In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.
Dina Daniel pasal dalapan, Daniel dipasihan hiji titingalian ngeunaan karajaan-karajaan dina nubuat Alkitab, sarta sanggeus éta anjeunna ngadangu hiji paguneman sawarga anu diwawakilan ku hiji patalékan jeung hiji jawaban.
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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Tuluy abdi ngadangu saurang nu suci keur nyarita, sarta aya deui saurang nu suci nyarios ka nu suci anu tadi nyarita éta, “Sakumaha lilana ieu tetenjoan ngeunaan kurban sapopoe, jeung palanggaran anu ngabalukarkeun kamusnahan, nepi ka boh tempat suci boh pasukan diserenkeun pikeun diinjak-injak ku suku?” Sarta anjeunna ngandika ka abdi, “Nepi ka dua rébu tilu ratus poé; tuluy tempat suci bakal disucikeun.” Daniel 8:13, 14.
The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”
Dua belas ayat kahiji ngagambarkeun titingalian, ari ayat katilu welas jeung kaopat welas nandakeun titingalian séjén. Saperti dina dua kecap Ibrani anu béda, nu duanana ditarjamahkeun jadi “take away,” jeung dua kecap Ibrani anu béda, nu duanana ditarjamahkeun jadi “sanctuary,” dina Daniel pasal dalapan aya deui dua kecap Ibrani anu béda, nu duanana ditarjamahkeun jadi “vision.”
When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.
Ngeunaan dua kecap anu ditarjamahkeun jadi “dicabut,” para teolog Adventisme ngadebat yén duanana kecap éta kudu dipikaharti sarua hartina “ngaleungitkeun.” Ngeunaan dua kecap anu ditarjamahkeun jadi “Bait Suci,” para teolog Adventisme ngadebat yén duanana kecap éta kudu dipikaharti sarua hartina “Bait Suci Allah”, jeung ngeunaan dua kecap anu ditarjamahkeun jadi “tetempoan,” para teolog Adventisme, sakali deui, ngaleungitkeun bédana antara éta dua kecap. Bédana éta cukup penting pikeun Daniel, nepi ka anjeunna ngahaja ngagunakeun dua kecap Ibrani anu kacida béda-bédana, ku kituna urang kudu ngaidéntifikasi jeung ngajaga éta bédana. Kecap “tetempoan,” dina ayat tilu welas, nyaéta kecap Ibrani “chazon,” sarta hartina impian, wahyu, atawa sabda nubuat—hiji tetempoan.
The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.
Kecap “vision” kapanggih sapuluh kali dina Daniel pasal dalapan, tapi éta ngawakilan dua kecap Ibrani anu béda. “Chazon,” anu aya dina ayat katilu welas, ogé kapanggih dina ayat kahiji, tuluy dua kali dina ayat kadua, tangtu dina ayat katilu welas, jeung sakali dina ayat kalima welas, katujuh welas, jeung ka dua puluh genep. Tujuh tina sapuluh kali kecap “vision” muncul dina Daniel pasal dalapan, éta téh kecap “chazon,” anu saukur hartina “hiji tetenjoan”.
The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?
Tilu kali séjén kecap “vision” muncul dina Daniel pasal dalapan, éta téh kecap Ibrani “mareh,” anu hartina hiji paningal; atawa hiji rupaning katingal. Dina pasal dalapan, kecap Ibrani “mareh” ogé ditarjamahkeun sakali lain jadi “vision,” tapi jadi “appearance,” ku kituna leuwih sampurna ngajentrekeun harti éta kecap. Ku naon Daniel ngagunakeun dua kecap Ibrani anu béda, anu raket pisan hartina nepi ka para panarjamah nganggep éta sarua waé? Naha éta penting?
“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.
“Sagala prinsip dina firman Allah miboga tempatna séwang-séwangan, unggal kanyataan miboga patalina. Jeung sakabéh wangun nu lengkepna, dina rarancang jeung palaksanaanna, mere kasaksian ngeunaan Pangarangna. Wangun anu saperti kitu moal aya akal iwal ti Akal Nu Teu Aya Watesna nu sanggup ngararancang atawa ngawangunna.” Education, 123.
