We will now begin to proceed through chapter eleven of Daniel.
Ayeuna urang rék ngamimitian neraskeun ngaliwatan pasal sabelas tina Daniel.
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.
Kitu deui, dina taun kahiji pamaréntahan Darius urang Madai, enya kuring sorangan, nangtung pikeun negeskeun jeung nguatkeun anjeunna. Jeung ayeuna ku kuring baris dipintonkeun ka anjeun bebeneran. Tingal, bakal aya deui tilu raja nu nangtung di Pérsia; jeung nu kaopat bakal jauh leuwih beunghar ti maranéhna sakabéhna; jeung ku kakawasaanana lantaran kabeungharanana anjeunna bakal ngagerakkeun sakabéh jalma ngalawan karajaan Grésia. Jeung hiji raja anu gagah perkasa bakal nangtung, anu bakal maréntah kalayan kakawasaan anu agung, sarta ngalakukeun nurutkeun kahayangna sorangan. Jeung nalika anjeunna geus nangtung, karajaanana bakal pegat, sarta bakal dibagikeun ka opat penjuru langit; lain ka turunanana, jeung lain nurutkeun kakawasaan anu dipakéna pikeun maréntah: sabab karajaanana bakal dicabut, enya pikeun nu lian salian ti maranéhna. Daniel 11:1–4.
Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.
Jibril ngawitan ku ngawartosan ka Daniel yén anjeunna ogé damel babarengan jeung Darius dina taun kahijina, nyaéta taun nalika kaponakan Darius, jéndralna, ngarebut Babul sarta maéhan Belsyazar. Daniel keur nampi ieu tetenjoan dina taun katilu pamaréntahan Koresy, nurutkeun ayat kahiji dina pasal sapuluh, ku kituna Jibril nandaan duanana, Darius jeung Koresy, minangka lambang anu ngawakilan “waktu ahir.” Belsyazar jeung Babul direbut ku Kakaisaran Média-Pérsia dina taun 538 SM.
“Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.
“Kores ngepung Babul, anu ku anjeunna direbut ku siasat dina taun 538 SM, sarta ku pupusna Belsyazar, anu dipaéhan ku urang Pérsia, karajaan Babul eureun aya.” Uriah Smith, Daniel and the Revelation, 46.
In the year 538 BC, Daniel recorded chapter nine.
Dina taun 538 SM, Daniel nyatet pasal kasalapan.
“The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.
“Wahyu anu kacatet dina pasal saméméhna [pasal dalapan] dipasihkeun dina taun katilu Belsyazar, 538 SM. Dina taun anu sarua, anu ogé mangrupa taun kahiji Darius, kajadian-kajadian anu dicaritakeun dina pasal ieu [pasal salapan] lumangsung.” Uriah Smith, Daniel and the Revelation, 205.
The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.
Taun kahiji Daríus, nyaéta taun katilu sarta panungtungan Belsyasar, dina taun 538 SM, Gusti ngahukum nagri urang Kasdim, sarta ngajadikeun éta taringgal.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Jeung ieu sakuliah tanah bakal jadi karuksakan jeung kaayaan anu matak héran; sarta bangsa-bangsa ieu bakal ngawula ka raja Babul salila tujuh puluh taun. Jeung bakal kajadian, sanggeus tujuh puluh taun eta réngsé, yén Kami bakal ngahukum raja Babul jeung bangsa éta, saur PANGERAN, ku sabab kajahatan maranéhna, kitu deui tanah urang Kasdim, sarta bakal ngajadikeun éta jadi karuksakan anu langgeng. Yeremia 25:11, 12.
In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.
Dina ayat ka sapuluh, Gusti ngagunakeun kecap “sanggeus,” nalika Anjeunna neraskeun kana hukuman Babul. “Sanggeus” Babul dijadikeun tumpur, Gusti bakal ngalaksanakeun padamelan-Na anu hade pikeun umat Allah.
For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.
Sabab kieu timbalan PANGERAN: Sanggeus genep puluh sapuluh taun kacumponan di Babul, Kami bakal nganjang ka maraneh, sarta ngalaksanakeun pangandika Kami anu hade ka maraneh, ku mulangkeun maraneh ka ieu tempat. Yeremia 25:10.
