Daniel is identified in chapter ten, as being resurrected from the days of mourning by the three-step process of the everlasting gospel. Gabriel then provides Daniel with the prophetic history of chapter eleven, thus identifying the history of the light of the great River Hiddekel.
Dina bab sapuluh, Daniel dicirian minangka jalma anu dihudangkeun deui tina mangsa karungkadan ku prosés tilu léngkah tina injil anu langgeng. Saterusna Jibril maparin ka Daniel sajarah nubuat dina bab sabelas, ku kituna nandaan sajarah cahaya ti walungan gedé Hidékel.
“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 the apostles have written under the inspiration of the 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 the Lord God of heaven and His law are to be exalted.
“Kudu aya kabutuhan pikeun nalungtik Firman Allah kalayan leuwih raket. Hususna, Daniel jeung Wahyu kudu meunang perhatian saperti can kungsi saméméhna dina sajarah pagawéan urang. Bisa jadi aya sawatara widang anu kirang urang carioskeun ngeunaan kakawasaan Romawi jeung kapapaan, tapi urang kudu ngagero perhatian kana naon anu geus ditulis ku para nabi jeung para rasul dina ilham Roh Allah. Roh Suci parantos ngatur sagala hal, boh dina dipasihkeunana nubuat, boh dina kajadian-kajadian anu digambarkeunana, pikeun ngajar yén agén manusa kudu dijauhkeun tina paningal, disumputkeun di jero Kristus, sarta Gusti Allah sawarga jeung hukum-Na kudu diagungkeun.
“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. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“Bacalah kitab Daniel. Ingatlah kembali, butir demi butir, sejarah kerajaan-kerajaan yang dilambangkan di sana. Pandanglah para negarawan, dewan-dewan, bala tentara yang perkasa, dan lihatlah bagaimana Allah bekerja untuk merendahkan kesombongan manusia, dan merebahkan kemuliaan insani ke dalam debu. Hanya Allah sajalah yang dinyatakan sebagai Mahabesar. Dalam penglihatan nabi itu Ia tampak menjatuhkan seorang penguasa yang kuat dan menegakkan yang lain. Ia dinyatakan sebagai Raja semesta alam, yang akan menegakkan kerajaan-Nya yang kekal—Yang Lanjut Usianya, Allah yang hidup, Sumber segala hikmat, Penguasa masa kini, Penyingkap masa depan. Bacalah dan pahamilah betapa miskin, betapa rapuh, betapa singkat umurnya, betapa sesat, betapa bersalahnya manusia ketika ia mengangkat jiwanya kepada kesia-siaan.”
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
“Roh Suci ngaliwatan Yesaya ngarahkeun perhatian urang ka Allah, Allah anu hirup, minangka obyék utama tina panitén—ka Allah sakumaha dinyatakeun dina Kristus. ‘Pikeun urang geus lahir saurang anak, pikeun urang geus dipaparinkeun saurang putra: sarta pamaréntahan bakal aya dina taktak-Na: jeung ngaran-Na bakal disebut Éndah, Panaséhat, Allah anu Perkasa, Rama anu Langgeng, Pangeran Katengtreman’ [Isaiah 9:6].”
“The light that Daniel received direct 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 have come to pass.” Manuscript Releases, volume 16, 333, 334.
“Caang anu ditampi ku Daniel langsung ti Allah dipasihkeun hususna pikeun poé-poé panungtungan ieu. Titingalian anu anjeunna tingali di sisi Walungan Ulai jeung Hiddekel, walungan-walungan agung di Sinear, ayeuna keur lumangsung kana pamekaran kacumponanana, sarta sagala kajadian anu geus diprediksikeun baris geura kajadian.” Manuscript Releases, jilid 16, 333, 334.
The Holy Spirit “so shaped matters” in the giving of the prophecy “and events” of Daniel’s last vision that the first chapter (ten), represents the experience of God’s people in the latter days, as does the last chapter (twelve). The shaping of those three chapters that make up the light of the Hiddekel River, that “was given especially for these last days,” was designed to bear the three-step definition of “truth.” In the first agreeing with the last, and the middle representing rebellion, we have not only the structure of the Hebrew word “truth,” which was created by the first, thirteenth and last letter of the Hebrew alphabet, but we also see the signature of Alpha and Omega.