The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”
Jawaban kana patalékan kadua téh nyaéta Enya, yén enya pisan penting naha Daniel nyieun éta pamilahan, ku kituna jadi tanggung jawab murid nubuat pikeun narékahan ngartos patalékan kahiji, anu nanyakeun naha Daniel nyieun éta pamilahan. Pamilahan-pamilahan anu anjeunna jieun ngeunaan kecap anu ditarjamahkeun jadi “sanctuary,” jeung kecap anu ditarjamahkeun jadi “take away,” miboga akibat langgeng; ku sabab éta, naha aya nu ngarepkeun yén pentingna kecap anu ditarjamahkeun jadi “vision” bakal kirang? “Unggal kanyataan” miboga “pangaruhna” “dina firman Allah,” sarta mangaruhan “struktur” kenabian, jeung kagenepan éta nubuat nalika éta “dilaksanakeun.”
As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”
Nalika urang mimiti nimbang kecap “visi,” dina pasal dalapan, hiji “kanyataan” anu miboga “patali” jeung kasaksian Daniel, nya éta saha anu ngawalon patalékan dina Daniel dalapan, ayat tilu welas ku kecap, “Nepi ka dua rébu tilu ratus poé; tuluy tempat suci bakal disucikeun.”
There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.
Aya opat kanyataan anu boga “pangaruh” langsung kana Daniel pasal dalapan, anu ku sim kuring rek dibahas. Salah sahijina nya éta yén titingalian ngeunaan Walungan Ulai geus diidentifikasi minangka hiji nubuat pikeun poé-poé panungtungan, sarta éta ogé mangrupa lambang tina “pangaweruh” kitab Daniel anu “dibuka segélna” dina “waktu ahir” dina taun 1798.
“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
Perlu aya panalungtikan anu leuwih raket kana Firman Allah. Hususna kitab Daniel jeung Wahyu kudu dipaparinkeun perhatian saperti can kungsi saméméhna dina sajarah pagawean urang. Bisa jadi aya sababaraha widang nu kirang ku urang diucapkeun ngeunaan kakawasaan Romawi jeung kapapaan, nanging urang kudu ngagero perhatian kana naon anu geus dituliskeun ku para nabi jeung para rasul dina ilham Roh Allah. Roh Suci geus ngatur sagala perkara, boh dina dipasihkeunana nubuat boh dina kajadian-kajadian anu digambarkeun, ku kituna ngajar yén agén manusa kudu dijaga supaya teu katempo, disumputkeun dina Kristus, sedengkeun Gusti Allah sawarga jeung hukum-Na kudu diluhurkeun.
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“Maca kitab Daniél. Pénta sajarah karajaan-karajaan anu digambarkeun di dinya, hiji-hiji kalawan taliti. Tenjo para negarawan, déwan-déwan, bala tentara anu kuat, sarta tingali kumaha Allah damel pikeun ngahinakeun kasombongan manusa, jeung ngagolerkeun kamulyaan manusa kana lebu. Ngan Allah waé anu digambarkeun minangka Anu Agung. Dina titingalian nabi, Anjeunna katingali ngaruntuhkeun hiji pamingpin anu kawasa sarta ngadegkeun nu séjén. Anjeunna diungkabkeun minangka Raja jagat raya, anu badé ngadegkeun Karajaan-Na anu langgeng—Nu Sepuh Poe-poe, Allah anu hirup, Sumber sagala hikmat, Panguasa mangsa ayeuna, anu nganyatakeun mangsa nu bakal datang. Maca jeung pahami kumaha miskinna, kumaha rapuhna, kumaha sakeudeung umurna, kumaha sesatna, kumaha salahna, manusa anu ngangkat jiwana kana kasia-siaan.”
