging padha ngentèni wahyu kang katingal suwe. Nalika para Millerit ngentèni “wahyu kang katingal suwe” sajroning kayektening pasemon bab sepuluh prawan, lan Habakkuk pasal loro, padha oleh berkah. Ing mangsa kalambatan iku banjur padha weruh yèn wong-wong mau lagi nyukupi pasemon iku, lan yèn ing pungkasané wahyu iku bakal “ngandika”. Mangsa kalambatan lan kuciwané wong-wong mau adhedhasar pangenalan kang luput yèn rong èwu telung atus taun bakal rampung ing taun 1843, nanging satemené wahyu iku tumrap taun 1844. Kuciwané wong-wong mau adhedhasar pengalamané kang kawujud nalika taun 1843 rampung tanpa rawuhipun Kristus. Kuciwané mau, lan berkah kang diucapaké tumrap wong-wong kang sawisé iku milih ngentèni, kabèh mau adhedhasar dina pungkasan dhéwé saka taun 1843, kang “nyandhingi” utawa “tekan marang” 1844.
The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.
Pengalaman saka kuciwa kapisan, minangka panggeneping pasemon bab sepuluh prawan, dimangertèni lan kaulang ing wong-wong kang dipralambangaké déning Beltesyazar. Kayektèn lan pengalaman kaping lima kang bakal diakoni déning wong-wong kang dipralambangaké déning Beltesyazar yaiku yèn ing “pungkasaning dina-dina”, Daniel bakal “ngadeg ana ing bageané”.
“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.
“Daniel wus ngadeg ana ing pandumane wiwit segelé dicopot lan pepadhang kayektèn wis madhangi wahyu-wahyuné. Panjenengané ngadeg ana ing pandumane, nggawa paseksen kang kudu dimangertèni ing pungkasaning dina-dina.” Sermons and Talks, volume 1, 225, 226.
The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.
Golongan Millerit ngalami proses pasucèning kang katindakake lumantar tambahing kawruh sing asalé saka kitab Daniel nalika kitab iku kabukak segelé ing taun 1798. Wong-wong kang diwakili déning Belteshazzar bakal ngalami proses pasucèning kang katindakake lumantar tambahing kawruh sing asalé saka kitab Daniel nalika kitab iku kabukak segelé ing taun 1989. Wong-wong mau uga bakal mangertèni yèn kitab Daniel nduwèni ancas kang mligi ana ing panyegelané wong satus patang puluh papat ewu.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Nalika Gusti Allah maringi sawijining wong pakaryan kang mirunggan kanggo katindakake, wong iku kudu jejeg ana ing bagean lan panggonane kaya dene Daniel, siyap mangsuli timbalanipun Gusti Allah, siyap nindakaké karsa-Nipun.” Manuscript Releases, volume 6, 108.
As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.
Minangka tilas wong-wong Laodikia, wong-wong kang dilambangaké déning Belteshazzar bakal nyumurupi yèn lumantar kitab Daniel lan Wahyu, kang satemené iku kitab kang padha, kawangunan rohani pungkasan iku kaleksanan.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.
“Nalika kitab Daniel lan Wahyu luwih dipahami kanthi becik, para pracaya bakal nduwèni pengalaman religius sing babar pisan béda ... Siji prakara mesthi bakal dipahami saka panaliten tumrap kitab Wahyu—yaiku menawa sesambungan antarané Allah lan umat kagungané iku raket lan temtu.” The Faith I Live By, 345.
As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.
Minangka wong-wong sing biyèn kalebu Laodikia, wong-wong mau bakal wus nyadari kaanané minangka Laodikia, lan nyadari manawa kanthi rohani wong-wong mau padha mati kaya lebak kang kebak balung-balung garing; lan minangka wangsulan tumrap paseksi kang langsung ngenani kaanané sing mati lan ilang, wong-wong mau bakal nyadari kabutuhané supaya urip minangka prakara kang kapisan lan utama.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Wiwité urip saleh kang sejati ana ing antarané kita iku kabutuhan kita kang paling gedhé lan paling ndhesak tinimbang kabèh kabutuhan liyané. Nggoleki iki kuduné dadi pakaryan kita kang kapisan.” Selected Messages, buku 1, 121.
The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.
Janjiné Kitab Suci yaiku manawa sapa waé sing ngupaya bakal nemu, lan Roh Suci banjur bakal nuntun wong-wong mau supaya mangertèni yèn kitab Daniel lan Wahyu iku sing ngasilaké kabangunan rohani sing perlu.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Nalika kita minangka umat mangertos punapa tegesipun buku punika tumrap kita, badhé katingal wonten ing antawisipun kita satunggaling kawangunan ageng.” Testimonies to Ministers, 113.
The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.