Roh Suci “ku cara kitu ngawangun sagala hal” dina dipasihkeunana nubuat éta “jeung kajadian-kajadian” tina tetingalian panungtungan Daniel, nepi ka bab kahiji (sapuluh), ngagambarkeun pangalaman umat Allah dina poé-poé panungtungan, sakumaha ogé bab panungtungan (dua belas). Wangun tina tilu bab éta anu ngawangun cahaya Walungan Hiddekel, anu “dipasihkeun husus pikeun poé-poé panungtungan ieu,” geus dirarancang pikeun mawa harti tilu-léngkah tina “bebeneran.” Dina anu kahiji saluyu jeung anu panungtungan, sarta anu tengah ngawakilan pambrontakan, urang henteu ngan ukur manggihan struktur kecap Ibrani “bebeneran,” anu diwangun ku hurup kahiji, ka tilu belas, jeung panungtungan tina alfabét Ibrani, tapi urang ogé ningali tandatangan Alfa jeung Omega.
Daniel chapter ten identifies the one hundred and forty-four thousand who understand both the “chazon” vision of the twenty-five hundred and twenty years, and the “mareh” vision of the twenty-three hundred years. Not only do they understand those two visions, but they possess the experience of justification by faith that is produced by the feminine and causative “marah” vision of “the appearance”.
Daniél pasal sapuluh netelakeun saratus opat puluh opat rébu anu ngartos duanana titingalian “chazon” ngeunaan dua rébu lima ratus dua puluh taun, jeung titingalian “mareh” ngeunaan dua rébu tilu ratus taun. Maranéhna lain ngan ukur ngartos éta dua titingalian, tapi ogé mibanda pangalaman dibenerkeun ku iman anu dihasilkeun ku titingalian “marah” anu sipatna feminin jeung kausatif ngeunaan “penampakan”.
“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.
Pikeun pikiran jeung jiwa, kitu deui pikeun raga, hukum Allah netepkeun yén kakuatan kahontal ku usaha. Latihanlah anu ngamekarkeun. Saluyu jeung hukum ieu, Allah geus nyadiakeun dina firman-Na sarana pikeun ngamekarkeun akal jeung rohani.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
Alkitab ngandung sakabéh prinsip anu diperlukeun ku manusa pikeun dipikaharti, sangkan maranéhna layak boh pikeun kahirupan ieu boh pikeun kahirupan anu bakal datang. Jeung prinsip-prinsip ieu bisa dipikaharti ku saréréa. Teu aya saurang ogé anu miboga sumanget pikeun ngahargaan pangajaranana anu bisa maca hiji petikan tunggal tina Alkitab tanpa meunang tina éta hiji pikiran anu mangpaat. Tapi pangajaran Alkitab anu pangajénna henteu bisa kahontal ku ulikan anu sakapeung atawa anu teu nyambung. Sistem gedé bebeneranana henteu ditepikeun ku cara anu bisa kahartikeun ku nu maca anu gancang-gancang atawa anu teu taliti. Loba tina harta karunna perenahna jauh di handapeun beungeut, sarta ngan bisa kahontal ku panalungtikan anu tigin jeung usaha anu terus-terusan. Bebeneran-bebeneran anu ngahiji jadi éta kasagemblengan anu agung kudu dipaluruh jeung dikumpulkeun, ‘di dieu saeutik, di ditu saeutik.’ Yesaya 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.
“Lamun ku kituna disaliksik jeung dihijikeun, éta sakabéhna bakal kapanggih cocog sampurna silih luyukeun. Unggal Injil mangrupa panglengkep pikeun nu séjén, unggal nubuat mangrupa katerangan pikeun nu séjénna, unggal bebeneran mangrupa pamekaran tina bebeneran séjén. Perlambang-perlambang dina tatanan Yahudi dijentrekeun ku Injil. Unggal asas dina firman Allah miboga tempatna, unggal kanyataan miboga harti jeung patalina. Jeung susunanana anu lengkep, boh dina rarancang boh dina palaksanaanana, mere kasaksian ngeunaan Pangarangna. Susunan anu saperti kitu moal bisa dirarancang atawa diwujudkeun ku pikiran naon waé iwal ku pikiran Anu Teu Wates.”
“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.
Dina nalungtik rupa-rupa bagianna sarta ngulik patalina silih hubunganana, kamampuhan anu pangluhurna dina akal manusa ditimbalan kana kagiatan anu kacida sengitna. Teu saurang ogé anu bisa kalibet dina pangajaran anu saperti kitu tanpa mekarkeun kakuatan pikiran.
“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.
