The Book of Daniel - Number Three | English and Sundanese Stacked

We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Urang ayeuna keur ngabahas “tujuh kali” dina Imamat dua puluh genep di jero kitab Daniel. Ieu disumputkeun ti jalma-jalma anu geus milih nutup panonna, tapi éta aya pikeun jalma-jalma anu hayang ningali. Urang baris ngamimitian dina Daniel pasal dalapan, ayat tilu belas.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Saterusna kuring ngadéngé saurang santo keur nyarita, sarta santo séjén nanya ka santo anu tangtu éta, anu keur nyarita, “Sabaraha lilana éta tetenjoan ngeunaan kurban sapopoé, jeung palanggaran anu matak ngaruksak, nepi ka boh tempat suci boh pasukan dipasrahkeun pikeun dipijak-pijak ku suku?” Daniel 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Ayat éta dimimitian ku kecap “saterusna,” sarta keur ngadamel bédana antara visi sajarah nubuat anu kakara ditempo ku Daniel dina sapuluh ayat saméméhna. Ayat hiji jeung dua dina éta pasal nétélakeun taun nalika Daniel nampi éta visi sarta ogé yén anjeunna nampi éta di sisi walungan Ulai. Ti ayat tilu nepi ka ayat dua belas, anjeunna “ningali” visi sajarah nubuat éta. “Saterusna” anjeunna “ngadangu” hiji paguneman sawarga anu diwangun ku hiji pananya jeung hiji jawaban. Dina ayat lima belas, anjeunna mimiti maluruh naon anu dilambangkeun ku visi sajarah nubuat anu kakara “ditingali”-na. Penting pisan pikeun mikawanoh bédana antara visi anu “ditingali” ku Daniel dina ayat tilu nepi ka dua belas, jeung paguneman sawarga anu “kadéngé” ku anjeunna—sabab éta téh dua visi anu béda.

But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

Tapi bagja panon maraneh, sabab maranehna ningali; jeung ceuli maraneh, sabab maranehna ngadéngé. Mateus 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Patarosan dina ayat katilu welas nyaéta, “Sabaraha lilana éta tetenjoan,” sarta kecap anu ditarjamahkeun jadi “tetenjoan” téh mangrupakeun kecap Ibrani anu béda ti kecap anu ditarjamahkeun jadi “tetenjoan” dina ayat genep belas.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.

Jeung sim kuring ngadangu sora hiji lalaki ti antara sisi-sisi walungan Ulai, anu ngagero sarta ngandika, Jibril, jadikeun ieu lalaki ngartos kana éta tetenjoan. Daniel 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Ku narjamahkeun dua kecap Ibrani anu béda kana kecap Inggris “vision,” “tujuh kali” dina Imamat dua puluh genep jadi “disumputkeun bari atra katempo”. Para panalungtik Alkitab anu ngarasa cukup ku ngan saukur ngasrak beungeutna wungkul nganggap dua kecap Ibrani anu béda ieu minangka kecap anu sarua, tapi maranéhna ngalakukeun kitu kalawan bahaya pikeun dirina sorangan.

“To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

“Ngalalayang hungkul dina beungeutna moal mere mangpaat anu gedé. Pikeun ngartosna diperlukeun panalungtikan anu wijaksana jeung ulikan anu daria, beurat, sarta tekun. Dina Firman aya bebeneran-bebeneran anu ibarat urat bijih anu mulya, disumputkeun handapeun beungeutna. Ku ngagali éta, sakumaha jalma ngagali emas jeung pérak, harta-harta anu disumputkeun téh kapanggih. Pastikeun yén bukti bebeneran aya dina Kitab Suci sorangan. Hiji ayat Kitab Suci mangrupakeun konci pikeun muka ayat-ayat Kitab Suci anu séjén. Harti anu jero jeung disumputkeun dibuka ku Roh Suci Allah, anu ngajentrekeun Firman kana pangarti urang: ‘Bubukana dawuhan-Manten maparin caang; éta maparin pangarti ka nu basajan.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

Urang dipaparin terang yén “unggal kanyataan miboga patalina” dina Firman Allah, sarta lamun urang milih teu maliré kanyataan yén aya dua kecap Ibrani anu béda anu ditarjamahkeun jadi “vision” dina pasal dalapan, urang sorangan anu tanggung jawab geus nimpakeun kabutaan Laodikea kana diri urang. Paribasa heubeul nyebutkeun, “teu aya nu satungtung butana iwal jalma anu teu daék ningali.”

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

Alkitab ngandung sakabéh prinsip anu diperlukeun ku manusa pikeun dipikaharti sangkan maranéhna pantes, boh pikeun hirup ieu boh pikeun hirup anu bakal datang. Jeung prinsip-prinsip ieu bisa dipikaharti ku sakumna jalma. Teu aya saurang ogé anu miboga sumanget pikeun ngahargaan pangajaranana anu maca hiji petikan tina Alkitab tanpa meunang tina éta sawatara pamikiran anu mangpaat. Tapi pangajaran Alkitab anu pangajénna henteu kahontal ku diajar sakali-sakali atawa anu teu patali silih sambung. Sistem bebeneran anu agung dina éta henteu dipidangkeun ku kituna bisa kahartikeun ku nu maca anu gagabah atawa lalawora. Loba tina harta karunna aya jauh di handapeun beungeutna, sarta ngan bisa dihontal ku panalungtikan anu rajin jeung usaha anu terus-terusan. Kabeneran-kabeneran anu ngawangun éta kasagemblengan anu agung kudu ditalungtik tur dikumpulkeun, ‘didieu saeutik, didinya saeutik.’ Yesaya 28:10.

