We will now begin to proceed through chapter eleven of Daniel.

Saiki kita bakal miwiti lumaku nindakaké panaliten bab pasal sewelas saka Daniel.

Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

Uga aku, ing taun kapisan Darius, wong Media iku, iya aku, ngadeg kanggo netepake lan nguatake dheweke. Lan saiki aku bakal nuduhake marang kowe kayekten. Lah, isih bakal ana telung raja ing Persia sing bakal jumeneng; lan raja kang kaping papat bakal luwih sugih banget tinimbang wong-wong mau kabèh; lan marga saka kakuwatane lumantar kasugihane, dheweke bakal nggerakake kabèh marang karajan Yunani. Lan bakal jumeneng sawijining raja kang gagah prakosa, kang bakal mrentah kanthi panguwasa gedhe, lan nindakake miturut karsane dhéwé. Lan nalika dheweke wis jumeneng, karajane bakal pecah, lan bakal kabagi marang patang angin ing langit; lan ora bakal tumiba marang turunane, uga ora miturut panguwasa kang biyèn diprentahake: amarga karajane bakal dicabut, iya kanggo wong liya saliyané wong-wong kuwi. Daniel 11:1–4.

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

Gabriel miwiti kanthi mratelakaké marang Daniel yèn dhèwèké uga makarya bebarengan karo Darius ing taun kapisan pamaréntahané, yaiku taun nalika ponakané Darius, panglimané, ngrebut Babil lan matèni Belsyazar. Miturut ayat kapisan saka pasal sepuluh, Daniel nampa wahyu iki ing taun katelu Koresy, mula Gabriel nandhani Darius lan Koresy minangka pralambang-pralambang sing nggambaraké “wektu wekasan.” Belsyazar lan Babil karebut déning Kakaisaran Medo-Persia ing taun 538 SM.

“Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

“Kores ngepung Babil, kang kasil direbut kanthi siasat ing taun 538 SM, lan kanthi patiné Belsyazar, kang dipatèni déning wong Persia, kraton Babil banjur mandheg anané.” Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

Ing taun 538 SM, Daniel nyerat pasal sanga.

“The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

“Sesanti kang katulis ing pasal sadurungé [pasal wolu] kaparingaké ing taun katelu pamaréntahané Belsyazar, 538 SM. Ing taun kang padha iku, kang uga dadi taun kapisané Darius, dumadiné prastawa-prastawa kang dicariyosaké ing pasal iki [pasal sanga].” Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

Ing taun kapisané Darius, yaiku taun katelu lan pungkasané Belshazzar, ing taun 538 SM, Pangéran ngukum tanahé wong Kasdim lan ndadèkaké iku dadi sepi tanpa pedunung.

And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

Lan sakèhé nagara iki bakal dadi karusakan lan kaéraman; lan para bangsa iki bakal ngabdi marang ratu ing Babil pitung puluh taun. Lan bakal kalakon, manawa sawisé pitung puluh taun iku kapenuhan, Aku bakal ngukum ratu ing Babil lan bangsa iku, mangkono pangandikané Pangeran, awit saka pialané, uga tanahé wong Kasdim, lan bakal Dakdadèkaké dadi karusakan kang langgeng. Yeremia 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

Ing ayat sapuluh, Pangéran migunakaké tembung “sawisé,” nalika Panjenengané mlebet marang paukuman tumrap Babil. “Sawisé” Babil kaé digawe suwung, Pangéran bakal nindakaké pakaryan becik Panjenengané kanggo umat Allah.

For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

Amarga mangkéné pangandikané Pangéran: Menawa pitung puluh taun wis kalampahan ana ing Babil, Aku bakal niliki kowé, lan netepi pangandika-Ku kang becik tumrap kowé, yaiku kanthi ndadèkaké kowé bali menyang panggonan iki. Yeremia 25:10.

The captivity of seventy years began in 606 BC.

Pambuwangan pitung puluh taun iku diwiwiti ing taun 606 SM.

“Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

“Kanthi wiwitipun pitung dasa taun punika ing taun 606 SM, Daniel mangertos bilih wekdal punika sampun nyedhak pungkasanipun.” Uriah Smith, Daniel and the Revelation, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Panangkaran pitung puluh taun iku wiwit ing taun 606 SM, lan rampung ing taun 536 SM, yaiku rong taun sawisé pati Bélsazar lan karusakan Babilon ing taun 538 SM. Iku ana ing taun kateluné Koresy. Gabriel netepaké yèn ramalan bab Kali Hidékel iku ana ing taun kateluné Koresy, lan miwiti carita ing pasal sewelas kanthi nyebut taun kapisané Darius, lan kanthi mangkono dheweke lagi nandhani rong taun tartamtu. Taun 538 SM lan 536 SM loro-loroné padha dadi wektu sing wis katetepaké; taun 538 SM iku wektu sing wis katetepaké tumrap pungkasané ramalan pitung puluh taun, lan taun 536 SM iku wektu ramalan sing wis katetepaké nalika “sawisé” 538 SM, Pangéran bakal nindakaké pakaryan becik-é tumrap umaté.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

538 SM lan 536 SM, kalorone iku wektu-wektu kang wus katetepake, lan diwakili déning rong tokoh sajarah; siji iku raja kapisaning Media lan kang kapindho raja kapisaning Persia. Pungkasaning pitung puluh taun nalika Israèl literal dadi tawanan ing Babul literal, nggambaraké sèwu rong atus suwidak taun nalika Israèl rohani dadi tawanan ing Babul rohani, wiwit taun 538 M nganti 1798. Taun 1798 iku sawijining “wektu kang wus katetepake”, lan banjur wektu kang kanthi profètis diarani “wektu pungkasan” wiwit. Taun 538 SM lan 536 SM kang diwakili minangka “wektu kang wus katetepake”, uga nandhani wiwitaning sawijining mangsa kang diwakili minangka “wektu pungkasan”.

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Pasamuwané Allah ing bumi sajatiné padha ana ing pakunjaran sajroning mangsa dawa panyiksa tanpa kendhat iki, kaya ta para anak Israèl kang kasandhet dadi tawanan ing Babul sajroning mangsa pambuwangan.” Prophets and Kings, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

Sakabèhé pameca ngandharaké kanthi luwih mligi ngenani dina-dina wekasan tinimbang dina-dina nalika iku kapisan kaleksanan; mulané, 538 SM lan ratu Darius, bebarengan karo 536 SM lan ratu Cyrus, makili “wektu wekasan” ing taun 1989, lan loro ratu iku dadi pralambang Présidhèn Reagan lan Présidhèn Bush sing kapisan. Taun 538 SM lan 536 SM makili sawijining tenger-wektu kang kaleksanan kanthi pangerten yèn loro tanggal iku makili siji tenger-wektu kang padha. Tenger-wektu saka “wektu wekasan” iku dumadi saka loro pralambang, lan kadhangkala, kaya déné ing Reagan lan Bush sing kapisan, loro pralambang iku kaleksanan ing taun kang padha. Nanging iku minangka pangecualèn tumrap paugeran, awit tenger-wektu saka “wektu wekasan” ing jamané Musa yaiku miyosé Harun lan Musa, kang kapisah telung taun. Ing sajarahé Kristus, kang dadi tenger iku yaiku miyosé Yohanes Pembaptis lan Kristus, kang kapisah nem sasi.

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

Kanthi “wektu wekasan,” ing sajarah antikristus iku yaiku taun 1798 lan 1799. Révolusi Prancis iku sawijining prakara ramalan, lan iku diwiwiti ing taun 1789, lan lumaku sajrone sepuluh taun, rampung ing taun 1799, ing wektu kang wis katetepaké kanggo iku, padha kaya taun 1798 uga dadi wektu kang wis katetepaké. Bebarengan, loro iku nandhani tatu pati kang diwènèhake marang kéwan galak mau, lan uga wanita kang nunggangi sarta mrentah ngungkuli kéwan galak mau. Darius iku ratu kang ngalahaké mungsuhé kanthi ngutus wadya-balané mlebu lumantar “témbok”, lan dhèwèké makili Reagan, kang ngalahaké mungsuhé kanthi ngrubuhaké témbok “tirai wesi.” Cyrus makili Bush kang kapisan, amarga Cyrus kawentar minangka Cyrus Agung, lan George Bush kang kapisan iku Bush kang luwih agung, déné Bush kang pungkasan iku Bush kang luwih asor.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

