As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”

Sakumaha urang ngulik perang proksi katilu, anu digambarkeun dina ayat tilu welas nepi ka lima welas, urang bakal nginget deui kana naon anu geus ngantunkeun urang nepi ka ayat-ayat ieu. Dina pasal sapuluh, Daniel narima paningal panungtunganana, sarta ku hal éta anjeunna dipikawanoh salaku anu ngartos boh paningal nubuat anu jero boh anu lahiriah. Kecap Ibrani “dabar,” anu hartina “firman,” ditarjamahkeun jadi “hal.” Dina pasal salapan, nalika Jibril sumping pikeun ngajadikeun Daniel ngartos kana paningal ngeunaan dua rébu tilu ratus poé, kecap Ibrani “dabar” ditarjamahkeun jadi “perkara.”

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.

Enya, waktu sim kuring keur nyarita dina doa, éta lalaki Jabrail, anu ku sim kuring geus katénjo dina tetenjoan ti mimiti, datang ngapung kalayan gancang pisan, tuluy nyabak ka sim kuring kira-kira dina waktu kurban sonten. Jeung anjeunna mere pangarti ka sim kuring, nyarita jeung sim kuring, sarta ngandika, “He Daniel, ayeuna sim kuring geus datang pikeun maparin ka maneh kapinteran jeung pangarti. Ti mimiti paneda-paneda maneh, parentah téh geus medal, sarta sim kuring datang pikeun némbongkeunana ka maneh; sabab maneh téh kacida dipikanyaahna: ku sabab éta, ngartikeun éta perkara, sarta tengetan éta tetenjoan.” Daniel 9:21–23.

When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.

Nalika Jibril nyarios ka Daniel supaya “ngartos perkara éta, jeung merhatikeun eta tetenjoan,” kecap Ibrani “biyn” ditarjamahkeun boh jadi “ngartos” boh ogé jadi “merhatikeun.” Kecap éta hartina misahkeun sacara mental. Jibril ngawartosan ka Daniel sangkan nyieun pamisahan dina pikiran antara “dabar” anu ditarjamahkeun jadi “perkara” jeung “mareh”, anu ditarjamahkeun jadi “tetenjoan”. Supaya ngartos kana tafsiran anu keur dipasihkeun ku Jibril ka Daniel ngeunaan nubuat dua rébu tilu ratus taun, Daniel kudu ngakuan bédana antara tetenjoan nubuat anu dilambangkeun minangka “perkara” jeung tetenjoan nubuat “mareh”. “Perkara” éta, nyaéta “dabar,” anu hartina kecap, ngagambarkeun garis nubuat lahiriah, sedengkeun tetenjoan “mareh” ngagambarkeun garis nubuat batiniah.

In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.

Dina Daniel pasal sapuluh, bebeneran kahiji anu diungkabkeun ka nu ngulik nubuat nyaéta yén Daniel ngawakilan umat Allah dina poé-poé panungtungan anu ngartos boh garis-garis nubuat internal boh éksternal.

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. Daniel 10:1.

Dina taun katilu pamaréntahan Koresy raja Pérsia aya hiji perkara anu diwahyukeun ka Daniél, anu dingaranan Béltesasar; éta perkara téh leres, tapi mangsa anu geus ditangtukeun téh panjang; sarta anjeunna ngartos kana éta perkara, jeung miboga pangarti kana éta titingalian. Daniel 10:1.

The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.