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

“Lamun kitu ditalungtik kalayan tuntas tur dihijikeun, éta sakabéhna bakal kapanggih silih nyaluyukeun kalayan sampurna. Unggal Injil jadi panglengkep pikeun nu séjénna, unggal nubuat jadi panarangan pikeun nubuat anu séjén, unggal bebeneran jadi pamekaran tina bebeneran anu séjén. Tipe-tipe dina tatanan ibadah Yahudi dijadikeun écés ku Injil. Unggal prinsip dina firman Allah miboga tempatna, unggal kanyataan miboga patalina. Jeung wangunanana anu lengkep, dina rarancang jeung palaksanaanana, mere kasaksian ngeunaan Pangarangna. Wangunan anu kitu moal aya pikiran lian iwal pikiran Anu Teu Wates anu sanggup ngabayangkeun atawa ngawangunna.” Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

Kecap “vision” kapanggih sapuluh kali dina Daniel pasal dalapan, tapi éta sapuluh pamakéan téh ngawengku dua kecap Ibrani anu béda, jeung harti éta kecap-kecap téh henteu sarua. Upama éta hartina sarua, Daniel tangtu ngan ukur ngagunakeun hiji waé tina éta kecap dina unggal sapuluh pamunculanana. Daniel nulis dua kecap, sabab unggal éta dua kecap miboga hartina sorangan, sarta nu hiji ngalambangkeun hiji titingalian anu ku Daniel “ditingali”, sedengkeun nu séjén ngalambangkeun hiji titingalian anu ku anjeunna “kadéngé”. Dina ayat katilu welas, kecap anu ditarjamahkeun jadi “vision” nyaéta châzôn, sarta hartina “hiji tetempoan”, atawa “hiji titingalian”, “hiji impian” atawa “hiji wangsit”. Kuring nyebut éta “titingalian ngeunaan sajarah nubuat” dumasar kana harti éta kecap sarta kana cara Daniel ngagunakeunana.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

Dina ayat kahiji, dina Daniel pasal dalapan, Daniel nyebutkeun, “hiji tetenjoan nembongan ka kuring,” sarta dina ayat kadua anjeunna dua kali nétélakeun yén anjeunna “ningali dina hiji tetenjoan.” Tuluy dina ayat katilu welas, timbul patalékan, “sabaraha lilana ieu tetenjoan.” Sakabéh pamakéan éta nyaéta kecap Ibrani “châzôn.” Saterusna dina ayat ka lima welas, urang nepi ka meureun mangsa anu pangpentingna nalika Daniel ngagunakeun kecap anu sarua éta pisan, sabab anjeunna nyebutkeun, “waktu kuring”…“geus ningali tetenjoan éta sarta néangan hartina.” Sanggeus Daniel ningali tetenjoan châzôn éta, anjeunna hayang ngartos naon hartina. Ieu téh hiji kanyataan anu miboga patalina anu kacida gedéna jeung disumputkeunana “tujuh kali” tina Imamat dua puluh genep dina éta pasal.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Anjeunna ogé ngagunakeun kecap châzôn dina ayat tujuh belas jeung dua puluh genep. Kecap “visi” mucunghul sapuluh kali dina Daniel pasal dalapan, sarta kecap châzôn ngawakilan tujuh tina éta pamunculan. Daniel ngagunakeun kecap Ibrani séjén anu ditarjamahkeun jadi “visi” opat kali. Kecap Ibrani nu séjén éta nyaéta mar’eh, sarta hartina “panampakan”.

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

Châzôn kapanggih tujuh kali dina Daniel pasal dalapan, jeung mar’eh kapanggih opat kali, sarta duanana ngawakilan sapuluh kali kecap Inggris “vision” mucunghul dina Daniel pasal dalapan. Tujuh tambah opat jadi sabelas, sabab dina salah sahiji waktos Daniel ngagunakeun kecap mar’eh, éta ditarjamahkeun luyu jeung harti anu sabenerna, sabab dina ayat lima belas, nalika Daniel “milarian hartina” tina visi châzôn ngeunaan sajarah nubuat, aya anu “nangtung di hareupeun” anjeunna “saperti rupa manusa.” Kecap “rupa” téh mar’eh. Ku kituna, mar’eh dipaké ku Daniel opat kali dina Daniel dalapan, sarta sakali ditarjamahkeun saluyu jeung harti utamana, nyaéta “rupa,” sedengkeun tilu kali séjénna ditarjamahkeun jadi “vision.”

