We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.

Urang keur ngamimitian nimbang wahyu panungtungan Daniel ku ngalarapkeun prinsip anu dilambangkeun ku Alfa jeung Omega, anu nandakeun yén Mantenna salawasna ngaidentipikasi tungtung jeung awal. Ku kituna Belteshazzar, nyaéta Daniel dina ayat kahiji pisan tina wahyu panungtungan Daniel, ogé bakal dilambangkeun dina bagian panungtungan tina wahyu anu sarua éta. Urang geus ngaidentipikasi yén Belteshazzar ngawakilan umat perjangjian Allah dina poé-poé panungtungan, anu ngartos kana “chazon,” wahyu ngeunaan sajarah nubuat, sakumaha dilambangkeun ku kecap “thing,” dina ayat kahiji. Eta wahyu ngeunaan sajarah nubuat téh nyaéta “seven times,” tina Leviticus dua puluh genep anu sarua jeung dua rébu lima ratus dua puluh taun. Belteshazzar ogé ngartos kana “vision” dina ayat kahiji, nyaéta wahyu “mareh” salila dua rébu tilu ratus taun, anu ngawakilan datangna Kristus sacara ngadadak.

In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.

Dina pasal dua welas, Daniel ngagambarkeun gerakan malaikat kahiji jeung ogé gerakan malaikat katilu, sabab duanana gerakan ngalengkepan misil sapuluh parawan. Dina pasal dua welas aya sahenteuna lima bebeneran anu jadi bagian tina gerakan Millerite, anu ngagambarkeun bebeneran-bebeneran nu ku gerakan malaikat katilu ogé kudu kaalaman jeung kaharti. Duanana gerakan ngalengkepan misil sapuluh parawan, sarta parawan-parawan wijaksana dina duanana gerakan diperlukeun ngartos éta kanyataan nubuat. Duanana gerakan kudu ngartos bebeneran nubuat anu kahiji anu dipingpin ku Miller pikeun dipikawanoh, sakumaha dilambangkeun ku “tujuh kali” dina Imamat dua puluh genep. Tilu pangalaman jeung pamahaman sajajar séjénna kapanggih dina sababaraha ayat panungtung tina éta pasal.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.

Jeung ti saprak kurban sapopoe dicabut, sarta kajijikeun nu nyababkeun karuksakan dipasang, bakal aya sarébu dua ratus salapan puluh poé. Bagja jalma anu ngadagoan, sarta nepi ka sarébu tilu ratus tilu puluh lima poé. Tapi sing indit maneh dina jalan maneh nepi ka ahir datang: sabab maneh bakal reureuh, sarta nangtung dina bagian maneh dina ahir poé-poé. Daniel 12:11–13.

The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.

Umat sesa Allah dina kitab Wahyu mibanda tilu ciri kenabian anu utama. Maranéhna ngalaksanakeun parentah-parentah Allah, miboga iman ka Yesus, sarta nyekel Ruh Kenabian.

And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.

Tuluy anjeunna ngandika ka kami, “Tulis: Bagja jalma-jalma anu disaur kana salametan kawinan Anak Domba.” Tuluy anjeunna ngandika ka kami deui, “Ieu teh pangandika-pangandika Allah anu sajati.” Geus kitu kuring murag sujud dina sampéanna pikeun nyembah ka anjeunna. Tapi anjeunna ngandika ka kuring, “Ulah kitu! Kami teh sasama abdi anjeun, jeung sasama dulur-dulur anjeun anu nyekel kasaksian Yesus. Nyembah ka Allah! Sabab kasaksian ngeunaan Yesus teh roh nubuat.” Wahyu 19:9, 10.

The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”

Kaum Millerit parantos ngartos kalayan leres yén “anu sapopoé,” dina kitab Daniel, ngalambangkeun paganisme, sarta yén “waktu anu sapopoé” éta “dicabut,” nya éta taun 508. Nolak bebeneran éta hartina nolak kawenangan “kasaksian Yesus,” anu “mangrupa Roh Nubuat,” sabab Roh Nubuat kalayan écés netelakeun yén kaum Millerit leres dina pamahaman maranéhna ngeunaan “anu sapopoé.”

