All the prophets are speaking more of the last days than the days in which they lived.
Kabèh para nabi luwih akèh ngandika bab dina-dina wekasan katimbang bab jaman nalika dhèwèké padha urip.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12
“Saben nabi kuna ngandika ora pati kanggo jamané dhéwé, nanging luwih kanggo jaman kita, saéngga pamarèné tetep lumaku tumrap kita. ‘Saiki kabèh prakara iku kelakon marang wong-wong mau minangka tuladha; lan iku katulis kanggo piwulang tumrap kita, kang marang kita iki wus tekan wekasaning jagad.’ 1 Korinta 10:11. ‘Dudu kanggo awaké dhéwé, nanging kanggo kita wong-wong mau nindakake paladosan ing prakara-prakara iku, kang saiki wis kawartakaké marang kowé déning wong-wong kang martakaké Injil marang kowé kanthi Roh Suci kang kautus mudhun saka swarga; prakara-prakara iku kang malah para malaékat kepéngin nyawang.’ 1 Petrus 1:12”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Kitab Suci wis nglumpukaké lan ngiket bebarengan bandhane kanggo generasi pungkasan iki. Kabèh prastawa gedhé lan lelakon kang suci lan khidmat ing sajarah Prajanjian Lawas wis tau kelakon, lan saiki lagi kapitulih manèh, ing pasamuwan ing dina-dina pungkasan iki.” Selected Messages, buku 3, 338, 339.
Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.
Dhaniel makili umate Allah, kang ing dina-dina pungkasan, lumantar Sabda kenabian, wus nemu manawa dheweke wus kasebar. Nalika padha kasadarké marang kasunyatan iku, padha katetepaké supaya netepi pandonga Imamat rolikur, lan uga pandonga kanggo mangertèni rahasia kenabian pungkasan kang kabukak segelé sadurungé mangsa sih-rahmat katutup, kaya dene dipralambangaké déning pandongané Dhaniel ing pasal loro. Manawa lan nalika padha mlebu ing pengalamané Dhaniel, malaékat Gabriel bakal ndemèk, maringi pawarta, lan ngandika marang dheweke, kanthi ancas maringi marang wong-wong mau “kaprigelan lan pangerten.” Wong-wong wicaksana iku yaiku wong-wong kang “mangertèni” “tambahing kawruh” nalika sawijining rahasia kenabian kabukak segelé.
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 shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
Panjenengané banjur maringi katrangan marang aku, lan ngandika karo aku, pangandikané, Hé Dhanièl, saiki aku teka kanggo maringi kowé kapinteran lan pangerten. Nalika wiwitaning panyuwunmu, dhawuh iku wus metu, lan aku teka kanggo mratelakake iku marang kowé; awit kowé iku banget kinasihan: mulané mangertènana prakara iku, lan gatèkna wahyu iku. Daniel 9:22, 23.
The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.
Wahyu kang didhawuhaké marang Dhanièl supaya digatosaké iku yaiku wahyu “mareh” bab panampakan. Gabrièl durung ngrampungaké pakaryan kang wis kaparingaké marang dhèwèké ana ing pasal wolu nalika dhèwèké didhawuhi supaya ndadèkaké Dhanièl mangertèni wahyu “mareh” iku. Ana ing pasal sanga, dhèwèké wis bali kanggo ngrampungaké penafsirané. Ana ing pasal sanga, Dhanièl wis ora maneh urip ing mangsa karajan Babilon, nanging ana ing sajarah kakaisaran Medo-Pèrsia.
When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.
Nalika Gabriel dhawuh marang Daniel supaya “mangertia prakara iku,” lan supaya “nggatekake wahyu iku,” panjenenganipun lagi nemtokake sawijine proses pamisahan ing sajroning pikiran kang dipengini supaya ditindakake déning Daniel. Tembung-tembung kang dijarwakake dadi “mangertia” lan “nggatekake” iku padha, yaiku tembung Ibrani sing padha. Tembung iku yaiku “biyn,” lan tegesé misahake kanthi pikiran. Tembung Ibrani kang dijarwakake dadi “prakara,” yaiku “dabar,” lan tegesé “pangandika”. Mulané Gabriel lagi maringi pawartos marang Daniel, lan marang wong-wong kang diwakili déning panjenenganipun ing dina-dina pungkasan, supaya mbagekke Sabda kayektèn kanthi bener.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Sinaunen awakmu supaya kadhawuhan pantes ana ing ngarsané Allah, dadi sawijining pegawe kang ora prelu isin, kang kanthi bener mbagekaké tembunging kayekten. 2 Timotius 2:15.
