We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.

Urang geus ngamimitian mertimbangkeun titingalian panungtungan Daniel ku ngaidentipikasi Daniel minangka lambang umat perjangjian Allah dina poé-poé panungtung, sarta urang geus ngagunakeun ayat kahiji bareng jeung pasal panungtungan pikeun mimiti ngaidentipikasi ciri-ciri nubuat ngeunaan umat ahir jaman anu dilambangkeun ku Béltsyasar. Umat perjangjian Allah dina poé-poé panungtung ngalambangkeun golongan Millerite dina gerakan malaikat kahiji, jeung saratus opat puluh opat rébu dina gerakan malaikat katilu. Golongan Millerite ngeusi kacumponan pasemon sapuluh parawan, sarta éta pasemon diulang deui nepi ka unggal jéntréna dina poé-poé panungtung.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Kuring mindeng dipasihan rujukan kana pasemon ngeunaan sapuluh parawan, lima di antarana wijaksana, jeung lima deui bodo. Pasemon ieu geus digenepan jeung bakal digenepan nepi ka unggal kecapna, sabab éta miboga panerapan anu husus pikeun mangsa ieu, sarta, saperti amanat malaikat katilu, geus digenepan jeung bakal terus jadi kayaktian kiwari nepi ka panutup jaman.” Review and Herald, August 19, 1890.

The experience of both movements of the last days, is the experience of Adventism.

Pangalaman duanana gerakan dina poé-poé panungtungan téh nya éta pangalaman Adventisme.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Siloka ngeunaan sapuluh parawan dina Mateus 25 ogé ngagambarkeun pangalaman umat Advent.” The Great Controversy, 393.

The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.

Golongan Millerite ngagambarkeun gerakan malaikat kahiji, sarta pangalaman maranéhna ogé digambarkeun ku garéja Filadelfia. Dina taun 1856, gerakan Millerite Filadelfia ngalih jadi gerakan Laodikia, sarta dina pambangkangan taun 1863, éta salajengna ngalih jadi garéja Advent Poé Katujuh Laodikia.

The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.

Saratus opat puluh opat rébu ngagambarkeun gerakan malaikat katilu, sarta pangalaman maranéhna ogé digambarkeun ku garéja Piladéplia. Dina taun 1989, kitab Daniel dibuka segelna ka garéja Advent Poé Katujuh Laodikia, sarta dina 11 Séptémber 2001, gerakan Advent Laodikia mimiti, sarta dina bulan Juli 2023, peralihan mulang deui ka gerakan Piladéplia sumping.

Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.

Belteshazzar, atawa Daniel, ngawakilan gerakan Filadelfia dina poé-poé panungtungan, anu ngulang gerakan Filadelfia ti golongan Millerite “nepi ka hurup-hurupna pisan.” Ayat kahiji tina tetenjoan panungtungan ngawakilan jalma-jalma poé panungtungan éta, sarta kasaksian panungtungan tina tetenjoan panungtungan kudu saluyu jeung kasaksian kahiji tina tetenjoan panungtungan. Prosés panyucian dina Daniel pasal dua welas nandakeun nambahanana pangaweruh, sarta dua golongan anu ku éta dihasilkeun. Belteshazzar mangrupa gambaran puncak ngeunaan jalma-jalma wijaksana dina poé-poé panungtungan. Dina Daniel pasal dua welas aya sahanteuna lima bebeneran nubuat anu jadi jangkar pikeun gerakan Millerite, anu kudu diulang dina gerakan malaikat katilu.

The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.

Anu kahiji nyaéta prosés panyucian anu ngahasilkeun dua golongan panyembah, ku kituna ngalaksanakeun misil ngeunaan sapuluh parawan dina gerakan awal boh gerakan panungtung.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

Tapi maneh, eh Daniel, simpen éta kekecapan-kekecapan, sarta segelkeun éta kitab, nepi ka mangsa ahir: loba anu baris bulak-balik ka ditu ka dieu, sarta pangaweruh bakal nambahan.... Jeung anjeunna ngandika, Indit ku jalan maneh, Daniel: sabab éta kekecapan-kekecapan geus ditutup jeung disegel nepi ka mangsa ahir. Loba anu bakal disucikeun, dijadikeun bodas, jeung diuji; tapi jalma-jalma jahat bakal terus ngalampahkeun kajahatan; sarta moal aya saurang ogé ti antara jalma-jalma jahat anu bakal ngarti; tapi jalma-jalma wijaksana bakal ngarti. Daniel 12:4, 9, 10.