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Abdi teu nyarankeun kritik naon waé ka jalma-jalma anu narjamahkeun Alkitab King James. Sanajan kitu, kedah diperhatikeun yén dina ayat katilu welas kapanggih hiji-hijina kecap tambihan dina Alkitab King James, nyaéta (kurban), anu ku ilham dinyatakeun sacara pasti, “teu kaasup kana naskah.” Ilham salajengna nyatakeun yén kecap tambihan éta geus “ditambih ku hikmat manusa.” Dina pasal anu sarua pisan, dua kecap Ibrani anu béda duanana ditarjamahkeun jadi kecap Inggris anu sarua. Alesan kunaon penting pisan pikeun mikawanoh bédana antara dua kecap ieu téh kacida jerona pentingna.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Tuluy kajadian, sanggeus sim kuring, nya éta sim kuring Daniél, ningali éta titingalian sarta narékahan néangan hartina, beh, aya hiji anu nangtung di hareupeun sim kuring, rupana siga jelema. Jeung sim kuring ngadéngé sora lalaki ti antara sisi-sisi Walungan Ulai, anu ngagero sarta ngadawuh, “Jibril, jadikeun ieu lalaki ngartos kana éta titingalian.” Daniél 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Nalika Daniel “neangan hartina” tina “tetempoan châzôn” anu kakara “ditingalina,” Kristus ngawartoskeun ka Gabriel supaya “ngajadikeun” Daniel ngarti kana “tetempoan mar’eh” anu kakara “kadanguna”. Daniel hayang ngartos tetempoan sajarah nubuat, nanging Kristus, anu dina ayat tilu welas geus diidéntifikasi minangka Palmoni (jalma suci anu tangtu anu nyarios), maréntahkeun ka Gabriel sangkan ngajadikeun Daniel ngartos “tetempoan mar’eh”, lain “tetempoan châzôn”. Dina ayat lima welas jeung genep welas, maksud anu ditepikeun ngeunaan tugas Gabriel nyaéta yén anjeunna kudu ngajadikeun Daniel ngartos “tetempoan mar’eh”, nyaéta kecap anu ditarjamahkeun minangka “tetempoan” anu hartina “pangdeudeul,” lain tetempoan sajarah nubuat anu hayang kahartos ku Daniel. Lamun teu ngakuan pancén anu dipasrahkeun ka Gabriel, “tujuh kali” dina Imamat dua puluh genep téh nyumput bari écés katempo.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

Dina ayat dua puluh genep, duanana kecap Ibrani anu ditarjamahkeun jadi “visi” aya dina ayat anu sarua, sarta ayat éta jadi salah sahiji konci utama pikeun muka bebeneran kasaksian Daniel ngeunaan “tujuh waktu.”

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

Jeung tetempoan ngeunaan sonten jeung isuk anu geus diwartakeun téh leres; ku sabab éta, segelkeun tetempoan éta, sabab éta baris pikeun mangsa anu masih loba poé. Daniel 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

Dina ayat ka dua puluh genep, “tetempoan ngeunaan peuting jeung isuk-isuk” téh nyaéta tetempoan mar’eh, anu hartina “penampakan”; ari tetempoan anu kudu “disegel” téh nyaéta tetempoan châzôn ngeunaan sajarah kenabian. Ungkara “peuting jeung isuk-isuk” itulah anu misahkeun sarta nangtukeun bédana antara dua tetempoan éta. Ieu dilakukeun ku hiji ilustrasi deui ngeunaan unsur manusa dina ngahasilkeun Alkitab. Unsur manusa éta ngawengku boh para nabi anu nyatet kecap-kecap Alkitab, boh ogé jalma-jalma anu narjamahkeun Alkitab. Alkitab, sakumaha Kristus, ngawakilan hiji gabungan antara kaallahan jeung kamanusaan. Kamanusaan éta nurun sapanjang sajarah, ti Adam sanggeus anjeunna ragrag kana dosa nepi ka jalma-jalma anu nyatet jeung narjamahkeun Alkitab. Kristus jeung Alkitab duanana nyaéta Firman Allah, sarta Firman Allah téh murni, sabab kaallahan dina gabungan éta salawasna ngawasa sagala kakurangan anu aya dina daging.

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

Paulus, hiji abdi Yesus Kristus, anu dipanggil pikeun jadi rasul, dipisahkeun pikeun Injil Allah, (anu geus dipijangjikeun ti heula ku Mantenna ngaliwatan nabi-nabi-Na dina Kitab-kitab Suci,) ngeunaan Putra-Na, Yesus Kristus Gusti urang, anu dijadikeun tina turunan Daud nurutkeun daging. Rum 1:1–3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

Ungkara “sonten sareng enjing” kapanggih sababaraha kali dina Pangandika Allah, sarta salawasna ditarjamahkeun minangka “sonten sareng enjing,” sakumaha dina ayat ka-dua puluh genep, jeung sakumaha kacida remenna ditarjamahkeun dina carita ciptaan dina Kajadian anu terus-terusan nyebut, “jeung sonten jeung enjing jadi….” Saéstuna, sarta unggal kanyataan boga patalina sorangan (jeung kanyataan ieu penting pisan pikeun kahartos), hiji-hijina tempat dina Kitab Suci anu ungkara “sonten sareng enjing” henteu ditarjamahkeun minangka “sonten sareng enjing” (sakumaha dina ayat ka-dua puluh genep), nya éta dina ayat ka-opat welas tina Daniel dalapan. Di dinya, sarta ngan di dinya dina Pangandika Allah, frasa “sonten sareng enjing” ditarjamahkeun saukur jadi “poé-poé.”

