“Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.
“Para pangawula sareng rahayat nyatakeun yén nubuat-nubuat Daniel sareng Wahyu téh mangrupakeun rusiah anu teu kahartikeun. Nanging Kristus ngarahkeun murid-murid-Na kana kecap-kecap nabi Daniel ngeunaan kajadian-kajadian anu bakal lumangsung dina mangsa maranéhna, sarta ngadawuh, ‘Saha anu maca, sing ngartos.’ Mateus 24:15. Jeung pamadegan yén Wahyu téh hiji rusiah, anu teu kudu kaharti, dibantah ku judul éta kitab sorangan: ‘Wahyu Yesus Kristus, anu dipasihkeun ku Allah ka Anjeunna, pikeun nembongkeun ka abdi-abdi-Na perkara-perkara anu moal lila deui bakal kajadian.... Bagja jalma anu maca, jeung maranéhna anu ngadangu kecap-kecap nubuat ieu, sarta ngajaga naon-naon anu ditulis di jerona; sabab waktuna geus deukeut.’ Wahyu 1:1–3.”
“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.
“Nyaur saurang nabi: ‘Bagja jalma anu maca’—aya jalma-jalma anu moal maca; éta berkah lain keur maranéhna. ‘Jeung anu ngadangu’—aya deuih sawatara anu nampik ngadangu naon waé ngeunaan nubuat-nubuat; éta berkah lain keur golongan ieu. ‘Jeung ngajaga hal-hal anu ditulis di jerona’—loba anu nampik ngindung kana pangéling jeung parentah anu aya dina Wahyu. Taya saurang ogé di antara maranéhna anu bisa ngaku éta berkah anu geus dijangjikeun. Sakur anu ngahina perkara-perkara nubuat, sarta ngécé lambang-lambang anu dipaparinkeun di dieu kalayan agung, sakur anu nampik ngabenerkeun hirupna, jeung nyiapkeun diri pikeun datangna Putra manusa, moal meunang berkah.”
“In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.
“Nilik kana kasaksian tina Pangilhaman, kumaha wani jalma-jalma ngajarkeun yén Wahyu téh hiji rusiah, anu teu kahontal ku pangartos manusa? Ieu téh rusiah anu parantos diungkabkeun, hiji kitab anu parantos dibuka. Pangajaran ngeunaan Wahyu ngarahkeun pikiran kana nubuat-nubuat Daniel, sarta duanana nampilkeun pangajaran anu pangpentingna, anu dipasihkeun ku Allah ka manusa, ngeunaan kajadian-kajadian anu baris lumangsung dina panutupan sajarah dunya ieu.” The Great Controversy, 340.
The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.
“Panalungtikan ngeunaan Wahyu ngarahkeun pikiran kana nubuat-nubuat Daniel.” Sabagian jalma ngan ukur ningali nubuat dina jero kitab Daniel. Padahal Daniel nampilkeun dua garis bebeneran, sarta bebeneran anu ngawakilan nubuat-nubuatna téh aya dina genep pasal panungtungan tina kitabna. Genep pasal kahiji nampilkeun nubuat anu digambarkeun, anu, sacara umum, can kénéh dipikawanoh. Saméméh urang mertimbangkeun genep pasal kahiji Daniel, urang bakal nerangkeun naha saéstuna ngan aya dua nubuat anu diwakilan dina genep pasal panungtungan kitab Daniel. Sister White nunjukkeun dua nubuat éta ku ngarujuk kana dua walungan gedé di Sinear. Nalika urang narima perlambang anu dipedar ku anjeunna, urang manggihan konci pikeun ningali dua, jeung ngan dua, nubuat dina genep pasal panungtungan Daniel.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Cahaya anu ditampi ku Daniel ti Allah dipaparinkeun hususna pikeun poé-poé panungtung ieu. Titingalian-titingalian anu anjeunna tingali di sisi walungan Ulai jeung Hiddekel, éta walungan-walungan gedé di tanah Sinear, ayeuna keur lumangsung dina prosés kacumponan, sarta sakabéh kajadian anu geus diwartakeun bakal geura kalakon.” Testimonies to Ministers, 112.