“Jeung ajén méntal tina diajar Kitab Suci téh henteu ngan saukur aya dina nalungtik bebeneran jeung ngahijikeunana. Éta ogé aya dina tarékah anu diperlukeun pikeun nyangkem jejer-jejer anu dipidangkeun. Pikiran anu ngan ukur dipaké pikeun urusan sapopoé anu biasa baé, bakal jadi kerdil jeung lemah. Lamun éta teu kungsi dibebenah pikeun ngartos bebeneran-bebeneran anu agung jeung jembar pangaruhna, lila-lila éta bakal leungit kakuatan pikeun mekar. Salaku pangjaga tina kamunduran ieu, jeung pangdorong kana kamekaran, euweuh deui anu bisa nyaruaan diajar firman Allah. Salaku sarana palatihan intelektual, Kitab Suci leuwih mujarab tibatan buku naon waé séjénna, atawa sakumna buku séjénna lamun dihijikeun. Kaagungan jejer-jejerna, kasederhanaan anu mulya tina ungkara-ungkarana, kaéndahan gambaran-gambaranna, ngajadikeun pikiran hudang jeung kaangkat ku cara anu teu bisa dipilampah ku naon waé nu séjén. Teu aya palajaran séjén anu sanggup maparin kakuatan méntal saperti tarékah pikeun nyangkem bebeneran-bebeneran wahyu anu kacida agungna. Pikiran anu ku kituna dipapandékeun jeung pikiran-pikiran ti Anu Taya Wates, moal bisa henteu bakal ngalegaan jeung jadi beuki kuat.
“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.
“Jeung leuwih ageng deui nya éta kakawasaan Alkitab dina ngamekarkeun sipat rohani. Manusa, anu dijadikeun pikeun ngahiji dina pasamoan jeung Allah, ngan dina pasamoan anu kitu waé manéhna bisa manggihan hirupna anu sajati jeung kamekaranana. Dijadikeun pikeun manggihan dina Allah kabungahna anu pangluhurna, dina naon baé lian manéhna moal bisa manggihan anu sanggup nenangkeun kahayang haté, sanggup nyugemakeun lapar jeung halabhab jiwa. Sing saha anu, kalayan sumanget anu tulus tur daék diajar, nalungtik firman Allah, bari narékahan ngartos kana bebeneranana, bakal dihijikeun jeung Pangarangna; jeung, kajaba ku pilihan dirina sorangan, moal aya watesna kana kamungkinan-kamungkinan kamekaranana.
“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.
“Dina rupa-rupa gaya jeung jejerna anu lega, Alkitab miboga hal anu matak narik pikeun unggal pikiran sarta ngagerakkeun unggal hate. Dina kaca-kacana kapanggih sajarah anu pangkolotna; riwayat hirup anu pangnyatakeun kahirupan sakumaha saenyana; asas-asas pamaréntahan pikeun ngadalikeun nagara, pikeun ngatur rumah tangga—asas-asas anu ku hikmah manusa can kungsi aya tandinganana. Éta ngandung filsafat anu pangjerona, puisi anu pangamisna jeung pangluhurna, anu pangpinuh ku rasa jeung anu pangmatak nalangsa. Tulisan-tulisan Alkitab, sanajan ditilik ukur tina éta segi, nilaina taya babandinganana leuwih luhur tibatan karya pangarang manusa mana baé; nanging anu wengkuanana leuwih jembar tanpa wates, anu nilaina leuwih agung tanpa wates, nyaéta lamun éta dititenan dina patalina jeung pamikiran puseur anu agung. Lamun ditingali dina cahaya éta pamikiran, unggal jejer meunang harti anu anyar. Dina bebeneran-bebeneran anu ditepikeun kalawan pangsaderhana, kakandung asas-asas anu satangkung langit sarta anu ngawengku kalanggengan.”
“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.” Education, 123–125.
“Téma puseurieuneun Alkitab, téma anu jadi puseur pangrangkep sakabéh téma séjén dina sakuliah éta kitab, nyaéta rencana panebusan, nyaéta mulangkeun deui dina jiwa manusa gambar Allah. Ti mimiti isarat pangheulana ngeunaan pangharepan dina hukuman anu diucapkeun di Éden nepi ka jangji anu mulya dina kitab Wahyu, ‘Aranjeunna bakal ningali rarayna-Na; jeung ngaran-Na bakal aya dina tarang maranéhna’ (Wahyu 22:4), inti unggal kitab jeung unggal bagéan dina Alkitab nyaéta panyingkab téma anu matak héran ieu,—pangluhurna martabat manusa,—kakawasaan Allah, ‘anu maparin ka urang kameunangan ku jalan Gusti urang Yesus Kristus.’ 1 Korinta 15:57.” Education, 123–125.