The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.

Bédana antara jalma-jalma anu wijaksana jeung anu jahat (bodo), dumasar kana pangarti maranéhna kana nambahan élmu anu dibuka dina mangsa ahir, boh dina taun 1798 pikeun kaum Millerite, boh dina taun 1989 pikeun saratus opat puluh opat rébu. Umat Allah dipénta pikeun nyaho yén Adventisme téh nyaéta pangalaman pasemon sapuluh parawan, sabab tanpa éta pangarti maranéhna moal néangan pikeun ngarti iraha “mangsa ahir” pikeun generasi panungtung dimimitian, atawa naon éta amanat anu harita dibuka segelna. Tanpa pangarti yén pangalaman Advent téh hiji prosés pangujian tilu léngkah, dumasar kana pamekaran bebeneran anu maju satapak-satapak, anu ngarah kana hasil “hirup atawa paéh,” mustahil pikeun mikawanoh panggero anu luhur pikeun unggal anggota Garéja Masehi Advent Poé Katujuh. Belteshazzar ngalambangkeun hiji umat anu nyaho yén maranéhna geus ngaliwatan prosés panyucian anu digambarkeun ku kecap “disucikeun, diputihkeun, sarta diuji.” Éta pisan prosés panyucian tilu léngkah téh sacara husus diidéntifikasi minangka padamelan Roh Suci.

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.

Najan Kami ngabejaan ka maraneh kalawan saestuna; leuwih hade pikeun maraneh lamun Kami indit: sabab lamun Kami henteu indit, Sang Panglipur moal sumping ka maraneh; ari lamun Kami angkat, Anjeunna ku Kami baris diutus ka maraneh. Jeung lamun Anjeunna geus sumping, Anjeunna baris nyalahkeun dunya ngeunaan dosa, jeung ngeunaan kabeneran, jeung ngeunaan pangadilan: Ngeunaan dosa, lantaran maranehna henteu percaya ka Kami; Ngeunaan kabeneran, lantaran Kami indit ka Rama Kami, sarta maraneh henteu ningali Kami deui; Ngeunaan pangadilan, lantaran pangeran dunya ieu geus dihukum. Kami masih keneh boga loba perkara pikeun diucapkeun ka maraneh, tapi ayeuna maraneh can sanggup nanggungna. Tapi lamun Anjeunna, nyaéta Roh Kaleresan, geus sumping, Anjeunna baris nungtun maraneh kana sagala kayaktian: sabab Anjeunna moal nyarita tina kahayang-Na sorangan; tapi naon bae anu ku Anjeunna kadangu, éta anu baris diucapkeun-Na: sarta Anjeunna baris méré nyaho ka maraneh perkara-perkara anu bakal datang. Yohanes 16:7–13.

The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.

Pagawéan Roh Suci dina nungtun para parawan anu wijaksana kana “sagala bebeneran,” merlukeun yén Anjeunna ngébréhkeun kasalahan, hartina mapatahan atawa ngayakinkeun, dunya ngeunaan dosa, kabeneran, jeung pangadilan, anu sarua pisan jeung tilu léngkah anu ngahasilkeun boh parawan wijaksana boh parawan bodo dina Daniel pasal dua welas. Amanat anu ku Yesus diidéntifikasi minangka pagawéan Roh Suci téh nya éta “minyak,” anu nembongkeun bédana antara anu wijaksana jeung anu jahat dina Daniel dua welas. Umat Allah dina poé-poé panungtungan kudu ngartos kana nambahanana pangaweruh pikeun generasina, sarta éta pangaweruh ngawengku pangakuan maranéhna yén maranéhna téh boh parawan bodo boh parawan wijaksana dina misil Mateus pasal dua puluh lima.