The vision of chapter eight was given by the Ulai river.
Wahyu dina pasal dalapan dipasihkeun di sisi walungan Ulai.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.
Dina taun katilu pamaréntahan Raja Belsyasar, hiji titingalian nembongan ka kuring, nya ka kuring Daniél, sanggeus anu geus nembongan ka kuring ti heula. Jeung kuring ningali dina hiji titingalian; sarta kajadian, waktu kuring ningali, yén kuring aya di Susan, di karaton, anu aya di propinsi Elam; jeung kuring ningali dina hiji titingalian, sarta kuring aya di sisi walungan Ulai. Daniel 8:1, 2.
When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “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.”
Nalika urang nyokot éta paragraf tina Testimonies to Ministers, tempat Sister White nyebut “the Ulai and Hiddekel” sarta nyebut éta “the great rivers of Shinar,” urang keur ngabedah éta paragraf tina salah sahiji pedaran anu pangpentingna ngeunaan ulikan kitab Daniel jeung Wahyu dina tulisan Sister White. Dina éta petikan anjeunna nyatakeun, “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.”
If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.
Lamun urang nalungtik taliti dua ayat kahiji anu kakara urang cutat tina Daniel pasal dalapan, éta nyayagikeun dua kasaksian internal ngeunaan hiji kanyataan anu mindeng kali teu katenjo. Daniel nyebut, “dina taun katilu pamaréntahan” Belsyasar “hiji tetenjoan nembongan ka kuring.” Tuluy anjeunna nambihan, “sanggeus anu mimitina nembongan ka kuring.” Ayat ieu bisa kaharti ku dua cara, sarta ku cara naon baé ogé ngahasilkeun kacindekan anu sarua.
The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.
Malaikat Jibril nyaéta anu mawa cahaya nubuat ka Daniél, sakumaha anu dilakukeun ku anjeunna ka sakumna nabi, sabab anjeunna parantos ngagentos Iblis salaku nu mawa cahaya di sawarga. Ieu hartina yén unggal aturan nubuat anu aya dina Kitab Suci dipingpin ku Jibril. Naha Daniél ngartos éta atanapi henteu, dina ayat kahiji pasal dalapan, anjeunna henteu ngan ukur nandaan hiji paniténan nubuat anu penting, tapi anjeunna ogé nyayogikeun dua saksi ngeunaan paniténan nubuat anu penting éta dina éta ayat. Anu kacatet ku Daniél dina ayat kahiji téh nyaéta yén anjeunna parantos nampi hiji titingalian saméméh titingalian anu ditampi ku anjeunna di sisi walungan Ulai. Titingalian di sisi walungan Ulai datang dina taun katilu Belsyasar. Ari titingalian anu saméméh titingalian di sisi walungan Ulai, datang dina taun kahiji Belsyasar.
In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.
Dina taun kahiji pamaréntahan Belsyasar raja Babul, Daniel meunang hiji impian jeung tetenjoan dina pipikiranana waktu keur dina ranjangna; tuluy anjeunna nyerat éta impian, sarta nyaritakeun ringkesan perkara-perkara éta. Daniel 7:1.
In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.
Dina ayat kahiji tina pasal dalapan, Daniél nétélakeun yén anjeunna ogé kungsi meunang hiji titingalian dina taun kahiji Bélsasar, sabab anjeunna nyarios, “sanggeus anu nembongan ka kuring ti heula.” Naha titingalian ngeunaan Ulai nembongan sanggeus titingalian dina taun kahiji Bélsasar, atawa naha titingalian éta nembongan sanggeus titingalian kahiji tina dua titingalian anu sajajar? Boh jawaban nu mana waé téh leres. Titingalian ngeunaan walungan Ulai téh titingalian anu sarua jeung titingalian dina pasal tujuh. Jibril keur ngalarapkeun prinsip nubuat “ngulang jeung ngalegaan,” sarta dina waktos anu sarua aturan yén ku kasaksian dua urang hiji perkara diteguhkeun. Duanana titingalian éta ngabahas karajaan-karajaan dina nubuat Alkitab.
The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.
