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. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.
Dina taun katilu pamaréntahan Koresy, raja Pérsia, aya hiji perkara anu diwahyukeun ka Daniél, anu dingaranan Béltesyasar; eta perkara teh enya, tapi waktu anu geus ditangtukeun teh lilana panjang; sarta manéhna ngartos kana eta perkara, jeung boga pangarti kana eta tetenjoan. Dina poe-poe eta, kami, Daniél, keur prihatin salila tilu minggu pinuh. Kami henteu ngadahar roti anu ngeunah, daging ogé anggur teu asup ka sungut kami, sarta kami henteu ngurapan diri pisan, nepi ka tilu minggu pinuh kalaksanakeun. Jeung dina poe ka dua puluh opat bulan kahiji, waktu kami keur aya di sisi walungan gede, nya eta Hidékel. Daniél 10:1–4.
During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.
Dina mangsa lambang tilu satengah poé dina Wahyu pasal sabelas, nalika dua saksi éta paéh ngagolér di jalan, hiji “hal” ditepikeun ka Beltesyasar. Saméméhna anjeunna geus ngartos kana “tetenjoan” (mareh), sabab dina pasal kasalapan, Jibril geus sumping sarta méré anjeunna pangarti ngeunaan tetenjoan éta.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Mémang, basa keur kuring keur neneda, malaikat Jibril, anu ku kuring geus katingali dina titingalian ti mimiti, datang kalawan hiber anu gancang, sarta nyabak ka kuring kira-kira dina waktu pangbakti kurban sonten. Tuluy anjeunna maparin katerangan ka kuring, nyarios jeung kuring, pokna, “Eh Daniel, ayeuna kuring geus sumping pikeun maparin ka maneh pangaweruh jeung pangarti. Ti mimiti panyuhun-panyuhun maneh dipidangkeun, parentah geus medal, sarta kuring datang pikeun ngabéjaan ka maneh; sabab maneh téh kacida dipikanyaahna. Ku sabab éta, ngartikeun ieu perkara, sarta titenan titingalian éta.” Daniel 9:21–23.
The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.
“Jalma Jibril, anu” ku Daniél “kungsi katingali dina titingalian ti mimiti,” ngarujuk kana “chazon,” titingalian ngeunaan sajarah nubuat, anu nujul kana Jibril keur nafsirkeun titingalian ngeunaan karajaan-karajaan dina nubuat Kitab Suci ka Daniél dina bab dalapan. Ari “titingalian” anu tuluy ku Daniél kudu diperhatikeun dina bab salapan téh nya éta “mareh,” titingalian ngeunaan penampakan. Saterusna Jibril méré papasingan sajarah tina nubuat dua rébu tilu ratus taun éta ka Daniél.
Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.
Bab salapan geus kagenepan dina taun kahiji Darijus. Nalika Beltesyasar nyatakeun yén manéhna “ngagaduhan pangarti kana tetenjoan,” dina “taun katilu Kores,” manéhna geus ngartos kana tetenjoan “mareh” salila dua taun. Nu ku Beltesyasar kahartos dina “mangsa éta” nalika keur sungkawa téh nyaéta “perkara” éta, nya éta kecap Ibrani “dabar,” sarta éta panjang, sabab mangsa anu geus ditangtukeun téh dua rébu lima ratus dua puluh taun.
Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.
Daniél geus ngartos sabagian tina “éta hal,” sabab anjeunna keur ngalaksanakeun doa Imamat dua puluh genep dina pasal salapan, sarta éta téh doa ngeunaan “éta hal.” Aya paningkatan cahaya ngeunaan “tujuh kali,” anu ku Béltesyasar kahartos salila dua puluh hiji poé perkabungan, sarta paningkatan cahaya kana “tujuh kali” salila poé-poé perkabungan éta, ngalambangkeun paningkatan cahaya kana “tujuh kali” dina taun 1856. Kaum Millerit ogé saméméhna geus nyaho ngeunaan “tujuh kali,” sabab maranéhna geus ngawarwarkeun éta, tapi aya cahaya tambahan anu dimaksudkeun pikeun nguji maranéhna pas dina titik sajarah maranéhna nalika maranéhna ngalih tina gerakan Filadélfia ka Laodikia.
Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.
Poé-poé duka Beltesyasar sajajar jeung sajarah nubuat nalika gerakan Filadelfia ngalih jadi gerakan Laodikea dina taun 1856, tuluy jadi garéja Adventis Laodikea dina taun 1863. Boh sajarah Beltesyasar boh sajarah kaum Millerit ngeunaan nambahanana cahaya kana “tujuh kali,” saluyu jeung peralihan gerakan Laodikea tina malaikat katilu kana gerakan Filadelfia tina saratus opat puluh opat rébu, sarta dina poé-poé duka, nyaéta salila mangsa ngadagoan, nalika cahaya nu leuwih gedé kana “tujuh kali,” kudu diungkabkeun.
Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.
Belteshazzar ngawakilan boh hiji utusan boh hiji gerakan. Dina mangsa kasedihanna, éta utusan kudu ngartos kana “hal” éta, nyaéta Kaleresan, tuluy anjeunna kedah nampilkeun “hal” éta ka hiji gerakan, nalika Mikail ngahirupkeun deui dua saksi dina taun 2023.
The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”
Kecap Ibrani “mareh” (teténjo ngeunaan pintonan Kristus), anu ku Daniél dina ayat kahiji dipikawanoh yén anjeunna ngartos kana éta, dipidangkeun opat kali dina teténjo panungtungan Daniél. Dua kali éta ditarjamahkeun jadi “teténjo,” jeung dua kali deui jadi “pintonan.” Dina kahiji kalina Daniél ngagunakeun éta kecap dina ayat kahiji, anjeunna nandakeun yén anjeunna ngartos kana éta “teténjo,” tapi tilu rujukan séjénna nandakeun Daniél keur ngalaman éta teténjo. Dina ayat genep, beungeut Kristus “saperti ‘pintonan’ kilat.”
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.
Jeung dina poe ka dua puluh opat bulan kahiji, waktu kuring keur aya di sisi walungan gedé, nyaéta Hidékel; tuluy kuring ngangkat panon, sarta ningali, jelema aya saurang maké lawon linen, cangkengna dipingping ku emas murni ti Uphaz: Awakna ogé siga batu béril, rarayna kawas kilat, panonna kawas lampu seuneu, leungeunna jeung sukuna warnana kawas tambaga digosok nepi ka ngagenclang, sarta sora pangandika-Na kawas sora jalma réa. Jeung kuring, Daniel, ngan sorangan anu ningali éta tetenjoan; sabab jalma-jalma anu bareng jeung kuring henteu ningali éta tetenjoan; tapi maranéhna katimpa ku kasieun anu kacida, nepi ka maranéhna lumpat nyumput. Ku sabab kitu kuring kari sorangan, sarta ningali ieu tetenjoan anu agung, jeung teu aya deui kakuatan anu kari dina diri kuring; sabab kaendahan kuring robah dina diri kuring jadi karuksakan, sarta kuring henteu nyésakeun kakuatan. Daniel 10:4–8.
There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.
Aya hiji deui kecap Ibrani anu ditarjamahkeun jadi “vision,” anu baris urang bahas sanggeus urang medar sawatara ciri tina kecap Ibrani “mareh.” Dina ayat-ayat saméméhna, kecap “appearance” téh nyaéta kecap Ibrani “mareh.” Kecap anu sarua ditarjamahkeun jadi “vision” dina ayat genep belas. Dina ayat genep belas, tetenjoan ngeunaan Kristus geus ngajadikeun Daniel kacida sungkawana.
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.
Jeung, ieu aya hiji anu rupana siga sarupa anak-anak manusa noél biwir kami; tuluy kami muka sungut, sarta nyarita, jeung saurna ka anjeunna anu nangtung di hareupeun kami: Ya gusti abdi, ku éta tetenjoan, kasangsaraan abdi geus tumiba ka abdi, sarta abdi geus teu nyésa kakuatan nanaon. Daniel 10:16.
The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.