The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”
Tembung “matter” uga dipigunakaké déning Daniel ing bab sepuluh, ayat siji, ing kono tembung iku diterjemahaké kaping telu dadi “thing.”
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 Kores, ratu ing Pèrsia, ana sawijining prakara kawedharaké marang Dhanièl, kang aran Bèltsyazar; lan prakara iku nyata, nanging wektu kang katetepaké iku dawa; lan dhèwèké mangertèni prakara iku sarta nduwèni pangretèn bab wahyu mau. Daniel 10:1.
In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.
Ing ayat iku, tembung “sesanti” yaiku sesanti “mareh” bab pamedharé, lan Dhaniel nduwèni pangerten babagan kalorone, yaiku prakara (“matter”) lan uga sesanti (“mareh”). Ing ayat kaping rong puluh telu saka bab sanga, Gabriel dhawuh marang Dhaniel supaya mbedakaké kanthi bener antarane prakara lan sesanti, lan ing ayat kapisan saka bab sepuluh dheweke nduwèni pangerten babagan prakara (“thing”) lan sesanti (“mareh”). Ing bab sanga, Gabriel lagi maringi pawarta marang Dhaniel supaya ngenali bedané (mbedakaké kanthi bener) antarane prakara lan sesanti. Sesanti iku yaiku sesanti “mareh” lan “matter,” utawa “thing,” iku yaiku sesanti “chazon”.
In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.
Ing pasal wolu, loro-lorone wahyu iku kaidentifikasi, lan sawijining pambédan dicathet amarga Dhanièl kepéngin mangertos wahyu “chazon”, nanging Jibril kaparingan dhawuh supaya ndadosaké Dhanièl mangertos wahyu “mareh”. Nalika Jibril miwiti pakaryané kanggo ndadosaké Dhanièl mangertos “prakara” lan “wahyu”, piyambakipun ngandhani Dhanièl supaya nyathet manawa iku loro wahyu kang béda.
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 shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.
Panjenengané banjur maringi katrangan marang aku, ngandika karo aku, sarta ngandika, “He Daniel, sapunika aku medal teka kanggo maringi kowe kaprigelan lan pangerten. Wiwit ing wiwitaning panyuwunmu, dhawuh iku wus medal, lan aku teka kanggo nedahaké marang kowe; awit kowe iku wong kang banget katresnané: mulané sumurupana prakara iku, lan gatekna wahyu mau. Pitung puluh minggu wus katetepaké tumrap bangsamu lan tumrap kutha sucimu, kanggo ngrampungaké panerak, lan ngentasaké dosa-dosa, lan kanggo damel pirukun tumrap pialaning piala, lan nggawa kabeneran langgeng, lan ngesahaké wahyu lan pamedhar wangsit, lan njebadi Kang Mahasuci. Mulané, sumurupa lan mangertia, manawa wiwit saka metu saka dhawuh kanggo mulihaké lan mbangun Yerusalem nganti Sang Mesias, Sang Pangéran, iku pitung minggu lan suwidak loro minggu: dalan-dalan bakal dibangun manèh, lan témboké uga, sanadyan ing mangsa kang rekasa. Lan sawisé suwidak loro minggu, Sang Mesias bakal katumpes, nanging dudu kanggo awaké dhéwé: lan bangsané sang pangéran kang bakal teka iku bakal ngrusak kutha lan pasucèn; lan wekasané bakal dumadi kaya banjir, lan nganti tekan pungkasaning perang, karusakan-karusakan wus katetepaké. Panjenengané bakal netepaké prejanjian karo wong akèh sajroning satunggal minggu: lan ing tengahing minggu iku Panjenengané bakal njalari kurban lan pisungsung mandheg, lan marga saka panyebaraning barang-barang nistha Panjenengané bakal ndadèkaké karusakan, nganti tekan wekasaning pepesthèn, lan apa kang wus katetepaké bakal katumpahaké marang kang karusakaké.” Daniel 9:22–27.
Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.
Gabriel kepéngin supaya Daniel mangertèni yèn unsur-unsur saka sesanti “chazon” lan sesanti “mareh” bakal kawewakaké ana ing panjelasan sing diwènèhaké marang Daniel. Panjelasan iku bakal ngrembug loro-loroné sesanti mau, lan dadi tanggung jawabé Daniel kanggo mbedakaké kanthi bener antarané sesanti sing nyariosaké bab diremuk-remuké pasucèn lan umat, lan sesanti sing nuntun marang penampakané Kristus ana ing Papan Mahasuci tanggal 22 Oktober 1844.
Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.
Gabriel nedahaké yèn wiwit saka dhawuhé Artaxerxes ing taun 457 SM, bakal ana patang atus sangang puluh taun kang “dipethok” saka rong éwu telung atus taun sajroning wahyu bab soré lan ésuk, kang mligi katetepaké kanggo wong-wong Yahudi. Ing ayat-ayat kang nembe dikutip mau, tembung “katetepaké” kasebut kaping telu, nanging ana rong tembung Ibrani kang béda, loro-loroné padha diterjemahaké dadi “katetepaké” ing ayat-ayat mau. Kaping pisanan tembung “katetepaké” kasebut ana ing ayat kaping rong puluh papat, lan tembung Ibrani iku yaiku “chathak” kang tegesé “mepethok” utawa “motong saka sawijining pérangan.”
It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.
Iku netepake bilih Israel kaparingi mangsa pacoban, kang diwiwiti saka dhawuh katelu saka Artaxerxes lan bakal pungkasan nalika Stefanus dirajam watu ing taun 34 M. Patang atus sangang puluh taun iku “kapotong,” lan nglambangake sawijining mangsa kenabian kang luwih cekak ana ing sajroning ramalan kang luwih dawa, yaiku rong èwu telung atus taun. Cacah “patang atus sangang puluh” iku minangka pralambang mangsa pacoban, kaya kang kasaksèkaké déning Gusti Yésus.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Sakbanjuré Petrus sowan marang Panjenengané lan matur, “Gusti, ping pira sadulurku bakal nindakaké dosa marang aku, lan aku kudu ngapura dhèwèké? Nganti kaping pitu?” Gusti Yésus ngandika marang dhèwèké, “Aku ora ngandika marang kowé, Nganti kaping pitu, nanging, Nganti pitung puluh kaping pitu.” Matius 18:22.
There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.
Pangapunten iku ana pungkasané, lan pungkasan iku dilambangaké déning angka “patang atus sangang puluh.” “Patang atus sangang puluh” taun iku nggambaraké sawijining mangsa pacoban tumrap wong-wong Yahudi wiwit saka pambébasané nganti padha ngisi tuwunging wektu pacobané nalika Stefanus dirajam watu. “Patang atus sangang puluh” taun iku uga magepokan karo ipat-ipat “ping pitu” ing Leviticus patlikur. Ing Kitab Suci mung ana rong panggonan kang nyebut bab tanah ngrasakaké sabat-sabaté. Sing kapisan katemu ing Leviticus patlikur.
And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.