In the passage just cited it is identified that the Bible, when considered from any avenue of literature, is by far superior to any human production. Sister White stated, “In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic,” and that “such a structure no mind but that of the Infinite could conceive or fashion.”
Dina petikan nu kakara dicutat éta ditepikeun yén Alkitab, lamun ditilik tina sagala widang kasastraan, jauh leuwih unggul tibatan sagala karya manusa. Sister White nyatakeun, “Dina kaca-kacana kapanggih sajarah nu pangkolotna; biografi nu pangsajatina kana kahirupan; prinsip-prinsip pamaréntahan pikeun ngadalikeun nagara, pikeun ngatur rumah tangga—prinsip-prinsip nu can kungsi bisa disaruaan ku hikmah manusa. Eta ngandung filsafat nu pangjerona, puisi nu pangmanisna jeung nu pangluhurna, nu pangpinuhna ku rasa jeung nu pangmatak harunya,” sarta yén “wangunan anu saperti kitu teu aya pikiran iwal ti Pikiran Nu Maha Teu Aya Watesna nu bisa ngabayangkeun atawa ngabentukna.”
All the recognized rules of humanity that identify the rules that provide the structure of literature are surpassed by the Bible. The principles that are presented in universities of humanity, which identify the difference between average or lesser literature, all the way to the masterpieces of human literature, are all surpassed by the Bible. With that in mind, it is worth recognizing that the climax, the grand conclusion of the prophetic testimony of the entire Bible, is represented in Daniel’s last vision. It is the capstone of the prophetic testimony, and there is no climax in human literature that comes close to the testimony of Daniel chapter eleven, beginning in verse one and continuing on through chapter twelve verse four.
Sakabéh aturan kamanusaan anu dipikawanoh, anu nangtukeun aturan-aturan nu mere struktur kana sastra, kasalip ku Alkitab. Prinsip-prinsip anu diajarkeun di paguron luhur kamanusaan, anu ngabédakeun antara sastra biasa atawa nu leuwih handap nepi ka karya-karya agung sastra manusa, sadayana kasalip ku Alkitab. Ku kituna, pantes dipikanyaho yén klimaks, kacindekan agung tina kasaksian nubuat sakuliah Alkitab, kagambarkeun dina tetempoan panungtungan Daniel. Éta téh batu panutup tina kasaksian nubuat, sarta taya klimaks dina sastra manusa anu bisa ngadeukeutan kana kasaksian Daniel pasal sabelas, dimimitian dina ayat hiji tur diteruskeun nepi ka pasal dua belas ayat opat.
In the book of Revelation, all the books of the Bible meet and end, and in the revelation the same lines of prophecy are taken up as in the book of Daniel, but in relation to one-another the book of Daniel is the first mention, and Revelation the last. Everything exists in the first mention, and everything exists in the book of Daniel, and the climax to the book is the vision given by the Hiddekel River. The climax to the events represented in that vision begin in verse forty, and continue until the book is sealed in verse four of chapter twelve. Those verses represent the grand finale of every prophetic truth ever uttered or recorded by the holy men of old, including Sister White.
Dina kitab Wahyu, sakabéh kitab dina Alkitab patepung jeung ditutup, sarta dina wahyu éta garis-garis nubuat anu sarua deui dicokot saperti dina kitab Daniel; nanging dina patalina hiji jeung anu séjén, kitab Daniel mangrupa panyebutan anu kahiji, sedengkeun Wahyu anu panungtung. Sagalana aya dina panyebutan anu kahiji, jeung sagalana aya dina kitab Daniel, sarta puncak tina éta kitab nya éta titingalian anu dipasihkeun di walungan Hiddekel. Puncak tina kajadian-kajadian anu dilambangkeun dina titingalian éta dimimitian dina ayat kaopat puluh, sarta terus nepi ka éta kitab disegel dina ayat kaopat tina pasal dua welas. Ayat-ayat éta ngawakilan pamungkas anu agung tina unggal bebeneran nubuat anu kantos diucapkeun atawa dicatet ku jalma-jalma suci jaman baheula, kaasup Sister White.
What leads up to that conclusion in chapter eleven are histories within the chapter that provide witnesses to the correct understanding of the last six verses of chapter eleven, where the threefold enemies of the dragon, the beast and the false prophet are now leading the world to the close of human probation. Sister White directly identifies this internal principle.
