As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”

Nalika kita ngrembug perang proksi katelu, kang kaawakili ing ayat telulas nganti limalas, kita bakal ngélingaké awak dhéwé marang apa kang wis nuntun tekan ayat-ayat iki. Ing bab sepuluh, Daniel nampa wahyu pungkasané, lan kanthi mangkono dhèwèké katandhani minangka wong kang mangertèni loro-loroné, yaiku wahyu kenabian internal lan eksternal. Tembung Ibrani “dabar,” kang tegesé “firman,” dipertalèkaké dadi “prakara.” Ing bab sanga, nalika Gabriel rawuh kanggo ndadèkaké Daniel mangertèni wahyu ngenani rong ewu telung atus dina, tembung Ibrani “dabar” dipertalèkaké dadi “bab.”

Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

Inggih, nalika aku isih ngandika sajroning pandonga, malaékat Jibril, kang wus dakdeleng ing wahyu nalika wiwitan, lumaku kanthi cepet miber lan ndemèk aku ing wektu saubengé kurban sonten. Banjur dhèwèké maringi katrangan marang aku, ngandika karo aku, sarta ngendika, Hé Dhanièl, saiki aku metu teka kanggo maringi kowé kaprigelan lan pangerten. Wiwit wiwitan panyuwunmu, dhawuh iku wus kaparingaké metu, lan aku teka kanggo nduduhaké iku marang kowé; awit kowé iku banget kinasihan: mulané mangertenana prakara iku, lan gatèkna wahyu mau. Daniel 9:21–23.

When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.

Nalika Gabriel ngandika marang Daniel supaya “mangertènana prakara iku, lan gatèkna wahyu iku,” tembung Ibrani “biyn” diterjemahaké minangka “mangertèni” lan uga minangka “nggatèkaké.” Tembung iku ateges misahaké kanthi batin utawa ing pikiran. Gabriel paring katrangan marang Daniel supaya ngadani pamisahan ing pikiran antarané “dabar” kang diterjemahaké “prakara” lan “mareh,” kang diterjemahaké “wahyu”. Supaya mangertèni tafsiran kang diparingaké Gabriel marang Daniel ngenani ramalan rong èwu telung atus taun, Daniel kudu ngakoni anané béda antarané wahyu ramalan kang dipratélakaké minangka “prakara” lan wahyu ramalan “mareh”. “Prakara” iku, yaiku “dabar,” kang tegesé tembung, nggambaraké garis ramalan njaba, déné wahyu “mareh” nggambaraké garis ramalan njero.

In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.

Ing Daniel bab sepuluh, kayektèn kang kapisan kang kapandharaké marang wong kang nyinau pranyatan yaiku yèn Daniel nggambaraké umaté Allah ing dina-dina pungkasan, kang mangertèni loro-loroné garis pranyatan kang ana ing njero lan kang ana ing njaba.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Ing taun katelu pamaréntahané Koresy, ratu ing Persia, sawijining prakara kawehakake marang Dhanièl, kang aran Bèltsyatsar; lan prakara iku temenan bener, nanging wektu kang katetepaké iku isih dawa; lan dhèwèké mangertèni prakara iku, lan oleh pangerten bab wahyu mau. Daniel 10:1.

The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.

“Tetembungan,” iku tembung Ibrani “dabar,” lan “wahyu,” iku wahyu “mareh.” Minangka nabi, Daniel makili umaté Allah ing dina-dina pungkasan, kang kasampurnané pepak yaiku satus patang puluh papat ewu. Taun katelu Koresy nempatake Daniel ing garis reformasi kang diwiwiti nalika wekasaning jaman ing taun 1989. Ing “dina-dina” iku, kang makili sajarah saka taun 1989 nganti tekan undhang-undhang Minggu kang enggal bakal rawuh ing Amérika Sarékat, Daniel lagi sesambat sajrone telung minggu. Ing garis reformasi satus patang puluh papat ewu, mangsa sesambat iku nandhani telung dina setengah nalika loro seksi ing Wahyu pasal sewelas padha mati ana ing dalan. Dalan ing kutha gedhé Sodom lan Mesir iku, ing panggonan kang uga dadi papan Gusti kita kasalib, iku uga lembahé Ézekiel kang kebak balung-balung garing kang mati.