“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’

“Yohanes dipintonkeun ieu sagala hal dina paningal suci. Anjeunna ningali rombongan anu dilambangkeun ku lima parawan anu wijaksana, kalayan lampu-lampuna geus dirapihkeun sarta hurung, tuluy anjeunna ngagero kalayan kabungah anu ngagelora, ‘Di dieu kasabaran para suci; di dieu maranéhanana anu ngajaga parentah-parentah Allah jeung iman ka Yesus. Jeung kuring ngadéngé hiji sora ti sawarga nyarios ka kuring, Tulis, Bagja jalma-jalma paéh anu paéh dina Gusti ti ayeuna kénéh: Enya, saur Roh, supaya maranéhanana bisa reureuh tina pagawean maranéhanana; jeung karya-karyana nuturkeun maranéhanana.’”

“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.

“Loba anu ngadangu amanat malaikat kahiji jeung kadua nyangka yén maranéhna bakal hirup nepi ka nyaksian Kristus sumping dina mega-mega langit. Upama sakabéh anu ngaku percaya kana bebeneran ngalaksanakeun bagianna saperti parawan-parawan anu wijaksana, tangtu ku mangsa ieu amanat éta geus diproklamasikeun ka unggal bangsa, kaom, basa, jeung jalma. Tapi lima téh wijaksana, ari lima deui bodo. Bebeneran saenyana kudu diproklamasikeun ku sapuluh parawan éta, tapi ngan lima anu geus nyadiakeun hal anu ésénsial pikeun ngagabung jeung rombongan anu leumpang dina caang anu geus datang ka maranéhna. Amanat malaikat katilu diperlukeun. Proklamasi ieu kudu ditepikeun. Loba anu maju nepungan Panganten Lalaki dina handapeun amanat malaikat kahiji jeung kadua nampik amanat malaikat katilu, nyaéta amanat panungtungan pikeun nguji anu kudu dipasihkeun ka dunya.”

“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].

“Karya anu sarupa bakal kalaksanakeun nalika malaikat nu séjén éta, anu digambarkeun dina Wahyu 18, nepikeun pesenna. Pesen malaikat kahiji, kadua, jeung katilu kudu diulang deui. Panggilan éta bakal dipasihkeun ka garéja, ‘Kaluar ti dinya, eh umat Kami, supaya maranéh ulah milu kana dosa-dosana.’ ‘Babul nu agung geus rubuh, geus rubuh, sarta geus jadi tempat cicing setan-setan, jeung pangkonan unggal roh najis, sarta kurungan unggal manuk nu najis jeung matak geuleuh. Sabab sagala bangsa geus nginum tina anggur amarah tina cabulna, raja-raja saalam dunya geus ngalakukeun cabul jeung manéhna, sarta padagang-padagang bumi geus jadi beunghar ku kalimpahan kamewahanana…. Kaluar ti dinya, eh umat Kami, supaya maranéh ulah milu kana dosa-dosana, sarta supaya maranéh ulah katarajang ku bala-balana: sabab dosa-dosana geus ngahontal ka sawarga, sarta Allah geus nginget kajahatan-kajahatanana’ [Wahyu 18:2–5].”

“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’

“Candak unggal ayat dina ieu pasal, tuluy baca kalawan taliti, utamana dua ayat panungtungan: ‘Jeung cahaya lilin moal caang deui pisan di maneh; jeung sora panganten lalaki jeung panganten awéwé moal kadéngé deui pisan di maneh: sabab padagang-padagang maneh téh jalma-jalma agung di bumi; sabab ku elmu sihir maneh sakumna bangsa geus kapiwuruk. Jeung di jerona kapanggih getih para nabi, jeung para suci, jeung sakumna anu dipaéhan di bumi.’”

“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.

“Pasemon ngeunaan sapuluh parawan dipasihkeun ku Kristus Anjeunna sorangan, sarta unggal rincianna kudu ditalungtik kalayan taliti. Bakal datang hiji mangsa nalika panto bakal ditutup. Urang digambarkeun boh ku parawan nu wijaksana boh ku nu bodo. Ayeuna urang teu bisa ngabédakeunana, sarta urang ogé teu boga kawenangan pikeun nyebut saha nu wijaksana jeung saha nu bodo. Aya jalma-jalma anu nahan bebeneran dina kateuadilan, sarta sacara lahiriah maranéhna katingali siga nu wijaksana.” Manuscript Releases, volume 16, 270.