Awit raja loro iki lan rong tanggal sing dilambangaké déning wong-wong mau sejatiné minangka siji lambang. Salah sijiné nandhani pitung puluh taun nalika Babil bakal mrentah. Mangsa pitung puluh taun iku tekan wektu sing wis katetepaké ing taun 538 SM lan dilambangaké déning Darius. Rampungé panawan pitung puluh taun tekan wektu sing wis katetepaké ing taun 536 SM lan dilambangaké déning Koresh. Bareng dadi siji, wong-wong mau nggambaraké “wektu wekasan,” nalika pepadhang kenabian bakal dibukak segelé. Ing taun 1798 malaékat kapisan saka Wahyu patbelas tekan ing “wektu wekasan,” lan Sister White ngandika yèn malaékat iku “ora kurang tinimbang sawijining pribadi yaiku Yesus Kristus.”

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

Ing taun katelu pamaréntahané Koresy, Mikhael, pangérané umaté Allah lan pangarsaning para malaékat, tumedhak supaya sesambungan karo Koresy lan netepaké pepadhang kang bakal nuntun Koresy ngumandhangaké kang kapisan saka telung dhawuh, kang bakal marengaké umaté Allah bali menyang Yérusalèm lan mbangun manèh kutha, pasucèn, dalan-dalan, sarta lurung-lurung lan témbok-temboké. Pakaryan iku dados pralambang pakaryané malaékat kang kapisan lan kang kapindho, kang diwiwiti ing “wektu pungkasan” taun 1798.

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

Mudhuné Mikhaèl ing wekasaning jaman nalika jamané Darius lan Koresy, nglambangaké rawuhipun malaékat kapisan ing taun 1798, lan bebarengan kalorone nandhani rawuhipun malaékat kang padha, ing “wektu wekasan,” ing taun 1989. Taun 1989 miwiti mangsané “wektu wekasan,” lan iku uga sawijining wektu kang wus katetepaké. Wektu kang wus katetepaké iku nandhakaké pungkasané sawijining mangsa wektu kenabian. Pambrontakan taun 1863, ing “Kadesh” kapisan tumrap Israèl rohani modhèren, iku dadi wiwitaning sawijining mangsa satus rong puluh nem taun kang rampung ing “wektu kang wus katetepaké” ing taun 1989. Satus rong puluh nem iku prasepuluhan, utawa saprasepuluh, saka sèwu rong atus sewidak, lan ing pungkasané sèwu rong atus sewidak taun ing 1798, gerakan malaékat kapisan rawuh ing sajarah. Ing pungkasané satus rong puluh nem taun, ing 1989, gerakan malaékat katelu rawuh ing sajarah.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

Ing ayat kapisan saking Daniel pasal sewelas, Gabriel kanthi ngati-ati lan trep sajrone panandhané nedahaké bilih sajarah ingkang dipunlambangakaké punika kawiwitan kaliyan Kores, ing wekdal akhir ing taun 1989. Kores Agung ing ngriku nglambangakaké Bush ingkang langkung agung, ingkang badhé dipunsarengi déning tigang raja, lajeng raja kaping sekawan ingkang badhé langkung sugih sanget ngungkuli sadaya mau. Mila, raja sugih kaping sekawan, ingkang nggerakaké sadaya Yunani, punika présidhèn kaping enem wiwit taun 1989.