The captivity of seventy years began in 606 BC.
Panawanan salila tujuh puluh taun dimimitian dina taun 606 SM.
“Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.
“Ngamimitian tujuh puluh taun dina 606 SM, Daniel ngartos yén éta ayeuna geus ngadeukeutan ka tungtungna.” Uriah Smith, Daniel and the Revelation, 205.
The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.
Pangbuangan salila tujuh puluh taun dimimitian dina taun 606 SM, sarta réngsé dina taun 536 SM, nyaéta dua taun sanggeus pupusna Belsyasar jeung karuksakan Babul dina taun 538 SM. Eta téh taun katilu Kores. Jibril netepkeun nubuat Walungan Hidékel dina taun katilu Kores, sarta ngamimitian carita dina pasal sabelas ku nyebut taun kahiji Darius, sarta ku kitu anjeunna keur ngaidentifikasi dua taun anu tangtu. Taun 538 SM jeung 536 SM duanana mangrupa waktu anu geus ditangtukeun: taun 538 SM nyaéta waktu anu geus ditangtukeun pikeun nubuat tujuh puluh taun ngahontal tungtungna, sarta taun 536 SM nyaéta waktu nubuat anu geus ditangtukeun nalika “sanggeus” taun 538 SM, PANGERAN bakal ngalaksanakeun karya-Na anu hade pikeun umat-Na.
538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.
538 SM jeung 536 SM, duanana téh mangsa anu geus ditangtukeun, sarta duanana diwakilan ku dua tokoh sajarah; anu hiji nyaéta raja kahiji Média, jeung anu kadua raja kahiji Pérsia. Ahir tina tujuh puluh taun Israél lahiriah ditawan di Babul lahiriah, ngagambarkeun sarébu dua ratus genep puluh taun Israél rohaniah ditawan di Babul rohaniah, ti taun 538 M nepi ka 1798. Taun 1798 mangrupikeun hiji “mangsa anu geus ditangtukeun”, sarta satuluyna mangsa anu sacara nubuatan diidentipikasikeun minangka “waktu ahir” mimiti lumangsung. 538 SM jeung 536 SM, anu diwakilan minangka “mangsa anu geus ditangtukeun”, ogé nandaan awal hiji mangsa anu diwakilan minangka “waktu ahir”.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Garéja Allah di bumi sajatina aya dina panangkaran salila mangsa panjang panyiksa anu teu kendat-kendat ieu, sakumaha enya-enyana urang Israil kungsi ditawan di Babul salila mangsa pangbuangan.” Prophets and Kings, 714.
All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.
Sakabéh nubuat leuwih husus nujul ka poé-poé panungtungan tibatan ka poé-poé nalika éta mimiti kaeusi; ku kituna 538 SM jeung raja Darius, babarengan jeung 536 SM jeung raja Koresy, ngawakilan “mangsa ahir” dina taun 1989, sarta dua raja éta ngalambangkeun Présidén Reagan jeung Présidén Bush nu kahiji. Taun 538 SM jeung 536 SM ngawakilan hiji tanda patokan anu kaeusi ku cara duanana tanggal dipikaharti minangka ngawakilan hiji tanda patokan anu sarua. Tanda patokan tina “mangsa ahir” téh diwangun ku dua lambang, sarta sakapeung, saperti dina hal Reagan jeung Bush nu kahiji, duanana lambang éta kaeusi dina taun anu sarua. Tapi éta téh iwal tina aturan, sabab tanda patokan tina “mangsa ahir” dina jaman Musa nyaéta kalahiran Harun jeung Musa, anu dipisahkeun ku tilu taun. Dina sajarah Kristus, éta téh kalahiran Yohanes Pambaptis jeung Kristus anu dipisahkeun ku genep bulan.
With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.