Kecap Ibrani anu ditarjamahkeun jadi “kasusah,” hartina engsel, jeung “tetempoan” ngeunaan penampakan Kristus anu katingali ku Daniel dina ayat éta jadi muter dina hiji engsel. Hiji “engsel” dina nubuat ngalambangkeun hiji titik balik.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Aya palajaran anu kudu dicokot tina sajarah jaman baheula; sarta paniten dipuseurkeun kana éta, supaya sakumna jalma ngartos yén Allah damel dina galur anu sarua ayeuna saperti Anjeunna salawasna parantos ngalakukeun. Panangan-Na katingali dina padamelan-Na jeung di antara bangsa-bangsa ayeuna, sarua waé jeung saprak Injil mimiti diwartakeun ka Adam di Éden.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Aya mangsa-mangsa anu jadi titik balik dina sajarah bangsa-bangsa jeung garéja. Dina pangersa Allah, nalika rupa-rupa krisis ieu datang, caang pikeun mangsa éta dipaparinkeun. Lamun éta ditarima, aya kamajuan rohani; lamun ditolak, kamunduran rohani jeung karamna iman bakal nuturkeun. Gusti dina pangandika-Na geus muka pagawéan agrésif Injil sakumaha éta geus dilaksanakeun dina mangsa baheula, sarta bakal kénéh lumangsung dina mangsa nu bakal datang, nepi ka konflik panungtungan, nalika kuasa-kuasa satanis bakal ngalakukeun gerakan ahir maranéhna anu pikaheraneun.” Bible Echo, August 26, 1895.
Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.
Ayat genep welas ngalambangkeun hiji titik balik dina sajarah anu keur diwakilan ku Belteshazzar. Éta mangrupakeun titik balik boh pikeun tanduk Républikan (bangsa) boh pikeun tanduk Protestan (garéja). Éta ngalambangkeun hiji krisis, sarta ngalambangkeun titik nalika cahaya husus pikeun sajarah éta dipasihkeun. Titik balik pikeun Daniel kajadian nalika Daniel geus “keuna,” pikeun kadua kalina tina tilu kali. Daniel bakal keuna tilu kali, sarta kadua kalina anjeunna keuna, éta mangrupakeun titik balik pikeun Daniel, sarta éta titik balik téh mangrupa anu kadua tina tilu kali nalika Daniel ningali titingalian “mareh”.
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.
Jeung, ieu, aya saurang anu sarupa jeung rupa putra-putra manusa nyabak biwir kuring; tuluy kuring muka sungut, sarta nyarita, pok ka anjeunna anu nangtung di hareupeun kuring, “Nun gusti abdi, ku lantaran ieu tetempoan, kasangsaraan abdi geus ngadatang ka abdi, sarta abdi geus henteu nyésakeun kakuatan.” Daniel 10:16.
We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.
Urang baris ngadadarkeun tilu panyabaan éta sakeudeung deui. Kahiji tina opat kali kecap “mareh” dipaké ku Daniel, nyaéta kasaksianana yén anjeunna ngartos kana éta tetenjoan, sedengkeun tilu rujukan panungtung ngagambarkeun pangalamanana nalika anjeunna saéstuna ningali éta pintonan. Katilu kalina anjeunna nandaan tetenjoan ngeunaan éta pintonan aya dina ayat dalapan welas, nalika anjeunna kasabak pikeun katilu kalina.
Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.
Tuluy aya deui anu ngadeukeutan ka kuring sarta nyabak ka kuring, anu rupana siga manusa, tuluy anjeunna nguatkeun kuring. Daniel 10:18.
At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.
Dina sentuhan anu kadua, dina ayat genep welas, anu mangrupakeun rujukan kadua kana tetenjoan “marah”, kakuatanana sirna; tapi dina sentuhan anu katilu, kakuatanana dipulihkeun deui. Dina ayat sapuluh, genep welas, jeung dalapan welas, Daniel disentuh. Dina ayat genep, Daniel ningali pintonan Kristus, tuluy Jibril; sarta dina ayat sapuluh, Jibril nyabak Daniel pikeun kahiji kalina.