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

Ing kadadeyan-kadadeyan ing pasal sepuluh, Daniel kaandharake minangka wong kang lagi sesambat, lan ing pangalamane nyambati iku dheweke kaowahi dadi pasemoning Kristus nalika dheweke nyawang wahyu mau. Mangsa sesambat sajrone selikur dina iku makili sawijining mangsa pejah kang dipungkasi kanthi wunguné saka ing antarane wong mati. Ing pasal sepuluh, Mikhaèl wis tumedhak saka swarga, lan ing Yudas pitu, nalika Panjenengane tumedhak, Panjenengane mbangèkaké Musa. Ing Wahyu pasal sewelas Musa (lan Élia) wis dipatèni, lan padha mati ana ing dalan sajrone telung dina setengah kang simbolis. Banjur Musa, (bebarengan karo Élia) dibangèkaké déning “swara kang banter”.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

Lan sawisé telung dina lan satengah, Rohing urip saka Gusti Allah mlebu ing wong-wong mau, lan padha ngadeg ing sikilé; lan rasa wedi kang gedhé tumiba marang wong-wong kang weruh marang wong-wong mau. Lan wong-wong mau krungu swara banter saka swarga ngandika marang wong-wong mau, Munggaha mréné. Lan wong-wong mau munggah menyang swarga ana ing sajroning méga; lan mungsuh-mungsuhé padha ndeleng wong-wong mau. Wahyu 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

“Swara gedhé” kang nangèkaké urip maneh iku swarané pangéran malaékat, lan pangéran malaékat iku Mikhaèl.

For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

Amarga Gusti piyambak bakal tumedhak saka swarga kalawan swara surak, kalawan swarané pangéran malaékat, lan kalawan kalasangka Allah; lan wong-wong mati ana ing Kristus bakal wungu luwih dhisik. 1 Tesalonika 4:16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Sajarah nalika Musa lan Élia dipatèni lan diuripaké manèh iku yaiku sajarah pemetèkané wong satus patang puluh papat èwu. Sajarah iku wiwit tanggal 11 September 2001 kanthi “swara kapisan” saka malaékat ing Wahyu wolulas, sing déning Sister White diandharaké teka nalika gedhong-gedhong gedhé ing New York City dirembugaké. “Swara kapindho” saka Wahyu pasal wolulas muni nalika undhang-undhang Minggu sing bakal enggal teka kawartakaké, nalika pepanthan Allah liyané kaundang metu saka Babil. Iku sajarah mau, yaiku sajarah pemetèkan, ing ngendi Dhanièl digambaraké minangka diowahi dadi citrané Kristus kanthi nyawang wahyu “marah”, yaiku wangun wadon saka wahyu “mareh”. Iku yaiku wahyu “kausatif”, kang “nyebabaké” citra sing disawang iku katiru manèh ana ing wong-wong sing nyawang iku.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

Sajarah panyegelan mau, lan uga owahing wujud Daniel ing pasal sepuluh, nyakup tumedhake Mikhael nalika Panjenengané nguripaké manèh lan ngowahi wong-wong sing dipratandhakaké déning Musa, Élia, lan Daniel. Panjenengané nglaksanakké kawunguné wong mati mau kanthi “swara gedhé” sang pangarsané para malaékat, saéngga maringi “swara” katelu, ing tengah-tengahing swara kapisan lan swara pungkasan, kang kalorone padha waé, awit kalorone iku swarané Wahyu pasal wolulas. Swara ing tengah iku minangka papaning pambrontakan dipratandhakaké, awit nalika Mikhael nguripaké manèh Musa, Panjenengané ora padudon karo Iblis, sanadyan Iblis, pangripta pambrontakan, ana ing kana kanggo ngajokaké protès.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

Nanging Mikhael, pangéran para malaékat, nalika pasulayan karo Iblis bab badané Musa, ora kendel nglairaké tuduhan pitenah marang dhèwèké, nanging ngandika, “Mugi Pangéran ngukum kowé.” Yudas 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