“Perkara” éta nya éta kecap Ibrani “dabar,” sarta “tetempoan” éta nya éta tetempoan “mareh.” Minangka hiji nabi, Daniel ngagambarkeun umat Allah dina poé panungtung, anu kasampurnaan sampurnana nyaéta saratus opat puluh opat rébu. Taun katilu Kores nempatkeun Daniel dina garis réformasi anu dimimitian dina waktu ahir taun 1989. Dina “poé-poé” éta, anu ngagambarkeun sajarah ti 1989 nepi ka hukum Minggu anu baris geura sumping di Amérika Serikat, Daniel keur berkabung salila tilu minggu. Dina garis réformasi saratus opat puluh opat rébu, mangsa berkabung éta nandaan tilu satengah poé nalika dua saksi dina Wahyu pasal sabelas paéh di jalan. Jalan kota gedé éta, nyaéta Sodom jeung Mesir, tempat Gusti urang ogé disalib, ogé mangrupa lebak tulang-tulang paéh anu garing dina Yehezkiel.

In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.

Dina pasal sapuluh, Daniel dirobah jadi sarupa jeung gambar Kristus, sarta diasaan tilu kali sateuacan Jibril napsirkeun titingalian anu ku Daniel katingali. Titingalian éta ngahasilkeun pamisahan dua golongan nu nyembah. Injil anu langgeng salawasna ngahasilkeun dua golongan nu nyembah. Daniel ngawakilan golongan nu nyembah anu digambarkeun minangka saratus opat puluh opat rébu, sabalikna jeung golongan anu lumpat kabur ku sieun tina titingalian éta.

Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.

Saméméh pasal sapuluh, Jibril geus sumping tilu kali ka Daniél pikeun napsirkeun hiji titingalian. Anjeunna napsirkeun titingalian dina pasal tujuh jeung dalapan, anu ngagambarkeun karajaan-karajaan dina nubuat Alkitab boh dina pamanifestasian pulitikna (pasal tujuh), boh dina pamanifestasian agamana (pasal dalapan). Saterusna, dina pasal salapan, Jibril napsirkeun nubuat dua rébu tilu ratus taun. Jibril sumping dina pasal sapuluh pikeun ngaréngsékeun panapsiran anu can réngsé dina pasal salapan, sarta pikeun maparin ka Daniél panapsiran ngeunaan titingalian anu ngahasilkeun dua golongan anu nyembah. Mimitina, Jibril maparin ka Daniél hiji gambaran umum ngeunaan éta titingalian dina ayat opat welas.

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 10:14.

Ayeuna Kami parantos sumping pikeun ngajadikeun maneh ngartos naon anu bakal tumiba ka bangsamu dina mangsa ahir; sabab éta tetenjoan téh masih kénéh pikeun loba poé. Daniel 10:14.

The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.

Wahyu ngeunaan Kristus, anu ngalahirkeun dua golongan nu nyembah, ngagambarkeun naon anu bakal tumiba ka umat Allah dina poé-poé panungtungan. Panarjamahan pasal tujuh jeung dalapan nya éta panarjamahan ngeunaan sajarah anu digambarkeun ku naék-turunna karajaan-karajaan dina nubuat Alkitab, sakumaha dipapag ku sasatoan galak jeung sasatoan Bait Suci masing-masing. Panarjamahan pasal salapan nya éta pamecahan anu rinci ngeunaan rupa-rupa mangsa nubuat anu kagambarkeun dina jero nubuat dua rébu tilu ratus taun. Ku hiji cara, wahyu ngeunaan Kristus anu dimulyakeun dina pasal sapuluh ngagambarkeun naon anu bakal tumiba ka umat Allah dina poé-poé panungtungan. Saméméh Jibril ngamimitian runtuyan sajarah anu rinci, anu mangrupa panarjamahan tina wahyu ngeunaan Kristus anu dimulyakeun, anjeunna ngingetan Daniél yén anjeunna geus saméméhna nétélakeun ka Daniél naon anu dilambangkeun ku panarjamahan éta.

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. Daniel 10:20.

Saur anjeunna, “Naha anjeun nyaho ku naon sababna kuring datang ka anjeun? Ayeuna kuring bakal balik deui pikeun merangan pangeran Pérsia; sarta sanggeus kuring indit, tingali, pangeran Yunani bakal datang.” Daniel 10:20.

Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.