Kalayan “wanci ahir,” dina sajarah antikristus éta nyaéta taun 1798 jeung 1799. Révolusi Perancis téh hiji poko nubuat, sarta éta mimiti dina 1789, tuluy lumangsung sapuluh taun nepi ka réngsé dina 1799, dina waktuna anu geus ditangtukeun, sakumaha 1798 ogé mangrupakeun waktu anu geus ditangtukeun. Duanana babarengan nandaan tatu nu mawa pati anu dipasihkeun ka sato galak, sarta ogé ka awewe anu nunggang kana éta sato galak jeung maréntah di luhurna. Darius nyaéta raja anu ngéléhkeun musuhna ku ngasupkeun pasukanna ngaliwatan “témbok”, sarta anjeunna ngalambangkeun Reagan, anu ngéléhkeun musuhna ku ngaruntuhkeun témbok tina “curtain beusi.” Kores ngagambarkeun Bush nu kahiji, sabab Kores dipikawanoh minangka Kores Agung, jeung George Bush nu kahiji nyaéta Bush nu leuwih agung, sedengkeun Bush nu pamungkas nyaéta Bush nu leuwih alit.
Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”
Ku sabab éta dua raja ieu jeung dua tanggal anu dilambangkeun ku maranéhna sabenerna mangrupakeun hiji lambang. Nu hiji nandaan tujuh puluh taun nalika Babul bakal maréntah. Mangsa tujuh puluh taun éta ngahontal waktu anu geus ditangtukeun dina taun 538 SM sarta dilambangkeun ku Darius. Rengse-na pangbuangan salila tujuh puluh taun ngahontal waktu anu geus ditangtukeun dina taun 536 SM sarta dilambangkeun ku Kores. Duanana babarengan ngalambangkeun “waktu ahir,” nalika cahaya nubuat kudu dibuka segelna. Dina taun 1798 malaikat kahiji tina Wahyu opat welas sumping ka “waktu ahir,” sarta Sadérék White nyebutkeun yén malaikat éta “teu sanés ti hiji pribadi, nyaéta Yesus Kristus.”
In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.
Dina taun katilu pamaréntahan Kores, Mikail, pangeran pikeun umat Allah, jeung malaikat agung pikeun para malaikat, turun pikeun papacangan jeung Kores sarta netepkeun cahaya anu bakal nungtun Kores pikeun ngucapkeun nu kahiji tina tilu parentah anu bakal ngidinan umat Allah mulang ka Yerusalem, sarta ngawangun deui kota, tempat suci, jeung jalan-jalan katut témbok-témbokna. Eta pagawéan jadi lambang tina pagawéan malaikat kahiji jeung kadua, anu mimiti dina “waktu ahir” taun 1798.
The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.
Turunna Mikail dina mangsa ahir dina jaman Darius jeung Kores, ngawakilan datangna malaikat kahiji dina taun 1798, sarta babarengan éta nandaan datangna malaikat anu sarua, dina “mangsa ahir,” dina taun 1989. Taun 1989 ngamimitian mangsa “mangsa ahir,” sarta éta ogé mangrupa waktu anu geus ditangtukeun. Waktu anu geus ditangtukeun nandakeun pungkasan hiji kurun waktu nubuat. Pemberontakan taun 1863, dina “Kadesh” anu kahiji pikeun Israil rohani modéren, mangrupa awal hiji kurun waktu saratus dua puluh genep taun anu réngsé dina “waktu anu ditangtukeun” dina taun 1989. Saratus dua puluh genep téh mangrupa perpuluhan, atawa sapersapuluh, tina sarébu dua ratus genep puluh, sarta dina ahir sarébu dua ratus genep puluh taun dina 1798, gerakan malaikat kahiji sumping kana sajarah. Dina ahir saratus dua puluh genep taun, dina 1989, gerakan malaikat katilu sumping kana sajarah.
In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.
Dina ayat kahiji tina Daniel pasal sabelas, Jabrail kalayan ati-ati jeung taliti netelakeun yén sajarah anu dilambangkeun éta dimimitian ku Kores, dina waktu ahir taun 1989. Kores Agung di dinya ngawakilan Bush nu leuwih agung, anu bakal diteruskeun ku tilu raja, tuluy ku raja kaopat anu bakal jauh leuwih beunghar ti maranéhna sadayana. Ku kituna, raja beunghar anu kaopat, anu ngagerakkeun sakumna Grecia, nyaéta présidén kagenep ti saprak 1989.