“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

“Saterusna kuring ningali, patali jeung ‘Daily,’ yén kecap ‘sacrifice’ téh ditambahan ku hikmat manusa, sarta henteu kaasup kana éta téks; jeung yén Gusti masihan pamadegan anu bener ngeunaan éta ka jalma-jalma anu ngembarkeun ceurik jam pangadilan. Nalika kasatuan aya, saméméh taun 1844, ampir kabéh ngahiji dina pamadegan anu bener ngeunaan ‘Daily;’ tapi ti saprak 1844, dina kaayaan kabingungan, pamadegan-pamadegan séjén geus dianut, sarta gelap jeung kabingungan tuluy nuturkeun.” Review and Herald, November 1, 1850.

The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.

Kaum Millerit ngartos yén lalawanan paganisme kana ngadegna kakawasaan kapapaan dina taun 538, geus disingkirkeun dina taun 508. Kaum Millerit leres, tapi pamahaman maranéhna kawates. Umat Allah dina poé panungtungan, anu dilambangkeun ku Belteshazzar dina ayat kahiji, bakal ningali yén ti taun 508 nepi ka 538 ngagambarkeun hiji période nubuat anu ditipokeun ku tilu puluh taun persiapan dina sajarah Kristus anu miheulaan dipaparin kakawasaan-Na dina baptisan-Na. Maranéhna bakal ningali yén période nubuat éta ogé ngagambarkeun période nubuat ti 1776 nepi ka 1798, sarta yén katilu période éta ngagambarkeun waktu pamegelan saratus opat puluh opat rébu anu dimimitian dina 11 Séptémber 2001, sarta réngsé dina hukum Minggu anu geura sumping.

In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.

Dina bab dua welas, Daniel ngagambarkeun kaum Millerit jeung lima bebeneran penting sarta pangalaman anu kudu diulang dina diri jalma-jalma anu diwakilan ku Belteshazzar. Bebeneran jeung pangalaman katilu ti kaum Millerit nyaéta “pamadegan anu leres ngeunaan ‘daily,’ … anu dipaparinkeun ku Gusti … ka maranéhanana anu masihan seruan jam pangadilan.” Nolak bebeneran éta sarua jeung nolak tulisan Ellen White, anu nyaéta Roh Nubuat. Bebeneran jeung pangalaman kaopat ti kaum Millerit, sarta para utusan malaikat katilu, nyaéta nubuat ngeunaan sarébu tilu ratus tilu puluh lima taun, anu dimimitian dina taun nalika “the daily” dicabut, nyaéta dina taun 508.

Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.

Mimiti taun 508, sarébu tilu ratus tilu puluh lima taun ngahontal ka 1843, tapi lain ngan saukur 1843, sabab nubuat éta sabenerna nandakeun pisan poé pamungkas tina taun 1843, margi éta nyebut, “Bagja anjeunna anu ngadagoan, sarta ngahontal ka sarébu tilu ratus tilu puluh lima poé.” Kecap Ibrani anu ditarjamahkeun jadi “ngahontal,” nyaéta “naga,” sarta hartina “nyabak”, atawa “neundeun leungeun kana”. Ku kituna nubuat éta hartina, “bagja anjeunna anu ngadagoan, sarta” nyabak atawa neundeun leungeun kana 1843.

The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.

Berkah tina ngadagoan dina sajarah Millerite téh pikeun maranéhna, para parawan wijaksana, anu ngalaman kuciwa anu kahiji, tapi tetep ngadagoan kana tetenjoan anu lila kénéh. Nalika urang Millerite ngadagoan “tetenjoan anu lila kénéh” dina minuhan pasemon sapuluh parawan, jeung Habakkuk pasal dua, maranéhna dipaparin berkah. Dina mangsa antosan éta maranéhna tuluy ningali yén maranéhna keur minuhan pasemon éta, sarta yén dina tungtungna tetenjoan éta bakal “nyarita”. Mangsa antosan jeung kuciwana maranéhna dumasar kana pangidéntifikasian anu teu leres yén dua rébu tilu ratus taun bakal réngsé dina taun 1843, padahal tetenjoan éta saenyana pikeun taun 1844. Kuciwana maranéhna dumasar kana pangalaman anu timbul nalika taun 1843 réngsé tanpa datangna deui Kristus. Kuciwana maranéhna, jeung berkah anu diucapkeun ka jalma-jalma anu sanggeus éta milih pikeun ngadagoan, sakabéhna dumasar kana poé panungtung pisan dina taun 1843, anu “nyentuh” atawa “sumping ka” taun 1844.

The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.

