The Book of Daniel - Number Three | English and Javanese Stacked

We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Saiki kita lagi nyinau bab “pitung mangsa” ing Imamat rong puluh nem ana ing kitab Daniel. Iki kasamaran tumrap wong-wong sing milih nutup mripate, nanging iku ana tumrap wong-wong sing kepéngin weruh. Kita bakal miwiti ing Daniel pasal wolu, lan ayat telulas.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Banjur aku krungu ana satunggaling suci ngandika, lan suci liyane ngandika marang suci tartamtu kang ngandika mau, “Nganti kapan wahyu bab kurban saban dina lan panerak kang ndadèkaké kasunyatan dadi sepi bakal lumaku, nganti papan suci lan balaning umaté padha katindhes ing sangisoring tlapak sikil?” Daniel 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Ayat punika dipunwiwiti kanthi tembung “banjur,” lan tembung punika ndadosaken pambédan antawisipun wahyu sajarah kenabian ingkang nembe dipuntingali déning Dhanièl ing sepuluh ayat sadèrèngipun. Ayat kapisan lan kaping kalih saking pasal punika nandhesaken taun nalika Dhanièl nampi wahyu punika lan ugi bilih piyambakipun nampi wahyu punika wonten ing pinggir kali Ulai. Wiwit ayat kaping tiga dumugi ayat kaping rolas, piyambakipun “ningali” wahyu sajarah kenabian punika. “Banjur” piyambakipun “mireng” sawijining pacelathon swarga ingkang kapérang saking pitakenan lan wangsulan. Ing ayat kaping gangsal welas, piyambakipun wiwit ngupadosi tegesipun wahyu sajarah kenabian ingkang nembe piyambakipun “tingali” punika. Prelu sanget ngaken pambédan antawisipun wahyu ingkang Dhanièl “tingali” wonten ing ayat kaping tiga dumugi kaping rolas, lan pacelathon swarga ingkang piyambakipun “mireng”—awit kalawau kalih wahyu ingkang béda.

But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

Nanging rahayu mripatmu, amarga padha ndeleng; lan kupingmu, amarga padha krungu. Matius 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Pitakon ing ayat telulas iku mangkéné, “Suwéné pira bakal ana wahyu iku,” lan tembung sing kaalihaké dadi “wahyu” iku tembung Ibrani sing béda karo tembung sing uga kaalihaké dadi “wahyu” ing ayat nembelas.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.

Lan aku krungu swaraning manungsa ana ing antarané pinggir-pinggir Kali Ulai, kang sesambat lan ngandika, Gabriel, gawéa wong iki supaya mangertèni wahyu iku. Daniel 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Kanthi nerjemahaké rong tembung Ibrani sing béda dadi tembung Inggris “vision,” “pitu wektu” ing Leviticus rong puluh enem dadi “kasamun ing ngarepé mripat”. Para siswa Alkitab sing wareg mung nyawang ing lumahing waé nganggep rong tembung Ibrani sing béda iki minangka tembung sing padha, nanging tumindak mangkono iku ndadèkaké bebaya tumrap awake dhéwé.

“To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

“Mung nyawang sekilas lumahingé ora bakal nggawa paédah akèh. Panaliten kang kebak pamikiran lan sinau kang tenanan sarta abot dibutuhaké supaya bisa mangertèni iku. Ana kayektèn-kayektèn ing Sabda kang kaya urat-urat bijih mulya kang kasimpen ing sangisoré lumahing. Kanthi ngedhuki iku, kaya wong ngedhuki emas lan salaka, bandha-bandha kang kapendhem katemokaké. Mesthèkaké manawa bukti kayektèn iku ana ing Kitab Suci dhéwé. Sawijining ayat Kitab Suci iku dadi kunci kanggo mbukak ayat-ayat Kitab Suci liyané. Makna kang sugih lan kasimpen iku kababar déning Roh Suci Allah, kang njlentrehaké Sabda marang pangerten kita: ‘Pamedaré pangandika Paduka maringi pepadhang; iku maringi pangerten marang wong-wong prasaja.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

Kita dipunparingi pawartos bilih “saben kasunyatan gadhah gegayutanipun piyambak” wonten ing Sabdanipun Allah, lan menawi kita milih nglirwakaken kasunyatan bilih wonten kalih tembung Ibrani ingkang benten ingkang dipunterjemahaken dados “sesanti” wonten ing bab kaping wolu, kita piyambak ingkang tanggel jawab awit ndhatengaken wuta Laodikia dhateng dhiri kita piyambak. Wicanten lawas punika mekaten: “boten wonten ingkang langkung wuta tinimbang tiyang ingkang boten purun ningali.”

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“Kitab Suci ngemot kabèh asas sing dibutuhaké manungsa supaya padha bisa dipasakaké kanggo urip iki utawa kanggo urip kang bakal teka. Lan asas-asas iki bisa dimangertèni déning kabèh wong. Ora ana wong sing nduwèni roh kanggo ngregani piwulangé sing bisa maca sawiji waé pethikan saka Kitab Suci tanpa olèh saka ing kono sawatara pikiran kang migunani. Nanging piwulang Kitab Suci kang paling aji ora bisa dipikoleh lumantar panaliten kang mung sok-sokan utawa ora sambung-rangkai. Sistem kayektèné kang agung ora katata mangkono rupa saéngga bisa katitèn déning wong maca kang kesusu utawa sembrana. Akeh bandhané kang kasimpen adoh ing sangisoré lumahing, lan mung bisa dipikoleh lumantar panalitèn kang sregep lan usaha kang terus-terusan. Kayektèn-kayektèn sing mbangun kabèh kang agung iku kudu digolèki lan diklumpukaké, ‘sathithik ana ing kéné, lan sathithik ana ing kana.’ Yesaya 28:10.”