In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.
Dina kajadian-kajadian dina pasal sapuluh, Daniél digambarkeun keur milu prihatin, sarta dina pangalaman prihatinna éta anjeunna dirobah jadi sarupa jeung gambar Kristus, waktu anjeunna nenjo éta visi. Mangsa dua puluh hiji poé pikeun milu prihatin téh ngagambarkeun hiji mangsa pati anu dipungkas ku kabangkitan. Dina pasal sapuluh, Mikail geus lungsur ti sawarga, sarta dina Yudas tujuh, nalika Anjeunna lungsur, Anjeunna ngahirupkeun deui Musa. Dina Wahyu pasal sabelas Musa (jeung Élia) geus dipaéhan, sarta paéh di jalan salila tilu satengah poé simbolis. Tuluy Musa, (babarengan jeung Élia) dihirupkeun deui ku “sora anu agung”.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Sanggeus tilu poe satengah, Roh kahirupan ti Allah asup ka maranehna, tuluy maranehna nangtung dina sukuna; sarta kasieun anu kacida gedéna narajang ka jalma-jalma anu ningali maranehna. Jeung maranehna ngadéngé sora anu agung ti sawarga, nyarios ka maranehna, “Naék ka dieu.” Tuluy maranehna naék ka sawarga dina hiji mega; sarta musuh-musuhna nenjo maranehna. Wahyu 11:11, 12.
The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.
“sora anu agung” anu ngahudangkeun deui hirup téh nyaéta sora panghulu malaikat, sarta panghulu malaikat éta téh Mikail.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Sabab Gusti sorangan bakal lungsur ti sawarga kalayan sora pangersa, kalayan sora malaikat agung, jeung kalayan tarompét Allah; sarta jalma-jalma paéh anu aya dina Kristus bakal hudang heula. 1 Tesalonika 4:16.
The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.
Sajarah nalika Musa jeung Élia dipaéhan sarta dihudangkeun deui téh nya éta sajarah pamasangan meterai ka saratus opat puluh opat rebu. Sajarah éta dimimitian dina tanggal 11 Séptémber 2001 ku “sora kahiji” ti malaikat dina Wahyu dalapan welas, anu ku Sister White dipastikeun datangna nalika gedong-gedong badag di Kota New York diruntuhkeun. “Sora kadua” dina Wahyu pasal dalapan welas dibunyikeun dina hukum Minggu anu geura datang, nalika domba-domba Allah anu séjén dipanggil kaluar ti Babul. Dina sajarah éta, nyaéta sajarah pamasangan meterai, Daniél digambarkeun keur dirobah kana citra Kristus ku cara neuteup titingalian “marah”, anu mangrupa wangun feminin tina titingalian “mareh”. Éta téh titingalian “kausatif”, anu “ngabalukarkeun” citra anu ditempo téh dihasilkeun deui dina diri jalma-jalma anu neuteup éta.
That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.
Éta sajarah ngeunaan panyegelan, jeung ngeunaan robahna Daniel dina pasal sapuluh, ngawengku turunna Mikail nalika Anjeunna ngahudangkeun deui jeung ngarobah jalma-jalma anu dilambangkeun ku Musa, Élias, jeung Daniel. Anjeunna ngalaksanakeun kabangkitan éta ku “sora gedé” malaikat agung, ku kituna nyayagikeun “sora” katilu, di tengah-tengah sora kahiji jeung sora panungtung, anu duanana sarua, sabab duanana téh sora tina Wahyu pasal dalapan welas. Sora anu di tengah, nyaéta tempat pemberontakan dilambangkeun, sabab nalika Mikail ngahudangkeun deui Musa, Anjeunna henteu ngabantah Iblis, sanajan Iblis, pangarang pemberontakan, aya di dinya pikeun ngalawan.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.
Nanging Mikaél, panghulu malaikat, waktu papadu perkara jeung Iblis ngeunaan layon Musa, henteu wani ngalontarkeun tuduhan anu nyacat ka anjeunna, tapi ngucap, “Mugia Gusti ngahukum anjeun.” Yudas 7.