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
“Roh Suci ngaliwatan Yesaya nunjukkeun urang ka Allah, Allah anu hirup, minangka tujuan utama perhatian—ka Allah sakumaha diungkabkeun dina Kristus. ‘Ka urang saurang budak lahir, ka urang saurang Putra dipasihkeun: jeung pamaréntahan bakal aya dina taktak-Na: jeung ngaran-Na bakal disebut Ajaib, Panaséhat, Allah anu Perkasa, Rama anu Langgeng, Raja Damai’ [Yesaya 9:6].”
“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.
“Cahaya anu ditampi ku Daniel langsung ti Allah dipasihkeun hususna pikeun poé-poé panungtungan ieu. Visi-visi anu anjeunna tingali di sisi walungan Ulai jeung Hiddekel, walungan-walungan gedé di Syinar, ayeuna keur lumangsung dina prosés kacumponan, sarta sagala kajadian anu geus diramalkeun moal lila deui baris kajadian.”
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.
“Titénan kaayaan bangsa Yahudi dina mangsa nalika nubuat-nubuat Daniel dipaparinkeun. Bangsa Israil keur aya dina panawanan, baitna geus diruksak, palayanan di bait geus eureun. Agamana geus museur kana upacara-upacara dina sistem kurban. Maranéhna geus ngajadikeun wangun lahiriah jadi pangpentingna, ari sumanget ibadah anu sajati mah geus leungit. Palayanan maranéhna geus kacemar ku tradisi jeung prak-prakan kapir, sarta dina ngalaksanakeun tata cara kurban maranéhna henteu nenjo saluareun kalangkang ka hakékatna. Maranéhna henteu nganyahokeun Kristus, kurban anu sajati pikeun dosa-dosa manusa. Gusti nyambut damel pikeun mawa éta umat kana panawanan, sarta ngeureunkeun palayanan-palayanan di bait, supaya upacara-upacara lahiriah ulah nepi ka jadi sakabéh eusina agama maranéhna. Asas-asas jeung prak-prakan maranéhna kudu dimurnikeun tina kapirian. Palayanan ritual eureun supaya palayanan hate bisa dihirupkeun deui. Kamulyaan lahiriah disingkirkeun supaya anu rohani bisa dipanyatakeun.
“In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.
“Di tanah pangbuangan maranéhna, waktu umat teh malik ka PANGERAN kalayan tobat, Anjeunna nembongkeun diri ka maranéhna. Maranéhna henteu boga gambaran lahiriah ngeunaan ayana-Na; tapi sinar caang ti Panonpoé Kabeneran nyorot kana pikiran jeung hate maranéhna. Nalika maranéhna sasambat ka Allah dina karendahan jeung kasusahna, tetempoan-tetempoan dipaparinkeun ka nabi-nabi-Na anu muka kajadian-kajadian mangsa nu bakal datang—runtagna para nu nindes umat Allah, datangna Sang Panebus, jeung ditegakkannana Karajaan anu langgeng.” Manuscript Releases, jilid 16, 333–335.
The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”
“Fakta” yén tetenjo Walungan Ulai dipaparinkeun pikeun poé-poé panungtungan nuntut supaya saurang panalungtik nubuat usaha ngartos naon anu geus dinubuatkeunana ngeunaan kajadian-kajadian anu dilambangkeun dina éta tetenjo. “Perkara-perkara” nubuat anu patali jeung tetenjo Walungan Ulai “dibentuk” ku “Roh Suci” “boh dina maparin nubuatna, boh dina kajadian-kajadian anu dipidangkeun.” Naon anu keur kajadian ka saurang nabi nalika manéhna narima hiji tetenjo, kitu deui kajadian-kajadian nubuat anu diidéntifikasi ku éta nabi, kudu ditalungtik, kalayan pangaweruh yén duanana mangrupakeun gambaran nubuat ngeunaan naon anu bakal kacumponan dina poé-poé panungtungan. Petikan saméméhna nekenkeun yén urang kudu ngakuan yén Daniel aya dina panangkaran “tujuh kali.”
Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”
Daniel ngawakilan jalma-jalma anu nyadar kana panawanan maranéhna dina panungtungan tilu satengah poé dina Wahyu sabelas, anu tuluy malik ka Gusti kalayan tobat, ngalaksanakeun doa Imamat dua puluh genep, misahkeun anu mulya tina anu hina, tuluy Gusti ngalaksanakeun jangji-Na pikeun ngumpulkeun jalma-jalma anu geus sumebar, nalika Anjeunna nembongkeun diri-Na ka maranéhna. Ku kituna, “obyék utama perhatian” maranéhna nyaéta “Allah sakumaha dinyatakeun dina Kristus.”
The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.
“Bantalan” tina tetenjo ngeunaan Walungan Ulai, jeung kumaha éta nyumbang kana “struktur” amanat nubuat anu “dirancang” ku Kristus, nyaéta “kanyataan” kahiji anu geus ku urang dipertimbangkeun sacara ringkes, sarta petikan anu dikutip éta netelakeun yén tujuan utama urang kudu wahyu ngeunaan Allah, sakumaha “diwahyukeun dina Kristus.” Dina Daniel pasal dalapan, Kristus henteu dipintonkeun sakumaha Anjeunna dipintonkeun ku Yesaya, waktu Yesaya nétélakeun yén “jenengan-Na bakal disebut Ajaib, Panaséhat, Allah anu Perkasa, Rama anu Langgeng, Raja Damai.” Dina Daniel pasal dalapan, Allah diwahyukeun dina Kristus salaku Palmoni, anu hartina Nu Ngitung anu Ajaib, atawa Nu Ngitung Rahasia.
That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.
Éta “kanyataan” nungtut supaya “harti” tina ngaran “Palmoni” dipaluruh, bareng jeung kumaha éta ngaran nyumbang kana “struktur” jeung “rancangan” tina éta nubuat. “Kanyataan” katilu dina Daniel pasal dalapan, anu kudu dipikawanoh, nyaéta yén dina éta pasal pilar doktrinal puseur gerakan Millerite ditepikeun. Permata pangcaangna Miller kapanggih dina ayat opat welas, sarta urang kudu ngupaya ngartos “harti” anu dipiboga ku éta “kanyataan” kana visi Walungan Ulai, anu ayeuna keur dina prosés kalumangsunganana.
In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”
Dina impian Miller, nalika peti éta diteundeun dina méja di tengah kamar-Na, éta ngagenclang ku caangna panonpoé; nanging dina poé-poé panungtungan peti éta leuwih gedé sarta ngagenclang sapuluh kali leuwih caang batan nalika mimiti diteundeun dina méja Miller. Naon anu aya dina paningal Walungan Ulai, anu ngawengku tihang puseur gerakan Millerite, nepi ka nambahan cahaya doktrin éta sapuluh kali dina poé-poé panungtungan? Naon anu diungkabkeun dina poé-poé panungtungan anu teu diungkabkeun dina mangsa ahir taun 1798? Naon ari “kajadian-kajadian” dina paningal Walungan Ulai, anu ceuk Sister White “ayeuna keur dina prosés kacumponan?”
If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.
Upami urang kalayan jujur ngahijikeun tilu kanyataan anu kahiji ieu (tetenjoan ngeunaan Ulai, Kristus anu dipidangkeun minangka Palmoni, jeung tihang ajaran anu puseur), urang kedah daék narima hiji pamanggih basajan anu bakal mangaruhan kana panalungtikan urang ngeunaan tetenjoan Walungan Ulai. Kanyataan-kanyataan anu dihijikeun éta méré katerangan ka jalma-jalma anu hayang ningali, yén amanat anu dibuka segelna dina taun 1798 téh nya éta hiji amanat anu “digantungkeun kana waktu.” Tanpa unsur nubuat waktu anu sifatna ngaramal, amanat Miller moal kungsi aya.
The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.
“Fakta” kaopat anu aya patalina jeung ieu pasal nyaéta yén kaum Millerit nampilkeun hiji talatah anu dumasar kana waktu nubuat. Pikeun nekenkeun ieu fakta, Allah dinyatakeun di jero Kristus, dina ayat tilu welas jeung opat welas, minangka Juru-Itung Nu Ajaib (Palmoni). Pamadegan yén éta titingalian téh ngan ukur ngawengku netepkeun 22 Oktober 1844 minangka panungtungan tina dua rébu tilu ratus poé dina ayat opat welas, sarua waé jeung nyiram cai tiis kana panyingkepan Allah anu dinyatakeun ngaliwatan Kristus salaku Palmoni.