In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.

Ing pasal sepuluh, Daniel kaowahi dadi gambaré Kristus, lan kasentuh kaping telu sadurungé Gabriel nerangaké wahyu kang dideleng déning Daniel. Wahyu iku nuwuhaké pamisahan antarané rong golongan para panyembah. Injil langgeng tansah nuwuhaké rong golongan para panyembah. Daniel makili golongan para panyembah kang digambaraké minangka satus patang puluh papat ewu, béda karo golongan kang padha mlayu merga wedi marang wahyu iku.

Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.

Sadurunge pasal sepuluh, Gabriel teka kaping telu marang Daniel kanggo nafsiraké sawijining wahyu. Panjenengané nafsiraké wahyu-wahyu ing pasal pitu lan wolu, kang nggambaraké karajan-karajan ing wangsit Kitab Suci, becik ing pawujudan pulitiké (pasal pitu), uga ing pawujudan agaminé (pasal wolu). Banjur ing pasal sanga Gabriel nafsiraké wangsit rong èwu telung atus taun. Gabriel rawuh ing pasal sepuluh kanggo ngrampungaké panafsiran sing isih kari durung pepak ing pasal sanga, lan kanggo maringi Daniel panafsiran bab wahyu sing ngasilaké rong golongan wong sing ngabekti. Kaping pisanan Gabriel maringi Daniel sawijining ringkesan umum bab wahyu iku ing ayat patbelas.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Saiki aku teka supaya kowe padha mangerti apa kang bakal tumiba marang bangsamu ing dina-dina wekasan; awit sesanti iku isih kanggo pirang-pirang dina. Daniel 10:14.

The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.

Pandelengan bab Sang Kristus, kang ngasilaké loro golongan wong sing ngabekti, nggambaraké apa kang bakal nempuh umaté Gusti Allah ing dina-dina wekasan. Tafsiran bab pitu lan wolu iku minangka tafsiran tumrap sajarah kang digambaraké déning munggah lan runtuhe karajan-karajan ing ramalan Kitab Suci, kaya kang katuduhaké lumantar kéwan galak lan kéwan-kéwan pasucèn. Tafsiran bab sanga iku minangka pamecaran rinci bab manéka wektu ramalan kang kaélingaké ana ing sajroning ramalan rong ewu telung atus taun. Kanthi sawijining cara, pandelengan bab Sang Kristus kang kaluhuraké ana ing bab sepuluh nggambaraké apa kang bakal nempuh umaté Gusti Allah ing dina-dina wekasan. Sadurungé Gabriel miwiti rerincèn sajarah, yaiku tafsiran saka pandelengan bab Sang Kristus kang kaluhuraké, dhèwèké ngélingaké Daniel yèn dhèwèké wis ngandharaké marang Daniel apa kang diwakili déning tafsiran iku.

Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:20.

Panjenengane banjur ngandika, “Apa sira sumurup sabab apa aku teka marang sira? Lan saiki aku bakal bali perang nglawan panggedhene Persia; lan manawa aku wus budhal, lah, panggedhene Yunani bakal teka.” Daniel 10:20.

Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.

Gabriel ngélingaké Daniel yèn ing ayat patbelas dhèwèké wis ngandhakaké marang Daniel, yèn dhèwèké teka kanggo ndadèkaké Daniel mangertèni apa sing bakal nempuh umat Allah ing dina-dina wekasan, lan dhèwèké ngarep-arep supaya Daniel mapanaké paparan sajarah kenabian ing ngisor iki ana ing konteks iku. Wiwit dina kapisan nalika dhèwèké wiwit sedhih lan prihatin, Daniel pancèn lagi ngupaya pangerten sing mligi.

Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Daniel 10:12, 13.

Tumuli banjur ngandika marang aku, “Aja wedi, Dhanièl; awit wiwit ing dina kapisan nalika kowé netepaké atimu kanggo mangreti lan ngasoraké awakmu ana ing ngarsané Gustimu, tembungmu wus kapireng, lan aku teka merga saka tembung-tembungmu. Nanging pangéraning karajan Pèrsia nglawan aku sajroning selikur dina; nanging lah, Mikhaèl, siji saka para pangéran utama, teka kanggo mitulungi aku; lan aku tetep ana ing kana bebarengan karo para raja Pèrsia.” Daniel 10:12, 13.

After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.

Sawisé telung minggu anggoné Daniel nglairaké sungkawa, dhèwèké nyumurupi wahyu bab Kristus, kang kanthi profetik salaras karo wahyu bab Kristus kang diseksèni déning Yohanes ing Patmos.

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

“Dudu piyambak liya saliyané Putraning Allah kang ngatingal marang Daniel. Katrangan iki padha karo kang kaparingaké déning Yokanan nalika Kristus kawedhar marang dhèwèké ana ing Pulo Patmos. Gusti kita saiki rawuh bebarengan karo utusan swarga liyané kanggo mulang marang Daniel bab apa kang bakal kalakon ing dina-dina wekasan. Kawruh iki kaparingaké marang Daniel lan kaserat lumantar ilham kanggo kita, kang marang kita pucuking jaman wis tumeka.”

“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.

“Bebener-bebener agung kang kawedharake déning Panebusing jagad iki iku kagungane wong-wong kang nggolèki kayekten kaya dene nggolèki bandha kang kasimpen. Daniel iku wong tuwa kang wus sepuh. Uripé wis kalampahan ana ing satengahing panggénan-panggénan kang ngresepake saka sawijining kraton kapir, pikirané kabebani déning urusan-urusan saka sawijining karajan agung; nanging panjenengané nyingkir saka kabèh iku kanggo nandhang sangsaraing nyawané ana ing ngarsané Allah, lan ngupaya pangawruh bab ancas-ancasé Kang Mahaluhur. Lan minangka wangsulan marang panyuwun-panyuwuné, pepadhang saka plataran-plataran swarga diparingake kanggo wong-wong kang bakal urip ing dina-dina wekasan. Mulané, kanthi kasungguhan kang kaya apa ta kita kudu nggolèki Allah, supaya Panjenengané mbukak pangertèn kita supaya mangreti bebener-bebener kang digawa marang kita saka Swarga.”

“‘And I Daniel alone saw the vision; for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

“‘Lan aku, Dhanièl, mung aku dhéwé sing weruh wahyu iku; amarga wong-wong sing ana bebarengan karo aku ora weruh wahyu iku; nanging ana gumeter gedhé tumiba marang wong-wong mau, nganti padha mlayu ndhelikaké awaké dhéwé…. Lan ora ana kekuwatan sing kari ana ing aku; amarga kaendahanku ing sajroning aku malih dadi rusak, lan aku ora bisa nyimpen kekuwatan babar pisan.’ Mangkono bakal dadi pengalaman saben wong kang sajatiné kasucekaké. Saya cetha panemuné bab kaluhuran, kamulyan, lan kasampurnané Kristus, saya cetha uga wong-wong mau bakal weruh kekurangan lan ketidaksempurnaané dhéwé. Wong-wong mau ora bakal duwé karep kanggo ngakoni yèn wataké tanpa dosa; apa sing biyèn katon bener lan endah ana ing awake dhéwé, ing padhaning karo kasucèn lan kamulyané Kristus, bakal katon mung minangka barang kang ora pantes lan kena rusak. Nalika manungsa kapisah saka Gusti Allah, nalika panemuné bab Kristus samar banget, nalika semana wong-wong mau kandha, ‘Aku tanpa dosa; aku wis kasucekaké.’”