Jibril ngélingan Daniél yén anjeunna parantos ngawartoskeun ka Daniél dina ayat opat belas, yén anjeunna sumping pikeun ngajadikeun Daniél ngartos naon anu bakal tumiba ka umat Allah dina poé-poé panungtungan, sarta anjeunna ngarepkeun supaya Daniél nempatkeun pedaran sajarah nubuat anu salajengna dina kontéks éta. Ti poé kahiji nalika anjeunna mimiti ngalakonan pangduka, Daniél parantos néangan hiji pangartian anu tangtu.

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. Daniel 10:12, 13.

Lajeng anjeunna ngandika ka kuring, “Ulah sieun, Daniel; sabab ti mimiti poé anjeun netepkeun hate anjeun pikeun ngarti, jeung pikeun ngahinakeun diri di payuneun Allah anjeun, kecap-kecap anjeun geus kadéngé, sarta kuring datang ku lantaran kecap-kecap anjeun. Tapi pangéran karajaan Persia ngalawan ka kuring salila dua puluh hiji poé; tapi, tingali, Mikail, salah saurang ti para pangéran utama, sumping pikeun nulungan kuring; sarta kuring tetep di dinya jeung para raja Persia.” Daniel 10:12, 13.

After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.

Sanggeus tilu minggu pangduka Daniel, anjeunna ningali titingalian ngeunaan Kristus, anu sacara profétis sajajar jeung titingalian ngeunaan Kristus anu ku Yohanes di Patmos geus disaksian.

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

Teu kurang ti Putra Allah sorangan anu nembongan ka Daniel. Pedaran ieu sarupa jeung anu dipasihkeun ku Yohanes waktu Kristus dinyatakeun ka anjeunna di Pulo Patmos. Gusti urang ayeuna sumping jeung utusan sawarga séjén pikeun ngajar Daniel ngeunaan naon anu bakal kajadian dina mangsa ahir. Pangaweruh ieu dipasihkeun ka Daniel sarta ku ilham dicatet pikeun urang anu ka urang geus nepi ahir jaman.

“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.

“Kayaktian anu agung anu diwahyukeun ku Panebus dunya teh pikeun jalma-jalma anu neangan bebeneran cara neangan banda karun nu disumputkeun. Daniel teh hiji lalaki sepuh. Hirupna geus kaliwat di tengah-tengah pesona karaton kapir, pipikiranana kabebanan ku urusan hiji kakaisaran anu gede; tapi anjeunna nyimpang tina sagala hal eta pikeun ngarendahkeun jiwana di payuneun Allah, sarta neangan pangaweruh ngeunaan maksud-maksud Nu Maha Luhur. Jeung minangka jawaban kana panyuhunna, cahaya ti palataran sawarga dikedalkeun pikeun maranehna anu bakal hirup dina poe-poe panungtungan. Ku kituna, kalawan kumaha kasungguhan urang kuduna neangan Allah, sangkan Mantenna muka pangarti urang supaya ngartos kana kayaktian anu dibawa ka urang ti Sawarga.”

“‘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…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

“‘Jeung kuring, Daniel, ngan sorangan anu ningali éta tetenjoan; sabab jalma-jalma anu bareng jeung kuring henteu ningali éta tetenjoan; tapi hiji kagét anu kacida gedéna tumiba ka maranéhna, nepi ka maranéhna lumpat nyumputkeun diri…. Jeung teu aya deui kakuatan anu kari dina diri kuring; sabab kaéndahan kuring robah dina diri kuring jadi karuksakan, sarta kuring teu nahan deui kakuatan.’ Kitu pangalaman unggal jalma anu sajatina geus disucikeun. Beuki écés paningal maranéhna kana kaagungan, kamulyaan, jeung kasampurnaan Kristus, beuki écés kénéh maranéhna bakal ningali kalemahan jeung kateusampurnaan dirina sorangan. Maranéhna moal boga kacenderungan pikeun ngaku yén tabiatna tanpa dosa; naon anu saméméhna katémbong bener jeung éndah dina dirina sorangan, lamun dibandingkeun jeung kasucian jeung kamulyaan Kristus, bakal katémbong ngan saukur salaku hal anu teu pantes jeung gampang ruksak. Nya nalika manusa dipisahkeun ti Allah, nalika paningal maranéhna ka Kristus pohara samar, maranéhna nyebut, ‘Kuring tanpa dosa; kuring geus disucikeun.’”