Pangalaman kuciwa anu kahiji, salaku minuhan tina misil sapuluh parawan, kaharti sarta diulangan dina jalma-jalma anu dilambangkeun ku Belteshazzar. Kaleresan jeung pangalaman anu kalima anu bakal dipikawanoh ku jalma-jalma anu dilambangkeun ku Belteshazzar nyaéta yén dina “ahir poé-poé”, Daniel bakal “nangtung dina bagianna”.

“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.

“Daniel geus nangtung dina bagianna saprak meteraina dibuka jeung caangna bebeneran geus nyorot kana panglihatanna. Anjeunna nangtung dina bagianna, mawa kasaksian anu kudu kaharti dina ahir poé-poé.” Sermons and Talks, jilid 1, 225, 226.

The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.

Kaum Miller ngalaman prosés panyucian anu kahontal ku nambahanana pangaweruh anu asalna tina kitab Daniel waktu éta dibuka segelna dina taun 1798. Jalma-jalma anu dilambangkeun ku Beltesyazar bakal ngalaman prosés panyucian anu kahontal ku nambahanana pangaweruh anu asalna tina kitab Daniel waktu éta dibuka segelna dina taun 1989. Maranéhna ogé bakal ngartos yén kitab Daniel miboga tujuan husus dina prosés pamegelan saratus opat puluh opat rébu éta.

“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

“Lamun Allah maparin hiji pagawean husus ka hiji jalma, anjeunna kudu nangtung dina bagian jeung tempatna saperti Daniél, salawasna siap ngawalon panggero Allah, siap ngalaksanakeun maksud-Na.” Manuscript Releases, volume 6, 108.

As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.

Salaku urut urang Laodikea, jalma-jalma anu dilambangkeun ku Belteshazzar bakal ngakuan yén ngaliwatan kitab Daniel jeung Wahyu, anu sajatiningna kitab anu sarua, hudangna deui anu pamungkas téh kalaksanakeun.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.

“Lamun kitab Daniel jeung Wahyu leuwih dipikaharti kalawan hadé, jalma-jalma percaya bakal ngalaman hiji pangalaman agama anu sarua pisan béda.... Hiji hal tangtu bakal kaharti tina panalungtikan kana kitab Wahyu,—nyaéta yén hubungan antara Allah jeung umat-Na téh raket jeung pasti.” The Faith I Live By, 345.

As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.

Salaku urut urang Laodikia, maranéhna bakal geus ngakuan kaayaan maranéhna salaku Laodikia, sarta ngakuan yén sacara rohani maranéhna paéh sakumaha lebak anu pinuh ku tulang-tulang garing; sarta minangka réspon kana kasaksian anu lempeng ngeunaan kaayaan maranéhna anu paéh jeung leungit, maranéhna bakal ngakuan yén kabutuhan maranéhna anu pangutamana téh nyaéta kudu hirup.

“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

“Hiji kebangkitan deui kasalehan anu sajati di antara urang téh mangrupa pangabutuh urang anu panggedéna jeung pangdaruratna ti sakabéh pangabutuh séjén. Ngudag ieu sakuduna jadi pagawéan urang anu pangmimitina.” Selected Messages, buku 1, 121.

The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.

Jangji dina Alkitab nyaéta yén saha baé anu néangan bakal manggihan, sarta Roh Suci lajeng bakal nungtun maranéhna pikeun ngartos yén buku Daniel jeung Wahyu lah anu ngahasilkeun kabangunan anu diperlukeun.

“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

“Lamun urang salaku hiji umat ngartos naon hartina ieu buku pikeun urang, bakal katingali di antara urang hiji hudang rohani anu agung.” Testimonies to Ministers, 113.

The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.

Tungtung titingalian panungtungan Daniel, sakumaha digambarkeun dina pasal dua welas, nandakeun pangalaman anu ngahasilkeun umat jangji poé panungtungan Allah, sakumaha dilambangkeun ku Béltesasar, dina ayat kahiji tina titingalian panungtungan. Di dinya Daniel, anu digambarkeun minangka Béltesasar, ngartos boh titingalian internal ngeunaan dua rébu tilu ratus taun boh titingalian éksternal ngeunaan dua rébu lima ratus dua puluh taun. Anjeunna ngartos “perkara,” jeung “titingalian.” Anjeunna ngartos titingalian chazon jeung titingalian mareh. Anjeunna ngartos panginjak-injakan tempat suci jeung bala, sarta pamulihan tempat suci jeung bala. Anjeunna ngartos duanana titingalian Walungan Ulai jeung Hiddekel.

We will continue this study in the next article.