Nu ngantunkeun kana kacindekan éta dina pasal sawelas nya éta sajarah-sajarah anu aya di jero éta pasal, anu mere kasaksian kana pamahaman anu leres ngeunaan genep ayat panungtungan dina pasal sawelas, tempat musuh-musuh tilu rangkep, nya éta naga, sato galak, jeung nabi palsu, ayeuna keur mingpin dunya ka panutupan masa cobaan manusa. Sister White sacara langsung ngaidéntifikasi prinsip internal ieu.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
“Urang teu boga waktu pikeun dipiceun. Mangsa-mangsa kasusah aya di payuneun urang. Dunya keur kagugah ku sumanget perang. Moal lila deui adegan-adegan kasusah anu disebutkeun dina nubuatan bakal kajadian. Nubuatan dina Daniel pasal ka-sebelas geus ampir ngahontal kacumponan lengkepna. Loba bagian tina sajarah anu geus kajadian dina kacumponan nubuatan ieu bakal diulang deui. Dina ayat ka-tilu puluh disebutkeun hiji kakawasaan anu ‘bakal kuciwa, tuluy mulang, sarta ngabogaan amarah ngalawan perjangjian suci: kitu kénéh anu bakal dipigawéna; malah manehna bakal mulang deui, sarta sapamadegan jeung jalma-jalma anu ninggalkeun perjangjian suci. Jeung pasukan-pasukan bakal nangtung di pihakna, sarta maranéhna bakal ngotoran tempat suci kakuatan, sarta bakal nyabut kurban sapopoe, sarta maranéhna bakal nempatkeun kajijikan anu nyababkeun karuksakan. Jeung jalma-jalma anu durhaka ngalawan perjangjian bakal diruksak ku manehna ku cara pangibul; tapi umat anu nyaho ka Allahna bakal kuat, sarta bakal ngalakukeun perkara-perkara anu agung. Jeung jalma-jalma anu ngarti di antara umat bakal ngajar loba jelema; sanajan kitu maranéhna bakal ragrag ku pedang, ku seuneu, ku panangkaran, jeung ku rampasan, salila loba poé. Ayeuna lamun maranéhna ragrag, maranéhna bakal ditulungan ku pitulung anu saeutik; tapi loba anu bakal napel ka maranéhna ku pangibul. Jeung sawatara ti antara jalma-jalma anu ngarti bakal ragrag, pikeun nguji maranéhna, jeung pikeun nyucikeun, jeung pikeun ngajadikeun maranéhna bodas, nepi ka mangsa ahir: sabab ieu masih pikeun hiji mangsa anu geus ditangtukeun. Jeung raja éta bakal ngalakukeun nurutkeun kahayangna sorangan; sarta manehna bakal ngangkat dirina, jeung ngamulyakeun dirina saluhureun unggal allah, sarta bakal nyarita hal-hal anu matak heran ngalawan Allahna sagala allah, sarta bakal hasil nepi ka amarah éta réngsé: sabab anu geus ditangtukeun éta bakal dilaksanakeun.’ Daniel 11:30–36.”
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“Pamandangan anu sarupa jeung anu diterangkeun dina ieu kecap-kecap baris kajadian. Urang ningali bukti yén Iblis keur gancang ngarebut pangawasa kana pikiran manusa anu teu miboga sieun ka Allah di hareupeun maranéhna. Sing sakumna maca jeung ngartos kana nubuat-nubuat dina ieu kitab, sabab ayeuna urang keur asup kana mangsa kasusah anu geus diomongkeun:”
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. 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.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
“‘Jeung dina waktu éta Mikael bakal ngadeg, pangéran agung anu nangtung pikeun anak-anak bangsamu; sarta bakal aya mangsa kasusah, anu tacan kungsi aya ti saprak aya hiji bangsa nepi ka waktu éta kénéh; sarta dina waktu éta bangsamu bakal disalametkeun, nyaéta sakur anu kapanggih ditulis dina éta kitab. Jeung loba ti antara maranéhanana anu sare dina lebu bumi bakal hudang, sawaréh kana hirup langgeng, jeung sawaréh kana hina jeung kacela langgeng. Jeung anu wijaksana bakal caang lir kacaangan cakrawala; jeung anu mawa loba jalma kana kabeneran bakal lir béntang salalanggengna. Tapi maneh, eh Daniel, tutup kecap-kecap ieu, jeung segel éta kitab, nepi ka mangsa ahir: loba anu bakal bulak-balik, sarta pangaweruh bakal nambahan.’ Daniel 12:1–4.” Manuscript Releases, nomer 13, 394.