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

Jeung anjeunna ngandika ka abdi, Nepi ka dua rébu tilu ratus poé; satutasna eta tempat suci bakal disucikeun. Daniel 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

Dua welas ayat ti satuluyna, dina pasal anu sarua dina kitab Daniel, ungkara Ibrani “petang jeung isuk” ditarjamahkeun sakumaha biasana salawasna; nanging dina ayat anu jadi tihang puseur jeung dasar Adventisme, ungkara éta ngan saukur ditarjamahkeun jadi “poé.” Pangaruh naon anu ngadorong para panarjamah Alkitab King James nepi ka nyieun pasalingsingan anu kacida mencolokna kitu? Maranéhna geus narjamahkeun éta ungkara dina ayat dua puluh genep saluyu jeung unggal kamunculan séjén tina éta ungkara dina sakumna Alkitab. Tapi dua welas ayat saméméh ayat dua puluh genep, nyaéta dina ayat opat welas, kamanusaan maranéhna méré hiji pabédaan husus kana jawaban pikeun patalékan dina ayat tilu welas. Jeung patalékan dina ayat tilu welas éta ngawengku hiji kecap (“kurban”), anu teu meunang ditambahan kana Alkitab. Allah miharep supaya ayat opat welas nangtung écés ku cara anu kacida jero tur has. Ku kituna, Anjeunna ogé nétélakeun naon anu diparéntahkeun ka Jibril sangkan dijadikeun kaharti ku Daniel.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

Dina ayat genep welas, Yesus maréntahkeun ka Jibril supaya ngajadikeun Daniél ngartos kana titingalian mar’eh, sanajan sabenerna Daniél keur ngupayakeun ngartos kana titingalian châzôn ngeunaan sajarah nubuat. Ayat dua puluh genep nyebutkeun yén “titingalian ngeunaan peuting-peuting jeung isuk-isuk anu geus diucapkeun” téh “leres.” Titingalian châzôn téh nya éta hiji “paningal” nubuat, ari titingalian mar’eh téh “diucapkeun,” sabab éta memang geus diucapkeun. Éta geus diucapkeun dina ayat opat welas waktu Palmoni ngadawuh, “nepi ka dua rébu tilu ratus peuting-peuting jeung isuk-isuk; sanggeus kitu tempat suci bakal dimurnikeun.” Ayat dua puluh genep ngagunakeun ungkara “peuting-peuting jeung isuk-isuk,” bari nandaan éta minangka titingalian anu geus “diucapkeun,” pikeun nétélakeun bédana antara dua titingalian dina pasal dalapan kitab Daniél. Titingalian ngeunaan sajarah nubuat anu ku Daniél geus “katingali,” sarta anu dipikahayang ku Daniél pikeun kaharti, béda jeung titingalian anu “diucapkeun” anu ku Daniél geus “kadéngé.” Nu leuwih penting deui, titingalian anu ku Daniél “kadéngé” téh nya éta titingalian anu ku Jibril kudu dipasihan pangartian ka Daniél.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Kamanusaan anu milu dina nyusun Alkitab Suci nyatet kecap “vision” sapuluh kali dina Daniel pasal dalapan, sarta ku kitu nyumputkeun bédana antara hiji tetenjoan anu “katempo” jeung tetenjoan séjén anu “kadéngé”. Ku lampah éta, maranéhna nyamarkeun tekenan anu nandakeun yén maksud Kristus téh supaya Daniel ngartos kana tetenjoan anu geus “kadéngé”-na, leuwih ti batan ngartos kana tetenjoan anu geus “katempo”-na. Ayeuna urang tiasa mertimbangkeun naon anu dipigawé ku Jibril pikeun ngalaksanakeun pancén anu dipasrahkeun ka anjeunna.

So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.

Maka anjeunna ngadeukeutan ka tempat sim kuring nangtung; jeung nalika anjeunna sumping, sim kuring kacida sieuneunana, tuluy sujud nepi ka raray kana taneuh. Tapi anjeunna ngandika ka sim kuring, “Pahamkeun, eh anak manusa, sabab ieu tetenjoan téh kanggo waktu ahir.” Ari basa anjeunna keur nyarios ka sim kuring, sim kuring jadi saré pisan bari raray nyanghareup ka taneuh; tapi anjeunna nyabak ka sim kuring, sarta ngadegkeun sim kuring deui. Saterusna anjeunna ngandika, “Tingali, ku Kami rek dibéjakeun ka maneh naon anu bakal kajadian dina ahir murkana éta; sabab dina waktu anu geus ditangtukeun, ahir éta baris datang.” Daniel 8:17–19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Ayeuna Jibril mimiti padamelan-Na pikeun nyababkeun Daniel ngartos kana eta tetenjoan ngeunaan dua rébu tilu ratus sonten jeung isuk-isuk, anu sajati. Mimitina anjeunna ngawawarkeun ka anjeunna yén tetenjoan sajarah nubuat, nya éta tetenjoan châzôn, bakal aya dina “waktu ahir.” Saterusna, nalika Daniel keur dina saré nubuat, Jibril nyabak ka Daniel sarta ngadegkeun anjeunna sangkan nangtung jejeg. Anjeunna ngawartosan ka anjeunna, “Kami baris ngajadikeun anjeun terang.”

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Éta téh anu ku Palmoni (Kristus) diparéntahkeun ka Gabriel pikeun dipigawé, nalika Anjeunna ngadawuh, “Gabriel, jadikeun ieu lalaki ngartos kana titingalian mar’eh” ngeunaan peuting-peuting jeung isuk-isuk. Gabriel nyebutkeun yén manéhna bakal ngajadikeun Daniel “nyaho naon anu bakal kajadian dina panungtungan amarah éta.” Tah, aya dinya! Éta téh “tujuh kali” tina Imamat dua puluh genep! Ieu disumputkeun ku téhnik kenabian éta sorangan, anu ku Gabriel geus dipingpin ka para nabi supaya sababaraha kali nyaksian éta jeung ngagunakeunana dina tulisan maranéhna! Téhnik éta nyaéta “garis demi garis, di dieu saeutik jeung di dinya saeutik”.