“Gabriel then appeared to the prophet, and thus addressed him; ‘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.’

“Gabriel tuluy nembongan ka nabi teh, sarta nyarios kieu ka anjeunna; ‘He Daniel, manusa anu kacida dipikanyaahna, ngartoskeun kecap-kecap anu ku Kami diucapkeun ka anjeun, sarta nangtunglah kalayan lempeng; margi ka anjeun ayeuna Kami diutus. Jeung sanggeus anjeunna ngucapkeun kecap éta ka kuring, kuring nangtung bari ngageter. Tuluy anjeunna ngandika ka kuring, Ulah sieun, Daniel; margi ti mimiti poe nalika anjeun netepkeun hate anjeun pikeun ngartos, jeung pikeun ngahinakeun diri anjeun di payuneun Allah anjeun, kecap-kecap anjeun parantos kadangu, sarta Kami sumping ku sabab kecap-kecap anjeun.’”

“What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

“Hormat anu kacida gedéna dipintonkeun ka Daniel ku Kaagungan Sawarga! Anjeunna ngahibur ka abdi-Na anu ngageter, sarta maparin kayakinan ka anjeunna yén doana geus kadéngé di Sawarga, sarta yén minangka jawaban kana panyuhun anu tigin pisan éta, malaikat Jibril diutus pikeun mangaruhan hate raja Pérsia. Sang raja geus nahan pangaruh Roh Allah salila tilu minggu, nalika Daniel keur puasa jeung neneda, tapi Pangéran Sawarga, nyaéta Mikael, panghulu malaikat, diutus pikeun ngabalikeun hate raja anu keras éta supaya nyokot hiji léngkah anu pasti pikeun ngawalon kana doa Daniel.

“‘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…. 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.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

“‘Jeung basa anjeunna parantos nyarita kecap-kecap sapertos kitu ka kuring, kuring ngadungukkeun raray ka taneuh, sarta kuring jadi bisu. Jeung behold, aya hiji anu siga kana sarupa anak-anak manusa nyabak biwir kuring…. Jeung anjeunna ngadawuh, He manusa anu kacida dipikacintana, ulah sieun: karapihan ka anjeun; kuatlah, enya, kuatlah. Jeung basa anjeunna parantos nyarita ka kuring, kuring dikuatkeun, sarta nyarita, Mugi gusti abdi nyarita; margi anjeun parantos nguatkeun kuring.’ Kitu agungna kamulyaan ilahi anu diwahyukeun ka Daniel nepi ka anjeunna teu sanggup nahan teténjo éta. Satuluyna utusan Sawarga nutupan kilap ayana-Na sarta nembongan ka nabi minangka ‘hiji anu siga kana sarupa anak-anak manusa.’ Ku kakawasaan-Na anu ilahi anjeunna nguatkeun ieu lalaki anu berintegritas jeung anu boga iman, sangkan ngadangu amanat anu dikintunkeun ka anjeunna ti Allah.

“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.

“Daniél téh hiji abdi anu satia ka Nu Maha Luhur. Hirupna anu panjang pinuh ku lampah-lampah mulya dina palayanan pikeun Mantenna. Kasucian tabiatna, jeung kasatiaan anu teu goyah, ngan ukur saimbang ku handap asorna haténa jeung kapeurihna di payuneun Allah. Urang ngulang deui, Kahirupan Daniél téh hiji gambaran anu diilhamkeun ngeunaan panyucian anu sajati.” Review and Herald, 8 Pébruari 1881.

Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.

Pangalaman Daniél dina pasal sapuluh ngagambarkeun umat Allah dina poé-poé panungtungan, anu saperti Daniél jeung Yohanes, ngartos kana Wahyu Yesus Kristus. Konci pikeun nempatkeun Daniél kana sajarah nubuat tempat pangalamanana aya, dumasar kana kanyataan yén manéhna keur dina kaayaan ngadu’a, sarta yén Mikhael diutus dina ahir dua puluh hiji poé. Dina ayat kahiji, Daniél nyatet yén manéhna miboga pamahaman ngeunaan boh titingalian internal boh titingalian eksternal tina nubuat. Saméméh dua puluh hiji poé éta, Daniél miboga pamahaman anu can lengkep ngeunaan dua titingalian éta, tapi ku panafsiran Jibril, Daniél sapinuhna ngartos kana “perkara” jeung “titingalian” minangka wahyu-wahyu anu béda.

“As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’

“Waktu geus ngadeukeutan ka tungtungna pangbuangan salila tujuh puluh taun, pikiran Daniel kacida kalibetna ku nubuat-nubuat Yeremia. Anjeunna ningali yén waktuna geus caket nalika Allah baris maparin ka umat pilihan-Na hiji pangrojong deui; ku puasa, handap asor, jeung doa, anjeunna nyuhunkeun kalayan kacida ka Allah Sawarga demi kapentingan Israil, ku kecap-kecap ieu: ‘Nun PANGERAN, Allah anu agung jeung pikasieuneun, anu ngajaga perjangjian jeung rahmat ka maranéh anu nyaah ka Anjeunna, jeung ka maranéh anu ngajaga parentah-parentah-Na’; kami geus ngalakukeun dosa, jeung geus ngalakukeun kajahatan, sarta geus milampah kalaliman, jeung geus barontak, nya éta ku nyimpang tina papakon-papakon jeung putusan-putusan-Mantenna; jeung kami ogé henteu ngadéngékeun ka abdi-abdi-Mantenna, para nabi, anu nyarita dina ngaran-Mantenna ka raja-raja kami, ka para pangéran kami, ka karuhun-karuhun kami, jeung ka sakumna rahayat di nagara ieu.’

“Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.

“Tengetan kekecapan ieu. Daniel henteu ngumumkeun kasatiaan dirina sorangan di payuneun Gusti. Tinimbang ngaku yén dirina murni jeung suci, anjeunna ngaidéntifikasikeun dirina jeung jalma-jalma Israél anu saéstuna dosa pisan. Hikmah anu dipaparin ku Allah ka anjeunna jauh leuwih luhur tibatan hikmah jalma-jalma wijaksana ti dunya, sakumaha caang panonpoé anu nembongan di langit dina beurang bolong leuwih moncorong batan béntang anu pangrérétna. Sanajan kitu, renungkeun éta doa anu medal tina biwir lalaki anu kacida dipikawelas ku Sawarga ieu. Kalawan pangasoran anu jero, kalawan cimata, jeung kalawan haté anu ruksak, anjeunna nyuhunkeun pikeun dirina sorangan jeung pikeun umatna. Anjeunna muka jiwana satengahing Allah, ngaku kahinaan dirina sorangan, sarta ngaku kana kaagungan jeung kamulyaan Gusti.”

“What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:

“Ku naon kasungguhan jeung kasumangetan anu jero anu nandaan panyambat-Na! Anjeunna beuki deukeut, beuki deukeut ka Allah. Leungeun iman diasongkeun ka luhur pikeun nyepeng jangji-jangji Nu Maha Luhur anu moal kungsi gagal. Jiwana keur gumulung dina kasangsaraan anu perih. Jeung anjeunna miboga bukti yén doana kadangu. Anjeunna ngarasakeun yén kameunangan téh milikna. Lamun urang salaku hiji umat ngadoa sakumaha Daniel ngadoa, sarta gumulung sakumaha anjeunna gumulung, bari ngarendahkeun jiwa urang di payuneun Allah, urang bakal ngalaman jawaban-jawaban anu écés kana panyuhun urang, sakumaha anu dipaparinkeun ka Daniel. Dangukeun kumaha anjeunna ngadesek perkarana di pangadilan Sawarga:

“‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … 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.’