As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”

Salaku urang Advent anu kudu nyaur lalaki jeung awewe kaluar ti Babul dina hukum Minggu anu bakal geura datang, urang “digambarkeun boh ku parawan anu wijaksana boh ku anu bodo.” Golongan anu katingali ku Yohanes, “digambarkeun ku lima parawan anu wijaksana, kalayan lampuna geus dirapihkeun sarta hurung,” anu ku Yohanes salajengna diidéntifikasi minangka jalma-jalma anu miboga “kasabaran para wali,” sarta anu “nurut kana parentah-parentah Allah jeung iman ka Yesus,” nyaéta saratus opat puluh opat rébu anu diwajibkeun ngajaga parentah-parentah Allah, ngalaksanakeun iman ka Yesus, sarta nyaho yén maranéhna téh parawan-parawan dina misil Mateus dua puluh lima. Henteu ngan ukur maranéhna kudu ngarti yén maranéhna téh boh parawan anu wijaksana boh anu bodo, tapi maranéhna ogé kudu ngulang pangalaman anu ku Daniel digambarkeun minangka “dipurifikasi, dijadikeun bodas, sarta diuji.”

And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.

Jeung maranéhna nyanyi hiji lagu anyar, saolah-olah, di hareupeun tahta, jeung di hareupeun opat mahluk hirup, sarta para kokolot; jeung teu aya saurang ogé anu bisa diajar éta lagu iwal ti saratus opat puluh opat rébu, anu geus ditebus ti bumi. Ieu maranéhna, anu henteu kacemar ku awéwé; sabab maranéhna parawan. Ieu maranéhna, anu nuturkeun Anak Domba ka mana baé Anjeunna indit. Ieu maranéhna geus ditebus ti antara manusa, jadi buah pangheulana pikeun Allah jeung pikeun Anak Domba. Jeung dina sungut maranéhna teu kapanggih tipu daya; sabab maranéhna henteu cacad di hareupeun tahta Allah. Wahyu 14:3–5.

There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.

Sahenteuna aya lima bebeneran anu dipidangkeun dina Daniel pasal dua welas, nyaéta bebeneran-bebeneran anu patali jeung gerakan Milerit tina malaikat kahiji, anu baris diulang deui sarta dipikaharti leuwih jero ku gerakan saratus opat puluh opat rébu. Salah sahiji tina éta bebeneran nyaéta prosés panyucian tilu léngkah anu patali jeung misil parawan sapuluh. Bebeneran kahiji anu kaharti ku William Miller dina harti waktu nubuat, nyaéta “tujuh kali,” dina Imamat dua puluh genep, jeung bebeneran éta diidéntifikasi dina Daniel dua welas, sarta éta téh bebeneran kahiji dina sajarah Milerit anu disebatkeun di dinya.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4–10.

Tapi maneh, eh Daniel, tutupkeun ieu pangandika-pangandika, sarta segelkeun ieu kitab nepi ka mangsa ahir: loba anu bakal bulak-balik, sarta pangaweruh bakal nambahan. Tuluy sim kuring Daniel nenjo, sarta lah, aya dua deui anu ngadeg, nu saurang di sisi dieu sisi walungan, jeung nu saurang deui di sisi ditu sisi walungan. Jeung saurang nyarita ka lalaki anu maké pakean linen, anu aya di luhur cai walungan, “Sabaraha lila deui nepi ka ahir tina ieu kaajaiban-kaajaiban?” Jeung sim kuring ngadangu lalaki anu maké pakean linen, anu aya di luhur cai walungan, nalika anjeunna ngangkat leungeun katuhu jeung leungeun kénca-Na ka langit, sarta sumpah demi Anjeunna anu hirup salalanggengna, yén éta bakal lumangsung salila sawaktu, dua waktu, jeung satengah waktu; sarta nalika anjeunna geus ngaréngsékeun nyebarkeun kakawasaan umat suci, sakabéh ieu perkara bakal réngsé. Jeung sim kuring ngadangu, tapi teu ngartos; tuluy sim kuring ngadawuh, “Eh Gusti sim kuring, kumaha ahirna ieu perkara-perkara?” Jeung anjeunna ngadawuh, “Indit baé maneh, Daniel: sabab ieu pangandika-pangandika geus ditutup sarta disegel nepi ka mangsa ahir. Loba anu bakal disucikeun, dijadikeun bodas, sarta diuji; tapi anu jahat bakal terus ngalampahkeun kajahatan: jeung moal aya saurang ogé ti antara anu jahat anu bakal ngartos; tapi anu wijaksana bakal ngartos.” Daniel 12:4–10.