Pungkasaning wahyu pungkasan Daniel, kados ingkang kawecak wonten ing pasal rolas, nedahaken pengalaman ingkang ngasilaken umat prajanjianipun Allah ing dinten-dinten pungkasan, kados ingkang dipunlambangaken déning Béltesyazar, wonten ing ayat kapisan saking wahyu pungkasan punika. Ing ngriku Daniel, ingkang dipunlambangaken minangka Béltesyazar, mangertos kalih wahyu punika, inggih punika wahyu internal babagan kalih ewu tigang atus taun lan wahyu eksternal babagan kalih ewu gangsal atus kalih dasa taun. Piyambakipun mangertos “prakawis” punika, lan “wahyu” punika. Piyambakipun mangertos wahyu chazon lan wahyu mareh. Piyambakipun mangertos pangidak-idakaning pasucèn lan wadya, sarta pamulihaning pasucèn lan wadya. Piyambakipun mangertos kalih wahyu Kali Ulai lan Kali Hidékel.
We will continue this study in the next article.
Kita badhé nerusaké panaliten punika ing artikel salajengipun.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….
“Pancen perlu ana panaliten kang luwih cedhak tumrap Sabdaning Allah; mligi kitab Daniel lan Wahyu kuduné diprayogakaké kawigatosan kaya sing durung tau ana sadurungé sajroning sajarah pakaryan kita. Bisa uga ana sawetara bab sing ora pati akèh kita kandhakaké gegayutan karo kakuwasan Rum lan kapausan; nanging kita kuduné narik kawigatosan marang apa sing wis katulis déning para nabi lan para rasul miturut ilhamé Roh Suci Allah. Roh Suci wis mbentuk sakèhé prakara, becik ing panyampèné wangsit mau, uga ing prakara-prakara sing digambaraké, supaya mulang yèn agen manungsa kudu ora katon, kasimpen ana ing Sang Kristus, lan supaya Pangéran Allahing swarga lan angger-anggeré kaagungaké. Wacanen kitab Daniel. Eling-elinga, siji-siji, sajarah karajan-karajan sing diwakili ana ing kono. Delengen para negarawan, pasamuwan-pasamuwan rembug, bala tentara kang rosa, lan sumurupana kepriyé Allah tumindak kanggo ngasoraké gumunggunging manungsa, lan ngglethakaké kaluhuran manungsa ana ing lebu….”
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.
“Pepadhang sing ditampi déning Daniel saka Gusti Allah kaparingaké mligi kanggo dina-dina wekasan iki. Wahyu-wahyu kang didelengé ana ing sapinggiré Ulai lan Hiddekel, kali-kali gedhé ing Sinar, saiki lagi lumampah tumuju ing kasampurnané, lan sakehing prastawa kang wis dinubuataké bakal enggal kelakon.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.
“Gatekna kahanan bangsa Yahudi nalika ramalan-ramalan Daniel diparingake.
“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.
“Mangga kita ngladosi wektu luwih akèh kanggo nyinaoni Kitab Suci. Kita durung mangerténi pangandika iku kaya samesthiné. Kitab Wahyu kabuka kanthi dhawuh marang kita supaya mangertèni piwulang kang kaandhut ana ing jeroné. ‘Rahayu wong kang maca, lan wong-wong kang ngrungokaké tembung-tembung wangsit iki,’ mangkono pangandikané Gusti Allah, ‘lan ngèstokaké samubarang kang katulis ana ing kono, awit wekdalé wis cedhak.’ Nalika kita minangka sawijining umat mangertèni apa tegesé kitab iki tumrap kita, ing antarané kita bakal katon sawijining kabangunan rohani kang gedhé. Kita durung mangertèni kanthi pepak piwulang-piwulang kang diwulangaké déning kitab iki, sanadyan wis ana dhawuh marang kita supaya nliti lan nyinaoni kitab iku.”
“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….
“Ing jaman biyèn para guru wis mratelakaké yèn kitab Daniel lan Wahyu iku kitab-kitab kang katutup, lan umat wis mbalèk saka kitab-kitab mau. Kere kang kanthi kaya-kaya dadi wewadi wis njalari akèh wong ora wani ngangkat, wis disingkiraké déning astané Allah piyambak saka pérangan-pérangan pangandikané. Jenengé dhéwé, ‘Wahyu,’ mbantah pratelan yèn iku kitab kang katutup. ‘Wahyu’ tegesé yèn ana sawijining prekara wigati kang dicethakaké. Kabeneran-kabeneran ing kitab iki katujokaké marang wong-wong kang urip ing dina-dina pungkasan iki. Kita lagi ngadeg ana ing papan suciing prekara-prekara suci, nalika kere wis kabukak. Kita ora kena ngadeg ana ing sanjabané. Kita kudu mlebu, dudu kanthi pikiran kang sembrana lan ora ngajèni kasucèn, utawa kanthi langkah kang kesusu, nanging kanthi pakurmatan lan wedi marang Allah. Kita saya nyedhaki wektu nalika ramalan-ramalan ing kitab Wahyu bakal kalakon….”
“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.