The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.
Mimiti mangsa panyegelan anu dimimitian dina 11 Séptémber 2001, sarta réngsé dina hukum Minggu nu enggal sumping, ditandaan ku tandatangan “Kaleresan,” sabab di tengah-tengah éta mangsa, dina Juli 2023, sora agung ti malaikat pangagung mimiti ngalaksanakeun pagawéan ngahudangkeun anu maot dina Kristus, anu milih ngadangu sora-Na anu di tengah. Catet yén 2023 téh datang dua puluh dua taun sanggeus 2001, sarta dua puluh dua téh saparapat sapuluh tina dua ratus dua puluh, anu mangrupakeun lambang tina patalina antara Ketuhanan jeung kamanusaan, sarta ogé mangrupakeun lambang pamulihan.
In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.
Dina bulan Juli 2023, malaikat nu kawasa, anu taya lian ti pribadi Yesus Kristus, sarta anu teh Kaleresan, anu oge Michael, sarta anu teh Alfa jeung Omega, turun bari mawa hiji amanat dina panangan-Na. Kitab leutik dina panangan-Na teh nya eta bagian tina Kitab Daniel anu geus disegel nepi ka poé-poé panungtungan.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Dina Wahyu sakabéh kitab dina Alkitab patepung jeung mungkas. Di dieu aya pelengkap tina kitab Daniel. Nu hiji mangrupa nubuat; nu hiji deui mangrupa wahyu. Kitab anu disegel téh lain Wahyu, tapi éta bagian tina nubuat Daniel anu patali jeung poé-poé pamungkas. Malaikat maréntah, ‘Tapi maneh, eh Daniel, pageuhkeun kecap-kecap éta, jeung segel kitab éta, nepi ka mangsa ahir.’ Daniel 12:4.” Acts of the Apostles, 585.
The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.
Bagian tina nubuat Daniel anu patali jeung poé-poé panungtungan téh nyaéta pasal sabelas. Ieu téh genep ayat panungtungan dina pasal sabelas, tapi leuwih hususna nyaéta sajarah-sajarah anu kapanggih dina éta pasal anu diulang deui dina genep ayat panungtungan éta.
“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.” Manuscript Releases, number 13, 394.
“Urang teu boga waktu pikeun disia-siakeun. Mangsa kasusah aya di hareupeun urang. Dunya keur kagugah ku roh perang. Moal lila deui, kajadian-kajadian kasusah anu geus diucapkeun dina nubuat bakal lumangsung. Nubuat dina Daniel pasal kasabelas geus ampir ngahontal kasampurnaan panglengkepna. Loba tina sajarah anu geus kajadian dina minuhan nubuat ieu bakal kajadian deui.” Manuscript Releases, number 13, 394.
Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.
Ayat genep belas tina Daniel pasal sabelas ngagambarkeun hiji sajarah anu diulang deui dina ayat opat puluh hiji, sabab dina éta ayat raja ti kalér nangtung di tanah kamulyaan. Sajarah dina ayat genep belas nandakeun waktu jenderal Romawi, Pompey, mawa Yuda jeung Yerusalem kana panawanan.
But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.
Tapi jalma anu datang ngalawan anjeunna bakal ngalakukeun nurutkeun kahayangna sorangan, sarta moal aya anu sanggup nangtung di hareupeunana; jeung anjeunna bakal nangtung di tanah anu mulya, anu ku leungeunna bakal dibinasakeun. Daniel 11:16.
I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.
Kami bermaksud ngagunakeun ayat ieu minangka pangjangkar pikeun panimbang urang kana ayat-ayat anu miheulaan éta ayat, ku kituna pamahaman ieu baris diteundeun heula. Kami boga maksud pikeun nembongkeun yén sajarah anu nuturkeun sanggeus peupeusna karajaan Aleksander Agung dina ayat katilu jeung kaopat dimimitian dina taun 1989, tuluy nandaan Perang Ukraina anu ayeuna, kameunangan Putin ngalawan kakuatan-kakuatan Kulon, sarta elehna Putin saterusna, anu ngantarkeun kana ayat genep belas.