This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Petikan ieu dimimitian ku kitab Daniel keur disegel nepi ka mangsa ahir, sarta petikan éta ditungtungan ku kitab Daniel keur disegel nepi ka mangsa ahir. Di antara panyegelan kahiji jeung panungtungan kana kecap-kecap Daniel, kasaksian anu disumpahkeun ti “Mantenna, anu hirup salalanggengna,” nyaéta “yen éta bakal lumangsung pikeun hiji waktu, sababaraha waktu, jeung satengah; sarta nalika anjeunna geus ngarampungkeun nyebarkeun kakawasaan umat suci, sagala hal ieu bakal réngsé.”

The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.

Anu nyadiakeun kasaksian nu disumpahkeun ieu teh nya eta Anjeunna anu aya di luhur cai, ngagem lenen. Daniyel ningali hiji malaikat di hiji sisi Walungan Hiddekel jeung malaikat sejen di sisi séjén, sarta salah sahiji malaikat eta nanya hiji patalekan, anu dijawab ku Anjeunna anu aya di luhur cai. Patalekanana nya eta, “Sabaraha lilana?” Ieu teh dua kecap kahiji nu sarua jeung patalekan anu ditaroskeun dina ayat katilu welas tina Daniel pasal dalapan.

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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Tuluy kuring ngadéngé saurang nu suci keur nyarita, tuluy nu suci séjén nimbalan ka nu suci anu keur nyarita éta, “Sabaraha lilana éta tetenjoan ngeunaan kurban sapopoé, jeung palanggaran anu ngadatangkeun karuksakan, nepi ka tempat suci jeung pasukan duanana dipasrahkeun pikeun diinjak-injak?” Jeung manéhna ngandika ka kuring, “Nepi ka dua rébu tilu ratus poé; satuluyna tempat suci baris disucikeun.” Daniel 8:13, 14.

The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”

Struktur nubuat anu sarua kapanggih dina duanana paguneman, iwal ti dina pasal dalapan, Daniel aya di sisi Walungan Ulai, lain di sisi Walungan Hiddekel. Dina pasal dalapan, hiji malaikat (jalma suci) “ngadawuh ka eta jalma suci anu nyarita, nepi ka sabaraha lila.” Kecap Ibrani anu ditarjamahkeun minangka “eta jalma suci,” nya éta kecap Ibrani “Palmoni,” hartina Nu Maha Endah anu Ngaitung, atawa Nu Ngaitung Rahasia. Dina pasal dalapan, Yesus (Nu Maha Endah anu Ngaitung) keur nyarita, sarta jalma suci anu séjén nanya ka Yesus (eta jalma suci), “nepi ka sabaraha lila.”

In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Dina pasal dua welas, Anjeunna nu keur nangtung dina cai ditaros ku saurang malaikat anu aya dina salah sahiji sisi Walungan Hidékel, “sabaraha lilana.” Ieu dua petikan kudu dipaliré babarengan, baris demi baris. Patanyaan kahiji dina pasal dalapan nyaéta “sabaraha lilana panglihatan ngeunaan dipijakna tempat suci jeung bala, anu mimiti kajalankeun ku paganisme, tuluy ku kapapaan?” Patanyaan dina pasal dua welas nyaéta, “sabaraha lilana nepi ka ahir ieu kaajaiban-kaajaiban.” Jawaban anu dikuatkeun ku sumpah tuluy dipasihkeun ku Palmoni, Nu Ajaib Nu Ngitung, anu ngagem linen sarta nangtung di luhur cai, “éta bakal lumangsung salila sapanjang waktu, mangsa-mangsa, jeung satengah mangsa; jeung lamun manéhna geus ngaréngsékeun nyebarkeun kakawasaan umat suci, sakabéh ieu perkara bakal réngsé.”

The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.