The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.
Para ahli teologi Adventisme parantos digawé kalayan tigin pikeun ngubur harti penting tina patalékan dina ayat katilu welas tina Daniel pasal dalapan, sangkan ngahasilkeun rasa dina sajian dongéng maranéhna, anu ku maranéhna parantos ditangtukeun bakal ngajaga jalma-jalma anu teu diajar, anu ceulina gatel, supaya ulah maliré kana bebeneran-bebeneran anu patali jeung tihang puseur Adventisme.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.
Naskah Suci anu, leuwih ti sakabéh nu séjénna, geus jadi boh dasar boh tihang puseur iman Advent nyaéta pangandika, “Nepi ka dua rébu tilu ratus poé; tuluy tempat suci bakal disucikeun.” [Daniel 8:14.] Ieu kecap-kecap geus dipikawanoh ku sakabéh jalma anu percaya kana kadatangan Gusti anu geura. Ku biwir rébuan jalma ieu nubuat diucapkeun deui minangka semboyan iman maranéhna. Sakabéh ngarasa yén kana kajadian-kajadian anu dinubuatkeun di jerona gumantung harepan-harepan maranéhna anu pangcaangna jeung pangpangasihna. Poé-poé nubuat ieu geus ditémbongkeun réngsé dina usum gugur taun 1844. Sarua jeung sesa dunya Kristen, dina mangsa éta kaum Adventis nyekel pamadegan yén bumi, atawa sabagianana, téh tempat suci. Maranéhna ngartos yén panyucian tempat suci nyaéta pamurnian bumi ku seuneu dina poé panungtungan anu agung, jeung yén ieu bakal kajadian dina kadatangan anu kadua. Ku kituna timbul kacindekan yén Kristus bakal mulang ka bumi dina taun 1844.
“But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.
“Tapi waktu anu geus ditangtukeun téh geus kaliwat, jeung Gusti can nembongan. Jalma-jalma anu percaya terang yén Firman Allah moal gagal; tafsiran maranéhna kana nubuat éta pasti aya kasalahanana; tapi di mana kasalahan éta? Loba anu kalawan gagabah motong simpul kasusah éta ku mungkir yén 2300 poé téh réngsé dina taun 1844. Teu aya alesan anu bisa dipasihkeun pikeun ieu, iwal ti yén Kristus can sumping dina waktu anu dipiharep ku maranéhna. Maranéhna ngajukeun pamadegan yén lamun poé-poé nubuat éta geus réngsé dina taun 1844, Kristus tangtu harita geus mulang pikeun nyucikeun Bait Suci ku cara ngamurnikeun bumi ku seuneu; jeung ku sabab Anjeunna can sumping, poé-poé éta moal bisa geus réngsé.”
“To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.
