The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.
Genep bab kahiji tina kitab Daniel ngagambarkeun sajarah sato bumi dina Wahyu tilu welas. Amérika Sarikat (sato bumi) mimiti jadi karajaan kagenep dina nubuat Alkitab dina taun 1798, nalika kapausan (sato laut dina Wahyu tilu welas) narima tatu maot sacara nubuat, sarta mungkas pamaréntahanana minangka karajaan kalima dina nubuat Alkitab.
The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.
Sajarah sato galak bumi téh nya éta sajarah béwara ngeunaan caketna panghukuman Allah. Dina awal sajarah sato galak bumi, panghukuman panalungtikan Allah mimiti lumangsung, sarta dina panungtungan sato galak bumi panghukuman palaksanaan Allah mimiti lumangsung. Béwara ngeunaan caketna panghukuman panalungtikan Allah, dina awalna, dilambangkeun ku amanat malaikat kahiji dina Wahyu pasal opat belas, anu sumping dina “waktu ahir” taun 1798. Béwara ngeunaan caketna panghukuman palaksanaan Allah, dina panungtungna, dilambangkeun minangka amanat tilu malaikat dina Wahyu pasal opat belas, anu sumping dina “waktu ahir” taun 1989.
At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.
Dina unggal “waktu tungtung” hiji bagian tina kitab Daniel dibuka segelna. Dina sajarah awal sato galak bumi, dina taun 1798, pasal tujuh, dalapan, jeung salapan dina kitab Daniel dibuka segelna. Pasal-pasal éta digambarkeun minangka tetenjoan Walungan Ulai. Dina sajarah panungtungan sato galak bumi, dina taun 1989, pasal sapuluh, sabelas, jeung dua belas dina kitab Daniel dibuka segelna. Pasal-pasal éta digambarkeun minangka tetenjoan Walungan Hiddekel. Iraha waé kitab Daniel dibuka segelna, aya hiji prosés panggujian tilu léngkah anu ditimpakeun ka generasi anu harita keur hirup.
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 anjeunna ngandika, “Maneh sing indit, Daniel; sabab ieu pangandika geus dikonci jeung disegel nepi ka waktu ahir. Loba anu bakal dipupusihan, dijadikeun bodas, sarta diuji; tapi anu jahat mah bakal tetep ngalakonan kajahatan; sarta moal aya saurang ogé tina anu jahat anu bakal ngarti; tapi anu wijaksana bakal ngarti.” Daniel 12:9, 10.
The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.
Prosés pangujian tilu léngkah téh dumasar kana struktur kecap Ibrani anu ditarjamahkeun minangka “bebeneran,” anu dijieun ku ngahijikeun hurup kahiji, katilu welas, jeung panungtung tina alfabét Ibrani. Kecap Ibrani éta ngalambangkeun sarta ngandung kakawasaan ciptaan Allah. Sakabéh bebeneran nubuat disusun dina dasar kecap éta, kitu deui prosés pangujian tilu léngkah dina Daniel pasal dua welas. Kecap éta lain ngan ukur ngalambangkeun kakawasaan ciptaan Allah, tapi ogé Yesus Kristus, anu téh Mantenna Bebeneran, sarta anu ogé Nu Awal jeung Nu Panungtung, sakumaha dilambangkeun ku hurup kahiji jeung hurup panungtung tina alfabét Ibrani.
The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.
Mimiti sajarah sato bumi, nalika panggeuing ngeunaan deukeutna pangadilan panalungtikan sumping dina waktu ahir taun 1798, dilambangkeun ku malaikat kahiji dina Wahyu opat welas. Warta malaikat kahiji dina Wahyu pasal opat welas ngandung masing-masing tina tilu léngkah, nyaéta bebeneran, anu ngalambangkeun prosés ujian tilu-léngkah anu nyanghareupan éta generasi nalika malaikat kahiji sumping dina taun 1798.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Sarta kuring nempo malaikat séjén ngapung di tengah langit, mawa Injil anu langgeng pikeun diwawarkeun ka jalma-jalma anu nyicingan bumi, ka unggal bangsa, ka unggal suku, ka unggal basa, jeung ka unggal umat, saur-Na kalayan sora tarik, Sieun ka Allah, jeung pasrahkeun kamulyaan ka Mantenna; sabab geus sumping waktuna pangadilan-Na; jeung sembah ka Mantenna anu nyiptakeun langit, bumi, laut, jeung cinyusu-cinyusu cai. Wahyu 14:6, 7.