“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.
“Sanajan Mesir teu sanggup nangtung ngalawan Antiokhus, raja ti kalér, Antiokhus ogé teu sanggup nangtung ngalawan urang Romawi, anu ayeuna datang nyerang anjeunna. Teu aya deui karajaan-karajaan anu mampuh nahan kakawasaan anu keur naék ieu. Siria ditaklukkeun, tuluy diasupkeun kana kakaisaran Romawi, nalika Pompey, taun 65 SM, nyabut Antiokhus Asiaticus tina milik-milikna, sarta ngurangan Siria jadi hiji propinsi Romawi.
“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.
“Kawasa anu sarua ogé kudu ngadeg di Tanah Suci, sarta ngalalap éta. Roma jadi aya pakaitna jeung umat Allah, nyaéta bangsa Yahudi, ku jalan persekutuan, dina taun 161 SM, ti mana tanggal éta anjeunna nyekel tempat anu pinunjul dina kalénder nubuat. Sanajan kitu, éta can meunang kakawasaan yurisdiksi kana Yudea ku panaklukan anu saéstuna nepi ka taun 63 SM; sarta harita kajadianana kieu.”
“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.
“Waktu Pompey mulih sanggeus tina pangumbarana ngalawan Mithridates, raja Pontus, aya dua panyinghareup, nyaéta Hyrcanus jeung Aristobulus, keur silih perebutkeun makuta Yudea. Perkarana dibawa ka hareupeun Pompey, anu teu lila tuluy ngararasaan kateuadilan dina panungtutan Aristobulus, tapi anjeunna hayang nunda heula putusan dina perkara éta nepi ka sanggeus pangumbarana ka Arabia anu geus lila dipikahayangna, bari jangji yén sanggeus éta anjeunna baris mulang, sarta ngabéréskeun urusan maranéhna sakumaha anu katémbong adil jeung merenah. Aristobulus, sanggeus ngartikeun rasa hate Pompey anu sabenerna, buru-buru balik ka Yudea, nyenjataan rahayatna, sarta nyiapkeun pertahanan anu pageuh, kalayan tékad, dina sagala résiko, pikeun nahan makuta éta, anu ku anjeunna geus katingali bakal diputuskeun ka nu séjén. Pompey pageuh nuturkeun nu ngalungsur. Waktu anjeunna ngadeukeutan Yerusalem, Aristobulus, mimiti ngarasa kuciwa kana lampahna, kaluar nepungan anjeunna, sarta narékahan pikeun ngabadamikeun perkara ku jangji pasrah sapinuhna jeung jumlah duit anu gedé. Pompey, narima tawaran éta, ngutus Gabinius, mingpin sakelompok prajurit, pikeun narima duit éta. Tapi nalika éta létnan jéndral nepi ka Yerusalem, anjeunna manggihan gapura-gapura katutup pikeun anjeunna, sarta dibéjaan ti luhur témbok yén kota éta moal nangtung kana pasatujuan éta.”
“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.
“Pompey, supaya ulah katipu ku cara kieu tanpa hukuman, nahan Aristobulus, anu ku anjeunna geus dipiara tetep deukeut anjeunna, dina ranté, tuluy langsung maju narajang Yerusalem kalayan sakumna tentarana. Golongan nu ngadukung Aristobulus hayang mertahankeun éta tempat; ari nu ngadukung Hyrcanus, hayang muka gapura. Anu panungtung, ku sabab jumlahna leuwih loba sarta meunang pangaruh, ngajadikeun Pompey dibéré jalan asup kalawan bébas ka kota. Ku kituna para pangikut Aristobulus mundur ka gunung Bait Allah, lantaran geus pageuh tékadna pikeun mertahankeun éta tempat sakumaha pageuh tékad Pompey pikeun nalukkeunana. Dina ahir tilu bulan, dina témbok dijieun lolongkrang anu cekap pikeun hiji panarajangan, sarta éta tempat direbut ku seukeutna pedang. Dina pembantaian anu pikapikasieuneun anu tuluy lumangsung, dua belas rébu jelema dipaéhan. Éta hiji tetempoan anu ngageremkeun hate, ceuk sajarawan, ningali para imam, anu dina waktu éta keur ngalaksanakeun pangbakti ilahi, kalawan leungeun anu tenang jeung maksud anu teu goyah, nuluykeun pagawéan maranéhna saperti biasa, saolah-olah henteu sadar kana kaributan liar éta, sanajan di sakuriling maranéhna rerencangan maranéhna dipasrahkeun kana pambantaian, sarta sanajan mindeng getih maranéhna sorangan campur jeung getih kurban-kurban maranéhna.”