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Tuluy sim kuring ngangkat panon, sarta neuteup, jeung behold, aya saurang lalaki nu make lawon linen, cangkéngna dipakena ku emas murni ti Uphaz. Awakna ogé kawas beryl, beungeutna saperti kilat, panonna saperti lampu seuneu, leungeunna jeung sukuna warnana saperti tambaga anu digosok nepi ka ngagenclang, sarta sora kecap-kecapna kawas sora jalma réa. Jeung kuring, Daniel, ngan sorangan anu ningali eta tetenjoan; sabab jelema-jelema nu babarengan jeung kuring henteu ningali eta tetenjoan; tapi aya guncangan anu kacida gedéna tumiba ka maranehna, nepi ka maranehna lumpat nyumputkeun diri. Ku sabab kitu kuring ditinggalkeun sorangan, sarta ningali ieu tetenjoan anu agung, jeung taya deui kakuatan anu kari dina diri kuring; sabab kamulyaan raray kuring robah dina diri kuring jadi karuksakan, sarta kuring teu nahan deui kakuatan.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:5–14.
Nanging aku krungu swaraning pangandikane; lan nalika aku krungu swaraning pangandikane, aku tumuli turu banget kanthi pasuryanku tumungkul ing lemah, lan pasuryanku tumuju ing lemah. Lah ana tangan ndemek aku, kang ngedegake aku ana ing dhengkulku lan ing tlapakan tanganku. Banjur Panjenengane ngandika marang aku, He Daniel, wong kang banget kinasihan, mangertia tembung-tembung kang dakucapake marang kowe, lan ngadhega jejeg: amarga saiki aku diutus marang kowe. Lan nalika Panjenengane wus ngandika mangkono marang aku, aku ngadeg kanthi gumeter. Banjur Panjenengane ngandika marang aku, Aja wedi, Daniel: amarga wiwit dina kapisan nalika kowe ngarahake atimu supaya mangerti lan ngasorake awakmu ana ing ngarsane Gusti Allahmu, tembungmu wus kaprungu, lan aku teka marga saka tembungmu. Nanging panggedhene karajaning Persia nentang aku rong puluh siji dina lawase: nanging lah, Mikhael, siji saka para panggedhe kang utama, teka nulungi aku; lan aku tetep ana ing kana bareng karo para ratu ing Persia. Saiki aku teka arep maringi kowe pangerten bab apa kang bakal kadadean marang bangsamu ing dina-dina wekasan: amarga sesanti iku isih kanggo pirang-pirang dina. Daniel 10:5–14.
Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.
Tuluy dina ayat ka genep welas, Daniel diheumpeul pikeun kadua kalina, waktu anjeunna ningali titingalian ngeunaan Kristus.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Sarta nalika anjeunna ngandika kecap-kecap kitu ka kuring, kuring nundukkeun beungeut ka taneuh, sarta jadi teu bisa nyarita. Jeung, behold, aya saurang anu rupana siga putra-putra manusa nyabak biwir kuring; tuluy kuring muka sungut, sarta nyarita, ceuk kuring ka anjeunna anu nangtung di hareupeun kuring, “Nun gusti abdi, ku lantaran tetenjoan ieu kasedihan abdi ngalimpudan ka abdi, sarta teu aya kakuatan nu kari di abdi. Sabab kumaha hamba gusti abdi ieu tiasa nyarita jeung gusti abdi ieu? margi ari abdi mah, harita kénéh teu aya deui kakuatan di jero abdi, malah napas ogé geus euweuh kari di abdi.” Daniel 10:15–17.
Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.
Saterusna Daniel dijamah pikeun katilu kalina, nalika Jibril nembongan, lain Kristus.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.