Tetempoan dina pasal tujuh ngagambarkeun karajaan-karajaan éta minangka sato galak nu mangsa, ku kituna nekenkeun jeung nembongkeun éta dina kontéks kakawasaan sipilna. Tetempoan dina pasal dalapan ngagambarkeun karajaan-karajaan anu sarua éta ku lambang-lambang tina palayanan Bait Suci Allah, sanajan unggal lambang tina palayanan Bait Suci téh sacara dihaja geus diruksak, supaya ngawakilan ibadah palsu. Daniel dalapan ngagambarkeun karajaan-karajaan anu sarua jeung tetempoan dina pasal tujuh, tapi éta nempatkeun karajaan-karajaan éta dina kontéks agamana.
The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.
Panglihatan Ulai dina Daniel pasal dalapan ngulang deui sarta ngalegaan panglihatan dina pasal tujuh. Pasal tujuh ngaidéntifikasi aspék sipil tina karajaan-karajaan dina nubuat Alkitab, sedengkeun pasal dalapan ngaidéntifikasi aspék kaagamaan tina karajaan-karajaan dina nubuat Alkitab. Lamun ieu kahartos, mangka tiasa kahartos yén pasal tujuh jeung dalapan téh panglihatan anu sarua. Pasal salapan nyaéta tempat Jibril sumping pikeun maparin katerangan ngeunaan unsur waktu dina panglihatan pasal dalapan. Ku sabab kitu, panglihatan Ulai ngawakilan pasal tujuh, dalapan, jeung salapan tina kitab Daniel. Walungan Hiddekel tuluy diwanohkeun dina pasal sapuluh.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.
Dina taun katilu pamaréntahan Koresy raja Pérsia, hiji perkara diwahyukeun ka Daniel, anu dingaranan Béltsasar; eta perkara teh enya, tapi mangsa anu geus ditangtukeun teh lila; sarta anjeunna ngartos kana eta perkara, sarta mibanda pangarti kana eta tetenjoan. Dina eta poé-poé, abdi Daniel keur prihatin salila tilu minggu pinuh. Abdi henteu dahar roti anu ngeunah, daging jeung anggur ogé henteu asup kana sungut abdi, sarta abdi pisan henteu ngurapan diri, nepi ka genep tilu minggu pinuh kalaksanakeun. Jeung dina poé ka dua puluh opat bulan kahiji, nalika abdi aya di sisi walungan gedé, nya eta Hidékel. Daniel 10:1–4.
The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.
Tetempoan walungan Hiddekel ngawanohkeun sajarah nubuat ngeunaan raja ti kalér. Ieu dimimitian ku ruksakna karajaan Aleksander Agung, netelakeun pasang-surut sajarah anu nyusul, nepi ka tungtungna ngan kari dua lawan anu titinggal tina paburencayna urut karajaan Aleksander Agung, nyaéta hiji raja kidul sacara literal ngalawan hiji raja kalér sacara literal. Ahirna ieu nepi ka sajarah kapausan, anu satuluyna jadi raja kalér sacara rohani, anu dina ahir pasal sabelas ngahontal tungtungna, Mikail nangtung, sarta mangsa cobaan manusa ditutup. Ringkesan basajanna nyaéta yén tetempoan walungan Ulai téh mangrupa tetempoan internal ngeunaan tempat suci Allah jeung pasukan-Na, ari walungan Hiddekel mangrupa tetempoan eksternal ngeunaan musuh Allah jeung umat-Na dina sajarah anu sarua. Ieu ngagunakeun prinsip anu sarua anu kapanggih dina tujuh jamaah jeung tujuh meterai dina Kitab Wahyu.
“Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.