“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.
“Sanggeus ngeureunkeun perang, Pompey ngaruntuhkeun tembok-tembok Yerusalem, mindahkeun sababaraha kota tina kakawasaan Yudea kana kakawasaan Siria, sarta nerapkeun upeti ka urang Yahudi. Ku kituna, pikeun kahiji kalina, Yerusalem ku panaklukan diasupkeun kana leungeun kakawasaan anu bakal nyekel “tanah anu mulya” dina genggeman beusina nepi ka éta kakawasaan tuntas ngancurkeunana.” Uriah Smith, Daniel and the Revelation, 259, 260.
We will continue this study in our next article.
Urang baris neraskeun ieu panalungtikan dina artikel urang salajengna.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
Kanyataan yén euweuh pasulayan atawa kagelisahan di antara umat Allah ulah dianggap minangka bukti anu mutlak yén maranéhna keur pageuh nyekel kana ajaran anu bener. Aya alesan pikeun sieun yén maranéhna bisa jadi henteu écés ngabédakeun antara bebeneran jeung kasalahan. Lamun euweuh pananya anyar anu timbul ku panyungsi kana Kitab Suci, lamun euweuh bédana pamadegan anu bakal ngagerakkeun jalma-jalma pikeun nalungtik Alkitab ku sorangan sangkan yakin yén maranéhna boga bebeneran, mangka bakal loba, ayeuna saperti dina jaman baheula, anu bakal nyekel pageuh kana tradisi sarta nyembah kana anu maranéhna sorangan henteu terang.
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“Kuring geus dipintonkeun yén loba jalma anu ngaku miboga pangaweruh ngeunaan bebeneran kiwari, sabenerna henteu nyaho naon anu maranéhna percanten. Maranéhna henteu ngartos kana bukti-bukti iman maranéhna. Maranéhna henteu miboga pangajén anu leres kana pagawean pikeun mangsa ayeuna. Nalika mangsa cocoba bakal datang, aya jalma-jalma anu ayeuna keur ngawawar ka batur, anu bakal manggihan, waktu nalungtik pendirian-pendirian anu dicekel ku maranéhna, yén aya loba hal anu ku maranéhna teu bisa dipasihan alesan anu nyugemakeun. Nepi ka diuji ku cara kitu, maranéhna henteu nyaho sabaraha gedéna kabodohan maranéhna. Jeung aya loba di jero gareja anu nganggap geus pasti yén maranéhna ngartos naon anu dipercanten; tapi, nepi ka timbul pasaliaan, maranéhna henteu nyaho kalemahan dirina sorangan. Nalika dipisahkeun ti jalma-jalma anu saiman jeung dipaksa nangtung sorangan, nyorangan, pikeun ngajelaskeun kayakinan maranéhna, maranéhna bakal reuwas ningali sabaraha rancu pamadegan maranéhna ngeunaan naon anu ku maranéhna geus ditarima minangka bebeneran. Tangtu pisan yén geus aya di antara urang hiji panyimpangan ti Allah anu hirup sarta hiji péngkolan ka manusa, ku nempatkeun hikmat manusa ngagantikeun hikmat ilahi.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Allah baris ngahudangkeun umat-Na; lamun cara-cara séjén gagal, ajaran sesat bakal asup ka antara maranéhna, anu bakal ngayak maranéhna, misahkeun sekam tina gandum. Gusti ngagero ka sakumna anu percaya kana firman-Na supaya hudang tina sare. Cahaya anu mulya geus sumping, anu merenah pikeun mangsa ieu. Ieu teh kayaktian Alkitab, anu nembongkeun bahaya-bahaya anu geus caket pisan ka urang. Cahaya ieu kuduna ngagerakkeun urang kana nalungtik Kitab Suci kalayan rajin sarta mariksa kalawan pisan taliti kana