Wiwitaning mangsa panyegelan, kang diwiwiti ing tanggal 11 September 2001 lan bakal mungkasi ing undhang-undhang Minggu kang bakal enggal rawuh, ditandhani kanthi tandha tangan “Bebener,” amarga ing satengahing mangsa iku, ing Juli 2023, swara gedhé saka penghulu malaékat miwiti pakaryan nguripaké manèh wong-wong mati ing Sang Kristus, yaiku wong-wong kang milih ngrungokaké swara tengah Panjenengané. Elinga, yèn taun 2023 iku dumadi rong puluh loro taun sawisé 2001, lan rong puluh loro iku saprasepuluh saka rong atus rong puluh, kang dadi pralambang sesambungan antarané Keallahan lan kamanungsan, lan uga dadi pralambang pamulihan.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

Ing wulan Juli 2023, malaékat kang gagah prakosa, sing ora liya pribadi saliyané Gusti Yesus Kristus, lan Panjenengané iku Kayektèn, uga Mikhaèl, lan Panjenengané iku Alfa lan Omega, tumedhak kanthi nggawa pesen ana ing asta-Né. Kitab cilik kang ana ing asta-Né iku pérangan saka kitab Daniel kang wis kapetèk nganti tekan dina-dina pungkasan.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Ing kitab Wahyu kabèh kitab ing Kitab Suci padha kapethuk lan dipungkasi. Ing kéné ana pepangkepé kitab Daniel. Sing siji iku sawijining ramalan; sing sijiné sawijining wahyu. Kitab kang diségel iku dudu Wahyu, nanging pérangan saka ramalané Daniel kang magepokan karo dina-dina wekasan. Malaékat mau dhawuh, ‘Nanging kowé, hé Daniel, tutupen tembung-tembung iku, lan ségela kitab iku, nganti tumeka ing mangsa wekasan.’ Daniel 12:4.” Kisah Para Rasul, 585.

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

Bagéan saka wangsité Daniel kang magepokan karo dina-dina wekasan yaiku pasal kaping sewelas. Iku yaiku enem ayat pungkasan saka pasal kaping sewelas, nanging kanthi luwih mligi, yaiku sajarah-sajarah kang kapacak ana ing sajroning pasal iku sing diambalaké manèh ing enem ayat pungkasan mau.

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

“Kita ora duwe wektu kanggo kelangan. Mangsa kang kebak kasangsaran ana ing ngarepe kita. Donya iki kegugah déning roh perang. Ora suwé manèh, pemandhangan-pemandhangan kasusahan kang kasebut ing sajroning ramalan-ramalan bakal kelakon. Ramalan ing Daniel pasal kaping sewelas wis meh ngancik kasampurnaning kayektèné kanthi pepak. Akèh saka sajarah kang wis kelakon minangka panggenapané ramalan iki bakal kaulang manèh.” Manuscript Releases, number 13, 394.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

Ayat nembelas, saka Daniel pasal sewelas, nggambarake sawijining sajarah kang dibaleni maneh ing ayat patang puluh siji, amarga ing ayat iku raja sisih lor ngadeg ana ing tanah kamulyan. Sajarah ing ayat nembelas nandhani nalika panglima Romawi Pompey nggawa Yehuda lan Yerusalem menyang pambuwangan.

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

Nanging wong kang teka nglawan dheweke bakal tumindak manut karsané dhéwé, lan ora ana wong siji waé kang bisa ngadeg ana ing ngarepé; lan dhèwèké bakal ngadeg ana ing tanah kamulyan, kang bakal katumpes déning astané. Daniel 11:16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Aku arep nggunakake ayat iki minangka jangkar tumrap panimbang kita ngenani ayat-ayat sing ndhisiki ayat iki, mula pangerten iki bakal dakpasang luwih dhisik. Karep kita yaiku nduduhaké manawa sajarah sing ndhèrèk sawisé pecahé karajané Alexander the Great ing ayat telu lan papat, diwiwiti ing taun 1989 lan banjur mratélakaké Perang Ukraina sing saiki, kamenangan Putin ngungkuli pasukan-pasukan Kulon, lan kekalahane Putin sawisé iku, kang nuntun mlebu menyang ayat nembelas.

“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.