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

“Nalika mangkono ditliti kanthi temen lan diklumpukaké dadi siji, kabèh iku bakal katon cocog sampurna siji lan sijiné. Saben Injil dadi pepalengkap tumrap Injil liyané, saben pamedhar wangsit dadi katerangan tumrap pamedhar wangsit liyané, saben kayektèn dadi pangrembakan saka kayektèn liyane. Lambang-lambang ing tata pranatan Yahudi dadi cetha lumantar Injil. Saben paugeran ing Sabdané Allah nduwèni papané dhéwé, saben kasunyatan nduwèni gegayutané. Lan susunan kang sampurna kuwi, ing rancangan lan palaknané, maringi paseksi bab Panulisé. Susunan kang kaya mangkono iku ora ana pikiran liya kajaba pikirané Sang Tanpa Wates sing bisa ngandharaké utawa mbentuk.” Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

Tembung “wahyu” kapacak ping sepuluh ing Daniel bab wolu, nanging kaping sepuluh mau dumadi saka rong tembung Ibrani kang béda, lan tegesing tembung-tembung mau ora padha. Saupama tegesé padha, Daniel mesthiné mung migunakaké salah siji saka tembung-tembung mau ing saben kaping saka sepuluh kapacak mau. Daniel nulis rong tembung, awit saben tembung loro mau nduwèni tegesé dhéwé-dhéwé, lan siji nggambaraké sawijining wahyu kang Daniel “deleng”, dene sijiné manèh sawijining wahyu kang “dirungu” déning dhèwèké. Ing ayat telulas, tembung kang diterjemahaké dadi “wahyu” iku châzôn, lan tegesé “sawijining pandelengan”, utawa “sawijining wahyu”, “sawijining impèn” utawa “sawijining pralambang ilahi”. Aku nyebut iku “wahyu sajarah kenabian” adhedhasar tegesé lan adhedhasar cara Daniel migunakaké tembung iku.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

Ing ayat kapisan, ing Daniel pasal wolu, Daniel ngandika, “ana sawijining wahyu kang kaparingaké marang aku,” lan ing ayat kapindho panjenengané kaping pindho nyatakaké yèn panjenengané “weruh ana ing sajroning wahyu.” Banjur ing ayat kaping telulas, pitakonan diajokaké, “nganti pira suwéné wahyu iku.” Kabèh panganggoné tembung mau asalé saka tembung Ibrani “châzôn.” Banjur ing ayat kaping limalas, kita tekan marang wektu kang mbokmenawa paling wigati nalika Daniel migunakaké tembung sing padha iku, amarga panjenengané ngandika, “nalika aku” … “wis weruh wahyu iku lan ngupaya tegesé.” Sawisé Daniel weruh wahyu châzôn iku, panjenengané kepéngin mangertèni apa tegesé. Iki sawijining kasunyatan kang nduwèni gegayutan sing gedhé banget karo kasamarané “pitung mangsa” ing Imamat likur enem ing pasal iku.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Dhèwèké uga migunakaké tembung châzôn ing ayat pitulas lan likur nem. Tembung “vision” katon sepuluh kaping ing Daniel pasal wolu, lan tembung châzôn makili pitu saka panemu kasebut. Daniel migunakaké tembung Ibrani liyané kang uga dijarwakaké dadi “vision” kaping papat. Tembung Ibrani liyané iku yaiku mar’eh, lan tegesé “appearance”.

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

Châzôn kapanggih kaping pitu ing Daniel pasal wolu, lan mar’eh kapanggih kaping papat, lan bebarengan iku makili kaping sepuluh tembung Inggris “vision” kang dumadi ing Daniel pasal wolu. Pitu ditambah papat dadi sewelas, amarga salah sawijining wektu Daniel migunakaké tembung mar’eh, tembung iku dipunjarwakaké pas kaya dene tegesé, awit ing ayat limalas, nalika Daniel “ngupaya tegesé” saka wahyu châzôn bab sajarah kenabian, ana “ngadeg ana ing sangarepé” dhèwèké “kaya panampakaning manungsa.” Tembung “panampakan” iku mar’eh. Mulané, mar’eh dipigunakaké déning Daniel kaping papat ing Daniel wolu, lan dipunjarwakaké sapisan miturut teges utama minangka “panampakan,” lan telung wektu liyané dipunjarwakaké minangka “vision.”