Lan manawa sira ora gelem ngrungokaké Aku sawisé kabèh iku, nanging malah lumaku nalisir marang Aku, mula Aku uga bakal lumaku nalisir marang sira kalawan bebendu; lan Aku, iya Aku dhéwé, bakal ngukum sira ping pitu marga saka dosa-dosanira. Lan sira bakal mangan daging anak-anakmu lan daging anak-anak wadonmu bakal sira pangan. Lan Aku bakal ngrusak papan-papan pangurbananmu ing panggonan-panggonan sing dhuwur, lan nebas reca-reca brahalamu, sarta mbuwang mayit-mayitmu ana ing sandhuwuré mayit-mayit brahalamu, lan nyawaningsun bakal jijik marang sira. Lan Aku bakal ndadèkaké kutha-kuthamu dadi jugrugan, lan nggawa papan-papan sucinira marang karusakan, lan Aku ora bakal ngambu ambuning kurbanmu kang mambu arum. Lan Aku bakal ndadèkaké nagara iku dadi sepi lan rusak; lan mungsuh-mungsuhmu kang manggon ana ing kono bakal padha kaéraman marga saka iku. Lan Aku bakal nyebaraké sira ana ing antarané para bangsa liya, lan bakal ngunus pedhang ngoyak sira; sarta nagaramu bakal dadi sepi lan rusak, lan kutha-kuthamu dadi jugrugan. Nalika iku tanah iku bakal ngrasakké dina-dina Sabbaté, sajroning suwéné tanah iku tetep sepi lan rusak, lan sira ana ing tanahing mungsuh-mungsuhmu; iya nalika iku tanah iku bakal ngaso lan ngrasakké dina-dina Sabbaté. Sajroning suwéné tanah iku tetep sepi lan rusak, tanah iku bakal ngaso; amarga tanah iku ora ngaso ing dina-dina Sabbatmu, nalika sira manggon ana ing kono. Leviticus 26:27–35.
The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.
Paukuman “pitu kaping,” kang kapacak ping papat ana ing bab kaping rong puluh nem, nandhakaké yèn nalika umaté Allah kasebar, tanah iku banjur bakal “ngrasakaké dina-dina Sabaté.” Daniel lan telung wong pinilih mau wis kasebar menyang tanahing mungsuh minangka panggenepaning ipat-ipat Musa, lan panyebaran sajroning pitung puluh taun iku minangka piwulang pralambang tumrap panyebaran rong éwu limang atus rong puluh taun. Iku sawijining piwulang pralambang kenabian, padha karo telung taun setengahé mangsa katiga ing jaman Nabi Élia sajroning panganiaya Yézébel. Telung taun setengah mau nglambangaké telung setengah taun kenabian, kang padha karo sèwu rong atus suwidak taun pamaréntahan kapapan wiwit taun 538 nganti 1798. Pitung puluh taun iku sawijining pralambang saka “pitu kaping,” kaya déné telung taun setengah iku pralambang saka ara-ara samun sajroning sèwu rong atus suwidak taun. Pitung puluh taun panangkarané Daniel, kaya kang ditandhakaké déning Yérémia, nglambangaké “patang atus sangang puluh” taun.
And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.
Lan Pangeran Allahipun para leluhuré ngutus utusan-utusané marang wong-wong mau, tansah énggal tangi sarta ngutus, amarga Panjenengané welas marang umaté lan marang papan dedalemé. Nanging wong-wong mau padha nggeguyu para utusaning Allah, ngrèmèhaké pangandikané, lan nyiksa para nabi-Nya, nganti bebenduné Pangeran tumedhak marang umaté, nganti ora ana tambané. Mulané Panjenengané ndhawuhaké raja wong Kasdim nglurugi wong-wong mau, kang matèni para nonomané nganggo pedhang ana ing dalem pasucèné, lan ora welas marang nom-noman utawa prawan, wong tuwa utawa wong kang wis bungkuk amarga tuwa; kabèh padha dipasrahaké marang tangané. Lan sakehé prabot ing padalemané Allah, gedhé lan cilik, uga bandha-bandhané padalemané Pangeran, lan bandha-bandhané raja lan para panggedhéné; kabèh mau digawa menyang Babil. Wong-wong mau banjur ngobong padalemané Allah, ngrubuhaké témbok Yérusalèm, ngobong kabèh kratoné nganggo geni, lan numpes sakehé praboté kang endah-indah. Déné wong-wong kang isih oncat saka pedhang, digawa lunga dadi tawanan menyang Babil; ana ing kana padha dadi abdining raja iku lan anak-anaké nganti tekan mangsané karajan Pèrsia mrentah; supaya kayektènan pangandikané Pangeran lumantar cangkemé Yérémia kalakon, nganti tanah iku ngrasakaké sabat-sabaté; sajroning wektuné dadi suwung, tanah iku netepi sabat, kanggo nyampurnakaké pitung puluh taun. Anadéné ing taun kapisan Koresy, rajané Pèrsia, supaya pangandikané Pangeran kang kaandika lumantar cangkemé Yérémia kaleksanan, Pangeran ngrabèki rohé Koresy, rajané Pèrsia, nganti panjenengané dhawuh ngumumaké pawarta ing saindenging karajané, lan uga nyerataké mangkéné: Mangkéné pangandikané Koresy, rajané Pèrsia: Kabèh karajan ing bumi iki wis diparingaké marang aku déning Pangeran Allahing swarga; lan Panjenengané wus maringi dhawuh marang aku supaya ndhirèkaké padaleman kanggo Panjenengané ing Yérusalèm, kang ana ing Yéhuda. Sapa ing antaramu, saka sakehé umaté? Muga-muga Pangeran Allahé nunggil karo dhèwèké, lan muga dhèwèké mangkat munggah. 2 Babad 36:15–23.