In this passage Sister White first references Daniel chapter eleven and then identifies the principle “that much of the history which has taken place in fulfillment of this prophecy will be repeated.” She then directly quotes verse thirty to thirty-six and follows with the statement that, “scenes similar to those described in these words will take place.” After identifying verse thirty to thirty-six, and saying scenes similar to those verses will take place, she then identifies the close of probation, when Michael stands up in verse one of chapter twelve. In doing so, she is isolating those seven verses, and placing them in the history which immediately precedes Michael standing up.
Dina ieu petikan, Sister White mimitina ngarujuk kana Daniel pasal sabelas, tuluy netelakeun prinsip yén “seueur tina sajarah anu geus kajadian dina minuhan nubuat ieu bakal kaulangan.” Saterusna anjeunna langsung ngutip ayat tilu puluh nepi ka tilu puluh genep, sarta diteruskeun ku pernyataan yén, “adegan-adegan nu sarupa jeung anu digambarkeun dina kecap-kecap ieu bakal kajadian.” Sanggeus nandaan ayat tilu puluh nepi ka tilu puluh genep, sarta nyebutkeun yén adegan-adegan nu sarupa jeung ayat-ayat éta bakal kajadian, anjeunna tuluy nandaan panutupan mangsa pangbakalan, nalika Mikael nangtung dina ayat hiji tina pasal dua belas. Ku kituna, anjeunna keur misahkeun tujuh ayat éta, sarta nempatkeunana dina sajarah anu langsung miheulaan Mikael nangtung.
More than once we have addressed the history of verses thirty to thirty-six, and how they parallel verses forty to forty-five of Daniel eleven, and we will now begin to consider other periods of prophetic history in chapter eleven that is repeated in those final six verses. However, before we do we will once again present a brief summary of the parallel of verses thirty to thirty-six with verses forty to forty-five.
Leuwih ti sakali urang geus ngabahas sajarah ayat tilu puluh nepi ka tilu puluh genep, sarta kumaha éta sajajar jeung ayat opat puluh nepi ka opat puluh lima tina Daniel sabelas, jeung ayeuna urang baris mimiti nalungtik période-période séjén dina sajarah nubuat dina pasal sabelas anu diulang deui dina genep ayat panungtungan éta. Sanajan kitu, saméméh urang ngalakukeun éta, urang baris sakali deui nyangking ringkesan pondok ngeunaan kasajajaran ayat tilu puluh nepi ka tilu puluh genep jeung ayat opat puluh nepi ka opat puluh lima.
Verse thirty marks the transition from pagan Rome to papal Rome. That transitional history is addressed in a variety of prophetic passages that identify such dates as the years 330, 508, 533 and 538. There are other prophetic markers in the transition from the fourth kingdom to the fifth kingdom of Bible prophecy, but in verse thirty-one pagan Rome stands up for the papacy, as represented by Clovis in the year 496. The pagan powers initially represented by Clovis in the verse accomplish the work of removing any pagan resistance (the daily) to the rise of the papacy by the year 508. The warfare of those times brings destruction against the City of Rome during that history as represented by the “sanctuary of strength”, and by the year 538, the pagan powers place the papacy on the throne of the earth, and she then passes a Sunday law at the Council of Orleans.
Ayat tilu puluh nandaan peralihan ti Roma kapir ka Roma kapapaan. Sajarah peralihan éta dibahas dina rupa-rupa petikan nubuat anu nandaan tanggal-tanggal saperti taun 330, 508, 533, jeung 538. Aya pananda-pananda nubuat séjén dina peralihan ti karajaan kaopat ka karajaan kalima dina nubuat Alkitab, tapi dina ayat tilu puluh hiji Roma kapir nangtung pikeun kapapaan, sakumaha diwakilan ku Clovis dina taun 496. Kakawasaan-kakawasaan kapir anu mimitina diwakilan ku Clovis dina ayat éta ngalaksanakeun pagawéan miceun sagala panolakan kapir (anu sapopoé) kana naékna kakawasaan kapapaan nepi ka taun 508. Perang-perang dina mangsa éta mawa karuksakan ngalawan Kota Roma salila sajarah éta, sakumaha diwakilan ku “tempat suci kakawasaan”, sarta dina taun 538, kakawasaan-kakawasaan kapir nempatkeun kapapaan dina tahta bumi, tuluy manéhna ngaluarkeun hiji hukum Minggu dina Konsili Orleans.