“Loba palayan teu nyoba ngajelaskeun kitab Wahyu. Maranéhna nyebut éta kitab henteu mawa kauntungan pikeun dipaluruh. Maranéhna nganggap éta minangka kitab anu disegel, sabab eusina ngandung catetan ngeunaan rupa-rupa lambang jeung simbol. Tapi nami anu parantos dipasihkeun ka éta kitab, ‘Wahyu,’ sorangan ngabantah anggapan éta. Wahyu téh memang kitab anu disegel, tapi ogé kitab anu geus dibuka. Éta nyatet kajadian-kajadian anu matak heran anu bakal lumangsung dina poé-poé panungtungan sajarah bumi ieu. Pangajaran-pangajaran dina kitab ieu écés, lain hal-hal anu mistik jeung teu kahartikeun. Di jerona, jalur nubuat anu sarua dicangking deui saperti dina Daniel. Sababaraha nubuat geus dipidangkeun deui ku Allah, ku kituna némbongkeun yén éta kudu dipasihan pentingna. Gusti henteu ngulang-ngulang hal-hal anu henteu boga akibat anu gedé.” Manuscript Releases, jilid 8, 413.
The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.
Sajarah batiniah jeung lahiriah nu sarua anu digambarkeun dina kitab Daniel diteruskeun dina kitab Wahyu. Sajaba ti cahaya nubuat anu dihasilkeun tina dua titingalian ieu, aya ogé panguatan kana metodologi panapsiran Alkitab anu diagem ku William Miller, sarta saterusna ku Future for America. Lamun ditimbang kalayan bener, kitab Daniel, kitu deui kitab Wahyu, mangrupa tambang emas anu sajatina pikeun negeskeun prinsip-prinsip panapsiran nubuat anu ku Alkitab sorangan diidéntifikasi di jerona.
The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
Ulai anu jadi téma batiniah jeung Hiddekel anu jadi téma lahiriah, ogé ngalambangkeun dua nubuat anu kudu dibuka meteraina dina “waktu ahir.” Ulai dibuka meteraina dina “waktu ahir” dina taun 1798, jeung Hiddekel dibuka meteraina dina “waktu ahir” dina taun 1989, nalika, sakumaha dijelaskeun dina Daniel pasal sawelas ayat opat puluh, nagara-nagara anu ngalambangkeun urut Uni Soviét disapu ku kapapaan jeung Amérika Sarikat.
When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.
Lamun ieu kanyataan-kanyataan diaku, mangka bisa ogé diaku yén dua titingalian éta saenyana téh hiji titingalian, sarua halna jeung sajarah nubuat ngeunaan tujuh garéja jeung tujuh segel anu ngagambarkeun sajarah nubuat anu sarua. Ku kituna, dua titingalian éta jadi jalan anu ku Gusti dipaké dina gerakan baheula tina malaikat kahiji, sarta anu bakal dipaké ku Gusti dina gerakan kiwari jeung nu bakal datang tina malaikat katilu, pikeun ngahasilkeun hiji prosés pangwujian sakumaha ditepikeun dina Daniel pasal dua welas, ayat salapan jeung sapuluh.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Sarta saur-Na, “Mios, Daniel, sabab kecap-kecap ieu geus dikonci jeung disegel nepi ka mangsa ahir. Loba anu bakal dimurnikeun, dijadikeun bodas, jeung diuji; tapi jalma-jalma jahat bakal tetep ngalakukeun kajahatan; sarta moal aya saurang ogé ti antara anu jahat anu bakal ngarti; tapi anu wijaksana bakal ngarti.” Daniel 12:9, 10.
As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.
Salaku conto tina kabukana Hiddekel dina taun 1989, perhatikeun naon anu geus diucapkeun ku ilham.
“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 patepang jeung ditutup. Ieu mangrupikeun palengkep tina kitab Daniel. Nu hiji nyaéta nubuatan; nu hiji deui nyaéta wahyu. Kitab anu disegel téh lain kitab Wahyu, tapi éta bagian tina nubuatan Daniel anu patali jeung poé-poé panungtungan. Malaikat maréntahkeun, ‘Tapi maneh, eh Daniel, singpen kecap-kecap éta, jeung segel kitabna, nepi ka mangsa ahir.’ Daniel 12:4.” Acts of the Apostles, 585.
Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.
Boh Walungan Ulai boh Hiddekel patalina jeung poé-poé panungtungan, tapi Adventisme ngan ukur geus daék ngaku yén taun 1798 téh nyaéta “waktu ahir” nurutkeun Daniel, nalika kitabna kudu dibuka segélna. Sanajan kitu, bagéan tina nubuat anu “patalina jeung poé-poé panungtungan” leuwih merenah dipahaman minangka genep ayat panungtungan dina Daniel pasal sabelas, sabab ayat-ayat éta ditungtungan ku nangtungna Mikael nalika mangsa kasempetan manusa ditutup.