The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.
Sajarah panungtungan tina sato bumi, nalika panggeuing ngeunaan deukeutna pangadilan eksekutif sumping dina waktos ahir taun 1989, dilambangkeun ku tilu malaikat dina Wahyu pasal opat welas. Tilu malaikat dina Wahyu opat welas ngawakilan tilu léngkah, nyaéta bebeneran, sarta tilu malaikat ogé ngawakilan prosés pangujian tilu-léngkah anu nyanghareupan ka generasi anu hirup nalika malaikat katilu sumping dina taun 1989.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Tuluy kuring ningali malaikat séjén ngapung di tengah langit, nyekel Injil anu langgeng pikeun diwawarkeun ka maranéh anu cicing di bumi, ka unggal bangsa, kaom, basa, jeung umat, saurana tarik, “Sing sieun ka Allah, sarta pasihan kamulyaan ka Anjeunna; sabab geus datang waktuna pangadilan-Na; jeung sembahlah Anjeunna anu ngadamel langit, bumi, laut, jeung pancuran-pancuran cai.” Tuluy nuturkeun malaikat anu séjén, pokna, “Babilon geus rubuh, geus rubuh, kota gedé éta, sabab manehna geus ngajadikeun sakumna bangsa nginum anggur amarah tina cabulna.” Malaikat katilu nuturkeun maranéhna, saurana tarik, “Lamun aya jalma nyembah ka sato galak jeung gambarna, sarta narima tandana dina tarangna atawa dina leungeunna, jalma éta ogé bakal nginum anggur amarah Allah, anu dituang tanpa campuran kana cawan bebendu-Na; sarta manehna bakal disiksa ku seuneu jeung walirang di payuneun para malaikat suci, jeung di payuneun Anak Domba. Jeung haseup tina siksaan maranéhna naék salalanggengna; sarta maranéhna teu boga reureuh beurang peuting, nyaéta maranéhna anu nyembah ka sato galak jeung gambarna, jeung sing saha anu narima tanda tina ngaranna.” Ieu kasabaran umat-umat suci: ieu maranéhna anu ngajaga parentah-parentah Allah, jeung iman ka Yesus. Wahyu 14:6–12.
The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.
Kitab Daniel disusun dumasar kana amanat tilu malaikat. Struktur éta téh duanana mangrupa tilu léngkah tina kecap Ibrani pikeun “bebeneran”, sarta prosés pangujian tilu léngkah anu sasaluyu jeung éta; tapi prosés pangujian éta mekar dina garis sajarah sato galak bumi dina Wahyu pasal tilu welas (Amérika Serikat), kitu deui dina garis sajarah dua tanduk sato galak bumi éta (Republikanisme jeung Protestantisme). Sajarah Amérika Serikat, dimimitian taun 1798 sarta neras nepi ka hukum Minggu anu baris geura datang, nyaéta mangsa sajarah anu sarua jeung mangsa ayana garéja Advent Poé Katujuh. Ku kituna, kitab Daniel ogé ngamuat struktur anu ngagambarkeun sajarah Adventisme, dimimitian taun 1798 sarta neras nepi ka hukum Minggu anu baris geura datang. Ku ngalakukeun kitu, kitab Daniel nandaan sajarah-sajarah nubuat anu sarua sakumaha anu diwakilan dina kitab Wahyu, sarta ku cara kitu éta nyadiakeun saksi kahiji anu nyampurnakeun amanat saksi kadua. Kasampurnaan dua kitab éta kahontal ku fénoména nubuat anu sarua sakumaha anu aya dina hubungan antara Perjanjian Heubeul jeung Perjanjian Anyar.