Tuluy datang deui hiji anu rupana kawas manusa noél ka kuring, sarta anjeunna nguatkeun kuring, sarta ngadawuh, “He manusa anu kacida dipikanyaahna, ulah sieun; katengtreman mugi aya ka anjeun; sing kuat, enya, sing kuat.” Jeung sanggeus anjeunna ngadawuh ka kuring, kuring jadi kuat, tuluy ceuk kuring, “Mugia gusti abdi ngadawuh, margi gusti parantos nguatkeun abdi.” Tuluy anjeunna ngadawuh, “Naha anjeun terang ku naon sababna Kami sumping ka anjeun? Ayeuna Kami bakal mulang deui pikeun perang ngalawan pangeran Persia; sarta lamun Kami parantos angkat, tingali, pangeran Yunani bakal datang. Tapi Kami bakal nembongkeun ka anjeun naon anu kacatet dina kitab bebeneran; sarta teu aya saurang ogé anu nangtung babarengan jeung Kami dina perkara-perkara ieu iwal ti Mikail, pangeran maraneh.” Daniel 10:18–21.
Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.
Daniél kakeueum tilu kali, jeung dina kahiji jeung katilu kalina anjeunna kakeueum ku malaikat Jibril. Dina kadua kalina anjeunna kakeueum, éta ku Kristus. Daniél ngagunakeun kecap Ibrani anu sarua opat kali, tapi dina kahiji tina opat kali éta, dina ayat kahiji, anjeunna keur nyatakeun yén anjeunna ngartos kana “tetempoan” éta. Ngartos hiji bebeneran téh penting, tapi éta henteu sarua jeung ngalaman bebeneran éta, sakumaha anjeunna ngalamanana dina tilu kali anu séjén.
When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.
Nalika poé-poé karungkulan Daniel parantos réngsé, anjeunna dipaparin hiji pangalaman ngeunaan titingalian éta, anu saenyana geus dipikaharti ku anjeunna saméméh poé-poé karungkulanana réngsé. Pangalaman éta diwangun ku tilu léngkah, anu dilambangkeun ku tilu rarampa. Rarampa kahiji jeung rarampa panungtung dilakukeun ku Jibril, ari rarampa nu di tengah dilakukeun ku Kristus. Rarampa kahiji jeung rarampa panungtung téh nya éta hurup kahiji jeung hurup panungtung dina alfabét Ibrani. Dina léngkah kadua éta, Daniel ngakuan kaayaan dirina minangka jalma dosa anu barontak dina hubunganana jeung Pangéranna, ku kituna rarampa nu di tengah ngalambangkeun kabarontakan, sakumaha dilambangkeun ku hurup katilu welas dina alfabét Ibrani.
“But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’
“Tapi Petrus ayeuna teu maliré deui kana parahu atawa muatanana. Mujijat ieu, leuwih ti batan mujijat séjén naon waé anu kungsi disaksian ku anjeunna, pikeun anjeunna mangrupakeun panyingkapan kakawasaan ilahi. Dina Yesus anjeunna ningali Hiji Pribadi anu nyekel sakabéh alam dina kakawasaan-Na. Ayana kaallahan nganyatakeun ka anjeunna kabinanaan dirina sorangan. Kanyaah ka Guruna, era ku kateuimananana sorangan, sukur ku kahandapan Kristus, jeung luhureun sakabéhna, rasa najisna sorangan dina payuneun kasucian anu taya watesna, ngagelegerkeun anjeunna. Nalika rerencanganana keur ngamankeun eusi jaring, Petrus murag sujud di suku Jurusalamet, bari nyarita, ‘Undur ti sim kuring; sabab sim kuring jalma dosa, nun Gusti.’”
“It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.
Éta ayana kasucian ilahi anu sami anu nyababkeun nabi Daniel murag siga jelema paéh di hareupeun malaikat Allah. Anjeunna ngandika, ‘Kaéndahan abdi robah dina diri abdi jadi karuksakan, sareng abdi henteu nyésakeun kakuatan naon-naon.’ Ku kituna, nalika Yesaya ningali kamulyaan Gusti, anjeunna sasauran, ‘Cilaka sim kuring! sabab sim kuring geus binasa; lantaran sim kuring téh jalma anu biwirna najis, sarta sim kuring cicing di tengah-tengah hiji bangsa anu biwirna najis: sabab panon sim kuring geus ningali Sang Raja, PANGERAN sarwa bala.’ Daniel 10:8; Yesaya 6:5. Kamanusaan, kalayan kalemahan jeung dosana, dipaheulakeun dina kontras jeung kasampurnaan kailahian, sarta anjeunna ngarasakeun dirina saréréa kurang pisan jeung teu suci. Kitu deui anu kaalaman ku sakumna jalma anu geus dipaparin hiji paningal kana kabesaran jeung kaagungan Allah.
“Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.
“Petrus sasambat, ‘Minggat ti kami; sabab kami teh jelema nu dosa;’ sanajan kitu manehna tetep nyekel kana sampéan suku Isa, ngarasa yén anjeunna teu bisa dipisahkeun ti Anjeunna. Jurusalamet ngawaler, ‘Ulah sieun; ti ayeuna maneh bakal ngajaring manusa.’ Sanggeus Yesaya ningali kasucian Allah jeung ningali kakeunaan dirina sorangan, kakara anjeunna dipaparin amanat kana pesen ilahi. Sanggeus Petrus dibawa kana panolakan diri jeung gumantung kana kakawasaan ilahi, kakara anjeunna narima panggero kana pagaweanana pikeun Kristus.” The Desire of Ages, 246.
The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.
Visi “mareh” nya éta visi ngeunaan penampilan Kristus, ari malaikat Jibril dipidangkeun ku waktu kadua jeung kaopat Daniel ngagunakeun éta kecap. Dina kahiji kalina, éta mangrupa pernyataan yén Beltesyasar ngartos kana éta visi, ari tilu panungtung ngagambarkeun Daniel ngalaman éta visi. Dina tilu waktos Daniel ngalaman éta visi, anjeunna ogé kakeupeul.
The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”
Kahiji kalina anjeunna kakeunaan ku Jibril téh sanggeus anjeunna ningali pintonan Kristus anu parantos dimulyakeun, sarta éta pangalaman nyésakeun anjeunna dina “saré anu jero bari nyanghareup ka handap, jeung beungeut kuring nembong ka taneuh.” Éta titingalian parantos ngahasilkeun pamisahan, sabab jalma-jalma anu kantos babarengan jeung anjeunna “teu ningali titingalian éta; tapi guncangan anu gedé tumiba ka maranéhna, nepi ka maranéhna lumpat nyumput.” Dina kuciwa anu kahiji, Yeremia “calik nyorangan, ku sabab ku panangan Allah,” sarta dina Belsyasar “teu aya deui kakuatan anu kari” “sabab” “kageulisan”na “robah dina diri”na “jadi karuksakan, jeung” anjeunna “teu nahan kakuatan.”
Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.
Sanggeus Jibril nyabak anjeunna pikeun kahiji kalina, Jibril tuluy ngadudukeun Daniél kana tuur jeung dampal leungeunna. Tuluy anjeunna maréntahkeun ka Daniél sangkan ngartos kana kecap-kecap anu diucapkeunana sarta sangkan nangtung, sarta anjeunna ngalakukeun kitu, sanajan bari ngageter. Jibril tuluy méré ka Daniél hiji papasingan ngeunaan naon anu geus kajadian salila dua puluh hiji poé mangsa Daniél ngungun. Anjeunna ngajelaskeun yén sanggeus bajoang ngalawan raja-raja Persia salila dua puluh hiji poé, Mikail turun ti sawarga pikeun kalibet dina peperangan éta, tuluy Jibril sumping pikeun ngawalon doa-doa Daniél jeung ngajelaskeun ka Daniél “what shall befall thy people in the latter days.” Nalika Mikail turun ti sawarga, Jibril diutus pikeun ngajelaskeun poé-poé panungtungan ka Daniél.
Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.
Panjelasan Jibril dipasihkeun ka Daniél dina ahir dua puluh hiji poé berkabung, anu, dina larapna garis kana garis tina Wahyu pasal sabelas, ngagambarkeun nalika Hizkiél dina pasal tilu puluh tujuh dua kali diparéntahkeun pikeun ngaramal ka tulang-tulang nu paéh, supaya ngahirupkeun dua nabi kaluar tina kuburna. Ieu kajadian nalika Mikaél turun ti sawarga sarta ngahudangkeun deui awak Musa, bari nolak pikeun papaséa jeung Iblis dina kitab Yudas. Daniél masih bakal kénéh kasentuh dua kali deui sanggeus Jibril masihan ka anjeunna gambaran umum ngeunaan poé-poé berkabung.