“Narima éta kacindekan téh sarua jeung nyangkal itungan baheula ngeunaan mangsa-mangsa nubuat. Eta 2300 poé geus kapanggih dimimitian nalika parentah Artahsasta pikeun mulangkeun jeung ngawangun deui Yerusalem mimiti berlaku, dina usum gugur taun 457 S.M. Upama ieu dijadikeun titik mimiti, aya kasaluyuan anu sampurna dina nerapkeun sakabéh kajadian anu geus dinubuatkeun dina panarangan ngeunaan mangsa éta dina Daniel 9:25–27. Genep puluh salapan minggu, nyaéta 483 taun kahiji tina 2300 taun, kudu ngahontal ka Al Masih, Anu Diurapi; jeung baptisan Kristus sarta pangurapan-Na ku Roh Suci, dina taun 27 M., leres-leres nyumponan éta katerangan. Dina tengah minggu ka tujuh puluh, Al Masih kudu dipaéhan. Tilu satengah taun sanggeus baptisan-Na, Kristus disalibkeun, dina cinyusu taun 31 M. Tujuh puluh minggu, atawa 490 taun, ditangtukeun hususna pikeun urang Yahudi. Dina ahir mangsa ieu, éta bangsa ngesahkeun panolakan maranéhna ka Kristus ku cara nganiaya murid-murid-Na, sarta para rasul ngancik ka bangsa-bangsa sanés, dina taun 34 M. Ku kituna, sanggeus 490 taun kahiji tina 2300 taun éta réngsé, kari 1810 taun deui. Ti taun 34 M., 1810 taun ngahontal ka 1844. ‘Tuluy,’ ceuk malaikat, ‘bait suci bakal disucikeun.’ Sakabéh katerangan saméméhna tina éta nubuat geus kalaksanakeun tanpa ragu dina waktu anu geus ditangtukeun. Kalawan itungan ieu, sagalana écés tur saluyu, iwal ti yén teu katingali aya hiji kajadian anu nyocogkeun kana panyucian bait suci anu lumangsung dina taun 1844. Nolak yén éta poé-poé réngsé dina waktu éta hartina nyieun sakabéh perkara jadi kacau, sarta ninggalkeun pamadegan-pamadegan anu geus diteguhkeun ku kacumponan nubuat anu teu bisa dibantah.
“But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.
“Tapi Allah parantos mingpin umat-Na dina gerakan Advent anu agung; kakawasaan jeung kamulyaan-Na parantos ngiringan éta pagawéan, sarta Anjeunna moal ngantep éta mungkas dina poék jeung kuciwa, nepi ka dicela minangka hiji gairah anu palsu jeung fanatik. Anjeunna moal ngantep firman-Na kasangkut dina mamang jeung kateupastian. Sanajan loba anu ninggalkeun itungan maranéhna anu baheula ngeunaan mangsa-mangsa nubuat, sarta mungkir kana kabeneran gerakan anu didasarkeun kana éta, anu séjén henteu daék ngantunkeun pokok-pokok iman jeung pangalaman anu dikuatkeun ku Kitab Suci jeung ku kasaksian Roh Allah. Maranéhna percaya yén dina nalungtik nubuat-nubuat maranéhna parantos nganut asas-asas panafsiran anu merenah, sarta yén jadi kawajiban maranéhna pikeun pageuh nyekel kana bebeneran-bebeneran anu geus kahontal, sarta neruskeun jalan panalungtikan Alkitab anu sarua. Kalawan doa anu daria maranéhna nalungtik deui kaayaan maranéhna, sarta ngulik Kitab Suci pikeun manggihan kasalahan maranéhna. Ku sabab maranéhna teu tiasa ningali aya kasalahan dina itungan maranéhna ngeunaan mangsa-mangsa nubuat, maranéhna dipingpin pikeun nalungtik leuwih taliti perkara tempat suci.” The Great Controversy, 409, 410.
We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.
Urang geus dibéré nyaho ku Sister White, dina petikan anu sarua tempat titingalian ngeunaan Walungan Ulai diidéntifikasi, yén di dinya “is need of a much closer study of the Word of God.” Para teolog bakal nempatkeun jejer “prophetic periods” dina petikan saméméhna tina The Great Controversy, saolah-olah “prophetic periods” anu ku Sister White diwatesanan koméntarna téh nyaéta lima nubuat anu diwakilan dina nubuat dua rébu tilu ratus taun. Barina ogé, ceuk maranéhna, opat tina éta nubuat téh sacara husus dipedar dina petikan éta. Tapi hiji “much closer study” ngeunaan éta jejer némbongkeun yén istilah “prophetic periods” dina wangun jamak, dina tulisan-tulisan Sister White, leuwih merenah nuduhkeun kana dua nubuat anu kudu kaeusi dina 22 Oktober 1844.
There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?