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
“Sajarah hirup, pupusna, jeung hudangna deui Isa, sakumaha sajarah Anak Allah, moal bisa dibuktikeun sapinuhna tanpa bukti anu aya dina Perjanjian Heubeul. Kristus diungkabkeun dina Perjanjian Heubeul sarua écésna jeung dina Perjanjian Anyar. Nu hiji masaksian ngeunaan hiji Jurusalamet anu bakal sumping, ari nu séjén masaksian ngeunaan hiji Jurusalamet anu geus sumping nurutkeun cara anu geus diramalkeun ku para nabi. Supaya bisa ngahargaan rencana panebusan, Kitab Suci Perjanjian Heubeul kudu dipikaharti kalayan tuntas. Eta téh cahaya mulya tina mangsa katukang anu profétis anu nembongkeun hirup Kristus jeung ajaran-ajén Perjanjian Anyar kalayan kajelasan jeung kaéndahan. Mujijat-mujijat Isa mangrupakeun bukti ngeunaan kaallahan-Na; tapi bukti anu pangkuatna yén Anjeunna téh Panebus dunya kapanggih dina nubuat-nubuat Perjanjian Heubeul lamun dibandingkeun jeung sajarah Perjanjian Anyar. Isa ngadawuh ka urang Yahudi, ‘Talungtik Kitab-kitab Suci; sabab dina eta maraneh nyangka boga hirup langgeng, jeung eta téh anu mere kasaksian ngeunaan Kami.’ Dina waktu éta can aya kitab suci séjén iwal ti Perjanjian Heubeul; ku kituna parentah ti Jurusalamet téh écés.” Spirit of Prophecy, jilid 3, 211.
The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.
“sajarah hirup, pupus, jeung hudangna deui Isa,” nyindekkeun padamelan Kristus pikeun umat manusa, sarta mere kasaksian kana tilu léngkah éta, jeung tilu léngkah éta téh nya éta “bebeneran.” Kecap Ibrani pikeun “bebeneran” ngalambangkeun Isa, anu kahiji jeung panungtung, awal jeung ahir, sarta Alfa jeung Oméga, sarta kecap éta sorangan diwangun ku aksara kahiji jeung panungtung anu ngawakilan hal anu sarua, sabab salaku Alfa jeung Oméga, Isa ngagambarkeun ahirna hiji hal bareng jeung awalna hiji hal. Hirup, pupus, jeung hudangna deui Kristus téh bebeneran, sabab sajaba ti hal-hal séjén, éta dilambangkeun ku tilu léngkah, jeung léngkah kahiji jeung panungtung duanana “hirup,” sabab “hirup” jeung “hudangna deui” duanana téh “hirup.” Aksara tengah dina kecap Ibrani éta téh aksara katilu welas dina alfabét, jeung tilu welas téh lambang pemberontakan, sarta pupusna Kristus kajadian lantaran pemberontakan Iblis jeung anak-anak Adam, anu ngahiji dina pemberontakanana.
The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.
Pamahaman ngeunaan Wahyu Yesus Kristus dina kitab Wahyu dibuka segelna pas saméméh ditutupna mangsa kasempetan manusa, sarta hiji unsur utama tina bebeneran anu dibuka segelna dina waktu éta nyaéta yén Kristus téh “bebeneran,” Alfa jeung Omega, anu nempatkeun tandatangan-Na minangka Alfa jeung Omega kana bebeneran-bebeneran anu ku Anjeunna parantos ditetepkeun pikeun aya dina Firman-Na. Nalika Sister White nyerat, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” anjeunna keur netepkeun, pikeun jalma-jalma anu bakal ningali, yén amanat tilu malaikat dina Wahyu pasal opat welas (anu ogé disusun dumasar kana tilu léngkah anu sarua, nyaéta “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” dina kitab Daniel.
She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”
Manéhna ogé keur nangtukeun yén kitab Daniel mere kasaksian ngeunaan hiji Babul anu “bakal datang”, sedengkeun kitab Wahyu mere kasaksian ngeunaan hiji Babul anu “geus datang” dina cara anu geus diramalkeun ku kitab Daniel. Leuwih ti éta, éta panerapan nangtukeun yén “pikeun ngahargaan” kitab Wahyu, kitab Daniel “kudu kaharti kalayan tuntas”, sabab “éta cahaya anu dimulyakeun” tina kitab Daniel “anu nembongkeun kahirupan Kristus jeung pangajaran-pangajaran” kitab Wahyu “kalawan kajelasan jeung kaéndahan.”
Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.