“Sanadyan Mesir ora bisa ngadeg ana ing ngarsané Antiochus, raja sisih lor, Antiochus uga ora bisa ngadeg ana ing ngarsané wong Romawi, kang sapunika teka nglawan dheweke. Ora ana karajan maneh kang bisa nahan kakuwatan iki kang lagi munggah. Siria katelukaké lan ditambahaké marang kakaisaran Romawi, nalika Pompey, taun 65 SM, ngrebut darbèké Antiochus Asiaticus, lan ndadèkaké Siria dadi sawijining provinsi Romawi.

“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 161, 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.

“Panguwasa kang padha iku uga bakal madeg ana ing Tanah Suci, lan ngentekake iku. Roma dadi kagandhèng karo umat Allah, wong-wong Yahudi, lumantar prajanjèn pakumpulan, ing taun 161 SM, wiwit nalika iku Roma ngasta papan kang pinunjul ing kalèndher nubuat. Nanging mangkono, Roma durung olèh hak panguwasa tumrap Yudea lumantar panaklukan kang nyata nganti taun 63 SM; lan banjur kelakon kanthi cara kaya mangkene.

“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.

“Bareng Pompey wangsul saka ekspedisiné nglawan Mithridates, raja Pontus, ana loro wong saingan, yaiku Hyrcanus lan Aristobulus, kang padha rebutan makutha Yudea. Perkarané banjur digawa marang Pompey, lan ora suwé dhèwèké nyumurupi yen tuntutané Aristobulus kuwi ora adil; nanging dhèwèké kepéngin nundha panetepan ing prakara iku nganti sawisé ekspedisi kang wis suwé banget dikarepaké menyang Arabia, karo janji yèn sawisé iku dhèwèké bakal bali lan ngrampungaké urusané miturut apa kang katon adil lan pantes. Aristobulus, sawisé mangertèni maksud lan pangrasané Pompey kang satemené, banjur énggal-énggal bali menyang Yudea, nyenjatai rakyaté, lan nyawisaké pertahanan kang kuwat, kanthi teteg yèn apa waé bebayané, dhèwèké bakal tetep ngreksa makutha iku, kang wis disumurupiné bakal diputusaké kanggo wong liya. Pompey banjur rapet ngetutaké wong kang mlayu iku. Nalika dhèwèké nyedhaki Yerusalem, Aristobulus, wiwit getun marang lakuné, metu nemoni dhèwèké lan ngupaya ngrukunaké prakara iku kanthi janji pasrah temenan lan dhuwit kang akèh banget. Pompey, sawisé nampani tawaran iku, ngutus Gabinius, mimpin sapérangan prajurit, kanggo nampa dhuwit mau. Nanging nalika panglima lètnan iku tekan Yerusalem, dhèwèké nemu gapurané ditutup rapet marang dhèwèké, lan saka pucuking témbok ana wong-wong kang matur yèn kutha iku ora gelem netepi prejanjian mau.”

“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 ora kena diapusi kanthi mangkono tanpa paukuman, ngetokake Aristobulus, sing ditahan tetep ana bebarengan karo dheweke, nganggo ranté wesi, banjur sanalika maju nyerang Yerusalem kanthi sakehing wadya balane. Golongan panyengkuyung Aristobulus kepéngin mbéla kutha mau; dene golongan Hyrcanus kepéngin mbukak gapurane. Amarga golongan kang pungkasan iki luwih akèh cacahe lan menang pangaribawane, Pompey kaparingan mlebu kanthi bébas menyang kutha iku. Sawisé mangkono, para pandhèrèké Aristobulus mundur menyang gunung Pedalemané Allah, kanthi tekad kebak arep mbéla panggonan iku, kaya dene Pompey uga temen-temen netepake arep ngrebuté. Ing pungkasan telung sasi, ana jebol ing témbok kang cukup kanggo nyerbu, lan panggonan iku kasil direbut kanthi landheping pedhang. Ing pembantaian nggegirisi kang banjur kelakon, rolas ewu wong dipatèni. Iku sawijining pandeleng kang nglarani ati, mangkono panemune juru sajarah, nalika ndeleng para imam, kang nalika semana lagi nindakaké pangibadah suci, kanthi tangan kang ayem lan pangajab kang jejeg tetep nerusaké pegawéané kaya biyasané, kaya-kaya ora nggatekake geger-gawe kang ngganas, senadyan ing sakiwa-tengené para mitrané dipatèni, lan senadyan kerep getihe dhewe campur karo getih kurban-kurbané.”