The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.
Mung ana rong rujukan ing Kitab Suci ngenani tanah kang ngrasakaké sabat-sabate, lan iku ana sesambungané karo pepencaran umaté Allah sarta pitung puluh taun panangkaran, kang makili sawijining mangsa wektu sing bakal maringi kalodhangan marang tanah supaya ngrasakaké sabat-sabate. Cacahé padha karo gunggung sabat sing ora diparengaké déning wong Yahudi marang tanah supaya oleh ngaso. Tanah kang ngaso sajroning pitung puluh taun iku makili gunggonging taun nalika pambrontakan marang pepakon supaya ngidini tanah ngaso wis kalakon. Itungan prasaja nuduhaké yèn sajroning “patang atus sangang puluh” taun pambrontakan, bakal ana gunggonging pitung puluh taun nalika tanah ora ngaso.
Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.
Patang atus sangang puluh taun dipunpedhot saking kalih ewu telung atus taun, dados mangsa sih-pamaring kalodhangan tumrap para Yahudi, lan “patang atus sangang puluh” taun punika gadhah gegayutan langsung kaliyan panyebaraning “pitu wekdal” wonten ing Imamat kaping likur enem.
The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.
Sesanti “chazon” bab pangidak-idakan lan sesanti “mareh” bab pepatingal ing wekasaning rong ewu telung atus taun iku béda siji lan sijiné, nanging padha kagandhèng kanthi langsung. Kaya déné tumrap Daniel, umaté Allah kudu mbédakaké kanthi bener loro sesanti mau, nanging ing wektu sing padha uga ngakoni sesambungané siji karo sijiné. Pitung puluh taun panangkaran, sing nuntun marang telung dhawuh sing marengaké wong-wong Yahudi bali lan mbangun manèh Yérusalèm, nglambangaké “patang atus sangang puluh” taun pambrontakané wong-wong Yahudi marang prejanjian bab marengaké tanah supaya ngaso.
When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.
Nalika dhawuh kaping telu netepake kalodhangané wong-wong mau kanggo bali lan mbangun maneh, wong-wong mau diparingi wektu pacoban sajrone “patang atus sangang puluh” taun, amarga padha diuji sajrone wektu kang padha, nalika pambangkangané njalari karusakané Yerusalem lan panyebarané wong-wong mau. Ing pungkasaning “patang atus sangang puluh taun” kang kapindho, pambangkangané bakal sepisan manèh njalari karusakané Yerusalem lan panyebarané ana ing antarané bangsa-bangsa kapir.
The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.
Panyebaraning pambulangen pitung puluh taun mau didhisiki déning “patang atus sangang puluh” taun pambrontakan, lan banjur pambulangen pitung puluh taun mau katutaké déning “patang atus sangang puluh taun” pambrontakan manèh.
The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.
Mangsa sepisanan “patang atus sangang puluh” taun, sing njalari pitung puluh taun tanah padha ngaso, wus tekan pungkasané lumantar karusakané Yerusalem. Ing pungkasaning “patang atus sangang puluh” taun sing kapisah saka rong éwu telung atus taun, Yerusalem sapisan manèh dirusak, awit Gusti Yésus tansah nggambaraké pungkasaning samubarang kanthi wiwitaning samubarang.