Urang baris neraskeun ieu pangajaran dina tulisan salajengna.

“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….

“Aya perlu pisan aya ulikan anu jauh leuwih raket kana firman Allah; utamana kitab Daniel jeung Wahyu kudu dipaparinkeun perhatian saperti can kungsi saméméhna dina sajarah pagawean urang. Bisa jadi aya sawatara hal anu kirang ku urang dicaritakeun dina sababaraha widang, ngeunaan kakawasaan Romawi jeung kapausan; tapi urang kudu ngagero perhatian kana naon anu geus dituliskeun ku para nabi jeung rasul dina ilham Roh Suci Allah. Roh Suci geus ngararancang sagala perkara kitu, boh dina méré nubuat boh dina kajadian-kajadian anu digambarkeun, nepi ka ngajar yén agén manusa kudu dijaga supaya teu katingali, disumputkeun dina Kristus, sarta yén Gusti Allah sawarga jeung hukum-Na kudu diluhurkeun. Bacalah kitab Daniel. Sing emutkeun, hiji demi hiji, sajarah karajaan-karajaan anu di dinya dipidangkeun. Tingal para negarawan, déwan-déwan, balatentara anu kuat, sarta tingali kumaha Allah damel pikeun ngahinakeun kasombongan manusa, jeung ngalungkeun kamulyaan manusa kana lebu….”

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

“Cahaya anu ditampi ku Daniel ti Allah dipasihkeun hususna pikeun poé-poé panungtung ieu. Panglihatan anu anjeunna tingali di sisi Walungan Ulai jeung Hiddekel, walungan-walungan gedé di Sinear, ayeuna keur dina prosés kacumponan, sarta sakabéh kajadian anu geus dinubuatkeun baris geura kajadian.

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

“Titenan kaayaan bangsa Yahudi nalika nubuat Daniel dipasihkeun.

“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

“Hayu urang nyayagikeun leuwih loba waktu pikeun nalungtik Alkitab. Urang can ngartos kana Firman sakumaha sakuduna. Kitab Wahyu dibuka ku hiji parentah ka urang supaya ngartos kana pangajaran anu dikandungna. ‘Bagja jalma anu maca, jeung maranéhna anu ngadéngé kana kecap-kecap nubuat ieu,’ saur Allah, ‘jeung ngajaga perkara-perkara anu dituliskeun di jerona: sabab waktuna geus deukeut.’ Lamun urang salaku hiji umat ngartos naon hartina ieu kitab pikeun urang, bakal katémbong di antara urang hiji kabangunan anu agung. Urang can sapinuhna ngartos kana palajaran-pelajaran anu diajarkeunana, sanajan parentah geus dipasihkeun ka urang supaya nalungtik jeung ngulik éta.”

“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….

“Jaman baheula aya guru-guru anu geus nyatakeun yén Daniel jeung Wahyu téh kitab-kitab anu diségel, sarta jalma-jalma geus ngajauhan éta. Kurudung anu ku sabab rusiahna anu katingalina geus nyegah loba jalma pikeun ngangkatna, ku panangan Allah sorangan geus dipiceun tina bagian-bagian ieu tina pangandika-Na. Ngaran sorangan ‘Wahyu’ nentang pernyataan yén éta téh kitab anu diségel. ‘Wahyu’ hartina yén aya hiji hal anu penting anu diungkabkeun. Kayaktian-kayaktian tina kitab ieu ditujukeun ka jalma-jalma anu hirup dina poé-poé panungtungan ieu. Urang keur nangtung kalayan kurudung geus dipiceun di tempat suci tina perkara-perkara anu sakral. Urang henteu meunang nangtung di luareunana. Urang kudu asup, lain kalayan pikiran anu teu taliti tur teu hormat, lain ku léngkah-léngkah anu gagabah, tapi kalayan hormat jeung sieun ka Allah. Urang geus ngadeukeutan kana waktu nalika nubuat-nubuat tina kitab Wahyu bakal digenepan….”

“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

“Urang boga parentah-parentah Allah jeung kasaksian Isa Almasih, anu mangrupa roh nubuat. Permata-permata anu taya hargana kapanggih dina firman Allah. Jalma-jalma anu nalungtik ieu firman kudu ngajaga pikiranana tetep jernih. Maranéhna ulah pisan nurut kana napsu anu nyimpang dina hal dahar atawa nginum.