Kecap anjeunna ogé tiasa kahartos minangka nandakeun yén “mujijat-mujijat Isa” anu digambarkeun dina kitab Wahyu téh “mangrupa bukti kaallahan-Na; nanging bukti-bukti anu pangkuatna yén Anjeunna teh Panebus dunya kapanggih” nalika nubuat-nubuat dina kitab Daniel “dibandingkeun jeung sajarah” dina kitab Wahyu. Salajengna, tiasa kawanoh yén nalika “Isa ngandika ka urang Yahudi, ‘Talungtik Kitab Suci; sabab di jerona maraneh nyangka boga hirup langgeng, jeung eta lah anu mere kasaksian ngeunaan Kami,’” yén pikeun urang Yahudi rohani dina mangsa ayeuna, kitab Daniel téh anu mere kasaksian ngeunaan Wahyu Isa Al Masih, sarta wahyu anu dibuka segelna pas saméméh panutupan mangsa pangadilan téh tempat kapanggihna hirup langgeng.
The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.
Kitab Daniel ngedalkeun bebeneran-bebeneran nubuat anu dihontal kana kasampurnaan dina kitab Wahyu. Susunanana dumasar kana tilu léngkah anu dilambangkeun ku kecap Ibrani pikeun “bebeneran”, ku kituna kitab éta sorangan ngawakilan hiji tés pikeun generasi nalika kanyataan-kanyataan ieu dibuka segelna sarta dinyatakeun. Isa Al-Masih sorangan, salaku Alfa jeung Omega, ditegeskeun sacara langsung dina kecap-kecap pangheulana pisan jeung dina pasal kahiji kitab Wahyu. Tulisan-tulisan ieu ogé parantos nunjukkeun yén Daniel pasal hiji miboga struktur nubuat jeung ciri-ciri anu sarua jeung amanat malaikat kahiji dina Wahyu pasal opat welas.
The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.
Pesen malaikat kahiji jeung Daniel pasal hiji, duanana nandakeun prosés pangujian tilu léngkah anu jadi ciri has Alpha jeung Omega. Ieu pasal dimimitian ku Babul sacara harfiah ngelehkeun Yuda sacara harfiah, sarta ieu kitab ngarah kana perang pamungkas antara Babul jeung Yuda anu diwakilan dina genep ayat panungtung Daniel pasal sabelas. Dina ayat-ayat éta Babul rohani ditaklukkeun ku Yuda rohani, sakumaha Mikael ngadeg sarta mangsa kasempetan manusa ditutup. Ayat-ayat éta ngawakilan ahir sajarah nubuatan ngeunaan perang antara Babul jeung Yuda. Dina ayat-ayat éta, panyageurkeun tatu nu matak paéh téh digambarkeun.
The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.
Ayat-ayat anu ngajéntrékeun panyageuran tatu maot téh dimimitian ku ayat opat puluh tina Daniel sabelas, anu dibuka ku kecap-kecap, “Jeung dina waktu ahir.” “Waktu ahir” dina ayat éta ngawakilan taun 1798, nalika kapausan nampa tatu maotna. Saterusna ayat-ayat éta nyaritakeun kumaha tatu maot éta dipageurkeun, nalika kapausan nalukkeun, kahiji musuhna, raja kidul (Uni Soviét), kadua sekutuna, tanah anu mulya (Amérika Sarikat), jeung katilu korbanna, Mesir (Perserikatan Bangsa-Bangsa). Dina ayat opat puluh lima kapausan (raja kalér) nepi ka tungtungna, kalayan taya saurang ogé anu nulungan. Carita ngeunaan panyageuran tatu maot kapausan dina ayat-ayat éta dimimitian ku rubuhna kapausan dina taun 1798, sarta ditungtungan ku naékna anu pamungkas jeung rubuhna kapausan. Ayat-ayat anu aya di antara bubuka petikan éta jeung panutup petikan éta nandakeun pemberontakan anu aya di tengahna.
The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.
Kecap Ibrani pikeun “bebeneran” diwangun ku ngahijina hurup kahiji, hurup katilu welas, jeung hurup panungtung dina abjad Ibrani. Katilu welas téh angka anu ngalambangkeun pambrontakan, sarta sajarah anu aya antara nu kahiji jeung nu panungtung. Dina petikan panungtung nubuat dina kitab Daniel, perang anu sarua anu digambarkeun dina ayat-ayat pangheulana dina éta kitab ogé digambarkeun deui. Ayat-ayat éta ngawanohkeun pasal kahiji, tempat urang manggihan prosés pangujian tilu léngkah anu mangrupa bebeneran. Tuluy dina petikan panungtung urang manggihan tilu léngkah anu sarua, sabab éta dimimitian ku ragragna kapausan anu kahiji sarta ditungtungan ku ragragna kapausan anu pamungkas, sedengkeun di tengahna kacakup pambrontakan dina poé-poé panungtungan.
Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.
Dina genep ayat panungtungan dina Daniel pasal sabelas éta, aya hiji saksi kadua ngeunaan kayaktian, sabab kakawasaan géografis kahiji anu diperlukeun ku kapapaan pikeun ditumpeskeun (raja kidul) mangrupa lambang kakawasaan naga, kitu deui anu panungtungan tina tilu kakawasaan géografis éta (Mesir). Panaklukan tilu léngkah anu diperlukeun supaya tatu maot téh cageur deui, dimimitian ku raja kidul anu mangrupa lambang kakawasaan naga, nyaéta ateisme, sarta kakawasaan panungtungan tina éta tilu, anu dilambangkeun ku Mesir, nyaéta lambang Alkitab anu utama pikeun ateisme anu patali jeung naga. Malah, kecap anu ditarjamahkeun jadi “kidul” dina ayat kaopat puluh tina éta petikan nyaéta “negeb,” anu sawatara kali ditarjamahkeun jadi Mesir. Éta tilu halangan miboga ciri kayaktian, sabab halangan kahiji téh nyaéta halangan panungtungan. Kakawasaan anu aya di tengah nyaéta tanah anu mulya (Amérika Sarikat). Amérika Sarikat nyaéta tempat pemberontakan hukum Minggu diwujudkeun, sarta lambang Amérika Sarikat dina mangsa mimiti na nyaéta tilu welas koloni.
The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.
Tanda tangan Alfa jeung Omega nyangkaruk di sakuliah kitab Daniel, sarta méré kasaksian yén, lamun dihijikeun jeung kitab Wahyu, éta netepkeun kaallahan Yesus Kristus. Dina harti Daniel pasal dua welas, jeung prosés pangujian tilu léngkah anu kajadian dina generasi waktu kitab éta dibuka segelna; nolak panyingkepan ngeunaan struktur kitab Daniel, hartina kaasup kana golongan jalma-jalma anu dicirian minangka nu jahat. Dina harti Wahyu pasal opat welas, nolak panyingkepan ngeunaan struktur kitab Daniel, hartina kaasup kana golongan jalma-jalma anu dicirian minangka anu nyembah ka sato galak jeung patungna.
The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.
Kitab Wahyu netelakeun yén pas saméméh mangsa kasempetan rahmat ditutup, Wahyu ngeunaan Yesus Kristus dibuka segélna, sarta Wahyu ngeunaan Yesus Kristus téh ngawengku dibukana segél tina struktur kitab Daniel.
“Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.
“Diajen ku jalma ku tanggung jawab nagara jeung ku rusiah karajaan-karajaan anu ngawasa sacara universal, Daniel diajen ku Allah minangka utusan-Na, sarta dipaparin loba wahyu ngeunaan rusiah jaman-jaman anu bakal datang. Nubuat-nubuatna anu endah, sakumaha dicatet ku anjeunna dina pasal 7 nepi ka 12 tina kitab anu mawa ngaranna, henteu kahartos sapinuhna malah ku nabi éta sorangan; tapi saméméh karya hirupna réngsé, anjeunna dipaparin kapastian anu rahayu yén ‘dina ahir poé-poé’—dina mangsa panutup sajarah dunya ieu—anjeunna bakal diidinan deui pikeun nangtung dina bagéan jeung tempatna. Teu dipaparin ka anjeunna pikeun ngartos sakabéh anu geus diungkabkeun ku Allah ngeunaan tujuan ilahi. ‘Tutup kecap-kecap éta, jeung segel kitabna,’ anjeunna diparéntahkeun ngeunaan tulisan-tulisan nubuatna; ieu kudu disegel ‘nepi ka waktu ahir.’ ‘Jalan terus, Daniel,’ malaikat sakali deui maréntahkeun ka utusan satia Yéhuwa éta; ‘sabab kecap-kecapna geus ditutup jeung disegel nepi ka waktu ahir…. Tapi maneh jalan terus nepi ka ahir: sabab maneh bakal istirahat, jeung nangtung dina bagéan maneh dina ahir poé-poé.’ Daniel 12:4, 9, 13.
“As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.