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

Dina buku “Thoughts on Daniel and the Revelation”, karangan Uriah Smith (anu sakumna umat Advent, komo tatanggana ogé, pantes wawuh), Smith méré katerangan ngeunaan ayat tujuh welas nepi ka salapan welas dina Daniel pasal dalapan:

“With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

“Kalayan hiji pernyataan umum yén dina waktu anu geus ditangtukeun bakal aya ahirna, sarta yén anjeunna bakal ngajadikeun anjeunna nyaho naon anu bakal kajadian dina ahir panungtungan tina amarah éta, anjeunna tuluy ngamimitian nerapkeun tafsir kana eta titingalian. Amarah éta kudu dipikaharti ngawengku hiji mangsa waktu. Waktu naon? Allah nyarios ka umat-Na, Israil, yén Anjeunna bakal ngucurkeun amarah-Na ka maranéhna ku lantaran kajahatan maranéhna; ku kituna Anjeunna masihan parentah ngeunaan ‘pangeran Israil anu jahat jeung najis:’ ‘Cabut makuta sirah, jeung angkat makuta karajaan.... Kami bakal ngagulingkeun, ngagulingkeun, ngagulingkeun eta: sarta eta moal aya deui, nepi ka datang Anjeunna anu boga hak kana eta; sarta Kami bakal masrahkeun eta ka Anjeunna.’ Yehezkiel 21:25–27, 31.”

“Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

“Ieu téh mangsa pangeredan Gusti Allah ka umat-Na anu aya dina perjangjian; mangsa nalika tempat suci jeung pasukanana kudu diinjak-injak. Mahkota imam geus dicabut, jeung makuta geus ditanggalkan, waktu Israil ditundukkeun ka karajaan Babul. Ieu geus dibalikeun deui ku bangsa Média jeung Pérsia, deui ku bangsa Yunani, deui ku bangsa Romawi, luyu jeung tilu kalina éta kecap diulang ku nabi. Ku sabab urang Yahudi harita geus nampik Kristus, maranéhna tuluy geura sumebar ka sakuliah beungeut bumi; jeung Israil rohani geus nyekel tempat turunan literal; tapi maranéhna aya dina kaayaan tunduk ka kakawasaan-kakawasaan dunya, jeung bakal kitu nepi ka tahta Daud ditegakkan deui,—nepi ka Anjeunna anu jadi ahli warisna anu sah, nya éta Al Masih, Pangeran katengtreman, sumping, sarta harita éta tahta bakal dipasrahkeun ka Mantenna. Harita pangeredan éta bakal geus eureun. Naon anu bakal kajadian dina ahir panungtungan mangsa ieu, ku malaikat ayeuna baris dipanyatakeun ka Daniél.” Uriah Smith, Daniel and the Revelation, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

“bebendu” anu keur ditepikeun ku Smith éta dimimitian nalika Manasé dibawa ka Babul ku urang Asyur dina taun 677 SM. Hanjakalna, Smith nyokot runtagna Zedekia dina taun 586 SM sarta netepkeun éta minangka titik awal mangsa “bebendu” dina ayat salapan welas. Smith saukur henteu ngajentrekeun naon hartina yén ayat éta nyebutkeun “tungtung panungtungan bebendu.” Manéhna nganggap éta saukur minangka “bebendu,” padahal lamun aya “tungtung panungtungan” tina bebendu, tata basa jeung logika nungtut yén sahenteuna ogé aya “tungtung kahiji” tina bebendu. Smith terang yén tujuh puluh taun panangkaran dimimitian ku serangan kahiji Nebukadnesar ka Yoyakim dina taun 606 SM, tapi anjeunna netepkeun yén awal mangsa bebendu téh nyaéta serangan katilu Nebukadnesar, anu dilaksanakeun ka Zedekia, raja Yuda nu panungtungan.

“Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

“Sanaos urang miboga katerangan anu leuwih jéntré ngeunaan kahirupan anjeunna [Daniel] dina mangsa ngorana batan anu kacatet ngeunaan nabi-nabi séjén mana waé, kalahiran jeung katurunanana tetep ditinggalkeun dina kaayaan poék pisan, iwal yén anjeunna téh turunan karajaan, sigana ti kulawarga Daud, anu dina mangsa éta geus jadi kacida lobana. Anjeunna mimiti mucunghul minangka salah sahiji tawanan mulya ti Yuda, dina taun kahiji pamaréntahan Nebukadnesar, raja Babul, dina awal tujuh puluh taun pangbuangan, SM 606. Yeremia jeung Habakuk canéh ngedalkeun ramalan-ramalan maranéhna. Yehezkiel mimiti teu lila sanggeusna, sarta rada engké, Obaja; tapi duanana ieu ngaréngsékeun pagaweanana sababaraha taun saméméh ahirna karir Daniel anu panjang tur cemerlang. Ngan tilu nabi anu ngagentos anjeunna, nyaéta Hagai jeung Zakaria, anu ngalaksanakeun kalungguhan kenabian salila sawatara waktu pondok dina mangsa anu babarengan, SM 520–518, sarta Maleakhi, nabi panungtung dina Perjanjian Heubeul, anu mekar dina hiji mangsa pondok kira-kira SM 397.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smith leres ngaidéntifikasi “indignation” dina ayat salapan welas minangka hiji mangsa waktu. Anjeunna leres ngaidéntifikasi éta mangsa minangka dipijak-pijakna Bait Suci jeung pasukan, saluyu jeung Daniel pasal dalapan ayat tilu welas, sarta anjeunna leres ngaidéntifikasi titik ahirna minangka 22 Oktober 1844.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smith sabagian leres, tapi anjeunna teu nyangkem kayaktian lantaran ngalakukeun hal anu jadi ciri has tina panerapan-panerapan nubuatna. Anjeunna ngantep sajarah nungtun tafsirna kana firman nubuat, tibatan ngantep firman nubuat nungtun pamahamanana kana sajarah. Lamun urang ngantep Alkitab nangtukeun sajarah nubuat, harita urang boga katerangan anu leres pikeun nyanghareupan sajarah.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Alkitab ngajarkeun yén ku saha hiji jelema dikalahkeun, ka éta jelema manéhna jadi hamba.