Aya lima nubuat waktu anu husus nu ku Jibril dipedar ka Daniel, anu mangrupa bagian tina dua rébu tilu ratus taun. Nu kahiji nandakeun opat puluh salapan taun, nalika “jalan-jalan jeung témbok bakal diwangun deui dina mangsa kasusah.” Nu kadua nyaéta baptisan Kristus sanggeus opat ratus dalapan puluh tilu taun ti titik awal 457 SM. Nu katilu nyaéta panyaliban-Na; nu kaopat nandakeun iraha Injil bakal ditepikeun ka bangsa-bangsa lain dina ahir opat ratus salapan puluh taun anu dipisahkeun sacara husus pikeun bangsa Yahudi; sarta nu kalima, jeung ngan nu kalima, nubuat waktu, réngsé dina 22 Oktober 1844. Opat nubuat waktu saméméhna geus réngsé jauh saméméh 1844. Ku kituna, naon sabenerna anu dimaksud ku Sister White nalika anjeunna ngagunakeun ungkara “perioda-perioda nubuat” dina wangun jamak, anu baris mungkas dina 1844?
Addressing the first disappointment of the Millerites she identifies the answer to that question:
Nalika nyanghareupan kahuciwa anu kahiji tina pihak Millerites, manéhna nétélakeun jawaban kana patalékan éta:
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
“Kuring ningali umat Allah keur bungah pinuh ku pangharepan, bari ngarep-ngarep ka Gustina. Tapi Allah parantos netepkeun pikeun nguji maranéhna. Panangan-Na nutupan hiji kasalahan dina itungan mangsa-mangsa nubuat. Jalma-jalma anu keur ngarep-ngarep ka Gustina henteu manggihan kasalahan éta, jeung jalma-jalma anu pangpinterna anu ngalawan kana waktu éta ogé gagal ningalina. Allah parantos netepkeun yén umat-Na kudu ngalaman kuciwa. Waktuna kaliwat, jeung jalma-jalma anu parantos ngarep-ngarep kalayan suka cita kana Jurusalametna jadi sedih jeung patah sumanget, sedengkeun jalma-jalma anu henteu mikacinta kana datangna Yesus, tapi narima eta warta lantaran sieun, ngarasa bungah yén Anjeunna henteu sumping dina waktu anu diarep-arep. Pangakuan maranéhna henteu mangaruhan hate sarta henteu nyucikeun hirup. Liliwatanana waktu éta kacida merenahna pikeun nembongkeun hate anu saperti kitu. Maranéhna anu pangheulana malik jeung ngaguyonkeun jalma-jalma anu sedih tur kuciwa, anu saéstuna mikacinta kana datangna Jurusalametna. Kuring ningali hikmah Allah dina nguji umat-Na jeung mere ka maranéhna hiji ujian anu nalungtik pisan pikeun manggihan saha waé anu bakal mundur sarta balik deui dina waktu panggeuing.”
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.
“Isa jeung sakumna pasukan sawarga nenjo kalayan karunya jeung asih ka jalma-jalma anu kalayan harepan anu amis geus lila ngarep-ngarep ningali Anjeunna anu dipikanyaah ku jiwana. Para malaikat ngalayang di sabudeureun maranéhna, pikeun nguatkeun maranéhna dina jam pancobaan maranéhna. Jalma-jalma anu ngalalaworakeun narima pesen sawarga, ditinggalkeun dina poék, sarta murka Allah hurung ka maranéhna, ku sabab maranéhna henteu daék narima caang anu ku Mantenna geus dikirim ka maranéhna ti sawarga. Jalma-jalma anu satia éta, sanajan kacida kuciwa, anu henteu bisa ngartos naha Gustina henteu sumping, henteu diantep dina poék. Maranéhna deui dipingpin kana Alkitabna pikeun nalungtik kurun-kurun nubuat. Leungeun Gusti dipiceun tina angka-angka éta, sarta kasalahanana dijelaskeun. Maranéhna ningali yén kurun-kurun nubuat ngahontal ka taun 1844, sarta yén bukti anu sarua anu ku maranéhna geus diajukeun pikeun némbongkeun yén kurun-kurun nubuat réngsé dina taun 1843, ngabuktikeun yén éta baris mungkas dina taun 1844.” Early Writings, 235–237.
The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.