“Waktu urang beuki ngadeukeutan ahir sajarah dunya ieu, nubuatan-nubuatan anu kacatet ku Daniel nungtut perhatian husus ti urang, sabab éta patali jeung pisan jaman anu keur urang jalani ayeuna. Jeung éta kudu dihijikeun ajaran-ajran tina kitab panungtungan dina Kitab Suci Perjangjian Anyar. Sétan geus mingpin loba jalma pikeun percaya yén bagian-bagian nubuatan dina tulisan Daniel jeung Yohanes, anu narima wahyu, teu bisa kaharti. Tapi jangji éta écés yén berkah anu husus bakal ngiringan ulikan kana nubuatan-nubuatan ieu. ‘Anu wijaksana bakal ngarti’ (ayat 10), kitu anu diucapkeun ngeunaan titingalian Daniel anu bakal dibuka segelna dina poé-poé panungtungan; sarta ngeunaan wahyu anu dipasihkeun ku Kristus ka palayan-Na, Yohanes, pikeun pituduh umat Allah sapanjang abad-abad, jangjina kieu, ‘Bagja jalma anu maca, jeung jalma-jalma anu ngadéngékeun kecap-kecap tina ieu nubuatan, sarta anu ngajaga hal-hal anu dituliskeun di jerona.’ Wahyu 1:3.” Prophets and Kings, 547.
Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”
Ngawangkong dina kala mangsa nu bakal datang ngeunaan jamanna, Sister White nyarios, “sakumaha urang ngadeukeutan panutupan sajarah dunya ieu”, “‘anu wijaksana bakal ngartos,” yén “nubuat-nubuat anu kacatet ku Daniel nungtut perhatian husus ti urang, sabab éta patali jeung pisan kana mangsa anu keur urang hirup ayeuna.” “Loba wahyu ngeunaan rahasia-rahasia zaman nu bakal datang. Nubuat-nubuatna anu endah, sakumaha kacatet ku anjeunna dina pasal tujuh nepi ka dua belas dina kitab anu ngagem ngaranna,” “bakal dibuka segelna dina poé-poé panungtungan.”
When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.
Nalika kitab Daniel dibuka segelna, éta ngahasilkeun hiji prosés panyucian tilu léngkah, anu nguji generasi anu hirup dina mangsa Singa ti kaom Yuda maparin kitab Daniel ka umat-Na. Dina Wahyu sapuluh, Sister White ngabejaan ka urang yén malaikat anu turun téh “teu kirang hiji pribadi ti Yesus Kristus.” Dina Wahyu sapuluh, malaikat éta nyepeng hiji kitab leutik anu kabuka dina panangan-Na, anu ku Yohanes diparéntahkeun pikeun dicokot jeung didahar. Éta kitab dibuka segelna ku Singa ti kaom Yuda, anu teu kirang hiji pribadi ti Yesus Kristus, ku kituna kitab anu ku Yohanes diparéntahkeun pikeun didahar téh nyaéta kitab leutik Daniel.
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
“Nu ti kaom ti ka Ruben ni Juda a nanglukatan iti libro ken nangited ken Juan iti pannakaiparangarang ti adda koma kadagitoy maudi nga aldaw.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
“Daniél nangtung dina bagianna pikeun nyaksian kasaksianana anu geus disegel nepi ka mangsa ahir, nalika pesen malaikat kahiji kudu diproklamasikeun ka dunya urang. Ieu perkara-perkara téh kacida pentingna anu taya watesna dina poé-poé panungtung ieu; tapi sanajan ‘loba anu bakal dimurnikeun, dijadikeun bodas, jeung diuji,’ ‘jalma-jalma jahat bakal terus ngalakukeun kajahatan: sarta teu saurang ogé ti antara anu jahat bakal ngarti.’ Sakitu benerna ieu! Dosa téh palanggaran kana hukum Allah; jeung jalma-jalma anu henteu daék narima caang ngeunaan hukum Allah moal ngarti kana pangumuman pesen malaikat kahiji, kadua, jeung katilu. Kitab Daniél dibuka segelna dina wahyu ka Yohanes, sarta mawa urang maju ka adegan-adegan panungtung dina sajarah bumi ieu.
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.
“Naha dulur-dulur urang rék nginget yén urang keur hirup di tengah bahaya-bahaya poé-poé panungtung? Bacakeun Wahyu patalina jeung Daniel. Ajarkeun ieu hal-hal.” Testimonies to Ministers, 115.