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

Nalika maranéhna ngajangjikeun kabébasan ka maranéhna, maranéhna sorangan téh abdi-abdi karuksakan; sabab ku saha jalma éléh, ku éta kénéh manéhna dijadikeun budak. 2 Petrus 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

Manasé ditéwak ka Babul dina taun 677 SM. Di dinya Yuda dikalahlékeun sarta dibawa kana pangawulan. Ieu téh titik awal anu digambarkeun dina bagan 1843 jeung 1850, anu ku Sadérék White dipastikeun leres. Smith ngamimitian panyangkarukan anu disebut dina Daniel pasal dalapan, ayat tilu welas, ku Zedekia, raja panungtung Yuda. Zedekia téh mangrupa tungtung tina hiji panghukuman anu lumangsung sacara bertahap, lain awalna. Sadérék White netelakeun yén panawanana Manasé ka Babul téh mangrupa “earnest” tina naon anu bakal datang. “Earnest” nyaéta pambayaran awal, sarta nandaan mimiti hiji pameseran anu bakal dituturkeun ku pambayaran-pambayaran séjén.

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

Kalawan satia para nabi neraskeun panginget-pangingetna jeung panyaruanna; kalayan teu sieun maranéhna nyarita ka Manasye jeung ka rayatna; tapi éta pesen-pesen dipopohokeun kalayan hina; Yuda nu murtad teu daék nguping. Salaku tanda anu saéstuna ngeunaan naon anu bakal tumiba ka éta bangsa lamun maranéhna terus teu tobat, PANGERAN ngantep rajana katéwak ku sakelompok soldadu Asyur, anu “ngabeungkeut anjeunna ku ranté, sarta mawa anjeunna ka Babul,” ibu kota maranéhna samentara. Kasangsaraan ieu nyadarkeun raja; “anjeunna nyuhunkeun ka PANGERAN Allahna, sarta ngahinakeun dirina pisan di payuneun Allah karuhunna, sarta neneda ka Anjeunna: tuluy Anjeunna ngadangu pamentana, sarta ngadangu panyambatna, jeung mulangkeun anjeunna deui ka Yerusalem kana karajaanana. Harita Manasye terang yén PANGERAN, Anjeunna teh Allah.” 2 Babad 33:11–13. Tapi ieu tobat, sanaos kacida matak héranna, datangna kasép teuing pikeun nyalametkeun karajaan tina pangaruh ngaruksak tina mangtaun-taun prak-prakan ibadah ka brahala. Loba anu geus titajong jeung murag, sarta moal gugah deui salalanggengna.” Nabi-nabi jeung Raja-raja, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Manasé nandaanan “pamayaran ti ad-adu iti umuna” a nangirugi iti “lunod” dagiti “pitó a panawen,” isu a ti maudi nga “unget,” ta ti “umuna nga unget” ket nagrugiin, idi naipan iti pannakakayaw dagiti tagaamianan a pagarian idi 723 a. K. Kalpasanna, idi pannakaitumba ni Jehoiakim, idi naipan ni Daniel iti pannakakayaw, nangrugi idi 606 a. K. ti pitopulo a tawen ti pannakakayaw a sinarita ni Jeremias. Dua a ari kalpasan ni Jehoiakim, naidadanes ti Jerusalem, ket ni Sedequias, ti maudi nga ari ti Juda, nakitaanna a napapatay dagiti annakna a lallaki iti sangoananna; kalpasanna, nabulsek dagiti matana ket naipan a kayaw idiay Babilonia.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Smith maparinkeun sakabéh pangadilan anu progresif ka Zedekia, sarta ngagunakeun pangadilan Zedekia minangka téks bukti pikeun sangkaanna. Pangadilan Zedekia, anu nyaéta “pangeran anu jahat jeung najis,” mémang nandakeun yén makuta Yuda kudu dicabut nepi ka Kristus sumping pikeun ngadegkeun hiji karajaan. Smith nyarios, “maranéhna aya dina kakawasaan kakawasaan-kakawasaan dunya, sarta bakal kitu nepi ka tahta Daud diadegkeun deui,—nepi ka Anjeunna anu jadi ahli warisna anu sah, nyaéta Mésias, Pangeran katengtreman, sumping, sarta harita éta bakal dipasrahkeun ka Anjeunna.” Dina 22 Oktober 1844, dina minuhan Daniel pasal tujuh, ayat tilu welas jeung opat welas, Kristus, anu dilambangkeun minangka Putra manusa, sumping ka payuneun Rama pikeun nampi hiji karajaan.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Kuring ningali dina titingalian peuting, jeung ieu, aya saurang saperti Putra manusa datang jeung mega-méga langit, sarta sumping ka Nu Sepuh Poe, jeung Anjeunna dibawa ngadeukeutan ka payuneun Mantenna. Jeung ka Anjeunna dipasrahkeun kakawasaan, kamulyaan, jeung hiji karajaan, supaya sakumna bangsa, nagara, jeung basa, ngabakti ka Anjeunna: kakawasaan-Na teh kakawasaan anu langgeng, anu moal sirna, jeung karajaan-Na teh karajaan anu moal dibinasakeun. Daniel 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