After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”
Sanggeus Jibril réngsé, Daniel “nyanghareupkeun beungeutna ka taneuh, sarta anjeunna jadi bisu”, tuluy Kristus sorangan “noél” “biwir” Daniel, sarta saterusna Daniel “muka” “bahamna, tuluy nyarita, sarta pok ka anjeunna anu nangtung di hareupeun kuring, Ya gusti abdi, ku lantaran tetenjoan ieu kasedihan abdi datang ka abdi, sarta abdi geus teu nyésakeun tanaga. Sabab kumaha tiasa abdi, palayan gusti abdi ieu, nyarita jeung gusti abdi ieu? margi pikeun abdi, harita kénéh teu aya deui tanaga dina diri abdi, ogé teu aya deui napas anu nyésa dina diri abdi.”
The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.
Pangalaman ningali jeung nyarita jeung Kristus ngahinakeun Daniel nepi ka kana lebu. Anjeunna jadi bisu, jeung bakal tetep kitu lamun Kristus henteu noel biwirna, sakumaha biwir Yesaya geus keno ku bara tina altar.
We will continue this study in the next article.
Urang baris neraskeun ieu ulikan dina artikel salajengna.
“As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.
“Wanci Yesaya ningali ieu panyingkapan ngeunaan kamulyaan jeung kaagungan Pangeranna, anjeunna kakeueum ku rasa kana kasucian jeung kahadéan Allah. Kacida seukeutna bédana antara kasampurnaan Nu Nyiptana anu taya bandingna jeung lalampahan dosa jalma-jalma anu, babarengan jeung dirina, geus lila kaasup di antara umat pilihan Israil jeung Yuda! ‘Cilaka ka kaula!’ ceuk anjeunna; ‘sabab kaula geus binasa; lantaran kaula teh jalma anu biwirna najis, jeung kaula cicing di tengah-tengah bangsa anu biwirna najis: sabab panon kaula geus ningali Raja, PANGERAN semesta alam.’ Ayat 5. Bari nangtung, saolah-olah, dina cahaya pinuh tina ayana Ilahi di jero pangsucina anu pangjero, anjeunna sadar yen lamun diantep dina kakurangan jeung kateumampuhna sorangan, anjeunna moal pisan sanggup ngalaksanakeun pancén anu geus dipapatahan ka anjeunna. Tapi saurang seraf diutus pikeun ngaleungitkeun kasusah haténa jeung nyayagikeun anjeunna pikeun misi anu agung. Hiji bara hirup tina altar diteundeun kana biwirna, dibarengan ku kecap-kecap, ‘Tingali, ieu geus noél biwir maneh; jeung kasalahan maneh geus dipiceun, sarta dosana geus disucikeun.’ Tuluy kadéngé sora Allah nu ngandika, ‘Saha anu ku Kami rek diutus, jeung saha anu rek indit pikeun Kami?’ sarta Yesaya ngawaler, ‘Ieu kaula; utus kaula.’ Ayat 7, 8.”
“The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.
“Nu nganjang ti sawarga maréntahkeun ka utusan anu keur ngadagoan, ‘Indit, tuluy béjakeun ka bangsa ieu, Maranéh enya ngadéngé, tapi ulah ngartos; Jeung enya ningali, tapi ulah ngaraos. Jadikeun hate bangsa ieu kandel, Jeung beuratkeun ceulina, sarta peureumkeun panonna; Supaya maranéhna ulah ningali ku panonna, jeung ulah ngadéngé ku ceulina, Jeung ulah ngartos ku haténa, Jeung tobat, sarta cageur.’ Ayat 9, 10.
“The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?
“Kawajiban nabi téh écés; anjeunna kudu ngagero ku sorana pikeun ngalawan kajahatan-jajahatan anu keur marak. Tapi anjeunna sieun narima éta pancén lamun henteu aya heula sawatara panyanggem harepan. ‘Gusti, dugi ka iraha?’ pokna nanya. Ayat 11. Naha teu aya saurang ogé ti umat pilihan-Mu anu bakal ngartos, tobat, jeung disageurkeun?”