To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.
Nolak wahyu ngeunaan struktur kitab Daniel, anu ayeuna keur dibuka segelna, hartina kaasup kana golongan jalma-jalma anu diidentifikasi minangka jalma-jalma jahat. Genep pasal kahiji dina Daniel netepkeun struktur nubuat anu ngagambarkeun sajarah nubuat Adventisme, sato galak bumi, tujuh puluh taun simbolis dina Yesaya pasal dua puluh tilu, dua tanduk Protestantisme jeung Republikanisme, sajarah nubuat tina amanat malaikat kahiji jeung kadua, jeung sajarah amanat tilu malaikat. Genep pasal panungtung dina Daniel ngaidéntifikasi amanat-amanat nubuat anu dibuka segelna dina awal jeung ahir sadaya sajarah anu geus disebutkeun saméméhna.
Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.
Bab hiji tina Daniel nyaéta sajarah gerakan malaikat kahiji, dina awal sajarah sato galak bumi. Bab hiji nepi ka tilu nyaéta sajarah gerakan malaikat katilu, dina panungtungan sajarah sato galak bumi. Bab opat kudu disaluyukeun jeung bab hiji, minangka awal, sarta bab lima jeung genep kudu disaluyukeun jeung bab hiji nepi ka tilu, minangka panungtungan. Paningkatan pangaweruh anu digambarkeun dina bab tujuh, dalapan, jeung salapan kudu disaluyukeun jeung bab hiji minangka sajarah awal. Paningkatan pangaweruh anu digambarkeun dina bab sapuluh, sabelas, jeung dua belas kudu disaluyukeun jeung bab hiji nepi ka tilu minangka sajarah panungtungan.
Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.
Satungtung demi satungtung, ieu panerapan ngaidentipikasi sajarah awal sato galak bumi minangka bab hiji, opat, tujuh, dalapan, jeung salapan. Panerapan ieu ogé ngaidentipikasi sajarah ahir sato galak bumi minangka bab hiji nepi ka tilu, bab lima, genep, jeung sapuluh nepi ka dua belas. Ku kituna, kitab Daniel ditepikeun minangka boh awal boh ahirna sato galak bumi.
The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.
Mimiti sato bumi tuluy bisa diidéntifikasi minangka Daniel pasal hiji, sabab pasal opat kudu ditumpangtindihkeun kana pasal hiji (garis luhureun garis). Pasal tujuh, dalapan, jeung salapan ogé kudu ditumpangtindihkeun kana pasal hiji. Ku kituna, mimiti sajarah sato bumi dilambangkeun ku Daniel pasal hiji.
So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.
Kitu deui, kitu ogé ngeunaan tungtungna sato galak bumi. Tungtung sajarah sato galak bumi dilambangkeun ku pasal hiji nepi ka tilu, sarta pasal lima, genep, sapuluh, sabelas, jeung dua welas dimaksudkeun pikeun ngaliwatan luhureun tilu pasal kahiji (garis kana garis); ku kituna, tungtung sajarah sato galak bumi dilambangkeun ku tilu pasal kahiji dina Daniel.
Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.
Bab hiji ngagambarkeun awal, tuluy bab hiji nepi ka tilu ngagambarkeun ahir; sarta susunan hiji tuluy tilu éta nétélakeun yén struktur nubuat dina kitab Daniel téh sarua jeung struktur nubuat ngeunaan tilu malaikat dina Wahyu opat welas. Di dinya, sakumaha dina Daniel, malaikat kahiji ngagambarkeun hiji sajarah anu misah, tapi ogé mangrupa sapertilu tina sajarah tilu malaikat éta. Dina waktu nu sarua, sakumaha pangakuan ieu nangtukeun jeung nekenkeun gabungan tilu jeung hiji, éta ogé mangrupa struktur tina kecap Ibrani “bebeneran,” anu ngagambarkeun lain ngan Kristus jeung kakawasaan ciptaan Allah, tapi ogé hiji prosés pangudag tilu léngkah jeung panyucian, anu digambarkeun boh dina Daniel bab hiji, tuluy deui dina Daniel bab hiji nepi ka tilu.
Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.