“Periode-periode nubuat” teh nya éta “periode-periode nubuat” anu “ngahontal ka 1844,” anu ku kaum Milleris mimitina dipercaya ngahontal ka 1843. “Periode-periode nubuat” anu ngahontal ka 1844 téh aya tilu “periode nubuat,” sarta sakabéhna digambarkeun dina tabél Habakuk. Salah sahiji tina tilu periode éta ngan saukur “nyentuh” 1844, sedengkeun dua deui ngahontal ka 22 Oktober 1844. Sarébu tilu ratus tilu puluh lima poé ngahontal nepi ka poé kahiji pisan taun 1844, nalika datang kuciwa kahiji kaum Milleris, sarta dimimitian mangsa tunda boh dina Habakuk pasal dua, boh dina misil sapuluh parawan dina Mateus dua puluh lima.
The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.
Dua rébu tilu ratus poé dina Daniel pasal dalapan ayat opat welas ngahontal ka 22 Oktober 1844, sarta dua rébu lima ratus dua puluh taun, tina “tujuh kali” ngalawan karajaan kidul Yuda, ogé réngsé di dinya. Palmoni ngenalkeun dirina minangka Nu Ajaib Pangitung dina ayat tilu welas Daniel dalapan, sarta “struktur” jeung “rarancang” nubuat anu tuluy dipidangkeun ku anjeunna ngawengku sahenteuna sapuluh ramalan waktu anu silih patalina.
We will begin to consider these truths further in the next article.
Urang baris ngamimitian mertimbangkeun ieu bebeneran-bebeneran leuwih jero deui dina artikel salajengna.
“Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.
“Kristus maparin ka dunya hiji pangajaran anu kudu dipahat dina pikiran jeung jiwa. ‘Jeung ieu hirup langgeng téh,’ saur Mantenna, ‘nya éta supaya maranéhna terang ka Anjeun, hiji-hijina Allah anu sajati, jeung ka Yesus Kristus, anu ku Anjeun geus diutus.’ Tapi Iblis ngalakukeun pagawean dina pikiran manusa, bari nyebut, Lakukeun ieu atawa éta kalakuan, mangka maranéh bakal jadi saperti allah-allah. Ku panalaran anu nipu manéhna mingpin Adam jeung Hawa sangkan maranéhna ragu kana firman Allah, sarta ngagantikeun tempatna ku hiji tiori anu nuntun kana palanggaran jeung kateu-taatan. Jeung sofistika na ayeuna ogé ngalakukeun naon anu geus dilakukeunana di Eden. Waktu Kristus sumping ka dunya urang, Mantenna milih para pamayang anu handap asor jadi dasar garéja-Na. Ka murid-murid ieu Mantenna narékahan ngajelaskeun hakekat karajaan jeung misi-Na. Tapi daya pamahaman maranéhna anu kawates ngahalangan Mantenna. Maranéhna geus narima ajaran para ahli Taurat jeung urang Parisi, ku sabab éta loba tina naon anu maranéhna percanten téh henteu leres. Jeung sanajan Kristus miboga loba hal pikeun diucapkeun ka maranéhna, maranéhna henteu sanggup ngadangu loba tina naon anu kacida dipikahayang ku Mantenna pikeun ditepikeun.”
“Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.
“Kristus mendakan para agamawan dina mangsa ieu kacida pinuhna ku pamadegan-pamadegan anu sesat, nepi ka teu aya deui rohangan dina pikiran maranéhna pikeun narima bebeneran. Ku atikan anu dipasihkeun, para guru nyampurkeun pamadegan-pamadegan ti pangarang-pangarang kafir. Ku kituna maranéhna geus nyebarkeun jukut liar dina pikiran para nonoman. Maranéhna ngedalkeun pamadegan-pamadegan anu henteu pantes ditepikeun ka nu ngora boh ka nu kolot, bari henteu kungsi mikirkeun rupa bibit naon anu keur ditebar ku maranéhna, atawa kana panén naon anu engké kudu dikumpulkeun ku maranéhna minangka hasilna.” Review and Herald, July 3, 1900.