Patarosan ngeunaan Walungan Ulai jeung Hiddekel téh, “sabaraha lila bakal lumangsung eta titingalian ngeunaan paburencayna umat Allah anu kasampurnakeun ku paganisme tuluy ku kapapaan, nalika maranehna ngalalaworakeun ku cara nginjak-nginjak tempat suci jeung pasukan?” Jawabanana, panginjak-nginjak éta réngsé dina taun 1798, nalika pagawéan Palmoni dina ngadegkeun Bait Allah Millerite dimimitian, tuluy réngsé opat puluh genep taun saterusna dina taun 1844 nalika tempat suci téh kudu disucikeun.

In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.

Dina bab ka dua belas, Daniel ngadangu paguneman éta, “tapi kuring teu ngartos.” Daniel ngedalkeun kahayang pikeun ngartos, sakumaha digambarkeun ku anjeunna nalika nanya ka Kristus. “Ya Gusti abdi, kumaha ahirna hal-hal ieu?” Ungkara kahayangna pikeun ngartos éta ngagambarkeun kahayang para parawan anu wijaksana pikeun ngartos, sabab sakabéh paguneman éta ditempatkeun di antara dua rujukan ngeunaan kitab Daniel anu disegel nepi ka waktu ahir. Daniel ngagambarkeun kahayang anu ditangtukeun ka William Miller pikeun ngartos bebeneran anu dibuka segelna dina taun 1798, sarta bebeneran anu kahiji anu anjeunna dipingpin pikeun dikenan nyaéta diinjak-injakna tempat suci jeung pasukan, mimitina ku paganisme lajeng ku kapapaan salila mangsa nalika kakawasaan umat anu suci disebarkeun, pikeun minuhan “tujuh kali,” dina Imamat dua puluh genep.

Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.

Kahayang Miller pikeun nyaho bebeneran dilambangkeun ku kahayang Daniel, tapi pamahaman Miller can lengkep. Daniel ngagambarkeun kahayang Miller, ari Belteshazzar ngagambarkeun jalma-jalma anu boga pamahaman anu lengkep ngeunaan perkara éta jeung visi éta. Sahenteuna aya lima bebeneran anu penting anu jadi bagian tina pangalaman kaum Millerit dina Daniel pasal dua belas, anu baris manggihan pasangan anu sajajar dina sajarah saratus opat puluh opat rébu. Salah sahijina nyaéta yén maranéhna ngalaksanakeun sarta ngarti yén maranéhna keur ngalaksanakeun ibarat sapuluh parawan, kalayan prosés pangujian tilu léngkahna, jeung anu séjénna nyaéta yén maranéhna ngarti kana batu pondasi tina “tujuh kali,” dina Imamat pasal dua puluh genep.

We will continue this study in our next article.

Urang baris neruskeun ieu panalungtikan dina artikel urang salajengna.

“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’

“‘Mangka Karajaan Sawarga téh bakal disaruakeun ka sapuluh parawan, anu nyandak lampu-lampuna, tuluy indit nepungan panganten lalaki. Anu lima di antarana wijaksana, jeung anu lima deui bodo. Anu bodo nyandak lampu-lampuna, tapi henteu mawa minyak; ari anu wijaksana mah mawa minyak dina wadah-wadahna jeung lampu-lampuna. Ari waktu panganten lalaki téh lila datangna, maranéhna kabéh jadi tunduh tuluy sare. Tapi dina tengah peuting aya sora ngagero, Lah, panganten lalaki datang; geura maruru kaluar nepungan anjeunna. Geus kitu, sakabéh eta parawan hudang tuluy ngarapihan lampu-lampuna. Anu bodo ngomong ka anu wijaksana, Berekeun ka kami saeutik tina minyak maranéh, sabab lampu-lampu kami rék pareum. Tapi anu wijaksana ngawaler, Henteu, bisi henteu kacukupan keur kami jeung keur maranéh; leuwih hadé maranéh indit ka nu ngajual, tuluy meuli keur diri sorangan. Sabot maranéhna keur indit meuli, panganten lalaki datang; tuluy anu geus siap asup jeung anjeunna ka tempat pesta kawinan, sarta panto ditutup. Sanggeus éta datang ogé parawan-parawan séjén, bari ngomong, Gusti, Gusti, bukakeun ka kami. Tapi anjeunna ngawaler, saurna, Saéstuna Kami nyebut ka maranéh, Kami henteu wanoh ka maranéh. Ku sabab éta, kudu jaga-jaga, sabab maranéh henteu nyaho poe-na atawa jam-na iraha Putra Manusa datang.’”