Sadérék White netelakeun yén Daniel pasal tujuh, ayat tilu welas jeung opat welas, kacumponan dina 22 Oktober 1844.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Kadatangan Kristus salaku Imam Agung urang ka tempat anu Mahasuci, pikeun nyucikeun tempat suci, anu dipintonkeun dina Daniel 8:14; kadatangan Putra manusa ka Nu Sepuh Jaman, sakumaha dipidangkeun dina Daniel 7:13; jeung kadatangan Gusti ka Bait-Na, anu dipiwarang ku Maleakhi, mangrupakeun gambaran-gambaran ngeunaan kajadian anu sarua; jeung hal ieu ogé dilambangkeun ku kadatangan pangantén lalaki kana kawinan, anu dijelaskeun ku Kristus dina misil sapuluh parawan, dina Mateus 25.” The Great Controversy, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smith henteu ngungkulan unsur konci tina “ahir pamungkas tina amarah.” Anjeunna nyingkahan prinsip Alkitabiah anu netelakeun yén Yuda geus dikalahkeun dina jaman Manasye, sarta yén pangbuangan anu dimimitian dua raja saméméh Zedekia, ogé ngagambarkeun yén Yuda geus aya dina kaayaan takluk ka Babul saméméh Zedekia ngalaman nasibna. Sanajan aya kalalaworaan anu écés ieu, manéhna tetep nyatakeun, “di dieu aya mangsa amarah Allah ngalawan umat perjangjian-Na; mangsa salila tempat suci jeung pasukan bakal diinjak-injak handapeun suku.” Ku kituna, anjeunna sacara langsung ngahubungkeun “mangsa amarah Allah” jeung Daniel pasal dalapan, sarta patalékan “dugi ka iraha” dina ayat katilu belas. Jawaban dina ayat ka opat belas nyaéta nepi ka 22 Oktober 1844.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Paburencay ka pangawulaan ka pangabdian Babul dimimitian ku sajarah anu lumangsung saeutik-saeutik ti taun 677 SM, sarta terus nepi ka 1844. Mangsa éta sarua jeung dua rébu lima ratus dua puluh taun, anu tangtu waé nyaéta “tujuh mangsa” dina Imamat dua puluh genep. Tamatna mangsa éta dina 22 Oktober 1844 maparin ka Daniel hiji saksi anu kadua pikeun “mar’eh vision” ngeunaan dua rébu tilu ratus soré jeung isuk.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” That period of time was the “seven times” of Leviticus twenty-six.

Jibril diparéntahkeun sangkan nyieun Daniél ngartos éta visi, sarta naon anu dipigawé ku Jibril téh nyaéta méré saksi kadua kana tanggal ahir 22 Oktober 1844. Henteu ngan ukur anjeunna méré saksi kadua pikeun netepkeun tanggal kajadian kacumponan duanana nubuat waktu, tapi sakumaha leres dituduhkeun ku Smith, jangka waktu anu patali jeung saksi kadua ka 1844 téh geus diidéntifikasi dina ayat tilu welas minangka jangka waktu nalika tempat suci jeung pasukan téh bakal dipapay handapeun suku. Patalékan dina ayat tilu welas nyaéta, “Sabaraha lilana éta visi ngeunaan kurban sapopoé, jeung palanggaran anu ngabalukarkeun kakosongan, anu nyerahkeun boh tempat suci boh pasukan supaya dipapay handapeun suku?” Jangka waktu éta nyaéta “tujuh kali” dina Imamat dua puluh genep.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Anu teu katingali ku Smith, atawa anu anjeunna nyingkahan pikeun ngaidentipikasi, nyaéta yén “amarah” dina ayat salapan welas téh mangrupa “ahir panungtungan” tina amarah éta. Lamun aya nu “panungtung”, mangka aya ogé nu “kahiji”, sarta Daniel ngaidentipikasi iraha “amarah kahiji” éta réngsé, dina pasal sabelas. Anjeunna keur ngaidentipikasi kapausan anu marentah salila Jaman Poék, sarta anjeunna nyatakeun yén kapausan éta bakal maju nepi ka amarah éta kalaksanakeun, atawa réngsé.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