“Gabriel then appeared to the prophet, and thus addressed him; ‘O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.’

“Lajeng Jibril ngatingal marang nabi mau lan ngandika mangkene marang dheweke: ‘Dhuh Daniel, wong kang kasmaranan banget, mangertènana tembung-tembung kang dakucapaké marang kowé, lan ngadega kanthi jejeg; awit sapréné Aku diutus marang kowé.’ Lan nalika panjenengané wus ngandika mangkono marang aku, aku banjur ngadeg kanthi gumeter. Banjur panjenengané ngandika marang aku: ‘Aja wedi, Dhuh Daniel; awit wiwit dina kapisan nalika kowé netepaké atimu supaya mangerti lan ngasoraké awakmu ana ing ngarsané Gusti Allahmu, tembung-tembungmu wis kapireng, lan aku teka marga saka tembung-tembungmu kuwi.’”

“What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

“Pinten agenging pakurmatan ingkang kaparingaken dhateng Daniel déning Kaagunganing Swarga! Panjenengané nglipur abdinipun ingkang gumeter, saha njamin dhateng piyambakipun bilih pandonganipun sampun kapireng wonten ing Swarga, lan bilih minangka wangsulan tumrap panyuwun ingkang kebak kasetyan punika, malaékat Gabriel kautus supados ndayani manahipun ratu Persia. Sang ratu sampun mbangkang dhateng panggugahing Rohing Allah sajroning tigang minggu nalika Daniel pasa saha ndedonga, nanging Pangeranipun Swarga, malaékat agung, Michael, kautus supados mbelokaken manahipun sang ratu ingkang wangkal punika, supados nindakaken satunggaling tumindak ingkang temtu minangka wangsulan tumrap pandonganipun Daniel.

“‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

“‘Lan nalika dhèwèké wus ngandika tembung-tembung mangkono marang aku, aku ngadhepake rai marang lemah, lan aku dadi bisu. Lan lah, ana siji kang kaya pasemoné para putraning manungsa ndemek lambéku…. Lan ngandika: He manungsa kang banget kinasihan, aja wedi: tentrem-rahayu tumrap kowé; kuwatna, iya, kuwatna. Lan nalika dhèwèké wus ngandika marang aku, aku dikuwataké, banjur aku matur: Mugi gusti kawula ngandika; awit Paduka sampun nguwataké kawula.’ Mangkono gedhéné kamulyan ilahi kang kawedharaké marang Daniel nganti dhèwèké ora bisa tahan ndeleng iku. Banjur utusaning Swarga nutupi padhanging ngarsané lan ngetingal marang nabi iku minangka ‘siji kang kaya pasemoné para putraning manungsa.’ Kanthi pangwasané kang ilahi, dhèwèké nguwataké wong iki, kang jujur lan kebak pracaya, supaya krungu pawarta kang dikirim marang dhèwèké saka Gusti Allah.”

“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.

“Daniel iku sawijining abdi kang setya marang Ingkang Mahaluhur. Umuré kang dawa kapenuhan déning pakaryan-pakaryan luhur ing pangabekti tumrap Gustiné. Kasucèning wataké, lan kasetyané kang ora gingsir, mung kasandhingi déning andhap-asoring atiné lan panungkulé ing ngarsané Allah. Kita mbaleni manèh, Uriping Daniel iku sawijining gambaran kang kaparingaké ilham bab panyucèn sejati.” Review and Herald, February 8, 1881.

Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.