The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.
Panangkarané Israèl harfiah ing Babil harfiah sajrone pitung puluh taun iku minangka pralambang saka panyebaran “pitung mangsa,” lan Sister White nedahaké yèn pitung puluh taun panangkarané Israèl harfiah ing Babil harfiah iku minangka sawijining pralambang tumrap sèwu rong atus suwidak taun panangkarané Israèl rohani ing Babil rohani.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Pasamuwaning Allah ing bumi sajatiné padha kaiket ing pambuwangan sajrone mangsa dawa panyiksa kang tanpa kendhat iki, kaya dene para putrané Israèl padha ditawan ing Babilon sajrone mangsa pangasingan.” Prophets and Kings, 714.
The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.
Sewu rong atus sawidak taun wiwit taun 538 nganti 1798 iku minangka sawijining pralambang saka “pitung mangsa.” Ing pungkasan pitung puluh taun, wong-wong Yahudi padha bali kanggo mulihaké lan mbangun manèh Yerusalem. Baliné wong-wong mau sajroning telung dhawuh iku nandhani wiwitané (457 SM) rong ewu telung atus taun saka wahyu “mareh” kang nuntun marang rawuhé Sang Kristus ana ing Papan Mahasuci ing tanggal 22 Oktober 1844. Telung dhawuh iku nandhani wiwitaning mangsa kenabian, lan kanggo miwiti mangsa kenabian iku kabèh telung dhawuh mau kabutuhaké, sanadyan wong-wong mau wis wiwit bali lan mbangun manèh kanthi dhawuh kapisan saka Koresy.
“In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Ing pasal kapitu kitab Ezra katetepake dhawuh mau. Ayat 12−26. Ing wujudé kang paling pepak, dhawuh iku ditanggepaké déning Artahsasta, ratu Persia, ing taun 457 SM. Nanging ing Ezra 6:14 omahé Pangeran ing Yérusalèm kasebut wis kabangun ‘miturut dhawuh [‘dekrit,’ ing pinggir kaca] saka Koresyus, lan Darius, lan Artahsasta ratu Persia.’ Katelu ratu iki, lumantar miwiti, negesaké manèh, lan ngrampungaké dekrit iku, wis nggawa dekrit mau marang kasampurnan kang diprelokaké déning ramalan kanggo nandhani wiwitaning 2300 taun. Kanthi njupuk taun 457 SM, yaiku wektu nalika dekrit iku wis rampung, minangka tanggal dhawuh kasebut, saben rinciyaning ramalan ngenani pitung puluh minggu katon wis kalakon kasampurnakaké.” The Great Controversy, 326.
From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.
Wiwit taun 1798 nganti 1844, telu malaékat ing kitab Wahyu mlebu ing sajarah kenabian, lan kaya déné telu dhawuh mau nandhani wiwitaning ramalan rong éwu telung atus taun, mangkono uga telu malaékat mau nandhani pungkasaning ramalan kasebut. Mangsa kenabian iku rampung kanthi rawuhipun malaékat katelu, padha kaya nalika wiwitané diwiwiti kanthi rawuhipun dhawuh katelu, amarga Gusti Yésus tansah ngenali pungkasaning sawijining prekara kanthi wiwitaning sawijining prekara.
The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.
Wong-wong Yahudi wiwit bali miturut dhawuh kang kapisan, lan ing sajarah dhawuh kang kapindho padha ngrampungake Padaleman Suci. Malaékat katelu rawuh tanggal 22 Oktober 1844, lan sadurunge tanggal iku para Millerit wis ngrampungake padaleman kasukman kang padha metu saka Babil kasukman kanggo dibangun maneh. Iku kudu rampung, awit ing tanggal 22 Oktober 1844 utusaning prejanjian bakal rawuh kanthi dadakan menyang padalemane. Padaleman iku yaiku umat Millerit kang mlebu ing prejanjian tanggal 22 Oktober 1844, lan kang déning Pétrus katetepake minangka sawijining padaleman.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Kowé uga, kaya watu urip, kabangun dadi omah rohani, imamat kang suci, supaya nyaosaké kurban-kurban rohani, kang katarima dening Allah lumantar Gusti Yesus Kristus. 1 Petrus 2:5.