“‘Nun Gusti abdi, condongkeun ceuli-Mantenna, sarta dangukeun; buka panon-Mantenna, sarta tingal karuksakan kami jeung kota anu disebat ku ngaran-Mantenna; sabab kami henteu ngahaturkeun panyuhun kami di payuneun-Mantenna ku lantaran kabeneran-kabeneran kami, tapi ku lantaran welas asih-Mantenna anu agung. Nun PANGERAN, dangukeun; nun PANGERAN, hampura; nun PANGERAN, perhatikeun sarta lakukeun; ulah lami-lami, demi diri-Mantenna sorangan, nun Gusti abdi; sabab kota-Mantenna jeung umat-Mantenna disebat ku ngaran-Mantenna. Jeung sabot abdi keur nyarita jeung neneda, sarta ngaku dosa abdi jeung dosa umat abdi, … malah lalaki anu jenenganana Jibril, anu ku abdi geus katingali dina tetenjoan ti mimiti, ku margi ngapung kalayan gancang, nyabak ka abdi kira-kira dina waktu kurban soré.’”

“As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.

“Sabot doa Daniel keur dipanjatkeun, malaikat Jibril ngadadak lungsur ti palataran sawarga, pikeun ngawartoskeun ka anjeunna yén paneda-panedana kadéngé sarta diwaler. Malaikat anu perkasa ieu geus ditugaskeun pikeun maparin ka anjeunna kaparigelan jeung pamahaman,—ngabuka di payuneunana rahasia-rahasia jaman-jaman nu bakal datang. Ku kituna, bari satékah polah néangan sangkan nyaho jeung ngarti kana kayaktian, Daniel dibawa kana paguyuban jeung utusan nu diutus ku Sawarga.”

“The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.

Jalma Allah téh keur ngadoa, lain pikeun hiji luapan rasa bagja, tapi pikeun hiji pangaweruh kana pangersa ilahi. Jeung anjeunna ngaharepkeun pangaweruh ieu, lain saukur keur dirina sorangan, tapi keur umatna. Beungbeuratna anu gedé téh pikeun Israil, anu lain, dina harti anu pangketatna, keur ngajaga hukum Allah. Anjeunna ngaku yén sagala kasangsaraan maranéhna geus tumiba ka maranéhna minangka balukar tina palanggaran maranéhna kana hukum anu suci éta. Anjeunna nyebut, ‘Kami geus dosa, kami geus ngalakukeun kajahatan…. Ku sabab dosa-dosa kami jeung ku sabab kajahatan karuhun-karuhun kami, Yerusalem jeung umat Gusti geus jadi cacad ka sakur anu aya di sabudeureun kami.’ Maranéhna geus leungit sipatna anu has, anu suci, minangka umat pilihan Allah. ‘Ayeuna ku kituna, nun Allah kami, dangukeun doa abdi Gusti, jeung panyuhunna, sarta sina raray Gusti moncorong ka tempat suci Gusti anu geus jadi sepi.’ Hate Daniel malik kalayan karinduan anu kacida kana tempat suci Allah anu jadi sepi. Anjeunna nyaho yén kamakmuranna ngan bisa dipulihkeun lamun Israil tobat tina palanggaran-palanggaran maranéhna kana hukum Allah, sarta jadi handap asor, satia, jeung nurut.

“In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.