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Aku ora ngaturaké kritik apa waé marang para wong sing nerjemahaké Kitab Suci King James. Nanging perlu dicathet yèn, ing ayat kaping telulas, kapanggih tembung siji-sijiné sing ditambahaké ing Kitab Suci King James, yaiku “kurban”, sing miturut inspirasi kanthi temtu “ora kalebu ing teks.” Sabanjuré, inspirasi uga mratélakaké yèn tembung tambahan iku wis “ditambahaké déning kawicaksanan manungsa.” Ing pasal sing padha iku, ana rong tembung Ibrani sing béda, nanging loro-loroné diterjemahaké dadi tembung Inggris sing padha. Sebab apa wigatiné ngenali bédané rong tembung iki kuwi banget jeroné lan penting banget.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Lan kelakon nalika aku, yaiku aku Daniel, wus ndeleng wahyu iku lan ngupaya mangertèni tegesé, lah ana siji jumeneng ana ing ngarsaku kang katingalé kaya manungsa. Lan aku krungu swaraning manungsa ana ing antarané pinggir-pinggir kali Ulai, kang nimbali lan ngandika: “Gabriel, terangna marang wong iki bab wahyu iku supaya dhèwèké mangertèni.” Daniel 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Nalika Daniel “ngupaya pangertèn” tumrap “wahyu châzôn” kang lagi waé “didelengé,” Kristus maringi dhawuh marang Gabriel supaya “ndadèkaké” Daniel mangertèni “wahyu mar’eh” kang lagi waé “dirungokaké.” Daniel kepéngin mangertèni wahyu sajarah kenabian, nanging Kristus, kang ing ayat telulas wis diidentifikasi minangka Palmoni (sang suci tartamtu kang ngandika), dhawuh marang Gabriel supaya ndadèkaké Daniel mangertèni “wahyu mar’eh”, dudu “wahyu châzôn”. Ing ayat limalas lan nembelas, ancas kang kasebut tumrap Gabriel yaiku supaya dhèwèké ndadèkaké Daniel mangertèni “wahyu mar’eh”, yaiku tembung kang dijarwakaké dadi “wahyu” lan tegesé “penampakan,” dudu wahyu sajarah kenabian kang kepéngin dimangertèni déning Daniel. Tanpa ngakoni tugas kang dipasrahaké marang Gabriel, “pitu kaping” ing Imamat rong puluh enem katutupan cetha ana ing ngarepé mripat.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

Ing ayat kaping rong puluh enem, loro tembung Ibrani kang diterjemahaké minangka “pandhengan” dumunung ana ing ayat sing padha, lan ayat iku dadi salah siji saka kunci utama kanggo mbukak kayektèn paseksèné Daniel bab “pitung mangsa.”

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

Lan wahyu bab wengi lan ésuk sing wus dicritakaké iku bener; mulané, segela wahyu iku, amarga iku bakal kelakon sawisé akèh dina. Daniel 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

Ing ayat kaping selikur enem, “pandeleng bab sonten lan enjing” iku pandeleng mar’eh, tegesé “panampakan”, nanging pandeleng kang kudu “ditutup” iku pandeleng châzôn, yaiku sajarah kenabian. Tembung “sonten lan enjing” iku kang misahaké lan nandhani béda antarané pandeleng loro mau. Bab iku katindakaké lumantar ilustrasi liyané ngenani unsur manungsa ing ngasilaké Kitab Suci. Unsur manungsa iku kalebu para nabi kang nyathet tembung-tembung Kitab Suci, nanging uga wong-wong kang nerjemahaké Kitab Suci. Kitab Suci, kaya déné Kristus, mujudaké gabungan antarané kaallahan lan kamanungsan. Kamanungsan iku tumurun sajroning sajarah, wiwit saka Adam sawisé piyambakipun nandhang dosa nganti tekan wong-wong kang nyathet lan nerjemahaké Kitab Suci. Kristus lan Kitab Suci kalorone padha dadi Sabdaning Allah, lan Sabdaning Allah iku resik murni, amarga kaallahan ing sajroning gabungan mau tansah ngungkuli samubarang winates kang ana ing daging.

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

Paulus, abdinipun Gusti Yesus Kristus, ingkang kaseluk dados rasul, kapisahaken kagem Injilipun Allah, (ingkang sampun dipunprasetyakaken rumiyin lumantar para nabi-Nipun wonten ing Kitab Suci ingkang suci,) bab Sang Putra, Gusti kita Yesus Kristus, ingkang miturut daging asalipun saking turunipun Dawud. Rum 1:1–3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

Ungkapan “sonten lan ésuk” kapanggih bola-bali ing Sabdaning Allah, lan tansah dipunjarwakaken dados “sonten lan ésuk,” kados ing ayat kaping selikur enem, lan kados mekaten ugi asring sanget dipunjarwakaken ing cariyos tumitah ing Kitab Purwaning Dumadi ingkang bola-bali nyariyosaken, “lan sonten sarta ésuk dados….” Satemenipun, lan saben kasunyatan gadhah gegayutanipun piyambak (lan kasunyatan punika wigati sanget supados saged dipunmangertosi), papan tunggal wonten ing Alkitab ingkang ungkapan “sonten lan ésuk” punika boten dipunjarwakaken dados “sonten lan ésuk” (kados ing ayat kaping selikur enem), inggih punika ing ayat kaping patbelas saking Daniel wolu. Ing ngriku, lan namung ing ngriku wonten ing Sabdaning Allah, tembung “sonten lan ésuk” punika dipunjarwakaken namung dados “dinten.”