Pengalaman Daniel ing pasal sepuluh makili umaté Allah ing dina-dina pungkasan, kang, kaya Daniel lan Yohanes, mangertèni Wahyu bab Gusti Yesus Kristus. Kunci kanggo nempatake Daniel ing sajarah kenabian papan panggonan pengalamane dumunung adhedhasar kasunyatan menawa dheweke lagi nandhang prihatin, lan menawa Mikhaèl diutus nalika pungkasaning patlikur dina siji. Ing ayat kapisan, Daniel nyathet manawa dheweke nduwèni pangerten tumrap wahyu internal lan eksternal saka ramalan. Sadurungé patlikur dina siji iku, Daniel duwé pangerten kang durung pepak bab loro wahyu mau, nanging lumantar panerangane Gabriel, Daniel kanthi sapenuhé nyekel “prakara” lan “wahyu” iku minangka pambabar kang béda.

“As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’

“Nalika wektuné panawan pitung puluh taun iku wus saya cedhak rampung, pikirane Dhanièl banget kebak déning renungan tumrap pameca-pamecané Yérémia. Dhèwèké weruh yèn wektuné wus nyedhak nalika Gusti Allah badhé maringi umaté pilihan Panjenengané sawijining pacoban manèh; lan kalawan pasa, andhap-asor, lan pandonga, dhèwèké nyuwun kanthi temen marang Allahing Swarga tumraping Israèl, kanthi tembung mangkéné: ‘Dhuh Pangéran, Allah ingkang agung lan nggegirisi, ingkang netepi prejanjian lan sih-kadarman tumrap wong-wong kang tresna marang Panjenengané, lan tumrap wong-wong kang netepi dhawuh-dhawuh Panjenengané’; kawula sami sampun damel dosa, lan sampun nglampahi piala, lan sampun tumindak awon, sarta sampun mbalela, malah kanthi nyimpang saking pranatan-pranatan Panjenengan lan saking paugeran-paugeran Panjenengan; ugi kawula sami boten mirengaken para abdi Paduka, para nabi, ingkang ngandika atas asma Paduka dhateng para ratu kawula, para pangageng kawula, lan para leluhur kawula, saha dhateng sadaya tiyang ing nagari punika.”

“Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.

“Gatekna tembung-tembung iki. Daniel ora martakake kasetyane dhéwé ana ing ngarsané Pangéran. Ora ngaku yèn dhèwèké resik lan suci, nanging malah ngidentifikasi awaké dhéwé karo wong-wong Israèl kang satemene dosa. Kawicaksanan kang diparingaké Allah marang dhèwèké iku adoh ngungkuli kawicaksanané para wong wicaksana ing donya, kaya padhanging srengéngé kang sumunar ana ing langit nalika awan gumilang luwih padhang tinimbang lintang kang paling surem. Nanging renungna pandonga kang metu saka lambéné wong iki, kang banget tampa sih saka Swarga. Kanthi andhap-asor kang jero, kanthi luh, lan kanthi remuking ati, dhèwèké nyuwunaké kanggo awaké dhéwé lan kanggo bangsane. Dhèwèké mbikak nyawané ana ing ngarsané Allah, ngakoni kawirangané dhéwé, lan ngakoni kaluhuran sarta kamulyaning Pangéran.”

“What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:

“Saupama temenan lan murubing roh ndhèrèkaké panyuwuné! Panjenengané saya cedhak lan saya cedhak marang Allah. Tangan pracaya diacungaké munggah kanggo nggegem prasetyaning Kang Mahaluhur sing ora tau gagal. Nyawané lagi gumulat sajroning kasangsaran batin. Lan panjenengané nduwèni bukti manawa pandongané kasumanggakaké. Panjenengané ngrasa yèn kamenangan iku dadi kagungané. Manawa kita minangka sawijining umat ndedonga kaya dené Dhaniel ndedonga, lan gumulat kaya dené panjenengané gumulat, ngasoraké nyawa kita ana ing ngarsané Allah, kita bakal ngrasakaké jawaban-jawaban tumrap panyuwun kita sing cetha banget, kaya kang kaparingaké marang Dhaniel. Rungokna kapriye panjenengané ngaturaké prekarané ana ing pangadilan Swarga:

“‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.’