The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.
Pedaleman suci Millerite kabangun wiwit taun 1798 nganti 1844, yaiku patang puluh nem taun, utawa kanthi profetik telung dina, amarga Kristus wus mratelakake manawa prelu telung dina kanggo ngedegake sawijining pedaleman suci.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.
Nalika Paskahé wong Yahudi wis cedhak, Gusti Yesus minggah menyang Yerusalem, lan ana ing Pedalemané Allah Panjenengané nemoni wong-wong sing padha adol sapi, wedhus, lan manuk dara, uga para panuker dhuwit sing padha lungguh ana ing kono. Sawisé Panjenengané yasa pecut saka tali-tali cilik, kabèh mau diusir metu saka Pedalemané Allah, mengkono uga wedhus lan sapi-sapi; dhuwité para panuker iku disebarake, lan méja-méjané dibalèkaké. Panjenengané banjur ngandika marang wong-wong sing padha adol manuk dara, “Gawanen barang-barang iki saka kéné; aja ndadèkaké omahé Rama-Ku dadi omah dagang.” Murid-muridé banjur kèlingan yèn ana tulisan mangkéné: “Semangat-Ku marang omah-Mu wus ngentèkaké Aku.” Banjur wong-wong Yahudi padha mangsuli lan matur marang Panjenengané, “Tandha apa sing koktuduhaké marang aku kabèh, dene kowé nindakaké prekara-prekara iki?” Gusti Yesus mangsuli lan ngandika marang wong-wong mau, “Rombaken Pedaleman iki, lan sajroning telung dina Aku bakal ngedegaké manèh.” Wong-wong Yahudi banjur padha matur, “Pedaleman iki digawé sajroning patang puluh nem taun, apa kowé bakal ngedegaké manèh sajroning telung dina?” Nanging Panjenengané ngandika bab pedalemaning badané piyambak. Yokanan 2:13–21.
Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.
Sister White nedahaké yèn nalika utusaning prejanjian dumadakan rawuh ing Pedalemané, kaya kang dipratélakaké ing kitab Maleakhi, ramalan iku kasembadan nalika Kristus nyucèkaké Pedalemané, kaya kang nembe katuduhaké ing pethikan saka Yohanes.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.
“Ing panyucekan Padaleman Suci saka para panuku lan bakul kadonyan, Gusti Yesus ngumumaké misi Panjenengané kanggo nucèkaké ati saka reregeding dosa,—saka pepénginan kadonyan, hawa-nepsu kang mentingaké awaké dhéwé, kabiasaan ala, kang ngrusak jiwa. ‘Lah, Aku bakal ngutus utusan-Ku, lan iya bakal nyawisaké dalan ana ing ngarep-Ku: lan Pangéran, kang kokupaya iku, bakal dumadakan rawuh ing padalemané; yaiku Utusan prejanjian, kang kokrenggani: lah, Panjenengané bakal rawuh, pangandikané Pangéran sarwa dumadi. Nanging sapa kang bisa tahan ing dina rawuhé? lan sapa kang bakal tetep jejeg nalika Panjenengané ngatingal? awit Panjenengané iku kados geni tukang ngresiki logam, lan kados sabuné tukang ngumbah: Lan Panjenengané bakal lenggah kados wong kang ngresiki lan murnèkaké slaka: lan Panjenengané bakal murnèkaké para putrané Lewi, lan ngresiki wong-wong mau kados emas lan slaka, supaya padha nyaosaké pisungsung marang Pangéran kanthi kabeneran. Maleakhi 3:1–3.” The Desire of Ages, 161.
The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.