Verses thirty-two through thirty-six identify the murderous warfare the papacy then brought against God’s faithful during the twelve hundred and sixty years of the Dark Ages. Ultimately the papacy comes to her end in verse thirty-six. In verse forty, Reagan formed a secret alliance with the antichrist, marking when the resistance of Protestantism had been taken away, as represented by the year 508. Reagan’s commitment of finances and military might had been typified by the “arms” standing up for the papacy in 496. The destruction of pagan Rome’s sanctuary of strength, represented by the city of Rome, typifies the destruction of the US Constitution at the soon coming Sunday law, for the Constitution is the sanctuary of strength for the United States. At the Sunday law the papacy will once again be placed upon the throne of the earth, as represented by the year 538.
Ayat tilu puluh dua nepi ka tilu puluh genep nandaan peperangan nu nyéwakeun getih anu tuluy dibawa ku kapausan ngalawan umat satia Allah salila sarébu dua ratus genep puluh taun dina Jaman Poék. Tungtungna, dina ayat tilu puluh genep, kapausan ngahontal tungtungna. Dina ayat opat puluh, Reagan ngawangun hiji pakumpulan rusiah jeung antikristus, anu nandaan waktu nalika daya tahan Protestanisme geus disingkirkeun, sakumaha dilambangkeun ku taun 508. Kasatiaan Reagan dina nyangking dana jeung kakawasaan militér geus dilambangkeun ku “panangan” anu nangtung pikeun ngadukung kapausan dina taun 496. Karuksakan tempat suci kakuatan Roma kapir, anu dilambangkeun ku kota Roma, ngalambangkeun karuksakan Konstitusi AS dina hukum Minggu anu baris geura datang, sabab Konstitusi téh mangrupa tempat suci kakuatan pikeun Amérika Sarikat. Dina hukum Minggu, kapausan bakal sakali deui ditempatkeun dina tahta bumi, sakumaha dilambangkeun ku taun 538.
Then will begin the final period of murderous papal persecution brought against God’s faithful as occurred in the Dark Ages from 538 unto 1798. This will lead to the close of human probation, when Michael stands up, as represented by 1798, when the papacy, who had prospered for twelve hundred and sixty years, received the indignation of the deadly wound.
Tuluy bakal dimimitian mangsa pamungkas panganiayaan papal anu maehan, anu ditimpakeun ka umat Allah anu satia, sakumaha kajadian dina Jaman Poék ti 538 nepi ka 1798. Ieu bakal nuntun kana panutupan mangsa kasempetan manusa, nalika Mikhaél nangtung, sakumaha dilambangkeun ku 1798, nalika kapapaan, anu geus makmur salila sarébu dua ratus genep puluh taun, nampi bebenduna tatu nu matak paéh.
We will continue this study in the next article.
Urang bakal neruskeun ieu pangajaran dina artikel salajengna.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Dina hiji mangsa, waktu keur aya di Kota New York, dina usum peuting kuring dipanggil pikeun ningali gedong-gedong nu naék tingkat demi tingkat ka arah langit. Gedong-gedong ieu dijamin tahan seuneu, sarta didirikeun pikeun ngamulyakeun nu bogana jeung nu ngawangunna. Beuki luhur jeung beuki luhur deui gedong-gedong ieu naék, sarta di jerona dipaké bahan-bahan nu pangmahalna. Maranéhna nu boga gedong-gedong ieu henteu nanya ka dirina sorangan: ‘Kumaha carana urang panghadéna ngamulyakeun Allah?’ Gusti henteu aya dina pikiran maranéhna.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Kuring mikir: ‘Aduh, muga-muga jalma-jalma anu ku cara kieu ngainvestasikeun hartana tiasa ningali jalan hirupna sakumaha Allah ningalina! Maranéhna keur numpuk gedong-gedong anu megah, tapi bet bodo pisan dina paningal Panguasa jagat raya sagala rarancang jeung akal rekana. Maranéhna henteu nalungtik kalayan sagala kakuatan hate jeung pikiran kumaha carana maranéhna tiasa ngamulyakeun Allah. Maranéhna geus leungit tina paningal kana ieu, nyaéta kawajiban manusa anu pangutamana.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Sabot gedong-gedong jangkung ieu diadegkeun, nu bogana ngarasa bungah ku kasombongan nu pinuh ku ambisi lantaran maranéhna boga duit pikeun dipaké nyugemakeun diri sorangan jeung ngagerakkeun rasa sirik tatanggana. Loba tina duit nu ku maranéhna diinvestasikeun ku jalan kitu geus diala ku pamalakan, ku neken jeung ngagencet nu miskin. Maranéhna poho yén di sawarga aya catetan pikeun unggal urusan usaha; unggal pasatujuan nu teu adil, unggal kalakuan nipu, kacatet di dinya. Bakal datang waktuna nalika dina panipuan jeung kalalaworakeunana, manusa bakal nepi ka hiji wates anu ku Gusti moal diidinan pikeun dilangkungan, sarta maranéhna bakal diajar yén aya wates pikeun kasabaran Yéhuwa.