“‘Dhuh Allah kawula, mirenga kuping Paduka lan rungokna; bukakna mripat Paduka lan pirsanana karusakan kawula sarta kutha ingkang sinebut kanthi asma Paduka; awit kawula sami ngaturaken panyuwun kawula wonten ngarsa Paduka boten merga kabeneran kawula piyambak, nanging merga sih-kawelasan Paduka ingkang ageng. Dhuh Pangéran, rungokna; Dhuh Pangéran, ngapuntenana; Dhuh Pangéran, mirengana lan tindakna; sampun kendel, marga saka karsanipun Paduka piyambak, Dhuh Allah kawula; awit kutha Paduka lan umat Paduka sinebut kanthi asma Paduka. Lan nalika kawula taksih ngandika sarta ndedonga, lan ngakeni dosa kawula saha dosa umat kawula, … malah tiyang lanang Gabriel, ingkang sampun kawula tingali wonten ing wahyu nalika wiwitan, awit dipun-ginakaken mabur kanthi rikat, ngrambeni kawula kirang langkung ing wekdal kurban sonten.’”

“As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.

“Nalika pandongané Daniel lagi munggah, malaékat Gabriel tumuli tumurun kanthi rikat saka plataraning swarga, supaya ngandhani marang dhèwèké yèn panyuwunané wis kapireng lan kasembadani. Malaékat kang kuwasa iki wis kaparingan dhawuh supaya maringi marang dhèwèké kaprigelan lan pangertosan,—mbukak ana ing ngarsané rahasia jaman-jaman kang bakal teka. Mangkono, nalika kanthi temen-temen ngupaya mangertèni lan ngraosaké kayektèn, Daniel katuntun mlebu ing pasamuwanan karo utusan swarga kang kapasrahaké.”

“The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.

“Wonging Allah iku saweg ndedonga, dudu supaya oleh rasa bungah kang mabur kaya angin, nanging supaya oleh kawruh bab karsaning Allah. Lan panjenengané ngudi kawruh iki, ora mung kanggo awaké dhéwé, nanging uga kanggo umaté. Beban ageng kang ana ing atiné yaiku tumrap Israèl, kang satemené ora netepi angger-anggering Allah kanthi temen. Panjenengané ngakoni yèn sakehing kasangsaran kang nimpa wong-wong mau teka minangka akibat saka panerakane marang angger-angger suci mau. Panjenengané ngandika, ‘Kawula sampun damel dosa, kawula sampun nindakaken piawon…. Awit saking dosa kawula lan saking kalepatanipun para leluhur kawula, Yerusalem lan umat Paduka sampun dados cela tumrap sadaya tiyang ing sakupengipun kawula.’ Wong-wong mau wis kelangan sipaté kang mligi lan suci minangka umat pilihaning Allah. ‘Saiki mila, dhuh Allah kawula, mugi Paduka miyarsakna pandonganing abdi Paduka lan panyuwunipun, lan ndadosakna pasuryan Paduka sumunar dhateng pasucèn Paduka ingkang sampun sepi.’ Atining Dhanièl tumuju marang pasucèning Allah kang sepi mau kanthi pangangen-angen kang banget. Panjenengané mangertos yèn kamakmurane mung bisa kapulihaké menawa Israèl mratobat saka panerakane marang angger-anggering Allah, sarta dados andhap-asor, setya, lan mituhu.”

“In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.

Minangka wangsulan tumrap panyuwuné, Daniel nampa ora mung pepadhang lan kayektèn kang paling dibutuhaké déning dhèwèké lan bangsane, nanging uga sawijining pandeleng bab prastawa-prastawa agung ing tembé, malah nganti tekan rawuhipun Panebusing jagad. Wong-wong kang ngakoni yèn wis kasucèkaké, nanging ora nduwèni pepénginan kanggo nliti Kitab Suci, utawa kanggo gumulat karo Allah sajroning pandonga supaya oleh pangerten kang luwih cetha bab kayektèning Kitab Suci, padha ora mangerti apa sejatining kasucèn iku.