pamadegan-pamadegan anu dicekel ku urang. Allah kersa supaya sagala rupa sisi jeung ajén-ajén kayaktian ditalungtik sacara tuntas tur kalawan pengkuh, dibarengan ku doa jeung puasa. Nu percaya ulah cicing dina sangkaan-sangkaan jeung pamanggih anu samar ngeunaan naon anu jadi kayaktian. Iman maranéhna kudu pageuh ngadeg dina firman Allah, sangkan nalika mangsa pangnyoba datang sarta maranéhna dibawa ka hareupeun pasamoan-pasamoan pikeun méré jawaban ngeunaan imanna, maranéhna bisa méré alesan ngeunaan pangharepan anu aya dina dirina, kalayan lemah lembut jeung sieun.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Ngagerakkeun, ngagerakkeun, ngagerakkeun. Jejer-jejer anu urang pidangkeun ka dunya kudu jadi kanyataan anu hirup pikeun urang. Penting pisan yén dina mertahankeun doktrin-doktrin anu urang anggap minangka pasal-pasal iman anu dasariah, urang ulah nepi ka ngidinan diri sorangan ngagunakeun alesan-alesan anu henteu satemenna pageuh. Eta bisa waé mangpaat pikeun ngabungkem jalma anu nentang, tapi henteu ngamulyakeun kayaktian. Urang kudu nampilkeun alesan-alesan anu pageuh, anu lain ngan ukur bakal ngabungkem lawan-lawan urang, tapi ogé bakal tahan kana pamariksaan anu pangraketna jeung anu pangtelesna. Di antara jalma-jalma anu geus ngalatih dirina sorangan salaku juru-debat aya bahaya anu gedé yén maranéhna moal nanganan firman Allah kalawan adil. Dina nyanghareupan jalma anu nentang, kudu jadi tarékah anu satemenna pikeun urang nampilkeun jejer-jejer ku cara anu sanggup ngahudangkeun kayakinan dina pikiranna, lain ngan saukur néangan pikeun mere kapercayaan ka jalma anu geus percaya.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.
“Naon waé kamajuan intelektual manusa, ulah sakedapan ogé manéhna nganggap yén teu aya perluna nalungtik Kitab Suci sacara jero tur terus-terusan pikeun meunangkeun cahaya anu leuwih gedé. Salaku hiji umat, urang masing-masing dipanggil pikeun jadi palajar nubuat. Urang kudu waspada kalayan kasungguhan sangkan urang tiasa ngabédakeun unggal sinar cahaya anu ku Allah bakal dipidangkeun ka urang. Urang kudu nangkep kilatan-kilatan munggaran tina bebeneran; sarta ngaliwatan pangajaran anu dipapag ku doa, cahaya anu leuwih écés tiasa kahontal, anu tiasa dibawa ka hareupeun batur.
“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.
“Lamun umat Allah keur ngarasa tengtrem jeung wareg ku pencerahan maranéhna anu ayeuna, urang bisa mastikeun yén Mantenna moal maparin kahadean ka maranéhna. Mantenna ngersakeun supaya maranéhna salawasna maju terus pikeun narima cahaya anu beuki nambahan jeung terus-terusan nambahan, anu keur nyaangan maranéhna. Sikep gareja ayeuna henteu matak merenah ka Allah. Geus asup hiji rasa percaya ka diri sorangan anu ngabalukarkeun maranéhna ngarasa henteu perelu kana bebeneran anu leuwih loba jeung cahaya anu leuwih gedé. Urang hirup dina hiji mangsa nalika Iblis keur digawe di sisi katuhu jeung di sisi kénca, di hareupeun jeung di tukangeun urang; tapi sanajan kitu, salaku hiji umat urang keur saré. Allah ngersakeun supaya aya hiji sora kadéngé, ngagerakkeun umat-Na kana lampah.” Testimonies, jilid 5, 707, 708.