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

Lan Panjenengané ngandika marang aku, Nganti rong ewu telung atus dina; sawisé iku pasucèn bakal disucekaké. Daniel 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

Rolas ayat sawisé iku, ing pasal Daniel sing padha, ukara Ibrani “sore lan ésuk” dijarwakaké kaya biyasané tansah mangkono; nanging ing ayat sing dadi pilar tengah lan dhasar Adventisme, ukara mau mung dijarwakaké dadi “dina.” Pangaribawa apa sing ndadèkaké para juru jarwaké Kitab Suci King James nindakaké kontradiksi sing cetha banget kaya mangkono? Wong-wong mau wis njarwakaké ukara iku ing ayat kaping rolikur selaras karo saben kedadéan liyané saka ukara iku ing saindhenging Kitab Suci. Nanging rolas ayat sadurungé ayat kaping rolikur, yaiku ing ayat kaping patbelas, kamanungsané wong-wong mau maringi pambédan mirunggan marang wangsulan tumrap pitakonan ing ayat kaping telulas. Lan pitakonan ing ayat kaping telulas iku ngemot tembung siji, yaiku (kurban), sing ora kena ditambahaké marang Kitab Suci. Gusti Allah ngersakaké supaya ayat kaping patbelas iku katon cetha kanthi cara kang jero banget lan mirunggan. Kanthi mengkono, Panjenengané uga nandhani apa sing didhawuhaké marang Gabriel supaya digawé dingertèni déning Daniel.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

Ing ayat nembelas, Gusti Yesus maringi dhawuh marang Jibril supaya ndadosaké Dhaniel mangertos wahyu mar’eh, sanadyan nyatanipun Dhaniel saweg ngupadi mangertos wahyu châzôn bab sajarah kenabian. Ayat rolikur ngandika bilih “wahyu bab sonten lan esuk ingkang sampun dipun aturaken punika” punika “leres.” Wahyu châzôn punika sampun dados “paningal” kenabian, nanging wahyu mar’eh punika “dipun aturaken,” awit sampun dipun ucapaken. Punika sampun dipun ucapaken wonten ing ayat patbelas nalika Palmoni ngandika, “ngantos kalih ewu tigang atus sonten lan esuk; lajeng pasucèn punika badhé kasucekaken.” Ayat rolikur migunakaken ukara “sonten lan esuk,” nalika mratelakaken punika minangka wahyu ingkang sampun “dipun aturaken,” kanggé nandhesaken bédanipun kalih wahyu punika wonten ing Dhaniel pasal wolu. Wahyu sajarah kenabian ingkang sampun “dipun tingali” déning Dhaniel, lan ingkang dipun karepaké déning Dhaniel supados dipun mangertosi, punika béda kaliyan wahyu ingkang “dipun ucapaken” ingkang sampun “dipun rungu” déning Dhaniel. Ingkang langkung wigati malih, wahyu ingkang “dipun rungu” déning Dhaniel punika wahyu ingkang kedah dipun paringi pangertosan dhateng Dhaniel déning Jibril.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Kamanungsan sing melu nyipta Alkitab Suci nyathet tembung “sesanti” ping sepuluh ing Daniel pasal wolu, lan kanthi mangkono ndhelikake pambédan antarané siji sesanti sing “katon” lan sesanti liyané sing “kawiyak”. Kanthi mangkono, iku nglimputi penekanan sing nandhani yèn kersané Kristus iku supaya Daniel mangertèni sesanti sing wis “kawiyak” déning dhèwèké, ngungkuli mangertèni sesanti sing wis “katon” déning dhèwèké. Saiki kita bisa nimbang apa sing ditindakaké Gabriel supaya netepi tugas sing dipasrahaké marang dhèwèké.

So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.

Mulané piyambakipun banjur nyedhak ing panggonan aku ngadeg; lan nalika piyambakipun rawuh, aku katempuh wedi, lan ambruk sujud ngadhep ing lemah; nanging piyambakipun ngandika marang aku, Ngertia, hé anaking manungsa; awit wahyu punika kagungané tumrap wekdaling pungkasan. Bareng piyambakipun ngandika karo aku, aku kaya wong turu jero kanthi rai ngadhep ing lemah; nanging piyambakipun ndemek aku, lan ngadhekaké aku jejeg. Lan piyambakipun ngandika, Lah, Aku bakal ndadèkaké kowé mangerti apa kang bakal kalakon ing pungkasaning bebendu; awit ing wekdal kang wus katetepaké pungkasan iku bakal dumadi. Daniel 8:17–19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Saiki Gabriel miwiti pakaryané kanggo ndadèkaké Danièl mangertèni wahyu bab rong èwu telung atus sonten lan ésuk, kang iku bener. Dhèwèké dhisik mratélakaké marang Danièl yèn wahyu sajarah kenabian, yaiku wahyu châzôn, bakal dumadi ing “wektu wekasan.” Banjur, nalika Danièl ana ing sajroning sare kenabian, Gabriel ndemèk Danièl lan ngadhegaké dhèwèké jejeg. Dhèwèké mratélakaké marang dhèwèké, “Aku bakal ndadèkaké kowé ngerti.”

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Iku kang wis diprentahaké déning Palmoni (Kristus) marang Gabriel, nalika Panjenengané ngandika, “Gabriel, gawénen wong iki mangertos wahyu mar’eh” bab soré lan ésuk. Gabriel ngandika bilih piyambakipun badhé ndadosaken Dhaniel “mangertos apa kang bakal kelakon ing wekasaning bebendu.” Ana ing kono! Ana ing kono “pitung kaping” saka Imamat selikur-enem! Iku kasingit déning tèknik kenabian iku piyambak kang wis dituntun déning Gabriel marang para nabi bola-bali supaya padha nyeksèni lan nggunakaké ana ing tulisan-tulisané! Tèknik iku yaiku “baris demi baris, ing kéné sethithik lan ing kana sethithik”.