Salaku jawaban kana paménta anjeunna, Daniel nampi lain ngan ukur cahaya jeung bebeneran anu pangdiperyogikeun ku dirina jeung ku bangsana, tapi ogé hiji paningal ngeunaan kajadian-kajadian gedé anu bakal lumangsung di mangsa nu bakal datang, nepi ka datangna Jurusalamet dunya. Jalma-jalma anu ngaku geus disucikeun, padahal maranéhna teu boga kahayang pikeun nalungtik Kitab Suci, atawa pikeun tarung jeung Allah dina doa supaya meunang pamahaman anu leuwih écés ngeunaan bebeneran Alkitab, henteu nyaho naon ari panyucian anu sajati.

“All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

“Sakumna anu ku hate percaya kana firman Allah bakal lapar jeung halabhab kana pangaweruh ngeunaan pangersa-Na. Allah téh sumber bebeneran. Anjeunna nyaangan pangarti anu geus poék, sarta maparin ka akal manusa kakuatan pikeun nyangkem jeung ngartos kana bebeneran-bebeneran anu geus dipedalkeun ku Anjeunna.

“Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.

“Daniel nyarita jeung Allah. Sawarga kabuka di hareupeun anjeunna. Tapi kamulyaan anu luhur anu dipaparinkeun ka anjeunna téh mangrupa hasil tina karendahan diri jeung pilarian anu temenan. Anjeunna henteu nganggap, sakumaha anu dipigawé ku loba jalma dina mangsa kiwari, yén naon anu urang percanten téh henteu jadi soal, asal urang ngan jujur jeung nyaah ka Yesus. Kaasih anu sajati ka Yesus bakal ngadorong kana panyungsi anu pangraketna jeung pangsungsumna ngeunaan naon anu jadi bebeneran. Kristus ngadoa supaya murid-murid-Na disucikeun ku bebeneran. Anu teuing puguh embung neangan bebeneran kalayan rasa prihatin jeung doa anu temen, bakal diantep nampa kasalahan-kasalahan anu bakal ngabuktikeun karuksakan jiwana.

“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘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…. 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 color to polished brass, and the voice of his words like the voice of a multitude.’

“Dina mangsa kadatangan Jibril, nabi Daniel can kénéh teu mampuh narima pangajaran salajengna; tapi sababaraha taun ti harita, ku sabab hayang leuwih ngarti kana perkara-perkara anu can dijelaskeun sapinuhna, anjeunna deui ngarahkeun dirina pikeun néangan caang jeung hikmah ti Allah. ‘Dina poé-poé éta, kami Daniel keur ngungun salila tilu minggu pinuh. Kami henteu ngadahar roti anu ngeunah, daging ogé jeung anggur henteu asup kana sungut kami, sarta kami pisan henteu ngurapan diri kami…. Tuluy kami ngangkat panon kami, sarta ningali, jeung ieu aya saurang lalaki make pakéan linen, pingpingna dibeubeur ku emas murni ti Uphaz. Awakna ogé siga batu baril, rarayna kawas kilat, panonna kawas lampu-lampu seuneu, leungeunna jeung sukuna warnana kawas tambaga digosok nepi ka hérang, sarta sora kecap-kecapna kawas sora jalma réa.’”

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

“Teu kirang ti Putra Allah sorangan anu nembongan ka Daniel. Gambaran ieu sarua jeung anu dipasihkeun ku Yohanes nalika Kristus dinyatakeun ka anjeunna di Pulo Patmos. Gusti urang ayeuna sumping jeung utusan sawarga anu séjén pikeun ngajar ka Daniel naon anu bakal kajadian dina poé-poé panungtungan. Pangaweruh ieu dipasihkeun ka Daniel sarta ku ilham dicatet pikeun urang, anu ka urang geus ngahontal ahir jaman dunya.” Review and Herald, February 8, 1881.

The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.