Isa, anu teh kayaktian, ogé nya éta Nu Mimiti jeung Nu Panungtung, sarta dina éta hal sajarah gerakan malaikat kahiji kaulang nepi ka unggal jéntréna dina sajarah tilu malaikat, ku kituna sacara nubuat bisa ditarima pikeun nempatkeun tilu pasal kahiji kitab Daniel luhureun Daniel pasal hiji, sabab awal salawasna ngagambarkeun ahir. Ku kituna kitab Daniel lajeng jadi “kitab leutik” anu aya dina panangan éta malaikat, sabab “kitab leutik” Daniel téh bisa diwakilan sapinuhna dina Daniel pasal hiji.
We will continue our study of the book of Daniel in the next article.
Urang bakal nuluykeun ulikan urang ngeunaan kitab Daniel dina tulisan salajengna.
“Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.
“Di antara jalma-jalma anu dipilari ku para pajabat anu keur nyiapkeun ngalaksanakeun katangtuan dina parentah karajaan, aya Daniel jeung babaturanana. Nalika dibéjaan yén nurutkeun parentah éta maranéhna ogé kudu dipaéhan, ‘kalawan piwuruk jeung hikmah’ Daniel naros ka Arioch, kapten pangawal raja, ‘Naha parentah ti raja téh kacida gancangna kitu?’ Arioch nyaritakeun ka anjeunna hal kabingungan raja ku impianana anu luar biasa, jeung kumaha anjeunna geus gagal meunang pitulung ti jalma-jalma anu nepi ka harita pangpinuhna dipercaya ku anjeunna. Sanggeus ngadéngé ieu, Daniel, bari nyangking nyawana dina panangan sorangan, wani asup ka payuneun raja sarta nyuhunkeun sangkan dipaparin waktu, supaya anjeunna tiasa nyuhunkeun ka Allahna pikeun ngébréhkeun ka anjeunna éta impian jeung tafsirna.
“To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.
Pikeun pamundut ieu, éta raja maparin idin. “Tuluy Daniel mulih ka imahna, sarta ngabéjaan éta perkara ka Hananya, Misael, jeung Azarya, para sobatna.” Maranéhna babarengan néangan hikmat ti Sumber cahaya jeung pangaweruh. Iman maranéhna kuat ku kasadaran yén Allah parantos nempatkeun maranéhna di tempat éta, yén maranéhna keur ngalaksanakeun pagawean-Na sarta nyumponan tuntutan kawajiban. Dina mangsa kabingungan jeung bahaya, maranéhna salawasna ngadeuheus ka Anjeunna pikeun pituduh jeung panangtayungan, sarta Anjeunna parantos ngabuktikeun diri-Na minangka pitulung anu salawasna aya. Ayeuna, kalayan kaduhung hate, maranéhna pasrahkeun deui dirina ka Hakim saalam dunya, bari nyuhunkeun supaya Anjeunna maparin kasalametan ka maranéhna dina mangsa pangabutuh anu husus ieu. Jeung maranéhna henteu nyuhunkeun kalawan sia-sia. Allah anu parantos ku maranéhna diajenan, ayeuna ngagungkeun maranéhna. Roh PANGERAN maparin karahayuan ka maranéhna, sarta ka Daniel, “dina hiji tetenjoan peuting,” ditetélakeun impian éta raja jeung hartina.
“Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.
Léngkah kahiji Daniel nyaéta muji sukur ka Allah ku sabab wahyu anu geus dipaparinkeun ka anjeunna. “Mugia asmana Allah dipaparin berkah salalanggengna,” saur anjeunna; “sabab hikmat jeung kakawasaan téh kagungan-Na: sarta Mantenna ngaganti mangsa jeung usum: Mantenna ngaleungitkeun raja-raja, jeung ngadegkeun raja-raja: Mantenna maparin hikmat ka anu wijaksana, jeung pangaweruh ka jalma anu ngarti kana pamahaman: Mantenna ngungkabkeun perkara-perkara anu jero jeung anu rahasia: Mantenna terang kana naon anu aya dina poek, sarta cahaya cicing jeung Mantenna. Ka Anjeun, nun Allah karuhun-karuhun abdi, abdi ngahaturkeun nuhun, sarta muji ka Anjeun, anu parantos maparin ka abdi hikmat jeung kakawasaan, sarta ayeuna parantos ngabéjaan ka abdi naon anu ku kami dipénta ka Anjeun: sabab ayeuna Anjeun parantos ngabéjaan ka kami perkara raja éta.” Prophets and Kings, 493, 494.