The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”
Tetéla pangadilan, sakumaha anu kaidéntifikasi dina Daniel pasal tujuh, dalapan, jeung salapan, geus diségél nepi ka “waktu ahir” dina taun 1798. Cahaya éta (anu dihasilkeun ku tétélana Ulai anu dibuka segélna) nyaéta béwara ngeunaan dibukana pangadilan panyungtikan, lain ngeunaan ditutupna pangadilan. Cahaya anu dibuka segélna ku tétélana Hiddekel, ngidéntifikasi ditutupna pangadilan panyungtikan, sarta éta ogé mangrupa petikan dina Daniel anu ngamuat “bagian tina ramalan anu patali jeung poé-poé panungtungan.”
The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.
Panyingkaban dina taun 1798 ngumumkeun dibukana pangadilan panalungtikan. Panyingkaban dina taun 1989 ngumumkeun yén panutupan pangadilan panalungtikan geus deukeut pisan datangna. Tapak tandatangan Alpha jeung Omega katémbong écés dina kitab Daniel, tapi ngan lamun anjeun nyaho naon éta, sarta daék maliré neanganana.
When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.
Nalika waktu pangujian ditutup dina Daniel pasal sabelas, ayat opat puluh lima, tanda panandatanganan ti Alfa jeung Omega kacatet. Awal kitab Daniel nembongkeun kalawan écés pisan di mana éta réngsé. Éta dimimitian ku perang literal antara Babul literal jeung Israil literal, sarta Babul literal meunang kameunangan.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Dina taun katilu pamaréntahan Yoyakim, raja Yuda, sumpinglah Nebukadnésar, raja Babul, ka Yerusalém, tuluy ngepung éta kota. Jeung Gusti masrahkeun Yoyakim, raja Yuda, kana pananganana, sarta sabagian tina pakakas-pakakas Bait Allah; éta ku anjeunna dibawa ka tanah Sinear, ka imah allahna; sarta pakakas-pakakas éta disimpenna kana gedong kabeungharan allahna. Daniel 1:1, 2.
In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.
Dina Daniel pasal sabelas, ayat opat puluh lima, hiji perang rohani antara Babul rohani, anu dilambangkeun minangka “raja ti kalér”, jeung Israél rohani, anu digambarkeun ku “gunung suci anu mulya”, ngahontal kacindekan, sarta Israél rohani meunang kameunangan atas Babul rohani.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. 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. Daniel 11:45; 12:1.
Jeung anjeunna bakal ngadegkeun kemah-kemah karatonna di antara sagara-sagara dina gunung suci anu mulya; tapi anjeunna bakal nepi ka ahirna, sarta moal aya anu nulungan anjeunna. Jeung dina waktu éta Mikhael bakal nangtung, pangéran agung anu nangtung pikeun anak-anak umat anjeun; sarta bakal aya mangsa kasusah, anu can kungsi aya ti saprak aya hiji bangsa nepi ka waktu éta kénéh; jeung dina waktu éta umat anjeun bakal disalametkeun, unggal jalma anu kapanggih ditulis dina éta kitab. Daniel 11:45; 12:1.
The books of Daniel and Revelation are one book:
Kitab Daniel jeung Wahyu téh hiji kitab:
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Kitab Daniel jeung Wahyu téh hiji. Nu hiji mangrupa nubuat, nu hiji deui mangrupa wahyu; nu hiji kitab nu disegel, nu hiji deui kitab nu dibuka. Yohanes ngadangu rahasia-rahasia anu diucapkeun ku guludug-guludug, tapi anjeunna diparéntahkeun ulah nuliskeun éta.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.