Panjelasan anu dibawa ku Jibril, “utusan nu dipaparin kakawasaan ti sawarga,” ka Daniél téh mangrupa ngalengkepan kana panjelasan anu geus mimiti dipasihkeun ka Daniél dina pasal salapan. Métodologi “baris demi baris” nuntut sangkan urang nyaluyukeun panjelasan jeung kaayaan-kaayaan anu patali dina duanana pasal salapan jeung sapuluh, babarengan, supaya leres ngabédakeun gambaran nubuat éta. Dina panjelasan ieu lah panglihatan ngeunaan walungan Ulai jeung Hidékel ngahiji.

Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.

Daniél parantos ngartos tina kitab Yeremia sareng Musa yén pangluputan umat Allah parantos caket. Ku kituna, Daniél ngagambarkeun umat Allah dina jaman panungtungan anu ngartos yén pangluputan ahir umat Allah parantos caket. Umat jaman panungtungan éta bakal ngakuan yén maranéhna parantos kaserak sacara rohani, sakumaha diwakilan ku Daniél anu parantos kaserak kana perbudakan tina panangkaran tujuh puluh taun di Babul. Tuluy maranéhna bakal ngartos yén maranéhna, sapertos Daniél, kedah némbongkeun tanggapan kana kaayaan maranéhna anu kaserak, anu saluyu jeung ubar anu diwakilan ku “tujuh kali,” dina Imamat pasal dua puluh genep.

When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.

Nalika pangalaman handap asor anu dilambangkeun ku Daniel, nyaéta anu dipénta ku ubar anu ditepikeun dina Imamat dua puluh genep, geus katémbong dina poé-poé panungtungan, umat Allah dina poé-poé panungtungan bakal geus keur ngariung ku kasedih salila hiji jangka waktu anu tangtu. Jangka waktu éta réngsé nalika Mikail, panghulu malaikat, turun.

We will continue this study in the next article.

Urang baris neraskeun ieu ulikan dina artikel salajengna.

And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.

Jeung maraneh bakal tumpur di antara bangsa-bangsa kapir, sarta tanah musuh-musuh maraneh bakal ngalalap maraneh. Jeung anu kari ti maraneh bakal layu ku lantaran kajahatanana di tanah musuh-musuh maraneh; kitu deui ku lantaran kajahatan karuhunna maranehna bakal layu babarengan jeung maranehna. Lamun maranehna ngaku kajahatanana, jeung kajahatan karuhunna, katut palanggaran anu ku maranehna dilakukeun ka Kami, sarta yén maranehna ogé geus leumpang sabalikna ka Kami; Jeung yén Kami ogé geus leumpang sabalikna ka maranehna, sarta geus mawa maranehna ka tanah musuh-musuhna; lamun harita hate maranehna anu teu disunat direndahkeun, sarta maranehna narima hukuman tina kajahatanna: Mangka Kami bakal émut kana perjangjian Kami jeung Yakub, sarta ogé perjangjian Kami jeung Ishak, jeung ogé perjangjian Kami jeung Ibrahim bakal Kami émut; sarta Kami bakal émut ka éta tanah. Éta tanah ogé bakal ditinggalkeun ku maranehna, sarta bakal ngarasakeun sabat-sabatna, salila éta tanah ngagolér taya pangeusina tanpa maranehna; sarta maranehna bakal narima hukuman tina kajahatanna: lantaran, enya lantaran maranehna ngahina kana putusan-putusan Kami, jeung lantaran jiwana matak geuleuheun kana katetepan-katetepan Kami. Sanajan kitu, sanajan sagala kitu, waktu maranehna aya di tanah musuh-musuhna, Kami moal miceun maranehna, jeung moal geuleuheun ka maranehna, nepi ka ngancurkeun maranehna sagemblengna, sarta ngarempak perjangjian Kami jeung maranehna: sabab Kami teh PANGERAN Allah maranehna. Tapi demi maranehna Kami bakal émut kana perjangjian jeung karuhunna, anu ku Kami dibawa kaluar ti tanah Mesir di hareupeun bangsa-bangsa kapir, supaya Kami jadi Allah maranehna: Kami teh PANGERAN. Imamat 26:38–45.