“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.” Uriah Smith, Daniel and the Revelation, 259, 260.

“Bareng wis mungkasi peperangan, Pompey ngrubuhaké témbok-tembok Yerusalem, mindhahaké sapérangan kutha saka yuridiksi Yudea menyang yuridiksi Siria, lan netepaké upeti marang wong-wong Yahudi. Mangkono, kanggo kaping pisanan Yerusalem katetepaké lumantar panaklukan ana ing tanganing kakuwasan iku, kang bakal nyekel “tanah kamulyan” ing genggeman wesi nganti wus nglebur babar pisan.” Uriah Smith, Daniel and the Revelation, 259, 260.

We will continue this study in our next article.

Kita badhé nerusaké panaliten punika wonten ing artikel kita salajengipun.

“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

Kasunyatan manawa ora ana pasulayan utawa geger ana ing satengahing umaté Gusti Allah aja dianggep minangka bukti sing mesthi yèn wong-wong mau padha jejeg nyekeli piwulang kang bener. Ana alesan kanggo wedi manawa wong-wong mau bisa uga ora mbedakaké kanthi cetha antarane kayektèn lan kaluputan. Nalika ora ana pitakon-pitakon anyar kang njedhul lumantar panyelidikan Kitab Suci, nalika ora ana béda panemu kang ndadèkaké manungsa padha nelusuri Kitab Suci dhéwé supaya padha mesthekaké yèn wong-wong mau nduwèni kayektèn, bakal ana akèh wong ing jaman saiki, kaya ing jaman kuna, kang bakal nyekeli tradhisi lan nyembah apa sing ora padha sumurupi.

“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

“Aku wis dituduhaké yèn akèh wong sing ngakoni nduwèni kawruh bab kayektèn jaman saiki sajatiné ora ngerti apa sing padha pracaya. Wong-wong mau ora mangertèni bukti-bukti imané. Wong-wong mau ora nduwèni pangrasa sing bener bab pakaryan kanggo wektu saiki. Nalika mangsa pacoban bakal teka, ana wong-wong sing saiki martakaké marang liyané, sing bakal nemokaké, sawisé nliti pendirian sing dicekelé, yèn ana akèh prakara sing ora bisa diwènèhi alasan sing maremaké. Sadurungé katempuh ing pacoban mangkono, wong-wong mau ora ngerti sepira gedhéné kabodhoané. Lan ana akèh wong ing pasamuwan sing nganggep yèn dhèwèké ngerti apa sing dipracaya; nanging, nganti ana pasulayan, wong-wong mau ora ngerti kalemahané dhéwé. Nalika kapisah saka wong-wong sing padha imané lan kapeksa ngadeg piyambakan lan dhewekan kanggo nerangaké kapracayané, wong-wong mau bakal kagèt weruh sepira ruweté panemuné bab apa sing wis ditampani minangka kayektèn. Mesthi yèn ana ing antarané kita sawijining panyimpangan saka Gusti Allah kang gesang lan sawijining pamaling marang manungsa, yaiku nempataké kawicaksanan manungsa ing panggonané kawicaksanan ilahi.