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

Ing buku “Thoughts on Daniel and the Revelation”, déning Uriah Smith (kang kuduné dipunmangertosi déning sedaya umat Advent, malah déning para tangganipun ugi), Smith maringi katrangan bab ayat pitulas dumugi sangalas saking Daniel pasal wolu:

“With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

“Kanthi sawijining pratélan umum yèn ing wektu kang wus katetepaké bakal tekan pungkasané, lan yèn Panjenengané bakal ndadèkaké dhèwèké mangertèni apa kang bakal kelakon ing pungkasan pungkasaning bebendu iku, panjenengané banjur mlebu ing panerangane wahyu mau. Bebendu iku kudu dipahami nyakup sawatara mangsa wektu. Wektu apa? Allah wis ngandika marang umat-Né, Israèl, yèn Panjenengané bakal ngesokaké bebendu-Né marang wong-wong mau marga saka pialané; lan mangkono Panjenengané maringi dhawuh bab ‘pangeran Israèl kang ala lan najis:’ ‘Copota makuthané imam, lan ilangen makutha kratoné.... Ingsun bakal mbalèkaké, mbalèkaké, mbalèkaké iku: lan iku ora bakal ana manèh, nganti rawuhe Panjenengané kang dadi kagungan haké; lan Ingsun bakal maringaké iku marang Panjenengané.’ Yehezkiel 21:25–27, 31.

“Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

“Ing kéné ana mangsa bebenduning Allah marang umat prejanjiané; mangsa nalika papan suci lan balané bakal diinjak-injak ing sangisoring sikil. Makutha karajan wis dicopot, lan mahkota dijupuk, nalika Israèl kasoraké marang karajan Babil. Karajan iku dibalikké manèh déning wong Média lan Pèrsia, manèh déning wong Yunani, manèh déning wong Rum, cocog karo ping teluné tembung iku diambali déning nabi. Sawisé iku wong Yahudi, awit wis nampik Kristus, ora suwé banjur kasebar ing saindenging lumahing bumi; lan Israèl kasukman wis njupuk papaning turun literal; nanging padha isih ana ing sangisoring panguwasaning kakuwasan kadonyan, lan bakal mangkono nganti dhamparé Dawud ditegakké manèh,—nganti Panjenengané kang dadi ahli waris sahé, yaiku Sang Mèsias, Sang Pangéran Katentreman, rawuh, lan nalika iku dhampar mau bakal dipasrahaké marang Panjenengané. Nalika iku bebendu mau bakal wus mandheg. Apa kang bakal kalakon ing pungkasan wekasaning mangsa iki, saiki malaékat bakal ndadèkaké iku kawruhan marang Dhanièl.” Uriah Smith, Daniel and the Revelation, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

“Pangamuk” kang dipunmangertosi déning Smith punika kawiwitan nalika Manasye kabekta menyang Babul déning bangsa Asyur ing taun 677 SM. Ananging, Smith njupuk panggulingané Zedekia ing taun 586 SM lan netepaké punika minangka titik wiwitaning mangsa “pangamuk” ing ayat sangalas. Smith kadospundi kemawon boten ngrembag tegesipun nalika ayat punika nyariosaken “pungkasan wekasaning pangamuk.” Panjenenganipun nganggep punika namung minangka “pangamuk,” sanadyan manawi wonten “pungkasan wekasan” saking pangamuk, tata basa lan nalar nuntut bilih paling boten ugi wonten “pungkasan wiwitan” saking pangamuk punika. Smith mangertos bilih pitung dasa taun panawanan punika kawiwitan saking serangan kapisan Nebukadnésar marang Yoyakim ing taun 606 SM, nanging panjenenganipun netepaké wiwitaning mangsa pangamuk punika saking serangan kaping tiga Nebukadnésar, ingkang katindakaken dhateng Zedekia, ratu Yéhuda ingkang pungkasan.

“Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

“Sanadyan kita nduwèni katrangan sing luwih rinci bab uripé ing mangsa wiwitan [Danièl] tinimbang kang kacathet ngenani nabi liyané endi waé, nanging lair lan silsilahé katinggal ing petenging samar kabèh, kajaba yèn dhèwèké asalé saka trah karajan, bisa uga saka kulawarga Dawud, kang ing wektu iku wus dadi akèh banget. Panjenengané sepisanan katon minangka salah siji saka para tawanan luhur saka Yehuda, ing taun kapisané Nebukadnezar, ratu Babil, ing wiwitaning pembuangan pitung puluh taun, 606 SM. Yérémia lan Habakuk isih ngucapaké wangsit-wangsité. Yézékiel miwiti sawatara wektu sawisé iku, lan rada mengko, Obaja; nanging kalorone iki ngrampungaké pagawéané pirang-pirang taun sadurungé pungkasaning karir Danièl kang dawa lan mulya. Mung ana telung nabi sing nyusul panjenengané, yaiku Hagai lan Zakharia, kang nindakaké kalungguhan kenabian sajroning wektu cekak kanthi bebarengan, 520–518 SM, lan Maleakhi, nabi pungkasan Prajanjian Lawas, kang ngrembaka sawatara mangsa cekak watara 397 SM.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smith kanthi trep nemtokaké bilih “bebendu” ing ayat sangalas punika minangka satunggaling mangsa wekdal. Panjenenganipun kanthi trep nemtokaké mangsa punika minangka pangesor-esoré pasucèn lan wadya, selaras kaliyan Daniel pasal wolu ayat tigalas, lan panjenenganipun kanthi trep nemtokaké titik pungkasanipun minangka 22 Oktober 1844.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smith punika sawatawis leres, nanging luput nyekel kayekten kanthi nindakaken punapa ingkang dados ciri khas saking panganggone tumrap ramalan-ramalanipun. Piyambakipun nglilani sejarah nuntun tafsiripun dhateng sabda kenabian, sanesipun nglilani sabda kenabian nuntun pangertosanipun bab sejarah. Menawi kita nglilani Kitab Suci netepaken sejarah kenabian, mila kita badhé gadhah informasi ingkang leres kanggé nyedhaki sejarah.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Alkitab mulang bilih sapa kang ngalahaké manungsa, manungsa iku dados kawulané wong mau.

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

Nalika padha njanjèkaké kamardikan marang wong-wong mau, déné dhèwèké dhéwé iku abdiné karusakan; awit sapa kang dikalahaké déning samubarang, déning samubarang iku uga dhèwèké kaiket ing pangawulan. 2 Petrus 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

Manasye kaasta dadi tawanan menyang Babil ing taun 677 SM. Ana ing kono Yehuda kasirnakake lan kagawa menyang ing pambawahan. Iki minangka titik wiwitan kang dipratandhakaké ing grafik 1843 lan 1850, kang diparengake dening Sister White minangka bener. Smith miwiti pangidak-idakan ing Daniel pasal wolu, ayat telulas, saka Zedekia, ratu Yehuda kang pungkasan. Zedekia iku pungkasaning sawijining pangadilan kang lumampah kanthi bertahap, dudu wiwitané. Sister White nandhesake yèn panawanané Manasye ing Babil iku sawijining “earnest” tumrap apa kang bakal kelakon. “Earnest” iku sawijining pambayaran panjer, lan nandhani wiwitaning sawijining pameseran kang bakal diterusaké karo pambayaran-pambayaran liyané.

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

Kanthi setya para nabi nerusake pepeling-pepeling lan pitutur-pituturé; kanthi ora wedi-wedi padha ngandika marang Manasye lan marang bangsane; nanging pawarta-pawarta iku dipoyoki; Yéhuda kang murtad ora gelem ngrungokake. Minangka pratandha sing temenan bab apa kang bakal nekani bangsa iku manawa padha terus ora mratobat, Pangéran nglilani ratuné dicekel déning sakelompok prajurit Asyur, kang “mbelenggu dheweke nganggo ranté, lan nggawa dheweke menyang Babil,” ibukutha sawatara wektu kanggo wong-wong mau. Kasangsaran iki ndadèkaké ratu mau sadhar; “banjur nyuwun marang Pangéran Allahé, lan ngasoraké awaké banget ana ing ngarsané Allahé para leluhuré, sarta ndedonga marang Panjenengané: lan Panjenengané kersa kapangaribawani déning panyuwuné, lan miyarsakaké panyuwuné, sarta mbalèkaké dheweke maneh menyang Yérusalèm menyang kratoné. Banjur Manasye sumurup yèn Pangéran, Panjenengané iku Allah.” 2 Babad 33:11–13. Nanging pamratobat iki, sanajan nggumunaké, wis kasep banget kanggo nylametaké karajan iku saka pangaruh ngrusak saka pirang-pirang taun tumindak nyembah brahala. Akeh wong wis kesandhung lan tiba, lan ora bakal tangi maneh. Prophets and Kings, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Manasye nandhani “dhuwit panjer” kang miwiti “ipat-ipat” saka “pitung wektu,” yaiku “nesu” kang pungkasan, awit “nesu” kang kapisan wus diwiwiti nalika karajan lor digawa menyang pambuwangan ing taun 723 SM. Banjur nalika Yoyakim katumpes, nalika Daniel digawa menyang pambuwangan, pitung puluh taun pambuwangan kang didudut déning Yérémia wiwit ing taun 606 SM. Rong ratu sawisé Yoyakim, Yérusalèm dirusak lan raja Yéhuda kang pungkasan, Zedekia, nyumurupi anak-anaké dipatèni ana ing ngarsané, banjur mripaté dicongkel metu lan dhèwèké digawa minangka tawanan menyang Babil.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Smith maringaké kabèh paukuman progresif mau marang Zedekia lan nggunakaké paukumané Zedekia minangka teks bukti kanggo panemune. Paukumané Zedekia, kang dadi “pangéran kang ala lan najis,” pancen nandhani yèn makutha Yehuda kudu dicopot nganti Kristus rawuh kanggo ngedegaké sawijining karajan. Smith ngandika, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” Ing tanggal 22 Oktober 1844, minangka panggeneping Daniel pasal pitu, ayat telulas lan patbelas, Kristus, kang dipratandhakaké minangka Putraning Manungsa, rawuh ana ing ngarsané Sang Rama kanggo nampi sawijining karajan.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Aku weruh ana ing wahyu bengi, lan lah, ana siji kaya Putraning Manungsa teka nunggang méga-méga swarga, lan sowan marang Kang Sepuhing Dina, lan Panjenengané diasta nyedhaki ngarsané. Lan marang Panjenengané diparingaké pangwasané, kamulyan, lan karajan, supaya sakèhé bangsa, para umat, lan basa ngawula marang Panjenengané: pangwasané iku pangwasa langgeng, kang ora bakal sirna, lan karajané iku karajan kang ora bakal katumpes. Daniel 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