Jeung raja éta bakal ngalakukeun nurutkeun kahayangna sorangan; sarta manéhna bakal ngangkat dirina, jeung ngagedékeun dirina luhureun unggal allah, sarta bakal ngucapkeun hal-hal anu matak ngareuwaskeun ngalawan Allahna sakabéh allah, sarta bakal hasil nepi ka amarah éta kacumponan; sabab naon anu geus ditangtukeun, éta bakal kajadian. Daniel 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Ayat ka tilu puluh genep sacara lega dipikaharti minangka ayat anu diparafrase ku rasul Paulus dina suratna nu kadua ka urang Tesalonika.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

Ulah aya saurang ogé anu nipu ka aranjeun ku cara naon baé: sabab poé éta moal datang, iwal lamun murtad téh geus datang heula, sarta manusa durhaka éta geus dinyatakeun, nyaéta anak kabinasaan; anu ngalawan sarta ngangkat dirina saluhureun sagala anu disebut Allah, atawa anu disembah; nepi ka manéhna, saolah-olah Allah, linggih di Bait Allah, bari némbongkeun dirina yén manéhna téh Allah. 2 Tesalonika 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

“Jalma dosa” nurutkeun Paulus, anu ogé “anak kabinasaan,” anu “nangtang jeung ngagungkeun dirina sorangan leuwih luhur ti sakur anu disebut Allah, atawa anu disembah,” nyaéta ogé “raja” anu “bakal ngalampahkeun nurutkeun kahayangna sorangan; sarta anjeunna bakal ngagungkeun dirina sorangan, jeung ngagedékeun dirina sorangan leuwih luhur ti unggal allah.” Duanana éta petikan ngarujuk ka paus di Roma. Daniel nyerat yén paus bakal makmur, anu hartina ngadorong maju, nepi ka “amarah éta réngsé dilaksanakeun.” Amarah dina ayat tilu puluh genep geus “ditangtukeun.” Kecap “ditangtukeun” hartina “ngaluka”.

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Kapapaan narima “tatu paéhna” dina taun 1798, sarta dina éta waktu “indignasi kahiji” geus kalaksanakeun atawa réngsé. Kecap “kalaksanakeun” hartina mungkas atawa eureun. Ahir “indignasi” dina pasal dalapan, ayat salapan welas, nandakeun ahir mangsa nalika tempat suci jeung pasukan téh baris dipapalésér. Ieu réngsé dina taun 1844, tapi “indignasi” anu “kahiji” réngsé dina taun 1798.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

“amarah anu panungtungan” réngsé dina taun 1844, dua rébu lima ratus dua puluh taun sanggeus raja Manasye dibawa ka Babul ku urang Asyur dina taun 677 SM. “amarah kahiji” réngsé dina taun 1798, dua rébu lima ratus dua puluh taun sanggeus karajaan kalér Israél dibawa kana pangbudakan ku urang Asyur dina taun 723 SM.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Aya deui anu kedah diungkabkeun ngeunaan “tujuh mangsa” anu disumputkeun dina kitab Daniel, sarta éta baris urang bahas dina artikel urang salajengna.

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“‘Jeung ka malaikat jamaah Laodikia tuliskeun kieu: Kieu saur Sang Amin, Saksi anu satia jeung sajati, awal tina ciptaan Allah; Kami uninga kana sagala pagawéan maneh, yén maneh lain tiis lain panas: Kami miharep maneh tiis atawa panas. Ku sabab kitu, lantaran maneh haneut-haneutan, lain tiis lain panas, ku Kami rek dimuntahkeun maneh tina sungut Kami. Sabab maneh nyebut, Kami beunghar, jeung tambah banda, sarta teu kakurangan naon-naon; padahal maneh teu nyaho yén saenyana maneh cilaka, pikasediheun, malarat, buta, jeung taranjang.’”

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“PANGERAN di dieu nembongkeun ka urang yén amanat anu kudu dibawa ka umat-Na ku para palayan anu geus dipanggil ku Anjeunna pikeun ngingetan umat téh lain amanat karapihan jeung kaamanan. Éta lain ngan saukur tioritis, tapi praktis dina unggal hal. Umat Allah digambarkeun dina amanat ka urang Laodikea minangka aya dina kaayaan aman karnal. Maranéhna hirup tenang, percaya yén dirina aya dina kaayaan anu luhur dina kahontalan rohani. ‘Sabab maneh nyebut, Kami beunghar, jeung beuki loba harta banda, sarta teu butuh nanaon; padahal maneh teu nyaho yén maneh téh nalangsa, pikasediheun, miskin, buta, jeung taranjang.’”

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

“Tipu daya naon deui anu leuwih gedé anu bisa nimpa pikiran manusa tibatan rasa yakin yén maranéhna bener padahal maranéhna saréréa salah! Amanat ti Saksi Nu Satia manggihan umat Allah keur aya dina hiji tipu daya anu matak prihatin, sanajan jujur dina éta tipu daya. Maranéhna teu nyaho yén kaayaan maranéhna pikasediheun dina paningal Allah. Bari jalma-jalma anu ditujul ku amanat éta ngagumbirakeun dirina sorangan yén maranéhna aya dina kaayaan rohani anu luhur, amanat ti Saksi Nu Satia ngarempag rasa aman maranéhna ku panyaram anu ngageunjleungkeun ngeunaan kaayaan sabenerna maranéhna, nyaéta buta rohani, kamiskinan, jeung kasangsaraan. Kasaksian éta, anu kacida nyentakna jeung tegesna, moal mungkin salah, sabab Saksi Nu Satia anu nyarita, jeung kasaksian-Na pasti bener.” Testimonies, jilid 3, 252.