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
“Pamandangan anu satuluyna ngaliwat di hareupeun kuring nya éta hiji kaayaan seuneu anu matak ngageterkeun. Jalma-jalma nengetan gedong-gedong jangkung anu disangka tahan seuneu sarta maranéhna nyarios: ‘Éta téh sampurna aman.’ Tapi gedong-gedong éta ludes kabeuleum saolah-olah dijieun tina tar. Mobil-mobil pemadam seuneu teu mampuh nanaon pikeun nahan karuksakan éta. Para patugas pemadam seuneu henteu sanggup ngajalankeun éta mesin-mesin.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.
“Kuring dibéré parentah yén lamun waktuna PANGERAN geus sumping, lamun teu aya robahna dina hate manusa anu sombong jeung pinuh ku ambisi, jalma-jalma bakal manggihan yén panangan anu tadina kuat pikeun nyalametkeun, bakal kuat pikeun ngancurkeun. Teu aya kakawasaan dunya anu bisa nahan panangan Allah. Teu aya bahan naon waé anu bisa dipaké dina ngadegkeun gedong-gedong anu bakal ngajaga éta gedong tina karuksakan nalika waktos anu geus ditangtukeun ku Allah sumping pikeun ngirimkeun pangbales ka manusa ku sabab maranéhna teu maliré kana Hukum-Na jeung ku sabab ambisi maranéhna anu egois.”
“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.
“Teu loba, sanajan di antara para pendidik jeung negarawan, anu ngartos kana sabab-sabab anu jadi dasar kaayaan masarakat kiwari. Jalma-jalma anu nyekel tali kakawasaan pamaréntahan teu mampuh ngaréngsékeun masalah karuksakan moral, kamiskinan, kamelaratan, jeung kajahatan anu beuki nambahan. Maranéhna keur bajoang kalayan sia pikeun nempatkeun kagiatan usaha dina dasar anu leuwih aman. Lamun manusa leuwih merhatikeun kana pangajaran Firman Allah, maranéhna bakal manggihan jalan kaluar tina masalah-masalah anu matak ngabingungkeun maranéhna.”
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.
Kitab Suci ngagambarkeun kaayaan dunya pas saméméh datangna Kristus anu kadua kalina. Ngeunaan jalma-jalma anu ku cara ngarampok jeung meres keur ngumpulkeun kabeungharan anu gedé, geus ditulis kieu: “Maraneh geus numpuk banda pikeun poé-poé panungtungan. Tingal, upah para buruh anu geus ngarit di sawah-sawah maraneh, anu ku maraneh ditahan ku tipu daya, sasambat; jeung sasambatna maranéhanana anu geus ngarit geus asup ka ceuli Gusti Nu Maha Kawasa. Maraneh geus hirup dina kasenangan di bumi, jeung ngalampahkeun hawa nafsu; maraneh geus ngagemukkeun haté maraneh, saolah-olah dina poé meuncitan. Maraneh geus ngahukum jeung maehan anu bener; sarta anjeunna henteu ngalawan ka maraneh.” Yakobus 5:3–6.
“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.
“Tapi saha anu maca ieu pangéling-ngéling anu dipasihkeun ku tanda-tanda jaman anu gancang kacumponan? Kesan naon anu karandapan ku jalma-jalma dunya? Parobahan naon anu katingali dina sikep maranéhna? Teu leuwih ti batan anu katingali dina sikep pangeusi dunya jaman Nuh. Kakeueum ku urusan dunya jeung kasenangan, jalma-jalma saméméh caah ‘teu nyaho nepi ka caah datang, tuluy nyapu maranéhna sakabéhna.’ Mateus 24:39. Maranéhna geus narima pangéling-ngéling anu diutus ti sawarga, tapi maranéhna nampik pikeun ngadangukeun. Kitu deui kiwari, dunya, anu saréréa pisan teu maliré kana sora pangéling Allah, keur ngagancangan léngkahna nuju karuksakan langgeng.
“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.” Testimonies, volume 9, 12–14.
“Dunya keur digugah ku roh peperangan. Nubuat dina pasal kasabelas kitab Daniel geus méh ngahontal kacumponan anu lengkep. Moal lila deui, kajadian-kajadian kasusah anu geus disebutkeun dina nubuat-nubuat baris lumangsung.” Testimonies, jilid 9, 12–14.