“All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

“Sakabèhé wong kang pracaya nganggo ati marang pangandikané Allah bakal ngelih lan ngelak marang kawruh bab karsané. Allah iku pangripta kayektèn. Panjenengané madhangi pangertèn kang wis peteng, lan maringi marang budi manungsa daya kanggo nyekel lan mangertèni kayektèn-kayektèn kang wis Panjenengané wedharaké.

“Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.

“Daniel rembugan kaliyan Gusti Allah. Swarga kabikak wonten ing ngajengipun. Nanging pakurmatan inggil ingkang kaparingaken dhateng piyambakipun punika minangka woh saking andhap-asor lan pados ingkang temen-temen. Piyambakipun boten ngira, kados dene kathah tiyang ing jaman samenika, bilih punapa ingkang kita pitadosi punika boten dados prekawis, saupami kita namung jujur lan tresna dhateng Gusti Yesus. Katresnan ingkang sejati dhateng Gusti Yesus badhe nuntun dhateng panyelidikan ingkang saestu rumaket lan temen-temen bab punapa ingkang dados kayekten. Kristus ndedonga supados para sakabatipun kasucekaken lumantar kayekten. Sapa kemawon ingkang kesed sanget ngantos boten purun ngupadi kayekten kanthi sumelang lan ndedonga, badhe katinggal nampi kasalahan-kasalahan ingkang badhe mbuktekaken dados karusakan tumrap nyawanipun.

“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

“Nalika kaprawirané Gabriel, nabi Dhaniel durung bisa nampi piwulang luwih lanjut; nanging sawatara taun sawisé kuwi, amarga kepéngin mangertèni luwih akèh bab prakara-prakara sing durung kababar kanthi tuntas, dhèwèké banjur manèh ngarahaké awaké dhéwé kanggo nggolèki pepadhang lan kawicaksanan saka Gusti Allah. ‘Ing dina-dina iku aku, Dhaniel, lagi nandhang kasusahan telung minggu kebak. Aku ora mangan roti énak, daging lan anggur ora mlebu ing cangkemku, lan aku uga ora ngusapi awakku babar pisan…. Banjur aku ngangkat mripatku lan nyawang, lah ana sawijining wong nganggo ageman mori alus, lan bangkèkané kaiket nganggo emas alus saka Uphaz. Awaké kaya watu krisolit, rainé kaya padhanging kilat, mripaté kaya suluh geni, tangané lan sikilé kaya semu tembaga kinclong, lan swarané tembung-tembungé kaya swarané wong akèh.’

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

Ora kurang saka Putraning Allah piyambak sing rawuh ngatingal marang Daniel. Gambaran iki padha karo kang kaparingake déning Yohanes nalika Kristus kaandharake marang dhèwèké ing Pulo Patmos. Gusti kita saiki rawuh bebarengan karo utusan swarga liyané kanggo mulang marang Daniel bab apa kang bakal kalakon ing dina-dina wekasan. Kawruh iki kaparingake marang Daniel lan dicathet kanthi inspirasi kanggo kita, kang marang kita wus tekan pungkasaning jagad. Review and Herald, 8 Februari 1881.

The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.

Tafsiran sing digawa dening Gabriel, “utusan swarga sing kaparingake wewenang,” marang Daniel iku minangka panyampurnaning tafsiran kang wis wiwit diparingake marang Daniel ing pasal sanga. Metodologi “baris nunggal baris,” nuntut supaya kita nyelarasake tafsiran lan kahanan-kahanan kang ana gandheng cenenge ing pasal sanga lan sepuluh bebarengan, supaya bisa mbagekake ilustrasi kenabian kanthi bener. Ana ing tafsiran iki sesanti-sesanti bab kali Ulai lan Hiddekel padha kasawijèkaké.

Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.

Dhaniel wus mangertos saka kitab-kitabé Yérémia lan Musa yèn pangluwarané umaté Allah wus caket. Kanthi mangkono, Dhaniel nggambarake umaté Allah ing dina-dina wekasan, kang mangertos yèn pangluwaran pungkasan tumrap umaté Allah wus caket. Wong-wong ing dina-dina wekasan iku bakal nyumurupi yèn dhèwèké wis kasebar sacara rohani, kaya dene Dhaniel kang wus kasebar menyang kaanan pangawulan sajroning pambuwangan pitung puluh taun ing Babil. Sawisé iku, dhèwèké bakal mangertos yèn dhèwèké, kaya Dhaniel, kudu mratélakaké tanggapan marang kaanané kang kasebar iku sing selaras karo tamba kang kagambarake déning “pitung kaping,” ing Imamat bab kaping rong puluh enem.

When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.

Nalika pengalaman andhap asor kang dipralambangaké déning Daniel, yaiku kang dituntut déning tamba kang kapacak ing Imamat likur-enem, kawujud ing dina-dina wekasan, umat Allah ing dina-dina wekasan bakal wus nglampahi mangsa prihatin sajroning sawijining wektu tartamtu. Mangsa wektu iku rampung nalika Mikhael, pangarsané para malaékat, tumedhak.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika ing artikel salajengipun.

And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.

Lan kowe bakal sirna ana ing satengahing bangsa-bangsa liya, lan nagarané mungsuhmu bakal nguntal kowe. Lan wong-wong saka antaramu sing isih kari bakal saya sirna merga pialané dhéwé ana ing nagarané mungsuhmu; lan uga merga pialané para leluhuré, wong-wong mau bakal saya sirna bebarengan karo para leluhuré. Manawa wong-wong mau padha ngakoni pialané dhéwé lan pialané para leluhuré, bebarengan karo panerak sing wis ditindakaké marang Aku, lan uga yèn wong-wong mau wis lumaku nalisir marang Aku; lan yèn Aku uga wis lumaku nalisir marang wong-wong mau, sarta wis nggawa wong-wong mau menyang nagarané para mungsuhé; manawa banjur atiné sing ora tetak iku diasoraké, lan wong-wong mau banjur gelem nampani paukuman merga pialané: mula Aku bakal éling marang prejanjian-Ku karo Yakub, lan uga prejanjian-Ku karo Ishak, lan uga prejanjian-Ku karo Abraham bakal Dakélingi; lan Aku bakal éling marang nagara iku. Nagara iku uga bakal ditilar déning wong-wong mau, lan bakal ngrasakaké sabat-sabaté, sajroning wektu nagara iku dadi suwung tanpa wong-wong mau; lan wong-wong mau bakal gelem nampani paukuman merga pialané; amarga, satemené amarga wong-wong mau wis ngremehaké paugeran-paugeran-Ku, lan amarga nyawané sengit marang pranatan-pranatan-Ku. Nanging sanadyan mangkono kabèh, nalika wong-wong mau ana ing nagarané para mungsuhé, Aku ora bakal mbuwang wong-wong mau, lan Aku uga ora bakal sengit marang wong-wong mau, nganti numpes wong-wong mau babar pisan lan mbatalaké prejanjian-Ku karo wong-wong mau; amarga Aku iki Pangéran, Allahé wong-wong mau. Nanging marga saka wong-wong mau, Aku bakal éling marang prejanjiané para leluhuré, sing wis Dakgawa metu saka tanah Mesir ana ing ngarepé bangsa-bangsa liya, supaya Aku dadi Allahé wong-wong mau: Aku iki Pangéran. Imamat 26:38–45.