“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

“Lamun maranéhna ngalakukeun kitu, uteuk bakal bingung; maranéhna moal sanggup nahan beuratna usaha ngaguar nepi ka jero pikeun manggihan harti tina hal-hal anu patali jeung kajadian-kajadian panutup dina sajarah dunya ieu.

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

“Lamun kitab Daniel jeung Wahyu leuwih kaharti kalayan hadé, jalma-jalma anu percaya bakal boga pangalaman agamis anu béda pisan. Maranéhna bakal dipaparinkeun gambaran-gambaran ngeunaan panto-panto sawarga anu muka, nepi ka haté jeung pikiran bakal kakeueum ku tabiat anu kudu dimekarkeun ku sakumna jalma sangkan ngahontal kabagjaan anu bakal jadi ganjaran pikeun jalma-jalma anu beresih haténa.

“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

“PANGERAN bakal ngaberkahan sakumna jalma anu kalawan handap asor jeung lemah lembut narékahan ngartos kana anu diwahyukeun dina Wahyu. Ieu kitab ngandung kacida lobana perkara anu pinuh ku kalanggengan jeung mulya, nepi ka sakumna anu maca jeung nalungtikna kalayan temen narima éta berkah pikeun maranéhna ‘anu ngadangu kana kecap-kecap ieu nubuat, sarta ngajaga kana sagala perkara anu katulis di jerona.’”

“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

“Hij perkara bakal tangtu kaharti tina ulikan kana Wahyu—nya éta yén patalina antara Allah jeung umat-Na téh raket tur pasti.

“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

“Aya aya hiji patalina anu endah antara jagat raya sawarga jeung dunya ieu. Hal-hal anu diungkabkeun ka Daniel engkéna dilengkepan ku panyingkepan anu dipasihkeun ka Yohanes di Pulo Patmos. Ieu dua kitab kudu ditalungtik kalayan ati-ati. Dua kali Daniel naros, Sabaraha lilana deui nepi ka ahir jaman?

“‘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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

“‘Jeung kuring ngadéngé, tapi kuring teu ngartos; tuluy saur kuring, Nun Gusti abdi, kumaha ahirna ieu sagala perkara? Jeung Anjeunna ngandika, Muru baé jalan maneh, Daniel: sabab ieu pangandika geus ditutup sarta disegel nepi ka mangsa ahir. Loba anu bakal dimurnikeun, dijadikeun bodas, sarta diuji; tapi anu jahat bakal terus ngalakonan kajahatan; jeung moal aya saurang ogé ti antara anu jahat anu bakal ngartos; tapi anu wijaksana bakal ngartos. Jeung ti mangsa kurban sapopoé dileungitkeun, sarta kakajian anu nyababkeun karuksakan ditegakkeun, bakal aya sarébu dua ratus salapan puluh poé. Bagja jalma anu nungguan, sarta nepi ka sarébu tilu ratus tilu puluh lima poé. Tapi maneh, muru baé jalan maneh nepi ka ahir datang: sabab maneh bakal reureuh, sarta nangtung dina bagéan maneh dina ahir poé-poé éta.’”

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

“Eta téh Singa ti kaom Yuda anu muka segel kitab éta sarta maparin ka Yohanes wahyu ngeunaan naon anu kudu kajadian dina poé-poé panungtungan ieu.

“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

“Daniél ngadeg dina bagianna pikeun nyangking kasaksianana anu diségel nepi ka mangsa ahir, nalika warta malaikat kahiji kudu diproklamasikeun ka dunya urang. Ieu perkara-perkara téh kacida pentingna anu taya hinggana dina poé-poé panungtung ieu; tapi sanajan ‘loba anu baris disucikeun, dijadikeun bodas, jeung diuji,’ ‘jalma-jalma jahat baris terus ngalakukeun kajahatan: sarta euweuh sahiji nu jahat anu bakal ngarti.’ Kacida benerna ieu! Dosa téh palanggaran kana hukum Allah; jeung jalma-jalma anu teu daék narima caang ngeunaan hukum Allah moal ngarti kana pangwawaran warta malaikat kahiji, kadua, jeung katilu. Kitab Daniél dibuka segelna dina wahyu ka Yohanes, sarta nganteurkeun urang maju ka adegan-adegan panungtung dina sajarah bumi ieu.

“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.

“Naha dulur-dulur urang baris nginget yén urang keur hirup di tengah bahaya poé-poé panungtungan? Bacakeun Wahyu dina patalina jeung Daniel. Ajarkeun hal-hal ieu.” Testimonies to Ministers, 112–115.