“His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.
“Beban jiwana pikeun Yuda anu geus sesat moal dipikul kalayan sia-sia. Pancénna moal sagemblengna teu ngahasilkeun buah. Sanajan kitu, kajahatan-kajahatan anu geus nambahan salila loba turunan teu bisa disingkirkeun dina mangsana. Sapanjang hirupna anjeunna kudu jadi guru anu sabar tur wani—nabi pangharepan sakaligus nabi kabinasaan. Sanggeus maksud ilahi ahirna kalaksanakeun, hasil lengkep tina usaha-usahana, jeung tina pagawean sakabéh utusan Allah anu satia, bakal katémbong. Hiji sesa bakal disalametkeun. Supaya hal ieu bisa kajadian, amanat-amanat pangéling-ngéling jeung panyuhun ka bangsa anu barontak éta kudu ditepikeun, saur PANGERAN: ‘Nepi ka kota-kota jadi ruruntuhan taya nu nyicingan, Jeung imah-imah taya jalma, Jeung nagrina jadi pisan suwung, Jeung PANGERAN geus ngajauhkeun manusa ka tempat anu jauh, Jeung aya paninggalan anu gedé di tengah-tengah nagri.’ Ayat 11, 12.
“The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.
“Hukuman-hukuman beurat nu bakal nimpah ka jalma-jalma anu teu tobat,—perang, pangbuangan, panindesan, leungitna kakawasaan jeung gengsi di antara bangsa-bangsa,—sakabéh ieu kudu datang supaya jalma-jalma anu bakal ngakuan dina éta sagala panangan Allah anu kaganggu ku dosa tiasa dipingpin kana panobatan. Sapuluh kaom ti karajaan kalér moal lila deui bakal disebarkeun ka antara bangsa-bangsa jeung kota-kotana ditinggalkeun jadi ruruntuhan; pasukan-pasukan pangancur ti bangsa-bangsa musuh bakal nyapu tanah maranéhna deui-deui; malah ahirna Yerusalem ogé bakal rubuh, sarta Yuda bakal dibawa kana panangkaran; nanging Tanah Perjangjian moal salamina ditinggalkeun sakabéhna. Jaminan ti nu nganjang ti sawarga ka Yesaya nyaéta kieu: ‘Di jerona masih bakal aya sapersapuluh, Jeung éta bakal balik deui, tuluy bakal dihakan: Saperti tangkal teil, jeung saperti tangkal oak, Nu hakekatna tetep aya dina éta, lamun maranéhna muragkeun daun-daunna: Kitu ogé bibit anu suci bakal jadi hakekatna.’ Ayat 13.”
“This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.
“Jaminan ngeunaan kacumponan ahir tina maksud Allah ieu mawa kawani kana manah Yesaya. Naon atuh lamun kakawasaan-kakawasaan dunya ngahijikeun diri ngalawan Yuda? Naon atuh lamun utusan Gusti nyanghareupan panolakan jeung panglawan? Yesaya geus ningali Sang Raja, PANGERAN sarwa balad; anjeunna geus ngadangu pupujian para serafim, ‘Sakumna bumi pinuh ku kamulyaan-Na;’ anjeunna boga jangji yén pesen-pesen Yéhuwa ka Yuda anu murtad bakal dibarengan ku kakawasaan Roh Suci anu ngayakinkeun; jeung nabi éta dikuatkeun pikeun pagawean anu aya di hareupeunana. Ayat 3. Sapanjang misi anjeunna anu panjang jeung beurat, anjeunna mawa dina dirina pangéling-ngéling kana ieu titingalian. Salila genep puluh taun atawa leuwih anjeunna nangtung di hareupeun urang Yuda minangka nabi pangharepan, beuki wani jeung beuki wani deui dina ramalan-ramalanna ngeunaan kameunangan garéja di mangsa nu bakal datang.” Prophets and Kings, 307–310.