Pedaleman suci ing Yohanes bab loro mbutuhake patang puluh enem taun kanggo dibangun, lan Gusti Yesus ngandika manawa Panjenengane bakal ngadegaké maneh pedaleman suci kang wis dirubuhaké sajroning telung dina. Wiwit taun 1798 nganti 1844 iku patang puluh enem taun, lan iki nandhani rawuhipun telung malaékat (dina) ing Wahyu patbelas, kang wis dilambangaké sadurungé déning telung dhawuh kang miwiti wangsit rong éwu telung atus taun. Patang puluh enem taun iku minangka mangsa nalika Kristus ngadegaké pedaleman suci Millerite, awit sadurungé wektu iku papan suci rohani lan Israèl rohani wis diidak-idak déning Babil rohani.
When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.
Nalika Kristus ngresiki padaleman suci ing wektu Paskah ing wiwitaning paladosan-Nya, Panjenengane lagi nggenapi wangsit bab Utusaning Prejanjian kang dumadakan rawuh ing padaleman suci-Nya, kaya kang kapratelakake ana ing Maleakhi. Ing tanggal 22 Oktober 1844 Kristus dumadakan rawuh ing padaleman suci-Nya, lan Panjenengane wus mbutuhake patang puluh nem taun kanggo ngedegake maneh padaleman suci-Nya kang wus dirusak.
“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 menyang Papan Ingkang Mahasuci, kanggé sesucining pasamuwan suci, kados katampilaken ing Daniel 8:14; rawuhipun Putraning Manungsa dhateng Sang Sepuhing Dina, kados kapratelakaken ing Daniel 7:13; lan rawuhipun Gusti dhateng Pedalemanipun, kados sampun dipunwratelakaken déning Maleakhi, punika katerangan bab prastawa ingkang sami; lan punika ugi kagambaraken déning rawuhipun pangantèn kakung dhateng pestaning palakrami, kados dipunandharaken déning Kristus wonten ing pasemon bab sedasa prawan, ing Matius 25.” The Great Controversy, 426.
The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.
Pangamukan ingkang kapisan rampung ing taun 1798, lan pungkasaning pangamukan ingkang pungkasan punika ing taun 1844. Wiwitanipun mangsa patang puluh enem taun, nalika Kristus ngadegaken Bait Allah Millerite, nggambaraken pungkasanipun, awit wiwitan lan pungkasan kalihipun dipunwastani déning kasampurnaning pangamukanipun Allah dhateng umatipun, awit Gusti Yesus tansah ngubungaken pungkasaning satunggal prakawis kaliyan wiwitaning prakawis punika.
We will continue our study of Gabriel’s instruction to Daniel in the next article.
Kita badhé nerusaké pasinaon kita bab piwulangé Gabriel marang Daniel ing artikel salajengipun.
“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.
“Kitab Wahyu kudu kabuka marang umat. Akeh wong wis diwulang yèn kitab iku kitab kang kasegel, nanging kitab iku kasegel mung tumrap wong-wong sing nampik kayekten lan pepadhang. Kayekten-kayekten kang kinandhut ing sajroning kitab iku kudu diwartakaké, supaya wong-wong padha olèh kalodhangan nyawisaké dhiri tumrap prastawa-prastawa sing bakal kalakon ing wektu kang wis cedhak banget. Piwulang Malaékat Katelu kudu dipratelakaké minangka siji-sijiné pangarep-arep kanggo kaslametané jagad sing lagi nemoni karusakan.”
“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.
“Bebaya-bebaya ing dina-dina pungkasan wis tumeka marang kita, lan ing pakaryan kita, kita kudu ngélingaké wong-wong bab bebaya kang lagi ngancam wong-wong mau. Aja nganti pemandhangan-pemandhangan khidmat sing wis kawedharaké déning ramalan, lan kang bakal enggal kalakon, ditinggal tanpa disinggung. Kita iki utusan-utusané Gusti Allah, lan kita ora nduwèni wektu kanggo kasia-sia. Wong-wong sing arep dadi kanca nyambut-gawé bebarengan karo Gusti kita Yésus Kristus bakal nduduhaké minat kang jero marang kayektèn-kayektèn sing kapacak ana ing buku iki. Kanthi pena lan swara, wong-wong mau bakal ngudi supaya cetha prakara-prakara nggumunaké sing Kristus rawuh saka swarga kanggo mbabaraké.” Signs of the Times, July 4, 1906.