“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

“Urang ayeuna keur hirup dina mangsa anu pangbahayana, jeung teu saurang ogé ti antara urang anu kudu lalawora dina néangan panyiapan pikeun kadatangan Kristus. Ulah aya anu nuturkeun conto para parawan bodo, sarta nyangka yén aman lamun ngadagoan nepi ka krisis datang saméméh meunangkeun panyiapan tabiat pikeun bisa nangtung dina waktu éta. Bakal kasép teuing pikeun néangan kabeneran Kristus nalika para tamu geus dipanggil asup jeung dipariksa. Ayeuna lah waktuna ngagem kabeneran Kristus,—pakéan kawinan anu bakal ngajadikeun anjeun pantes pikeun asup kana pésta kawinan Anak Domba. Dina ibarat éta, para parawan bodo digambarkeun ménta minyak, tapi gagal narimana nurutkeun paménta maranéhna. Ieu ngalambangkeun jalma-jalma anu henteu nyiapkeun dirina ku ngamekarkeun tabiat anu sanggup nangtung dina mangsa krisis. Saolah-olah maranéhna indit ka tatanggana sarta ngomong, Pasihan kuring tabiat anjeun, upami henteu kuring bakal binasa. Jalma-jalma anu wijaksana teu bisa maparin minyak maranéhna ka lampu para parawan bodo anu keur kedip-kedip rék pareum. Tabiat henteu bisa dipindahkeun. Eta lain pikeun dipésér atawa dijual; eta kudu dihontal. Gusti parantos masihan ka unggal jalma kasempetan pikeun meunangkeun tabiat anu bener salila jam-jam kasempetan rahmat; tapi Mantenna henteu nyadiakeun jalan supaya hiji alat manusa bisa maparin ka nu séjén tabiat anu geus dimekarkeun ku jalan ngaliwatan pangalaman-pangalaman anu hésé, ku diajar palajaran ti Guru Agung, supaya manéhna bisa némbongkeun kasabaran dina mangsa cocoba, jeung ngalaksanakeun iman nepi ka bisa mindahkeun gunung-gunung kamustahilan. Mustahil pikeun maparin seungitna kanyaah,—pikeun mikeun ka nu séjén kelembutan, kawijaksanaan dina lampah, jeung katekunan. Mustahil pikeun hiji hate manusa ngocorkeun kana hate manusa anu séjén kanyaah ka Allah jeung ka umat manusa.”

“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.

“Tapi poé éta keur datang, malah geus deukeut ka urang, nalika unggal rupa watak bakal kabuka ku pencobaan anu husus. Jalma-jalma anu tetep satia kana prinsip, anu ngalaksanakeun iman nepi ka ahir, nya éta jalma-jalma anu geus kabuktian satia dina ujian jeung cobaan salila jam-jam saméméhna dina mangsa kasempetan maranéhna, sarta geus ngabentuk watak nurutkeun kasaruaan jeung Kristus. Jalma-jalma anu geus miara pakaitna anu raket jeung Kristus, anu ku hikmah jeung rahmat-Na jadi jalma-jalma anu meunang bagian dina kodrat ilahi, nya éta maranéhna. Tapi teu aya hiji ogé manusa anu bisa maparin ka nu lian pangbakti ati jeung sipat-sipat mulya pikiran, sarta ngeusian kakuranganana ku kakawasaan moral. Urang masing-masing bisa ngalakukeun loba pikeun sasama ku cara méré ka manusa conto anu sarupa jeung Kristus, ku kituna mangaruhan maranéhna supaya datang ka Kristus pikeun meunangkeun kabeneran anu tanpa éta maranéhna moal bisa nangtung dina pangadilan. Manusa kudu kalayan doa nganggap kalawan daria perkara penting ngeunaan ngawangun watak, sarta ngawangun watak maranéhna nurutkeun pola ilahi.” The Youth Instructor, January 16, 1896.