Dua buku ieu, sanajan sabenerna hiji buku, mangrupikeun karya agung tina pangajaran nubuat malaikat Jibril. Kuring nulis ieu kalayan sadar pisan yén naon anu ditepikeun ku Jibril ka Daniel jeung Yohanes asalna ti Yesus, anu nampi éta ti Rama. Maksud kuring lain pikeun ngajungjung Jibril, tapi pikeun ngajungjung wahyu anu jero ngeunaan bukti-bukti dina duanana buku, ngeunaan kumaha Sang Alfa jeung Omega ngararancang aturan-aturan nubuat pikeun napsirkeun Alkitab anu kudu diwakilan dina éta dua buku, lamun urang daék ningali.
Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.
Hayu sim kuring ngingetan anjeun yén, dina ieu tahap, maksud jeung tujuan sim kuring lain pikeun nampilkeun hiji tafsir ngeunaan dua nubuat walungan Ulai jeung Hiddekel. Maksud jeung tujuan sim kuring nyaéta pikeun ngulik nubuat-nubuat dina genep pasal kahiji tina kitab Daniel. Sim kuring ngan ukur keur ngawangun hiji perkara yén kitab Daniel jeung Wahyu téh, meureun, mangrupakeun kitab-kitab anu disusun pangjerona dina Pangandika Allah. Eta kitab-kitab nampilkeun amanat nubuat, bari ogé ngaidentipikasi sipat Allah, bari ogé ngaidentipikasi aturan-aturan anu kacida diperlukeun pikeun diterapkeun lamun hiji jalma rék nyaho kana nubuat-nubuat éta, sarta ogé nyaho ka Anjeunna anu ngedalkeun nubuat-nubuat éta.
Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.
Conto séjén ngeunaan jero pisan sipat éta kitab-kitab téh nyaéta kumaha Daniel nampilkeun “tujuh mangsa” tina Imamat dua puluh genep. Nubuatan ngeunaan “tujuh mangsa” éta baheula geus jadi jeung ayeuna kénéh kudu jadi “batu sandungan” pikeun umat Allah, boh di Israél baheula, dina gerakan Millerite tina malaikat kahiji, kitu deui dina gerakan ayeuna jeung nu bakal datang tina malaikat katilu. “Batu sandungan”, nurutkeun harti basajanna, nyaéta hiji hal anu ku anjeun teu katempo, sanajan éta écés aya di dinya. Ku sabab kitu, sanggeus anjeun ngakuan “tujuh mangsa” dina kitab Daniel, anjeun ningali yén éta mémang écés aya di dinya, tapi anjeun ogé ningali yén éta disumputkeun tina jalma-jalma anu milih pikeun henteu ningali.
Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.
Nyumputkeun hiji hal bari sacara gramatikal éta aya dina kaayaan kabuka téh mangrupa hiji prestasi anu pohara jero; éta téh hiji hal anu moal bisa diselapkeun kana novel misteri ciptaan manusa mana waé. Ieu téh hiji karya agung, sabab éta aya di dinya, écés katingali ku saha waé anu henteu hayang titajong, tapi mustahil katingali ku maranéhna anu milih pikeun titajong. Eta téh, saolah-olah kitu, “nyumput di tempat anu kabuka écés katingali”. Ieu kahontal ku paduan kamanusaan jeung Kaallahan.
I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.
Abdi nyebut kitu, sabab abdi hoyong ngingetkeun urang dina ieu waktos, yén aya hiji ajaran Katolik di jero Adventisme, sahanteuna ti saprak medalna Questions on Doctrine dina taun 1957, sarta éta ogé geus ngangkat sirahna anu teu bener di jero gerakan bebeneran ayeuna ieu, Future for America. Gagasanana nyaéta yén Kristus, dina mangsa inkarnasi, henteu nyandak daging anu Anjeunna wariskeun ti Maryam. Tangtu waé, jalma-jalma anu ngadukung ieu ajaran henteu ngedalkeunana ku cara kitu, tapi sanajan kitu, éta téh naon anu sabenerna ku maranéhna diajarkeun. Abdi nyebut ieu ajaran Katolik, sabab anggapan yén daging Kristus sarua sucina jeung daging Adam saméméh anjeunna dosa, nya éta logika Setan pisan anu dipaké ku garéja Katolik dina ajaran maranéhna ngeunaan anu disebut “immaculate conception.” Jeung upami anjeun can wawuh kana ajaran kapir ngeunaan “immaculate conception,” éta ngajarkeun yén daging Kristus sacara gaib dijadikeun saperti kodrat handap Adam dijadikeun, saméméh anjeunna jeung Hawa dosa, atawa, sakumaha anu diklaim, Kristus miboga kodrat Adam saméméh ragrag, anu tanpa dosa. Éta ngajarkeun yén Maryam sorangan sacara mujijat dipaparinkeun kodrat daging Adam anu can ragrag saméméh anjeunna dosa, sangkan anjeunna tiasa janten wadah anu sampurna pikeun Roh Suci ngainkarnasikeun orok Yesus kana dagingna anu sampurna.
Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.
Tangtu, maranéhanana dina Adventisme anu nangtung pageuh kana kacindekan anu sarua ngeunaan daging Yesus, henteu nunjuk kana mujijat naon waé patali jeung Maryam, tapi maranéhna memang nyasabkeun harti petikan-petikan tina Sister White jeung Alkitab, pikeun ngajar konsép Katolik anu sarua pisan. Naha kuring kakara nyimpang sarta ngalieurkeun paguneman ti sawala ngeunaan kitab Daniel? Kuring baris ngajawab éta.
The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.
Struktur jeung rarancang mujijat tina Daniel jeung Wahyu téh kahontal ku gabungan kamanusaan jeung Kaallahan. Yesus téh Firman Allah, jeung Alkitab téh Firman Allah. Sipat ilahi jeung sipat manusa Yesus kacida lengkepna kagambarkeun dina Alkitab. Kecap-kecap anu aya di jerona téh ilahi sarta ngandung kakawasaan nyipta pikeun ngarobah hate jeung pikiran. Kecap-kecap éta téh kakawasaan anu sarua pisan anu ngadatangkeun sagala rupa kana ayana. Tapi jalma-jalma anu ku Allah dipilih jadi pakakas-Na dina nyatet Alkitab, sadayana téh jelema dosa. Bagian manusa dina ieu padika digambarkeun ku manusa ragrag. Alkitab téh gabungan unsur manusa jeung ilahi, sarta para nabi téh jelema-jelema dosa, sakumaha unggal anak Adam ogé kitu. Kristus henteu kungsi ngalakukeun dosa dina pikiran, dina kecap, atawa dina lampah. Tapi Anjeunna mémang nyandak daging Maryam sanggeus opat rébu taun degenerasi. Upama Anjeunna saéstuna nyandak sipat dagingiah Adam anu handap saméméh Adam geus ngalakukeun dosa, éta bakal nungtut supaya unggal panulis Alkitab ogé kudu tanpa dosa.
The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.
“nyumput di tempat anu atra” tina “tujuh waktos” dina kitab Daniel kacumponan, lain ngan ku kecap-kecap anu ditulis ku Daniel, tapi deuih ku manusa-manusa ragrag anu narjamahkeun Alkitab King James. Manusa-manusa ragrag dua kali nyabak kitab Daniel, jeung naon anu kacumponan téh mustahil pikeun dipigawé ku saha baé manusa tanpa pangawasan providensial ilahi ti Allah.
In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.
Dina artikel urang salajengna urang baris ngamimitian némbongkeun kumaha Kaallahan jeung kamanusaan nyumputkeun “tujuh kali” dina Imamat dua puluh genep sacara kabuka katingali dina kitab Daniel, sabab Allah geus nyaho ti heula, malah geus ngarancangna, yén éta kudu jadi “batu titajong” pangujian boh pikeun jalma-jalma dina gerakan malaikat kahiji, boh ogé pikeun jalma-jalma dina gerakan malaikat katilu.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Cahaya anu ditampi ku Daniél ti Allah dipaparinkeun hususna pikeun poé-poé panungtungan ieu. Panglihatan-panglihatan anu anjeunna tingali di sisi walungan Ulai jeung Hidékel, éta walungan-walungan gedé di Sinear, ayeuna keur dina prosés kagenepan, sarta sakabéh kajadian anu geus dinubuatkeun baris geura kajadian.” Testimonies to Ministers, 112.