Ibu White nandhesake bilih Daniel pasal pitu, lan ayat telulas lan patbelas, kasembadan ing tanggal 22 Oktober 1844.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Rawuhipun Kristus minangka Imam Agung kita dhateng papan ingkang Mahasuci, kanggé nyucekaken pasamuwan suci, kados kapandharaken wonten ing Daniel 8:14; rawuhipun Putraning Manungsa dhateng Sang Sepuhing Jaman, kados kasajèkaken wonten ing Daniel 7:13; lan rawuhipun Gusti dhateng padalemanipun, kados ingkang kapratelakaken déning Maleakhi, punika sadaya minangka katrangan bab prastawa ingkang sami; lan punika ugi kagambaraken déning rawuhipun pangantèn kakung dhateng palakrama, kados kapratelakaken déning Kristus wonten ing pasemon bab sapuluh prawan, ing Matius 25.” The Great Controversy, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smith boten ngrembag unsur pokok saking “pungkasaning bebendu.” Panjenenganipun nyingkiri asas Kitab Suci ingkang nedahaken bilih Yehuda kasorakaken ing jaman Manasye, lan bilih panawanan ingkang kawiwitan kalih ratu sadèrèngipun Zedekia, ugi nglambangaken bilih Yehuda sampun wonten ing sangisoring panguwaosipun Babil sadèrèngipun Zedekia nemoni peparing nasibipun. Kanthi panyingkiran ingkang cetha menika, piyambakipun taksih ngandharaken, “ing ngriki wonten mangsaning bebenduning Allah dhumateng umat prajanjianipun; mangsa nalika pasucèn lan bala kapijak-pijak wonten ing sangisoré sikil.” Mila, kanthi langsung panjenenganipun nggandhengaken “mangsaning bebenduning Allah” kaliyan Daniel bab wolu, lan pitakenan “ngantos pinten dangu” ing ayat tigang welas. Wangsulanipun ing ayat sekawan welas, inggih punika ngantos 22 Oktober 1844.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Panyebaran menyang pangawulan Babilonia iku sawijining sajarah kang lumaku kanthi progresif, diwiwiti ing taun 677 SM, lan lumaku terus nganti taun 1844. Periode iku padha karo rong ewu limang atus rong puluh taun, kang temtu waé iku “pitu mangsa” ing Imamat rong puluh enem. Pungkasaning periode wektu iku ing tanggal 22 Oktober 1844 maringi Daniel sawijining seksi kapindho tumrap “sesanti mar’eh” babagan rong ewu telung atus sore lan ésuk.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” That period of time was the “seven times” of Leviticus twenty-six.

Gabriel diprentah supaya ndadèkaké Daniel mangertèni wahyu iku, lan apa kang ditindakaké Gabriel yaiku maringi paseksi kapindho tumrap tanggal pungkasan, yaiku 22 Oktober 1844. Panjenengané ora mung maringi paseksi kapindho kanggo netepaké tanggal kaleksanané loro-loroné wangsit wektu iku, nanging, kaya kang kanthi bener dituduhaké déning Smith, jangka wektu kang ana gandhèngané karo paseksi kapindho tumrap 1844 iku wis diidentifikasi ing ayat telulas minangka jangka wektu nalika pasucèn lan umat dipijak-pijak ing sangisoring sikil. Pitakon ing ayat telulas yaiku, “Nganti suwéné pira wahyu bab kurban saben dina, lan panerak kang njalari kasirnan, sing marakaké pasucèn lan umat padha dipijak-pijak ing sangisoring sikil?” Jangka wektu iku yaiku “pitung mangsa” ing Imamat rong puluh enem.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Ingkang boten dipuntingali déning Smith, utawi sengaja boten dipunwastani kanthi cetha, inggih punika bilih “bebendu” wonten ing ayat sangalas punika, inggih punika “pungkasaning wekdal” saking bebendu punika. Manawi wonten “pungkasan”, mesthi ugi wonten “wiwitan”, lan Daniel nedahaken wekdal pundi “bebendu wiwitan” punika rampung, ing bab sewelas. Panjenenganipun nemtokaken kapausan ingkang mrentah nalika Jaman Peteng, lan piyambakipun nyariosaken bilih kapausan punika badhe makmur ngantos bebendu punika katindakaken kanthi sampurna, utawi dipunrampungaken.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

Lan Sang Prabu bakal tumindak miturut kersané dhéwé; lan bakal ngluhuraké awaké dhéwé, lan ngagungaké awaké dhéwé ngungkuli saben allah, lan bakal ngucapaké prakara-prakara kang nggumunaké nglawan Allahé para allah, lan bakal kasil nganti bebendu iku katuntaské: awit apa kang wis katetepaké iku mesthi kalakon. Daniel 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Ayat kaping telung puluh enem dipunmangertosi kanthi wiyar minangka ayat ingkang dipunparafrase déning rasul Paulus ing serat kaping kalihipun dhateng tiyang-tiyang Tesalonika.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