“Kita nduwèni pepakoné Allah lan paseksèné Gusti Yésus Kristus, kang dadi rohing ramalan. Permata-permata kang tanpa tandhing regané kapanggih ana ing pangandikané Allah. Wong-wong kang nliti pangandika iki kudu njaga pikirane tetep resik. Dheweke aja pisan-pisan nuruti napsu kang wis keblinger sajroning mangan utawa ngombé.
“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.
“Manawa padha nindakaké mangkono, pikirané bakal dadi bingung; padha ora bakal kuwagang nanggung aboting nyelidiki kanthi jero kanggo nemokaké tegesé prakara-prakara kang ana gandhengané karo adegan-adegan pungkasan sajroning sajarah bumi iki.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.
“Nalika kitab Daniel lan Wahyu luwih dipahami kanthi becik, para pracaya bakal nduwèni pengalaman kaagaman kang sapisan béda kabèh. Wong-wong mau bakal kaparingan pratandha-pratandha mangkono saka gapura-gapura swarga kang kabukak, saéngga ati lan pikiran bakal kasengsem déning watak kang kudu dikembangaké déning kabèh wong supaya bisa ngraosaké kabegjan kang bakal dadi ganjarané wong-wong kang resik atiné.
“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’
“Pangéran bakal mberkahi kabèh wong sing kanthi andhap-asor lan lembah-manah ngupaya mangertèni apa kang kaandharaké ing Kitab Wahyu. Kitab iki ngemu prakara-prakara kang maknané agung tumrap kalanggengan lan kebak kamulyan, saéngga kabèh wong sing maca lan nliti kanthi tenanan bakal nampa berkah kang kaparingaké marang wong-wong ‘kang ngrungokaké pangandikaning ramalan iki, lan netepi samubarang kang katulisa ana ing kono.’”
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
“Siji prakara mesthi bakal dimangertèni saka panaliten tumrap Kitab Wahyu—yaiku yèn sesambetan antarané Gusti Allah lan umaté kuwi raket lan temtu.
“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
“Ana gandhèngan kang nggumunaké kang katon antarané jagad raya swarga lan donya iki. Samubarang kang kapangandikakaké marang Daniel banjur dilengkapi déning wahyu kang kaparingaké marang Yokanan ing Pulo Patmos. Loro kitab iki kudu ditliti kanthi temen. Kaping pindho Daniel nyuwun pirsa, Nganti pira suwéné tekan wekasaning jaman?
“‘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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Aku krungu, nanging aku ora mangertos; banjur aku matur, Dhuh Gustiku, punapa pungkasanipun prekawis-prekawis punika? Panjenengané banjur ngandika, Lungaa, Dhanièl: awit tembung-tembung punika katutup lan kasegel nganti tumeka ing wekasaning jaman. Akeh wong bakal kasucèkaké, lan diputihaké, lan diuji; nanging wong duraka bakal tumindak duraka; lan ora ana siji waé saka wong duraka kang bakal mangertos; nanging wong wicaksana bakal mangertos. Lan wiwit wektu nalika kurban saben dina dijupuk, lan dipasang panggawé nistha kang ndadèkaké tandus, bakal ana sèwu rong atus sangang puluh dina. Rahayu wong kang sabar ngentosi, lan tekan ing sèwu telung atus telung puluh lima dina. Nanging kowé, lungaa ngantos tekan pungkasan: awit kowé bakal ngaso, lan bakal ngadeg ing pandumanmu ing wekasaning dina-dina punika.’”
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
“Singa saka taler Yéhuda iku kang mbikak segelé kitab mau lan maringaké marang Yokanan wahyu bab apa kang bakal kalakon ing dina-dina wekasan iki.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
“Daniel ngadeg ana ing pandumané kanggo nyangga paseksiné, kang kaségel nganti tekan wekasaning jaman, nalika pawarta malaékat kang kapisan kudu dipratelakaké marang donya kita. Prekara-prekara iki nduwèni wigati kang tanpa watas ing dina-dina pungkasan iki; nanging sanajan ‘akeh wong bakal disucekaké, lan digawe putih, lan dicobai,’ ‘wong duraka bakal tumindak duraka: lan ora ana siji waé saka wong duraka kang bakal mangerti.’ Pancen temen mangkono! Dosa iku panerak marang angger-anggering Allah; lan wong-wong kang ora gelem nampani pepadhang ngenani angger-anggering Allah, ora bakal mangerti marang pawarta malaékat kang kapisan, kapindho, lan katelu. Kitab Daniel kabukak segelé ana ing wahyu marang Yokanan, lan nuntun kita maju tumuju marang adegan-adegan pungkasan saka sajarah bumi iki.
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.
“Apa para sadulur kita bakal ngélingi yèn kita urip ana ing satengahing bebaya-bebaya ing dina-dina pungkasan? Wacanen Kitab Wahyu gegayutan karo Daniel. Ajarna prakara-prakara iki.” Testimonies to Ministers, 112–115.