“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

“Gusti Allah bakal ngurugaké umaté; manawa sarana liya gagal, piwulang sesat bakal mlebu ana ing antarané, kang bakal nyaring wong-wong mau, misahaké damèn saka gandum. Pangéran nimbali sakèhé wong sing pracaya marang pangandikané supaya tangi saka turu. Pepadhang kang aji wis rawuh, sing cocog kanggo jaman iki. Iku kayektèn Kitab Suci, kang nduduhaké bebaya-bebaya sing wis caket ana ing ngarepé kita. Pepadhang iki kuduné nuntun kita marang panyinau Kitab Suci kanthi temen-temen lan pamriksan sing paling tliti tumrap piwulang-piwulang sing kita ugemi. Gusti Allah karsa supaya sakèhé segi lan dhasar kayektèn diselidiki kanthi jero lan tanpa kendhat, nganggo pandonga lan pasa. Wong-wong pracaya ora kena mapan ana ing panganggep lan gagasan kang samar bab apa sing dadi kayektèn. Imané kudu dhedhasar kanthi teguh ing pangandikané Gusti Allah supaya nalika mangsa panggulawenthah teka lan wong-wong mau digawa ana ing ngarsané pasamuwan-pasamuwan pengadilan kanggo mangsuli bab iman sing dianuté, wong-wong mau bisa mènèhi alesan bab pangarep-arep sing ana ing sajroné, kanthi andhap-asor lan wedi-asih.

“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

“Gegerna, gegerna, gegerna. Perkara-perkara sing kita aturake marang jagad kudu dadi kasunyatan sing urip tumrap kita. Wigati banget manawa sajroning mbéla doktrin-doktrin sing kita anggep minangka pokok-pokok dhasar iman, kita aja pisan-pisan ngidini dhiri kita nggunakaké bantahan-bantahan sing ora satemene trep sakabèhé. Bantahan-bantahan kuwi bisa waé migunani kanggo nggawé meneng wong sing nentang, nanging ora ngurmati kayektèn. Kita kudu ngaturaké bantahan-bantahan sing trep lan kukuh, sing ora mung bakal nggawé meneng para mungsuh kita, nanging uga bakal tahan marang panlitèn sing paling cedhak lan paling tliti. Tumrap wong-wong sing wis nggulawenthah awaké dhéwé dadi juru-dhébat, ana bebaya gedhé manawa wong-wong kuwi ora bakal ngolah pangandikané Allah kanthi adil. Nalika ngadhepi wong sing nentang, mesthiné dadi upaya kita sing temenan kanggo ngaturaké perkara-perkara mau kanthi cara sing bisa nggugah keyakinan ana ing batiné, dudu mung ngupaya maringi rasa mantep marang wong sing wis precaya.”

“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

“Sanadyan sepira wae kamajengan intelektualing manungsa, aja nganti sedhela waé dheweke ngira manawa ora ana preluné panyelidikan Kitab Suci kanthi temenan lan tanpa pedhot kanggo nampa pepadhang kang luwih ageng. Minangka umat, kita katimbalan, saben wong pribadi, supaya dadi para mahasiswa pamedhar wangsit. Kita kudu waspada kanthi temen-temen supaya bisa mirsani saben soroting pepadhang kang bakal dipratelakaké Gusti Allah marang kita. Kita kudu nyekel pamedharing kayekten kang wiwitan; lan lumantar pasinaon kang kebak pandonga, pepadhang kang luwih cetha bisa dipikoleh, kang banjur bisa diajokaké marang wong liya.”

“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

“Nalika umaté Gusti Allah rumangsa ayem lan wareg marang pepadhang sing saiki diduwèni, kita bisa mesthèkaké manawa Panjenengané ora bakal maringi sih marang wong-wong mau. Kuwi dadi kersané, supaya wong-wong mau tansah lumaku maju kanggo nampani pepadhang sing saya tambah lan tansah saya tambah, kang madhangi wong-wong mau. Sikap pasamuwan ing wektu saiki ora ndadosaké keparenging Gusti Allah. Wis mlebu rasa pracaya marang awak dhéwé sing njalari wong-wong mau ngrasa ora prelu marang bebener sing luwih akèh lan pepadhang sing luwih gedhé. Kita urip ing sawijining jaman nalika Iblis lagi nyambut-gawé ing sisih tengen lan sisih kiwa, ing ngarep lan ing buri kita; nanging kita minangka sawijining umat padha turu. Gusti Allah ngersaaké supaya ana swara kaprungu, ngyektèkaké umaté supaya tumindak.” Testimonies, jilid 5, 707, 708.