Aja nganti ana wong ngapusi kowe kanthi cara apa wae; awit dina iku ora bakal teka, kajaba manawa murtad dhisik wis kelakon, lan manungsa duraka iku kawedhar, yaiku putraning karusakan; kang nentang lan ngluhuraké awaké dhéwé ngungkuli samubarang kang sinebut Allah utawa kang disembah; saéngga dhèwèké lenggah ana ing Padalemané Allah kaya déné Allah, mratelakaké awaké dhéwé yèn dhèwèké iku Allah. 2 Tesalonika 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

“Wong dosa” miturut Paul, kang uga “anak karusakan,” kang “nalisir lan ngluhuraké awaké dhéwé ngungkuli samubarang kang sinebut Allah, utawa kang disembah,” iku uga “raja” kang “bakal tumindak manut karepé dhéwé; lan bakal ngluhuraké awaké dhéwé, lan ngagungaké awaké dhéwé ngungkuli saben allah.” Kaloro pethikan mau padha ngrujuk marang paus ing Roma. Daniel nyerat yèn paus iku bakal makmur, tegesé maju terus, nganti “bebenduning Allah kelakon rampung.” Bebenduning Allah ing ayat telung puluh enem iku wis “katemtokaké.” Tembung “katemtokaké” tegesé “ngluka.”

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Kapapaan nampa “tatuning pati” ing taun 1798, lan ing wektu iku “bebendu kapisan” wus kaleksanan utawa dipungkasi. Tembung “kaleksanan” ateges mungkasi utawa mandheg. Pungkasaning “bebendu” ing pasal wolu, ayat sangalas, nandhani pungkasaning mangsa nalika pasucèn lan wadya iku bakal katindhes lan katelakake. Iku rampung ing taun 1844, nanging bebendu “kapisan” rampung ing taun 1798.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

“bebendu kang pungkasan” rampung ing taun 1844, rong èwu limang atus rong puluh taun sawisé raja Manasye digawa menyang Babil dening bangsa Asyur ing taun 677 SM. “bebendu kang kapisan” rampung ing taun 1798, rong èwu limang atus rong puluh taun sawisé karajan Israèl sisih lor digawa menyang pangawulan déning bangsa Asyur ing taun 723 SM.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Isih ana manèh kang prelu diwedharaké bab “pitung mangsa” kang kapratelakaké kanthi sinamun ing kitab Daniel, lan prakara iku bakal kita rembug ing artikel kita sabanjuré.

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“‘Lan marang malaékat pasamuwan ing Laodikia tulisen: Mangkéné pangandikané Panjenengané Sang Amin, Seksi kang setya lan sejati, wiwitaning titahé Allah; Ingsun pirsa panggawému, yèn kowé ora adhem lan ora panas: Ingsun kepéngin supaya kowé adhem utawa panas. Mulané, awit kowé suam-suam kuku, lan ora adhem lan ora panas, kowé bakal Ingsun ludahaké metu saka cangkem-Ku. Awit kowé kandha, Aku sugih, lan saya akèh bandaku, lan ora butuh apa-apa; nanging kowé ora sumurup yèn kowé cilaka, sengsara, mlarat, wuta, lan wuda.’”

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“Ing kéné Pangéran nduduhaké marang kita yèn pawarta kang kudu digawa marang umaté déning para pandhita kang wus Panjenengané timbal kanggo ngélingaké umat iku dudu pawarta katentreman lan kaamanan. Pawarta iku ora mung sipaté téoritis, nanging praktis ing saben bab. Umaté Allah kagambaraké ana ing pawarta marang wong Laodikia minangka wong-wong kang mapan ing kaamanan kadagingan. Wong-wong mau urip tentrem lan lila, pracaya yèn dhèwèké ana ing kaanan kang luhur ing babagan kasampurnan rohani. ‘Awit kowé kandha, Aku sugih, lan saya akèh bandaku, sarta ora butuh apa-apa; nanging kowé ora sumurup yèn kowé cilaka, nandhang sengsara, mlarat, wuta, lan wuda.’”

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

“Apa panipon kang luwih gedhé sing bisa tumiba marang pikiran manungsa kejaba sawijining kapitadosan yèn wong-wong kuwi bener, nalika satemené padha klèru kabèh! Pesening Sang Seksi kang Satuhu nemokaké umaté Gusti Allah ana ing sajroning panipon kang ngenesaké, nanging tulus ing sajroning panipon iku. Wong-wong mau ora mangerti yèn kaanané banget ngenesaké ana ing ngarsané Gusti Allah. Nalika wong-wong kang dipangandikani iku padha nglulu awaké dhéwé yèn padha ana ing kaanan rohani kang luhur, pesening Sang Seksi kang Satuhu mecah rasa amané kanthi paukuman kang ngagetaké ngenani kaanané kang satemené, yaiku wuta rohani, mlarat, lan sengsara. Paseksèn iku, kang banget landhep lan atos, ora bisa dadi kaluputan, awit Sang Seksi kang Satuhu iku kang ngandika, lan paseksèné mesthi bener.” Testimonies, jilid 3, 252.